13759	----	None 
22314	----	Transcriber's note: A few typographical errors have been corrected: they are listed at the end of the text. * * * * * MYSTICISM AND ITS RESULTS; BEING AN INQUIRY INTO THE USES AND ABUSES OF SECRECY, AS DEVELOPED IN THE INSTRUCTION AND ACTS OF SECRET SOCIETIES, ASSOCIATIONS, OR CONFRATERNITIES, WHETHER SOCIAL, RELIGIOUS, OR POLITICAL, FROM THE BEGINNING OF HISTORY TO THE PRESENT DAY, AND THEIR EFFECTS ON THE MASSES OF MANKIND, THEN AND NOW. BY JOHN DELAFIELD, ESQ., OF MISSOURI, AUTHOR OF "AN INQUIRY INTO THE ORIGIN OF THE ANTIQUITIES OF AMERICA." SAINT LOUIS: PUBLISHED BY EDWARDS & BUSHNELL, NO. 97 FOURTH STREET, TEN BUILDINGS. * * * * * 1857. * * * * * Entered, according to Act of Congress, in the year 1857, BY JOHN DELAFIELD, in the Clerk's Office of the District Court of the United States, in and for the District of Missouri. * * * * * SAVAGE & McCREA, STEREOTYPERS, 13 Chambers Street, N.Y. * * * * * TO MY ALMA MATER, COLUMBIA COLLEGE, NEW YORK, This Essay is respectfully Inscribed, BY THE WRITER. * * * * * {5} PREFACE. "THE WORD WAS GOD." That "WORD IS TRUTH." Truth can never change, or it would contradict itself. Past, present, and future, must be governed by immutable laws. Experience is acquired by the careful study of history, and the present condition of all things. All is governed now by that same law of truth, which was from the beginning of the world, and ever shall be. What serious lessons, then, may be learned by a careful examination of past ages; and how useful may they not be to us and our children for future ages? We can only judge of that which is to come hereafter, by studying the past, and carefully noting the present. This little book has collated some facts, perhaps, somewhat out of the usual range of reading; but which it is sincerely trusted may be of practical {6} utility. If it only induces thought, study, or research, by intellectual and honest minds, its object will have been attained. The writer can only claim the indulgence of the reader to consider the essay suggestive--not didactic. Many a far abler pen may enlarge upon and carry out the ideas presented. May it be J. D. * * * * * {7} CONTENTS. * * * * * CHAPTER I. Secrecy; its Uses and Abuses.--Mystery; its Definition.--Mysticism, and its Definition. ... PAGE 9 CHAPTER II. The Distinction between the Early Elohistic and Jehovahstic Ages of Primeval Patriarchal Times.--The Secrecy of Original Worship on Mountain Tops.--The Collation and Reconciliation of the Patriarchal Traditions brought together by Moses.--The Commencement of the Jehovahstic Age.--The Origin of Mythology.--The Magi; their Organization and Modes of Worship.--The Deification of Nimrod, and the Source of Political Power at its Beginning.--The Secret Writings they adopted.--The Dead Invokers.--The Mysteries of Egypt, Greece, and Rome. ... 16 CHAPTER III. The Origin of the Cabbalistæ; the Chaldeans, and their Antagonism to Patriarchal Tradition.--The Hand-Writing on Belshazzar's Wall.--The Secret Writings of the Cabbalistæ.--How Daniel read the Same.--Ezra.--The Origin of the Masoretic Text.--Zoroaster.--His Reformation and Reconstruction of the Religion of the Magi.--Pythagoras, and his "League."--The Thugs.--The Druids. ... 41 {8} CHAPTER IV. The Discipline of the Secret in the Origin of the Christian Church.--The Inquisition.--The Mystics.--The Rise of Monachism.--The Mendicant Orders.--The Orders of Knighthood.--The Jesuits, their Organization and History.--The Rosicrucians, &c. ... 71 CHAPTER V. The Struggle between an alleged _Jus Divinum Regum_, and Popular Sovereignty.--And the Efforts now attempted to destroy our Grand Experiment of Self-Government.--Practical Results. ... 104 * * * * * {9} MYSTICISM, AND ITS RESULTS. * * * * * CHAPTER I. Secrecy; its Uses and Abuses.--Mystery; its Definition.--Mysticism, and its Definition. It is not true, as has been sometimes said, that wherever there is secrecy there is error. Secrecy, like most all else, hath its uses and abuses: its uses, as developed in modesty and domestic virtue, in religious meditation, self-examination, and prayer, and in prudence in the affairs of life: its abuses, in prudery, asceticism, superstitious awe, undue veneration of power, and when used as a cloud to conceal crime so hideous that nothing but the truth of God, vindicated by human laws founded thereon, directed by wisdom, can dispel it. Virtue and modesty shrink from public gaze. Each looks alone to its innate sense, the gift of God, and to the sole approval of the great "I AM." The hidden sincere aspirations of the heart are known only to Him who "breathed into man the {10} breath of life, and he became a living soul." These are a secret between the created being and its Almighty Father. At the lonely hour, when the burdened soul, knowing no earthly refuge from overwhelming troubles, but a mightier Hand than that of man, seeks on bended knee and with penitential tear, a blessing from on high, no word is spoken, no sound uttered save the sob from a contrite heart. The aspiration has gone forth inaudibly to Him who said to all mankind, then and for future ages, "Come unto me all ye that labor and are heavy laden and I will give you rest."[1] "Prayer is the soul's sincere desire, Uttered or unexpressed, The motion of a hidden fire That trembles in the breast. It is the burden of a sigh, The falling of a tear, The upward glancing of an eye When none but God is near."[2] What knoweth the outer world of this? Yet wrong can not exist in such secret communion between a penitent heart and its Maker. Pure religious meditation, leading us from earth to heaven, is only promoted by secret study and reflection in solitude. Neither philosophy nor religion can be cultivated in the midst of the vortices of commerce or other business requiring constant intercourse with hundreds of {11} men during the day, nor in the whirl of fashion in the evening. Thus, then, do we trace one of the uses of secrecy. Both its use and its abuse we shall hereinafter find exemplified in marked effects not only on individual minds, but also on the masses of mankind in past history: its use, in the development of true piety: its abuse, in asceticism, superstition, and overweening spiritual power resulting in crimes, which were "a sin unto death." Another abuse of secrecy has been manifested in means heretofore employed in the constant effort to obtain and maintain worldly power. This was by affecting the imagination and blinding the reason of the masses. Some time ago, an ephemeral work was published, even the name of which is not recollected by this writer, wherein was a picture showing the section of a handsome tent with curtains closely drawn. Within, is a man eating and feasting like other mortals. Without, is a stand on which are exposed to view the usual emblems and insignia of royalty, before which there is a kneeling crowd. An admirable illustration! True it is, that "no man is a hero to his valet-de-chambre." Fashionable wealth and power depend upon exclusiveness to accomplish their usual attendant influences. Royalty hides every hour in secrecy from public gaze, except when it occasionally becomes necessary to treat the subjects to a mere pageant or show of military costume and outside appearances. When Lola Montes displayed to {12} the world the mere humanity of the old king of Bavaria, where had he any _prestige_ left? Schamyl has attained his extraordinary influence and power by his seclusion, asceticism, and pretended revelations; and bravery having crowned his efforts, he is a favorite of fortune, and the idol of a superstitious veneration. What did not Mohammed accomplish in the same manner? But, in illustration of the opposite effect, so well known to the sad experience of all, hath not a mightier One testified that, "a prophet hath no honor in his own country?"[3] But doth not also common prudence in worldly affairs demand the use of secrecy? What good general will detail, even to his own forces, and still less make public for the use of his adversary, his plans and intentions for an ensuing campaign?--what business man communicate to the public or to his rivals his hard thought and well-planned speculation?--what inventor publish his new machine or discovery until he has secured his patent-right? In what follows, then, let us discriminate between the use and abuse of secrecy; so that, by the lessons of the past and the present, we may be safely guided in our course through the future. Before going into matters of historic detail, it were well to understand the definition of the word "mystery." {13} Many suppose it to mean "something which is incomprehensible." This is all a mistake. "[Greek: Mustêrion]" means simply "a revealed secret." In other words, "mystery," which we derive from the Greek word quoted, means neither more nor less than a secret revealed and explained to us. A man of mature years and finished education knows that which no school-boy can comprehend. To the elder a secret has been revealed. He is in possession of the mystery. To the younger it is yet a secret, not incomprehensible, but which can only be attained in the progress of learning. To the scientific many of the mysteries of nature are unfolded, but they are a secret to the world at large. To those Christians in the earlier days of the church, who had attained its highest instruction, and after the "Ite, missa est" had dismissed the rest of the congregation, remained to participate in the "pure offering" (or "clean oblation") prophesied by Malachi[4] to be thereafter offered in every place to Him whose name thenceforth should be great among the Gentiles--to them "it was given to know the mysteries of God:"[5] not to understand things incomprehensible. That would be a contradiction in terms: a thing impossible. How can a person comprehend that which passeth all understanding? But it may be said, there are things which are incomprehensible. Not so. They may be a secret to us while, in this school-house, the earth, the {14} pedagogue Necessity is teaching us only the rudiments of the laws of God as developed in nature or in mind; but, when the _scintilla divinitatis_, hidden in these "earthen vessels,"[6] shall have been set free, and (while "the dust returns to the earth as it was") rises unto Him that breathed into us that "spiritus" or "breath of life"--when we shall hereafter have been "newly born" into a spiritual state of higher existence--then may we hope that what is secret to us now, may become a mystery or revealed secret to us hereafter. It is not all of life to terminate our existence on this earth. This is but the school-house in the commencement of eternity. These mysteries, now secrets to us, are created and maintained by the fixed laws of Him "who is without variableness or shadow of turning." The revelations thereof belong to a higher kingdom, which "flesh and blood can not inherit," yet in which every soul "shall be made alive."[7] Then shall these secrets be unfolded in proportion to the cultivation of the mind and talents here: for the unchangeable laws of God have placed all matter in constant and regular mutation; and whether of matter or of mind, all is governed by a certain law of progress, compelling us to attain excellence and strength only by constant endeavors to surmount difficulties: and it is thus alone we can, by severe study and deep meditation, in investigating these laws of mutation and progress in things physical and {15} moral, bring the mind, even in this life, to a nearer approximation to, and capability of, appreciating the wonderful truths we must hereafter learn. As in all other laws of God, the cultivation of our talents must then carry its proportionate reward hereafter.[8] Let us then examine into the uses and abuses of secrecy in past history, and at the present day--but more particularly will these be manifested by "MYSTICISM;" by which is meant, _the revelation of learning, social, religious, and political, the teaching of which has been, and is, preserved secret from the world, by societies, associations, and confraternities_.[9] * * * * * {16} CHAPTER II. The Distinction between the Early Elohistic and Jehovahstic Ages of Primeval Patriarchal Times.--The Secrecy of Original Worship on Mountain Tops.--The Collation and Reconciliation of the patriarchal Traditions brought together by Moses.--The Commencement of the Jehovahstic Age.--The Origin of Mythology.--The Magi; their Organization and Modes of Worship.--The Deification of Nimrod, and the Source of Political Power at its Beginning.--The Secret Writings they adopted.--The Dead Invokers.--The Mysteries of Egypt, Greece, and Rome. In a critical study of the books of Moses two eras seem to be discernible. The earlier, the Elohistic, when God was only known by the name, "Elohim." The latter, the "Jehovahstic," beginning at a later period.[10] Though not altogether germain to our subject, may we here be permitted to inquire--_par parenthese_--whether this simple rule does not furnish to us the means of reconciliation of apparent contradictions? All instruction originally was traditional alone. The patriarch was priest and teacher, as well as ruler of his tribe. Each handed down to his successor the {17} traditions he had received from his ancestors orally. As tribes became nomadic, or else sought permanently new settlements and homes, traditions in course of time necessarily became variant. Moses seems honestly to have collated these traditions, and has, no doubt, given them in their respective versions as he received them from Jethro, his father-in-law, and from the patriarchal instruction among the elders of his people in Egypt. Thus we can recognize those in which the name Elohim is used as being of much earlier date than the same tradition differently told, where the word Jehovah indicates the name of Deity. For instance, we find in one place[11] the command of God to Noah to take the beasts and fowls, &c., into the ark by sevens. But again, in the same chapter,[12] we find them taken only by pairs. Are these not variant traditions of one event? So, of the story of Abraham passing off his wife for his sister before Pharaoh, king of Egypt,[13] and also before Abimelech, king of Gerar,[14] and the farther tradition of Isaac and Rebecca having done the same thing before Abimelech, king of Gerar.[15] Are not these variant traditions of one fact? The legal experience of the writer for many years, convinces him that no two persons without collusion view a transaction generally exactly alike. Frequently--and each equally sincere and honest--they widely vary in their testimony. {18} Collusion may produce a story without contradiction. Slight discrepancies show there is no fraud, only that the witnesses occupied different stand points, or gave more or less attention to what was the subject matter. But, asking pardon for this digression, let us return to our theme. We know little or nothing about the teaching of the patriarchs in the Elohistic age. Neither writing nor sculpture thereof existed in the time of Moses, except, perhaps, the lost book of Enoch, or, unless--which we are inclined to doubt--the book of Job had just before his era been reduced to writing by the Idumean, Assyrian, or Chaldean priesthood. We find at that period that sacrifices were offered on mountain tops. Why? Abraham went to such a place to offer up his son. Was it not for secrecy in the religious rite? If the earliest instruction was from God, whose truth is unchangeable and eternal, were not the earliest sacrifices offered in secret by reason of the same command which subsequently obliged the high priest of his chosen people to offer the great sacrifice in secret within the veils, first of the Tabernacle, afterward of the Temple? The Elohistic age ended with the first official act of Moses, after he, also, had met with Aaron on "the mount of God."[16] A new era then commenced. As men dispersed {19} themselves over the earth, the original belief in the one true God (Monotheism) was lost, and people fell into the worship of many deities (Polytheism), adoring the visible works of creation, more particularly the sun and the stars of heaven, or else reverencing the operative powers of nature as divine beings. Faith in the one Great JEHOVAH was preserved by the children of Israel alone. Idols were erected within gorgeous temples. With the Chaldean, Phoenician, and Assyrian, Moloch began the dreadful cruelty of human sacrifices, chiefly of children. If, at first, the image of the idol was only a visible symbol of a spiritual conception, or of an invisible power, this higher meaning was lost in progress of time in the minds of most nations, and they came at length to pay worship to the lifeless image itself. The priests alone were acquainted with any deeper meaning, but refused to share it with the people; they reserved it under the veil of esoteric (secret) doctrines, as the peculiar appanage of their own class. They invented endless fables which gave rise to Mythology. They ruled the people by the might of superstition, and acquired wealth, honor, and power, for themselves.[17] We arrive then at nearly the culminating point of Egyptian priestcraft, the days of "wise men," "sorcerers," and "magicians."[18] Such men ever {20} have, and we presume ever will employ secrecy as the chief element of their clever jugglery. Mankind love to be deceived. Let an Adrian, Blitz, or Alexander--while they tell you, and you well know it, that their tricks are a deception--put forth notices of an exhibition, and they will attract crowds, where an Arago, or a Faraday, would not be listened to. Maelzel's automata, or Vaucanson's duck, will attract the world, when Bacon's, or Newton's, or Laplace's works may remain in dust on the book-shelves. Human nature is always the same, and thus it was in the days of Moses and Pharaoh. The wise men, sorcerers, and magicians, held undisputed sway, not only over the superstitions of the people, but over their educated monarchs and princes. Egypt possessed, at an inconceivably early period, numberless towns and villages, and a high amount of civilization. Arts, sciences, and civil professions, were cherished there, so that the Nile-land has generally been regarded as the mysterious cradle of human culture; but the system of castes checked free development and continuous improvement. Everything subserved a gloomy religion and a powerful priesthood, who held the people in terror and superstition. Their doctrine, that, after the death of man, the soul could not enter into her everlasting repose unless the body were preserved, occasioned the singular custom of embalming the corpses of the departed to preserve them from decay, and of treasuring them up in the shape of {21} mummies in shaft-like passages and mortuary chambers. Through this belief, the priests, who, as judges of the dead, possessed the power of giving up the bodies of the sinful to corruption, and by this means occasioning the transmigration of their souls into the bodies of animals, obtained immense authority. Notwithstanding the magnificence of their architectural productions, and the vast technical skill and dexterity in sculpture and mechanical appliances which they display, the Egyptians have produced but little in literature or the sciences; and even this little was locked up from the people in the mysterious hieroglyphical writing, which was understood by the priests alone.[19] The following translation is a quotation from a Latin work: "Among the ancient Egyptians, from whom we learn the rudiments of speech, besides the three common kinds of letters, other descriptions of characters are used which have been generally consecrated to their peculiar mysteries. In a dissertation on this subject, that celebrated antiquarian (_conditor stromatum_), Clement, of Alexandria, teaches in his writings, thus: 'Those who are taught Egyptian, first, indeed, learn the grammar and chirography called letter-writing, that is, which is apt for ordinary correspondence; secondly, however, that used by the priests, called sacred writing, to commemorate sacred things; the last also, hieroglyphic, meaning sacred sculpture, one of the first elements of which is {22} cyriologism, meaning, properly speaking, enunciating truth by one or another symbol, or in other words, portraying the meaning by significant emblems.' With Clement agrees the Arabian, Abenephi, who uses this language: (This Arabic writing is preserved in the Vatican library, but not as yet printed: it is often quoted by Athanasius Kircher, in his Treatise on the Pamphilian Obelisk, whence these and other matters stated by us have been taken.) 'But there were four kinds of writing among the Egyptians: First, that in use among the populace and the ignorant; secondly, that in vogue among the philosophers and the educated; thirdly, one compounded of letters and symbols, without drawn figures or representations of things; the fourth was confined solely to the priesthood, the figures or letters of which were those of birds, by which they represented the sacred things of Deity.' From which last testimony we learn that erudite Egyptians used a peculiar and different system of writing from that of the populace, and it was for the purpose of teaching their peculiar doctrines. For example, they show that this writing consisted of symbols, partly of opinions and ideas, partly of historic fables accommodated to a more secret method of teaching. But Clement, of Alexandria, went further. In book v. of Antiquities (_stromata_, 'foundation of things'), he says: 'All who controlled theological matters, Barbarian as well as Greek, have concealed their principles, hiding the truth in enigmas, signs, symbols, as {23} well as allegories, and also in tropes, and have handed them down in various symbols and methods.'"[20] This passage led subsequently to the brilliant discoveries of Champollion. Who, then, were the "erudite Egyptians" who used a peculiar system of writing" for the purpose of teaching their peculiar doctrines?" Who were {24} these "magi," "wise men," "sorcerers," and "magicians"? Nowhere do we find Pharaoh in the midst of his troubles calling for a priest. It is always for the wise men, magicians, and sorcerers. Were they not the priests?--were they not those who controlled the mysteries--who practised divination? When Moses and Aaron cast down their rods, the magicians of Egypt "also did in like manner with their enchantments," and the result was the same.[21] When Moses smote the waters that they became blood, the acuteness of the priests, or magi, in their mysteries taught them a lesson whereby they were able to do the same.[22] When the frogs came up on Pharaoh and on all his people, and on all his servants, and covered the land of Egypt, we learn "the magicians did so with their enchantments, and brought up frogs upon the land of Egypt."[23] If the ancient Egyptians were like their descendants, it is singular the magi could not accomplish the next plague, that is, of lice. But here their power ended. The magi originated in Media. According to oriental custom, to them was intrusted the preservation of scientific knowledge, and the performance of the holy exercises of Religion. Afterward, in a special sense, the magi were a caste of priests of the Medes and Persians, deriving the name of Pehlvi; Mag, or Mog, generally signifies in that language, _a priest_. They are expressly mentioned by Herodotus as a Median tribe. Zoroaster was not their founder, {25} but was their reformer, and the purifier of their doctrines. The Magi of his time were opposed to his innovations; and they, therefore, were condemned by him. When afterward, however, they adopted his reforms, he effected their thorough organization, dividing them into APPRENTICES, MASTERS, and PERFECT MASTERS. Their study and science consisted in observation of their holy rites, in the knowledge of their sacred forms of prayer, and liturgies by which Ormuzd was worshipped, and in the ceremonies attendant on their prayers and sacrifices. They only were permitted to act as mediators between God and man. To them alone was the will of God declared. They only could penetrate the future. And they alone predicted the future to those who sought of them therefor. In later days the name Magi became synonymous with sorcerer, magician, alchemist, &c.[24] {26} The magi of Egypt were the priests, the founders and preservers of the mysteries of the secret grades of instruction, and of the hieratic and hieroglyphic writings and sculptures. In secret they were the priesthood. In public, in religious matters, the same. But in public secular affairs they seem to be recognised as Magi. When mythology was invented, most of the gods, if not all of them, were received as symbolical, physical beings, the poets made of them moral agents; and as such they appear in the religions of the people of earlier days. The symbolical meaning would have been lost, if no means had been provided to insure its preservation. The MYSTERIES, it seems, afforded such means. Their great end, therefore, was to preserve the knowledge of the peculiar attributes of those divinities which had been incorparated into the popular religion under new forms; what powers and objects of nature they represented; how these, and how the universe came into being; in a word, cosmogonies, like those contained in the Orphic instructions. But this knowledge, though it was preserved by oral instruction, was perpetuated no less by {27} symbolic representations and usages; which, at least in part, consisted of sacred traditions and fables. "In the sanctuary of Sais," says Herodotus (l.c.), "representations are given by night of the adventures of the goddess; and these are called by the Egyptians _mysteries_; of which, however, I will relate no more. It was thence that these mysteries were introduced into Greece."[25] The temples of India and of Egypt seem to be identical in architecture and in sculpture.[26] Both nations seem to have sprung from the old Assyrian stock.[27] The magi of both countries appear to have had a common origin; and their teachings must have been, therefore, traditionally the same. We may, then, presume that there were three grades in the instructions of these mysteries, by whatever name they may have been called--whether Apprentices, Masters, and Perfect Masters, or otherwise; that they were sacred in their character; and that their symbolic meanings were revealed in these MYSTERIES, and in no other manner, while they were kept a secret from the world at large. But this was not all. They spread, with emigration and commerce, into all then known countries. Their common origin, or at least that of most of them, is still perceptible. CERES had long wandered over the earth, before she was received at Eleusis, and erected there her {28} sanctuary. (Isocrat. Paneg. op., p. 46, ed. Steph., and many other places in Meursii Eleusin., cap. 1.) Her secret service in the Thesmophoria, according to the account of Herodotus (iv. 172), was first introduced by Danaus; who brought it from Egypt to the Peloponnesus.[28] One writer says that mysteries were, among the Greeks, and afterward also among the Romans, secret religious assemblies, which no uninitiated person was permitted to approach. They originated at a very early period. They were designed to interpret those mythological fables and religious rites, the true meaning of which it was thought expedient to conceal from the people. They were perhaps necessary in those times, in which the superstitions, the errors, and the prejudices of the people, could not be openly exposed without danger to the public peace. Upon this ground they were tolerated and protected by the state. Their first and fundamental law was a profound secrecy. In all mysteries there were dramatic exhibitions, relating to the exploits of the deities in whose honor they were celebrated.[29] We may thus trace all ancient pagan religion to a common origin, with similarity of human means to accomplish a general result, variant in name, or in practice, as to the deity, or form of its worship, but resting on a unity as to its commencement and its object. {29} We can hardly penetrate the veil which hides from us the pagan worship of that early human stock the race of Ham, which--without the divine light granted only to the Israelites--was the origin of false worship. We can only arrive at conclusions, but these are the result of strong presumptions arising from undisputed historical facts. What are they? One of the principal chiefs of the earliest race, whence came the magi, &c., was Nimrod, afterward deified by the name of Bel to the Chaldeans, Baal to the Hebrews, [Greek: Bêlos] to the Greeks, and Belus to the Romans; and when, in later days, statues received adoration (which at first was only accorded to the being of whom the statue was a type), he became worshipped under a multiplication of statues, they were in the Hebrew language called "Baalim," or the plural of Baal. Nimrod was the son of Cush, grandson of Ham, and great-grandson of Noah. "And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before the Lord: wherefore it is said, 'Even as Nimrod the mighty hunter before the Lord.' And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. And out of that land he went forth to Assyria, and builded Nineveh, and the city Rehoboth, and Calah, and Resen between Nineveh and Calah: the same is a great city."[30] While, then, {30} the children of Shem and Japheth pursued the patriarchal course, and preserved the ancient traditions subsequently handed down, the descendants of Ham, suffering under the patriarchal malediction of Noah, built cities composed of families, and a great kingdom composed of cities and nations. This kingdom was the origin of pagan worship. They lost the patriarchal traditions, and were the first to establish on this earth the concentration of power in a political system. That power once attained, the daring energy of the king became in the hand of the priesthood a subject of deification for two reasons. 1. The king was mortal, and must die. 2. The power must be preserved. When afterward, under Peleg, this race, at their {31} building of Ba-Bel--their temple of Bel--became dispersed, and left to us only their ruin of that temple, now called _Birs Nimroud_, the magi, or priests, preserved the power he attained to themselves, by means of secrecy in their mysteries, and which were dispersed subsequently through the earth in different languages and forms, varying with the poetry and climate of the country or countries thereafter occupied, and adapted from time to time to the existing exigencies of the times. Thence sprang the origin of mythologies, or, in other words, fabulous histories of the fructifying energies of Nature, whether developed in the germination of the vegetable kingdom, or in an occasional poetical version of some heroic act of one in power. This nation, the old Assyrian, became dispersed at the destruction of their great temple. But their political power everywhere was mysteriously preserved. When the magi became organized in Media, they spread in every direction. From earliest days we find their worship amid the nations conquered by Joshua. We see them in the traces of the [Greek: Oi Poimenes], or shepherd-kings of Egypt, and in the sorcerers of the days of Moses. We, find them reformed by Zoroaster in Persia. They are conspicuous among the Greeks, who derived their mysteries from Egypt; and in the worship of Isis at Rome, never indigenous there. And even in later days (those of Darius, Belshazzar, and Cyrus), they seem to be thoroughly {32} re-established in their original birthplace. And, strange as it may appear, we find their power over kings, generals, nations, and people, in the hands of the priesthood, by means of their mysteries, from all early history, until affected by the gospel of our Lord and Saviour Jesus Christ. Regarding, then, the off-shoot from patriarchal tradition to be the origin of pagan worship; referring also to the first formation of cities, and of one immense kingdom, by the descendants of Ham (accursed by his prophetic ancestor), by whom an empire was first established; to Nimrod's deification; to the preservation in the priesthood of future political power; to the fact that after his death they would and might thereby perpetuate the same; that wherever thereafter dispersed, they did so by their revelations by mysteries, in which they controlled not only the masses of the people, but those who governed them, in whatsoever nation then known--we arrive at the conclusion that the mysteries were the elements of religious and consequently of political power. The important Greek mysteries, of the details whereof we know most, were--1. The _Eleusinian_. 2. The _Samothracian_, which originated in Crete and Phrygia, and were celebrated in the former country in honor of Jupiter. From these countries they were introduced among the Thracians or Pelasgians in the island of Samothrace, and extended thence into Greece. They were sometimes celebrated in honor {33} of Jupiter, sometimes of Bacchus, and sometimes of Ceres. 3. The _Dionysia_, which were brought from Thrace to Thebes, and were very similar to the former. They were celebrated every second year. The transition of men from barbarism to civilization was likewise represented in them. The women were clothed in skins of beasts. With a spear (_thyrsus_), bound with ivy, in their hands, they ascended Mount Cithæron; when, after the religious ceremonies, wild dances were performed, which ended with the dispersion of the priestesses and the initiated in the neighboring woods. They had also symbols, chiefly relating to Bacchus, who was the hero of these mysteries. These celebrations were forbidden in Thebes, even in the time of Epaminondas, and afterward in all Greece, as prejudicial to the public peace and morals. 4. The _Orphic_, chiefly deserving mention as the probable foundation of the Eleusinian. 5. The mysteries of Isis, not in vogue in Greece, but very popular in Rome.[31] The offspring of Egyptian priestcraft, they were instituted with a view to aggrandize that order of men, to extend their influence, and enlarge their revenues. To accomplish these selfish projects, they applied every engine toward besotting the multitude with superstition and enthusiasm. They taught them to believe that they were the distinguished favorites of Heaven; that celestial doctrines had been revealed to them, too holy to be communicated to the profane {34} rabble, and too sublime to be comprehended by vulgar capacities. Princes and legislators, who found their advantage in overawing and humbling the multitude, readily adopted a plan so artfully fabricated to answer these purposes. The views of those in power were congenial with those of the priests, and both united in the same spirit to thus control the respect, admiration, and dependence, of the million. They made their disciples believe that in the next world the souls of the uninitiated should roll in mire and dirt, and with difficulty reach their destined mansion. Hence, Plato introduces Socrates as observing that "the sages who introduced the Teletæ had positively affirmed that whatever soul should arrive in the infernal mansions _unhouselled_ and _unannealed_ should lie there immersed in mire and filth."--"And as to a future state," says Aristides, "the initiated shall not roll in mire and grope in darkness, a fate which awaits the unholy and uninitiated." When the Athenians advised Diogenes to be initiated, "It will be pretty enough," replied he, "to see Agesilaus and Epaminondas wallowing in the mire, while the most contemptible rascals who have been initiated are strolling in the islands of bliss!" When Antisthenes was to be initiated, and the priests were boasting of the wonderful benefit to ensue, "Why, forsooth, 'tis wonder your reverence don't hang yourself, in order to come at it sooner," was his remark. When, however, such benefits were expected to be derived from the {35} mysteries, it is no wonder the world crowded to the Eleusinian standard. Initiation was, in reality, a consecration to Ceres and Proserpine. Its result was, honor and reverence from the masses. They believed all virtue to be inspired by these goddesses. Pericles says: "I am convinced that the deities of Eleusis inspired me with this sentiment, and that this stratagem was suggested by the principle of the mystic rites." So also Aristophanes makes the chorus of the initiated, in his Ranæ, to sing:-- "Let us to flowery mead repair, With deathless roses blooming, Whose balmy sweets impregn the air, Both hills and dales perfuming. Since fate benign one choir has joined, We'll trip in mystic measure; In sweetest harmony combined, We'll quaff full draughts of pleasure. For us alone the power of day A milder light dispenses, And sheds benign a mellow ray To cheer our ravished senses. For we beheld the mystic show, And braved Eleusis' dangers; We do and know the deeds we owe To neighbors, friends, and strangers." It is believed that the higher orders of magi went further, and pretended to hold intercourse with, and cause to appear, the very [Greek: eidôlon] of the dead. In the days of Moses it was practised. "There shall not be found among you ... a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer."[32] {36} Diodorus Siculus mentions an oracle near Lake Avernus, where the dead were raised, as having been in existence before the age of Hercules.[33] Plutarch, in his life of Cimon, relates that Pausanias, in his distress, applied to the Psychagogi, or dead-evokers, at Heraclea, to call up the spirit of Cleonice (whose injured apparition haunted him incessantly), in order that he might entreat her forgiveness. She appeared accordingly, and informed him that, on his return to Sparta, he would be delivered from all his sorrows--meaning, by death. This was five hundred years before Christ. The story resembles that of the apparition of Samuel before Saul: "To-morrow shalt thou and thy sons be with me."[34] The appearance of Samuel was regarded as a real transaction by the writer of Ecclesiasticus, for he says: "By his faithfulness he was found a true prophet, and by his word he was known to be faithful in vision; for after his death he showed the king his end, and lift up his voice from the earth in prophecy."[35] The rabbins say that the woman was the mother of Abner; she is said to have had the spirit of _Ob_, which Dean Milman has remarked is singularly similar in sound to the name of the _Obeah_ women in Africa and the West Indies. Herodotus also mentions _Thesprotia_, in Epirus, as the place where Periander evoked the spirit of his wife Melissa, whom he had murdered.[36] {37} It was a very general opinion, in later days, that demons had power over the souls of the dead, until Christ descended into Hades and delivered them from the thrall of the "Prince of Darkness." The dead were sometimes raised by those who did not possess a familiar spirit. These consulters repaired to the grave at night, and there lying down, repeated certain words in a low, muttering tone, and the spirit thus summoned appeared. "And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust."[37] Euripides also refers to necromancy.[38] ADMETUS. [Greek: hora ge mê ti phasma nerterôn tod ê]? HERCULES. [Greek: ou psuchagôgon tond' epoiêsô xenon]. ADM. See! is not this some spectre from the dead? HER. No dead-invoker for thy guest hast thou. Seneca describes the spirits of the dead as being evoked by the Psychagogus in a cave rendered gloomy and as dark as night by the cypress, laurel, and other like trees.[39] Claudian refers to the same superstition.[40] And Lucan,[41] where Erictho recalls a spirit to animate {38} the body it had left, by horrid ceremonies. So Tibullus:[42]-- "Hæc cantu finditque solum, manesque sepulchris, Elicit, et tepido devocat ossa toro." The celebrated Heeren, in his "Politics of Ancient Greece" (ch. iii., p. 67, Am. ed.), remarks, in reference to the mysteries of Eleusis, that they exhibited the superiority of civilized over savage life, and gave instructions respecting a future life and its nature. For what was this more than an interpretation of the sacred traditions which were told of the goddess as the instructress in agriculture, of the forced descent of her daughter to the lower world, etc.? And we need not be more astonished if, in some of their sacred rites, we perceive an excitement carried to a degree of enthusiastic madness which belonged peculiarly to the East, but which the Hellenes were very willing to receive. For we must not neglect to bear in mind that they shared the spirit of the East; and did they not live on the very boundary-line between the East and the West? As those institutions were propagated farther to the west, they lost their original character. We know what the Bacchanalian rites became at Rome; and had they been introduced north of the Alps, what form would they have there assumed? But to those countries it was possible to {39} transplant the vine, not the service of the god to whom the vine was sacred. The orgies of Bacchus suited the cold soil and inclement forests of the North as little as the character of its inhabitants. Without going further into detail (the minutiæ of which are thus opened to every scholar), we must presume that the mythology of the children of Ham, the origin of pagan worship, fostered by variant mysteries to obtain and maintain temporal power, spread itself through the then known world. So far as we know, the secret doctrines which were taught in the mysteries may have finally degenerated into mere forms and an unmeaning ritual. And yet the mysteries exercised a great influence on the spirit of the nation, not of the initiated only, but also on the great mass of the people; and perhaps they influenced the latter still more than the former. They preserved the reverence for sacred things, and this gave them their political importance. They produced that effect better than any modern secret societies have been able to do. The mysteries had their secrets, but not everything connected with them was secret. They had, like those of Eleusis, their public festivals, processions, and pilgrimages, in which none but the initiated took a part, but of which no one was prohibited from being a spectator. While the multitude was permitted to gaze at them, it learned to believe that there was something sublimer than anything with which it was acquainted, revealed only to the initiated; and {40} while the worth of that sublimer knowledge did not consist in secrecy alone, it did not lose any of its value by being concealed. Thus the popular religion and the secret doctrines, although always distinguished from each other, united in serving to curb the people. The condition and the influence of religion on a nation were always closely connected with the situation of those persons who were particularly appointed for the service of the gods, the priests. The scholar will readily call to mind a Calchas, a Chryses, and others. The leaders and commanders themselves, in those days, offered their sacrifices (see the description which Nestor makes to Pallas, Od. iii., 430, &c.), performed the prayers, and observed the signs which indicated the result of an undertaking. In a word, kings and leaders were at the same time PRIESTS.[43] How far may this have been a reason why Pharaoh did not call on a priest for help, but rely on the supposed superior knowledge of the Magi? a higher grade of secret instruction, perhaps, than he had received. * * * * * {41} CHAPTER III. The Origin of the Cabbalistæ; the Chaldeans, and their Antagonism to Patriarchal Tradition.--The Hand-writing on Belshazzar's Wall.--The Secret Writings of the Cabbalistæ.--How Daniel read the Same.--Ezra.--The Origin of the Masoretic Text.--Zoroaster.--His Reformation and Reconstruction of the Religion of the Magi.--Pythagoras, and his "League."--The Thugs.--The Druids. So far as the children of Shem and Japheth are concerned, it is believed true religion was preserved, except where tradition became adulterated with extraneous matter. And for the preservation of that religion, Almighty God, in his mercy, established of that lineage a certain race, with rules, partly signifying his truth, partly merely political, which should thereafter shine as a moral light to the world, no matter how dim the light might be, through the imperfection of human nature under peculiar circumstances of temptation or otherwise. Here, at once, was an antagonism with the pagan religion, which was of the children of Ham, under his father's patriarchal curse. When Moses, the servant with the watchword, "I AM THAT I AM," presented himself to the Shemitic and {42} Japhetic races, he was everywhere received and acknowledged by them as their leader, in opposition to both the temporal and theological power of the Magi and of Pharaoh. Here came the clashing between pagan and traditional theology preserved by the patriarchs. And Almighty God, to show the truth of his laws, sanctioned their promulgation by signs and miracles, which the Magi could not equal nor counteract. Pass by the Israelitish history until the loss and destruction of the first temple, when we find this religious race, although imbued with the principles of truth, fallen from their high estate, and led captive into a strange land, subject to the very people that insisted on the opposite of their own religion. They were then under the control of a monarch who was governed by the laws of the Medes and Persians, that is, of the Magi; and who, in turn, relied upon their emperor, who trusted only to his magicians, sorcerers, and Chaldeans. They were in BABYLON itself. To confirm what has been said, and to elucidate what is to follow, we will pause a moment to learn what is meant by "the Chaldeans." The accounts that have been transmitted to us by the Chaldeans themselves of the antiquity of their learning, are blended with fable, and involved in considerable uncertainty. At the time when Callisthenes was requested by Aristotle to gain information concerning the origin of science in Chaldea, he was {43} informed that the ancestors of the Chaldeans had continued their astronomical observations through a period of 470,000 years; but upon examining the ground of this report, he found that the Chaldean observation reached no further backward than 1,903 years, or that, of course (adding this number to 331, B.C., the year in which Babylon was taken by Alexander), they had commenced in the year 2,234, B.C. Besides, Ptolemy mentions no Chaldean observations prior to the era of Nabonassar, which commenced 747 years B.C. Aristotle, however, on the credit of the most ancient records, speaks of the Chaldean Magi as prior to the Egyptian priests, who, it is well known, cultivated learning before the time of Moses. It appears probable that the philosophers of Chaldea were the priests of the Babylonian nation, who instructed the people in the principles of religion, interpreted its laws, and conducted its ceremonies. Their character was similar to that of the Persian Magi, and they are often confounded by the Greek historians. Like the priests in most other nations, they employed religion in subserviency to the ruling powers, and made use of imposture to serve the purposes of civil policy. Accordingly Diodorus Siculus relates (lib. ii., p. 31, compared with Daniel ii. 1, &c., Eccles. xliv. 3) that they pretended to predict future events by divination, to explain prodigies, interpret dreams, and avert evils or confer benefits by means of augury and incantations. For many ages they {44} retained a principal place among diviners. In the reign of Marcus Antoninus, when the emperor and his army, who were perishing with thirst, were suddenly relieved by a shower, the prodigy was ascribed to the power and skill of the Chaldean soothsayers. Thus accredited for their miraculous powers, they maintained their consequence in the courts of princes. (See Cic. de Divin. l. i., Strabo l. xv.--Sext. Emp. adv. Matt. l. v. § 2, Aul. Gell. l. xiv. s. 1, Strabo l.c.) The mysteries of Chaldean philosophy were revealed only to a select few, and studiously concealed from the multitude; and thus a veil of sanctity was cast over their doctrine, so that it might more easily be employed in the support of civil and religious tyranny. The sum of the Chaldean cosmogony, as it is given in Syncellus (Chronic. p. 28), divested of allegory is, that in the beginning all things consisted of darkness and water; that BELUS, or a divine power, dividing this humid mass formed the world, and that the human mind is an emanation from the divine nature. (Perizon. in Orig. Bab. Voss. de Scient. Math. c. xxx. § 5. Hottinger Hist. Or. p. 365. Herbelot Bib. Or. Voc. Zor. Anc. Un. Hist. vol. iii. Prid. Conn. b. iv. Shuckford, b. viii. Burnet Archæol. Phil. l. i. c. 4. Brucker's Hist. Phil., by Enfield, vol. i. b. i, c. 3.)[44] Now, we read that, "in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed {45} dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams. So they came and stood before the king."[45] But when by the king required not only to interpret but to reveal the very phantasm itself, they declared it beyond the power of their own or human art. Daniel, however, of the captive race, revealed it by supernal influence. Then did the monarch admit as to Deity, that God (JAH, Ps. lxviii. v. 4) was God of gods (_Baalim_, the representations of Baal).[46] His second dream was again only understood by the inspired representative of the Hebrews. But when, finally, appeared the stupendous handwriting on the wall, and when Belshazzar and his court were overwhelmed with amazement, so that "the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another, the king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers."[47] They came; but all in vain. Daniel interpreted the hand-writing at sight, and his reading proved true. Some theories prevail about this, which, whether correct or not, are entitled to be understood and considered. They have, at least, direct reference to our subject of secret instruction and writing. {46} The wonderful miracles of God at the exodus did not prevent that nation from repeated lapse into paganism, and acts of open disobedience to the Theocratic law. Still less were they debarred thereby the mere oriental customs of imparting moral instruction in secret associations, or the pursuit of science in hidden confraternities. But the train of thought and instruction in the Hebrew societies was singularly pure, and directly at variance with the mysteries of paganism. While the whole result of the teaching of the heathen mysteries was to represent, symbolically, the fructifying energies of nature (which they supposed to be the sum of both science and theology), that of the Israelites was the inculcation alone of virtue, the acquisition of science, and the preservation of the name of Deity under peculiar forms and ceremonies, the recognition of which by members of the initiated, opened from one to the other every heart in perfect confidence, constantly reminding them of their duty to him as well as to each other. The whole system of oriental instruction, save that proclaimed in Leviticus and Deuteronomy, was secret. Even the name of Deity could not be pronounced except at low breath, or in a whisper, under prescribed forms. Has the reader ever asked himself the meaning of the passage in the Lord's Prayer, "_Hallowed be thy name_?" The Hebrews had a visible manifestation of God. That was not the only object of reverence. It was limited {47} not to any manifestation, but to the _name_ of Deity. And that teaching has received the express recognition of our Saviour, by his making it a part of the selections from the Jewish euchologies which form his prayers. We profess to worship Deity in spirit and in truth. Do we hallow his _name_? Mere abstinence from profanation is a negative duty. How must it be hallowed? That is a positive duty. Christianity, rejecting the Hebrew form, regards this as a mere Hebraism, substituting the name for the being himself. The Israelites do not: and one secret society still existing, whose origin we shall trace in this essay, still preserves the Hebraistic sanctification of the original holy name as their form of recognition of each other, under solemnities which hallow it. We know that Moses[48] "was learned in all the wisdom of the Egyptians, and was mighty in words and deeds." At his day pagan hieratic and hieroglyphic symbols only were written on papyrus, or carved and engraved on stone. Take, then, the fact, that the Hebrew patriarchs and their tribes of his time were suffering under the persecution of hard task-masters in Egypt. How could their patriarchs teach to their classes the lessons of virtue and morality? We can readily suppose at the conclusion of a toilsome day, when all is dark, and tired nature would otherwise be at rest, he that had patriarchal authority, at dead of night, when {48} their pagan rulers could not hear, and while due guard was kept, whether on high hills, or in low vales, would summon together those who were worthy TO RECEIVE instruction in moral science, virtue, and their patriarchal traditions, and there--taking as emblems their instruments of daily toil--preserve the lessons which thus alone could be imparted. This we believe to be the origin of the CABBALISTS, or _Kabbalistæ_, a secret society among the Hebrews, whose origin is lost in antiquity, yet whose knowledge may, under God's blessing, have been an instrument in accomplishing his great results. Their very name is derived from the Hebrew word [Hebrew: QBL] (Cabbala, "to receive"). This society of Cabbalistæ, had various methods of secret writing. Their first was the scriptura coelestis; the second, that of angels, or kingly or dominant power; the third, that of the passage of the flood (_Scriptura transitus fluvii_). Breithaupt[49] says: "It is to be recollected, that the more ancient of the Kabbalistæ, studied out even a secret method of writing, consisting of four lines intersecting each other at right angles, forming a square in the middle, {49} after the following method. The figure of the four lines is thus:-- | | shin lamed gimel | resh kaph beth | qoph yod aleph | | -------------------------------------------------- | | mem* samekh vav | kaph* nun he | tav mem daleth | | -------------------------------------------------- | | tsade* tsade tet | pe* pe chet | nun* ayin zayin | In each section three letters they place from right to left. When, therefore, they intend the first of the three, they write the figure of that section in which it is found, with one point ([Symbol: L with one dot]). If another (or the next), the same figure with two points ([Symbol: L with two dots]); if the third, the same again with three points ([Symbol: L with three dots]), and so on. But the Cabbalistæ had also a simpler writing: "The sublime philosophy of those who are called the Kabbala, embraces within itself different kinds to which the following appertain. In their most famous magic pamphlet _Rasiel_, which the Kabbalistæ hold in great respect, in the first place three secret alphabets are read, which, in many things, are wanting in the common form and syntax of usual Hebrew. The first is called _Scriptura coelestis_ (the writing of heaven); the next, [Hebrew: ML'KYM] or [Hebrew: MLKYM], that is, of angels or kings (_angelorum sive regum_); and the third the writing of the crossing of the flood."[50] There {50} are extant also, drawings of these letters preserved by Hern. Corn. Agrippa, in his work "_De Occult. Phil._ lib. iii. c. 30," the copying of which would be merely matter of curiosity to no end. But Breithaupt goes much further, and refers to a book, "In Oenigmatibus Judæorum Religiosissimis. Helmst. 1708, editio, p. 49," wherein he says,[51] that Herm. Vonder Hardt, the most celebrated philologist of our age, remembers two singular alphabets used by the Jews in preparing their amulets. The first is {51} when the next succeeding is substituted for the preceding letter in every instance, as to wit: [Hebrew: B] for [Hebrew: '], [Hebrew: G] for [Hebrew: B], and so forth. They are said to have concealed in this manner their recognition of the one true God, which they recite daily, early and toward evening, and as to which they persuade themselves that it is the most efficacious safeguard against idolatry, fortified wherewith they can not lapse from true to false religion. The other secret alphabet consisted in this, that in inversed order they change the last letter [Hebrew: T] with the first [Hebrew: '], and this and another in turn, and so on through the rest, which inversion it is the custom to call [Hebrew: 'TBSH]. From this they produce, by such letters, in their more elaborate amulets, the noted symbol [Hebrew: MTSPTS], which is nothing else than the name of God, [Hebrew: YHWH]. St. Jerome,[52] a celebrated father of the early church, contends that the prophet Jeremiah used this kind of writing, and not to irritate the king of Babylon against the Hebrews, for king, [Hebrew: BBL], said [Hebrew: SHSHK]. But some, also, among the Jews, declare that these words in Daniel, [Hebrew: MN' MN' TQL WPRSYN,] which, at the supper of the King Belzhazzar miraculously appeared upon the wall, to the astonishment of all, were written in this mode; and hence think this artificial transposition of letters originated with God. But these things are to be passed by as {52} uncertain. If this last be true, the handwriting on the wall would have appeared thus: [Hebrew: YT`T YT`T 'RB PWGCHMT`][53] But according to the first system referred to, the following would have been the appearance.[54] [Illustration] (See Conf. Jan. Hercvles de Svnde in Steganologia, lib. v., num. 4., p. 148. seqq.) If the society of Kabbalistæ originated among the Israelites as early as the time of Moses, their secret writings must having been only known to him and few besides, with their successors. Solomon, to whom Almighty God declared "wisdom and knowledge is granted unto thee,"[55] must have learned them; or, if it originated with him, Daniel and Ezra, who lived in a succeeding age; after the great temple had been destroyed, during the captivity, and at the rebuilding of the second temple, both inspired servants of God, equally knew them; and when the inscriptions on the wall, or on the ark, or in the sacred rolls, were lost and unknown to the people, they were easily deciphered by means of the knowledge of the Kabbalistic character, no matter what its form. Thus when Daniel saw the handwriting on {53} the wall he read it at once, possessed as he may have been of the knowledge how to read that cipher, while it can readily be seen why the Magi of Chaldea, and of Media and Persia, were at fault. It was a secret writing of the Hebrews, known only to the select few. Ezra, in the reign of Artaxerxes, king of Persia, "was chief-priest. This Ezra went up from Babylon, and he was a ready scribe in the law of Moses, which the Lord God of Israel had given."[56] This was, then, no new matter to him. The book of the law had been lost during the captivity. Yet, at the rebuilding of the temple, Ezra was a ready scribe in that lost writing. As such he went up from Babylon to Jerusalem. The wisdom of God granted to Solomon, must have provided against the foreseen loss of the sacred rolls, and determined a way for their discovery, and the manner of reading them. The lost rolls were brought forth by Ezra, and were read, notwithstanding the ignorance of their ancient language. In what way, so consistent with reason, as by his understanding the secret writing known only to the learned of that race--the hidden scripture and instruction of a mysterious society, whose only teaching was pure, in accordance with the divine commands of the theocracy, and with the oriental manner of instruction in matters of science and morality? Did this not furnish him a key to the original text? The words of {54} the one must have been recognised by their original use in application to the reading of the other; and though the language may have changed, the old cipher must have interpreted all. We learn that, "after the second veil, the tabernacle, which is called the holiest of all, which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant," were entered.[57] The book (or rolls) of the law was commanded to be put within the ark.[58] The end of laying it there was, that it, as the original, might be reserved there as the authentic copy, by which all others were to be corrected and set right.[59] Prideaux contends that, the ark deposited in the second temple was only a representative of a former ark on the great day of expiation, and to be a repository of the Holy Scriptures, that is, of the original copy of that collection which was made of them after the captivity, by Ezra and the men of the great synagogue; for when this copy was perfected, it was then laid up in it. And in imitation hereof, the Jews, in all their synagogues, have a like ark or coffer,[60] of the same size or form, in which they keep the Scriptures belonging to the {55} Synagogue; and whence they take it out with great solemnity, whenever they use it, and return it with the like when they have done with it. What became of the old ark, on the destruction of the temple by Nebuchadnezzar, is a dispute among the Rabbins. The Jews--and herein they are supported by the traditions of the most ancient secret society on earth--contend that it was hid and preserved, by Jeremiah, say some, out of the second book of Maccabees.[61] But most of them will have it, that King Josiah, being foretold by Huldah, the prophetess, that the temple would speedily, after his death, be destroyed, caused the ark to be put in a vault under ground, which Solomon, foreseeing this destruction, had caused of purpose to be built for the preserving of it. And, for the proof hereof, they produce the text where Josiah commands the Levites[62] to put the holy ark in the house, "which Solomon, the son of David, king of Israel, did build."[63] Whether within or without the ark, or within a secret vault or not, EZRA, the scribe, brought forth the lost book or rolls of the law, and established the rules for its future perpetuity, whether by writing, or in oral explanation. And here, again, we note the use of secrecy in matters of power. From him is derived the present method of reading Hebrew, by what is usually known as the {56} vowel points in the Masoretic text. The Masorites were a set of men whose profession it was to write out copies of the Hebrew Scriptures. And the present vowel points were used by them, as derived from the secret writings of the Cabbalists. The Jews believe that, when God gave to Moses the law in Mount Sinai, he taught him first the true readings of it; and, secondly, the true interpretation of it; and that both these were handed down, from generation to generation, by oral tradition only, till at length the readings were written by the accents and vowels, in like manner as the interpretations were, by the Mishna and Gemara. The former they call Masorah, which signifieth "tradition." The other is called Cabbala, which signifieth "reception;" but both of them denote the same thing, that is, a knowledge down from generation to generation, in the doing of which, there being tradition on the one hand, and reception on the other, that which relates to the readings of the Hebrew Scriptures hath its name from the former, and that which relates to the interpretations of them from the latter. As those who studied and taught the Cabbala were called the Cabbalists, so those who studied and taught the Masorah were called the Masorites. As the whole business of the Cabbalists and Masorites was the study of the true reading of the Hebrew Scriptures, to preserve and teach the proper text, they certainly are justly held the most likely to have invented, or at least {57} received and preserved these vowel points, because the whole use of these points is to serve to this purpose.[64] About this time, in the reign of Darius, otherwise Artaxerxes, who sent Ezra and Nehemiah to Jerusalem to restore the state of the Jews, first appeared in Persia the famous prophet of the Magi, whom the Persians call Zerdusht, or Zaratush, and the Greeks Zoroastres: born of mean and obscure parentage, with all the craft and enterprising boldness of Mohammed, but much more knowledge. He was excellently skilled in all the learning of the East that was in his time; whereas the other could neither read nor write. He was thoroughly versed in the Jewish religion, and in all the sacred writings of the Old Testament that were then extant, which makes it most likely that he was, in his origin, a Jew. It is generally said of him, that he had been a servant to one of the prophets of Israel, and that it was by this means that he came to be so well skilled in the Holy Scriptures, and all other Jewish knowledge. From the collation of authorities made by Dr. Prideaux,[65] it would seem that it was Daniel under whom he served; besides whom there was not any other master in those times, under whom he could acquire all that knowledge, both in things sacred and profane, which he was so well furnished with. He founded no new {58} religion, but only reformed the old one. He found that the eminent of the Magi usurped the sovereignty after the death of Cambyses. But they were destroyed, and by the slaughter which was then made of all the chief men among them, it sunk so low, that it became almost extinct, and Sabianism everywhere prevailed against it, Darius and most of his followers on that occasion going over to it. But the affection which the people had for the religion of their forefathers, and which they had all been brought up in, not being easily to be rooted out, Zoroastres saw that the revival of this was the best game of imposture that he could then play; and having so good an old stock to engraft upon, he with greater ease made his new scions grow. He first made his appearance in Media, now called Aderbijan, in the city of Xix, say some; in that of Ecbatana, now Tauris, say others. The chief reformation which he made in the Magian religion was in the first principles of it: for whereas before they had held the being of TWO FIRST CAUSES, the first light, or the good God, who was the author of all good; and the other darkness, or the evil god, who was the author of all evil; and that of the mixture of these two, as they were in a continual struggle with each other, all things were made; he introduced a principle superior to them both, ONE SUPREME GOD, who created both light and darkness, and out of these two, according to the alone pleasure of his own will, made all things else that are, according to what is {59} said:[66] "I am the Lord, and there is none else, there is no God besides me: I girded thee, though thou hast not known me: that they may know from the rising of the sun, and from the west, that there is none besides me. I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things." These words, directed to Cyrus, king of Persia, must be understood as spoken in reference to the Persian sect of the Magians, who then held light and darkness, or good and evil, to be the supreme beings, without acknowledging the great God who is superior to both. To avoid making God the author of evil, Zoroaster's doctrine was, that God originally and directly created only light or good, and that darkness, or evil, followed it by consequence, as the shadow doth the person; that light or good had only a real production from God, and the other afterward resulted from it as the defect thereof. In sum, his doctrine as to this particular was, that there was one Supreme Being, independent and self-existent from all eternity. That under him were two angels, one the angel of light, who is the author and director of all good; and the other the angel of darkness, who is the author and director of all evil; and that these two, out of the mixture of light and darkness, made all things that are; that they are in a perpetual struggle with each other; and that when the angel of light prevails, then the most {60} is good, and when the angel of darkness prevails, then the most is evil; that this struggle shall continue to the end of the world; that then there shall be a general resurrection, and a day of judgment, wherein just retribution shall be rendered to all according to their works, &c. And all this the remainder of that sect, which is _now_ in Persia and India do, without any variation, after so many ages still hold, even to this day. Another reformation which he made in the Magian religion was, that he caused fire temples to be built wherever he came: this being to prevent their sacred fires, on the tops of hills, from being put out by storms, and that the public offices of their religion might be the better performed before the people. Zoroaster pretended he was taken up into heaven, there to be instructed in those doctrines which he was to deliver unto men. Mohammed pretended to have seen God. Zoroaster was too well informed for such imposture. He only claimed to have heard him speaking to him out of the midst of a great and most bright flame of fire; and he, therefore, taught his followers that fire was the truest _shechinah_ of the divine presence. His followers thereafter worshipped the sun as the most perfect fire of God. But this was an original usage of the Magi (referred to in Ezekiel viii. 16), where it is related, that the prophet being carried in a vision to Jerusalem, had there shown him "about five-and-twenty men standing between the porch and the altar, with {61} their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun." The meaning of which is, that they had turned their backs upon the true worship of God, and had gone over to that of the Magians.[67] The _Kebla_, or point of the heavens toward which they directed their worship being toward the rising sun, that of the Jews in Jerusalem to the Holy of Holies on the west end of the temple; of those elsewhere toward Jerusalem; of the Mohammedans toward Mecca, and the Sabians toward the meridian. Come whence it may, what is the meaning of the use of fire in any divine worship? 1. Burnt-offerings of old required it. 2. It descended on the altars of Elijah, and of Solomon, from God himself. 3. The Magi, from the time of Zoroaster, have deemed it the symbol of purity. 4. The pagan mysteries in Egypt, Greece, and Rome, all preserved the "sacred fire." Most religions seem to have adopted its use. Why? 5. The Catholic church has ever preserved its use in burning tapers, lamps, and smoking incense. In his reformation of the customs and rites of the Magi, Zoroaster, as has been hereinbefore said, preserved their three grades of APPRENTICES, MASTERS, and PERFECT MASTERS.[68] The first were the inferior clergy, who served in all the common offices of their {62} divine worship; next above them were the superintendents, who in their several districts governed the inferior clergy, as bishops do with us; and above all was the perfect-master, the archimagus, who was the head of the whole religion. Accordingly their places of worship were of three sorts. The lowest sort were parochial oratories served by the inferior clergy, where they read the daily offices out of their liturgy, and on solemn occasions read part of their sacred writings to the people. In these churches there were no fire altars; but the small scintilla of sacred fire preserved in them, was kept only in a lamp. Next above these were their fire temples, in which fire was continually burning on a sacred altar. The highest church of all was "_the fire-temple_," the residence of the archimagus, first established by Zoroaster at Balch, but removed in the seventh century to Kerman, a province in Persia on the southern ocean. To gain the better reputation to his pretensions, Zoroaster first retired to a cave, and there lived a long time as a recluse, pretending to be abstracted from all earthly considerations, and to be given wholly to prayer and divine meditations; and the more to amuse the people who there resorted to him, he dressed up his cave with several mystical figures, representing Mithra, and other mysteries of their religion. In this cave he wrote his book, called Zendavesta, or Zend, meaning "fire-kindler," or "tinder-box." This book contains much borrowed {63} from the Old Testament. He even called it the book of Abraham, and his religion the religion of Abraham; for he pretended that the reformation which he introduced was no more than to bring back the religion of the Persians to that original purity in which Abraham practised it, by purging it of all those defects, abuses, and innovations, which the corruptions of after-times had introduced into it.[69] Is it not singular that all the nations of the earth still trace their teaching in pure religion to Abraham, whether under the name of Brahma, or otherwise? These ancient Magi were great mathematicians, philosophers, and divines of the ages in which they lived, and had no other knowledge but what by their own study, and the instructions of the ancients of their sect they had improved themselves in. All of the Magi were not thus learned, only those of the higher order. The priesthood, like the Jewish, was communicated only from father to son, except to the royal family,[70] whom they were bound to instruct, the better to fit them for government. Whether it were that these Magians thought it would bring the greater credit to them, or the kings, that it would add a greater sacredness to their persons, or from both these causes, the royal family of Persia, so long as the Magi prevailed among them, was always reckoned {64} of the sacerdotal tribe.[71] The kings of Persia were looked on to be of that sacerdotal order, and were always initiated into the sacred rites of the Magians, before they took on them the crown, or were inaugurated into the kingdom.[72] PYTHAGORAS next assumed, in the west, the most prominent place for learning. He was the scholar of Zoroaster at Babylon, and learned of him most of that knowledge which afterward rendered him so famous. So saith Apulcius (Floridorum secundo), and so say Jamblichus (in vita Pythag. c. 4), Porphyry (Ibid. p. 185. edit. Cant.), and Clemens Alexandrinus (Stromata i. p. 223) for the Zabratus or Zaratus of Porphyry, and the Na-Zaratus of Clemens, were none other than this Zoroaster; and they relate the matter thus: that when Cambyses conquered Egypt he found Pythagoras there on his travels, for the improvement of himself in the learning of that country; that, having taken him prisoner, he sent him, with other captives, to Babylon, where Zoroaster (or Zabratus, as Porphyry calls him) then lived; and that he there became his disciple, and learned many things of him in the eastern learning. There may be error as to date, but that Pythagoras was at Babylon, and learned there a great part of that knowledge which he was afterward so famous for, is agreed by {65} all. His stay there, Jamblichus tells us, was twelve years; and that, in his converse with the Magians, he learned from them arithmetic, music, the knowledge of divine things, and the sacred mysteries pertaining thereto. But the most important doctrine which he brought home thence, was that of the immortality of the soul; for it was generally agreed among the ancients (Porphysius in vita Pythagoræ p. 188, edit., Cant. Jamblichus in vita Pyth. c. 30), that he was the first of all the Greeks that taught it. Prideaux says he takes this for certain, that Pythagoras had this from Zoroaster, for it was his doctrine, and he is the earliest heathen on record who taught it.[73] But Pythagoras seems to have combined the notions he then received with those of the Egyptian Magi; for he taught immortality to consist in constant transmigration from one body to another. The Egyptian Magi claimed to be judges of the dead,[74] and taught this doctrine. Zoroaster taught a resurrection from the dead, and an immortal state as we understand it. And it is probable Pythagoras adopted this notion after he fled from Samos to Egypt to escape from the government of Polycrates. Be this as it may, he was a master-spirit in a secret society with its lodges spread through Magna Græcia, originating in one he established at Crotona in Lower Italy. Like that of the Cabbalists, this society had no connection whatever with the dominant religion. {66} The Kabbalistæ taught virtue and science, and thus were, perhaps, an auxiliary, but certainly no opponent to the sacred teachings of the holy law. The Pythagorean league taught philosophy alone; full instruction was given in the liberal arts and sciences in accordance with the learning of that age. But, after it was thought destroyed (and it was suppressed by Cylon and his faction, about the year 500 B.C.), it still exercised a great influence over all Greece, in such manner as that Heeren speaks of it as a phenomenon which is in many respects without a parallel. The grand object of the moral reform of Pythagoras was SELF-GOVERNMENT. By his dignity, moral purity, dress, and eloquence, he excited not only attention but enthusiasm. In that day an aristocracy prevailed in Magna Græcia, based chiefly on the corrupting tendencies of wealth and luxury. Against this class a popular movement commenced, by the influence whereof Sybaris was destroyed, and thereupon five hundred nobles fled for safety to Crotona, and prayed for protection from that city, which they obtained principally by the advice of Pythagoras. (Diod. Sic. xii. p. 77. Wechel.) Aristocratic evils he abrogated. A friend of the people, he recognised their equal rights: and it would seem that, while he adopted grades in knowledge and moral worth, he considered mankind on "a level" so far as all political power was concerned. To accomplish this end, he prescribed in his own society, and their affiliated {67} lodges, or meetings, a certain manner of life, distinguished by a most cleanly but not luxurious clothing, a regular diet, a methodical division of time, part of which was to be appropriated to one's self, and part to the state. Heeren remarks, that when a secret society pursues political ends, it naturally follows that an opposing party increases in the same degree in which the preponderating influence of such a society becomes more felt. In this case, the opposition existed already in the popular party. It therefore only needed a daring leader, like Cylon, to scatter the society by violence; the assembly was surprised, and most of them cut down, while a few only, with their master, escaped. They are said, so far as their political views were concerned, to have regarded anarchy as the greatest evil, because man can not exist without social order. They held that everything depended on the relation between the governing and the governed; that the former should be not only prudent but mild; and that the latter should not only obey, but love their magistrates; that it was necessary to grow accustomed, even in boyhood, to regard order and harmony as beautiful and useful, disorder and confusion as hateful and injurious. They were not blindly attached to a single form of government, but insisted that there should be no unlawful tyranny. Where a regal government existed, kings should be subject to the laws, and act only as the chief magistrates. They regarded a {68} mixed constitution as the best, and where the administration rested principally in the hands of the upper class, they reserved a share of it for the people. The writings of the Pythagoreans commanded high prices, but gained political importance only so far as they contributed to the education of distinguished men, of whom Epaminondas was one.[75] Another scion of these methods of secret instruction, wherein, however, religion was the engine of political power, came from the ancient Assyrian stock with Phoenician emigration to Great Britain. The DRUIDS controlled the learning of that country in religion as in science; and by their mysteries exerted an overwhelming influence upon the rulers and the masses. Dr. Parsons[76] says, what were the filids, and bards, and the Druids, but professors of the sciences among the Gomerians, and Magogians or Scythians, and it is plain that, from Phenius downward, there were always, in every established kingdom among the Scythians, philosophers and wise men, who, at certain times, visited the Greek sages, after they had found their schools? It is no easy matter to point out the first rise and ages of the Druids. They taught the same opinions of the renovated state of the earth, and of souls, with the Magi. According to Cæsar, in his time these Druids instructed their youth in the {69} nature and motion of the stars, in the theory of the earth, its magnitude, and of the world, and in the power of the immortal gods. On the continent of Europe, he says, the Druids grew into such power and ascendency over the minds of the people, that even the kings themselves paid an implicit slavish obedience to their dictates; insomuch, that their armies were brave in battle, or abject enough to decline even the most advantageous prospects of success, according to the arbitrary prognostics of this set of religious tyrants; and their decisions became at last peremptory in civil, as well as in the affairs of religion. One of the kings of Ireland, the learned _Carmac o' Quin_, great in law and philosophy, who was not afraid to inveigh openly against the corruptions and superstition of the Druids, and maintained, in his disputations against them, that the original theology consisted in the worship of one omnipotent, eternal Being, that created all things; that this was the true religion of their ancestors; and that the numerous gods of the Druids were only absurdity and superstition--proved fatal to him. For, as this society saw an impending danger of their dissolution, they formed a deep conspiracy against him, and he was murdered. The Druids on the continent never committed their mysteries to writing, but taught their pupils _memoriter_. The Irish and Scotch Druids wrote theirs, but in secret character. These were well understood by the learned men who were in great numbers, and had {70} not only genius but an ardent inclination to make researches into science. St. Patrick, then, with the general consent and applause of the learned of that day, committed to the flames almost two hundred tracts of their pagan mysteries.[77] And with his day ended the last of druidical superstition. The Druids preserved the mistletoe evergreen as an emblem of nature's fructifying energy, and of immortality. The Thugs, Assassins, Phanzigars, or by what other name they may be known, were no society for the development of philosophy or religion; and, although they began about this time, are unworthy of farther mention. Their mysteries, if any, were only those of the highway robber, murderer, or other violater of God's law. Their only secrecy was the concealment of their crime. * * * * * {71} CHAPTER IV. The Discipline of the Secret in the Origin of the Christian Church.--The Inquisition.--The Mystics.--The rise of Monachism.--The Mendicant Orders.--The Order of Knighthood.--The Jesuits, their Organization, and History.--The Rosicrucians, &c. But next appeared upon the stage of human life, our Lord and Saviour, JESUS CHRIST; "The sun of Righteousness, rising with healing on his wings:" that LIGHT of this world, which was to draw all men unto him, at the mention of whose name "every knee should bow, of things in heaven, and things in earth, and things under the earth."[78] His lessons to man were all oral. The church he established received none but traditional instruction. The gospels of his life were written more than half a century after the crucifixion. The apostles, commissioned to go forth and preach the Gospel, held their meetings in upper chambers, and in secrecy, and part of their manner of teaching, if not all, was founded upon the still-prevailing systems of the Kabbalistæ and philosophers. There were grades observed in the orders of ministry. The diaconate, the {72} presbyter, priest or elder, and the [Greek: episkopos] or bishop. So there were three grades of the laity--catechumens, (not yet baptized,) baptized persons, and "the faithful." The policy of the apostles (who, when they were taught to be harmless, were to be wise) adapted itself to the then existing state of affairs. It was not only for fear of the Jews, as at first, that they adopted the method of instruction in secret, and which is to this day recognised by the catholic church as the then _disciplina arcani_, or "discipline of the secret;" but they kept it up even during the times of persecution, down to the time of St. Augustin. When our Saviour was insulted by the scribes and Pharisees, saying, "why do thy disciples transgress the tradition of the elders?" &c. He said to them, "why do ye also transgress the commandment of God by your tradition?"[79] Still more did he rebuke them, when they asked him, "why walk not thy disciples according to the traditions of the elders, but eat bread with unwashen hands?" In his answer, he replied, "laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups, &c., &c. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition."[80] St. Paul afterward, well knowing the then systems of philosophy, and their then traditional instruction, wrote to them at Philippi,[81] "Beware lest any man spoil you through {73} philosophy and vain deceit after the tradition of men, after the rudiments (or elements) of this world, and not after Christ." Then St. Paul, guarding the early Christians so carefully, writes to the faithful in Thessaly, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye have received _of us_,"[82] &c. When St. Paul preached on the first day of the week when the disciples came together to break bread, it was in an upper chamber where they were gathered together.[83] At an earlier date, the first day of the week after the crucifixion, in the evening, "when the doors were shut where the disciples were assembled, for fear of the Jews, came Jesus, and stood in the midst," &c.[84] When Pliny was proconsul in Judea, such charges were made against the Christians on account of their secrecy, as caused severe persecution, not for matters of religion, but for supposed cannibalism. He writes to Trajan, that he took all pains to inform himself as to the character of the Christian sect. To do this he questioned such as had for many years been separated from the Christian community, but though apostates rarely speak well of the society to which they formerly belonged, he could find out nothing. He then applied torture to two female-slaves, deaconesses, to extort from them the truth. After all, he could learn only that the {74} Christians were in the habit of meeting together on a certain day; that they then united in a hymn of praise to their God, Christ; and that they bound one another--not to commit crimes, but to refrain from theft, from adultery, to be faithful in performing their promises, to withhold from none the property intrusted to their keeping; and then separated and afterward assembled at a simple and innocent meal.[85] Evidently, the Christian mysteries were preserved secret from the Romans as from the Jews, or such crime could never have been imputed to them. Alluding to the secret traditional instruction prevalent in Judea and adopted by the early church, St. Augustin writes, "You have heard the great mystery. Ask a man, 'Are you a Christian?' He answers you, 'I am not.' 'Perhaps you are a pagan, or a Jew?' But if he has answered 'I am not;' then put this question to him, 'Are you a catechumen, or one of the faith?' If he shall answer you, 'I am a catechumen;' he is anointed but not yet baptized. But, whence anointed? ask him. And he replies. Ask of him in whom he believes. From the fact that he is a catechumen, he says, in Christ." This is the third lecture of St. Augustin on the ninth chapter of St. John's gospel, where our Saviour is portrayed as healing the blind man, by mixing earth with spittle and anointing his eyes therewith. And St. Augustin adds, "Why have I spoken of {75} spittle and of mud? Because the word is made flesh; this the catechumens hear; but it is not sufficient for them as to what they were anointed; let them hasten to the font, if they desire light."[86] But still further to mark the distinction between these grades of Christian secret instruction, St. Augustin, in the eleventh tract on the Gospel of St. John, treating of the conversation between Nicodemus and our Saviour, as to regeneration, says, "If, therefore, Nicodemus was of the multitude who believed in his name, now in that Nicodemus we comprehend why Jesus did not trust them. Jesus answered and said to him, 'Verily, verily I say unto you, unless any one shall have been born again, he can not see the kingdom of God.' Jesus placed faith, therefore, in those who were born again. Lo! they believed in him, and Jesus did not trust in them. Such are all catechumens: they now believe in the name of Christ, but Jesus does not confide in them. Let your love comprehend and understand this. If we say to a catechumen, 'Do you believe in Christ?' He answers, {76} 'I do,' and signs himself with Christ's cross: he bears it on his forehead, and blushes not at his Lord's cross. Lo! he believes in his name. Let us ask him, 'Do you eat the flesh of the son of man, and drink his blood?' He knows not what we say, because Jesus has not trusted him."[87] Now we are told in Holy Writ in reference to this matter. St. Paul, alluding to this secret traditional instruction in the several degrees of Christian learning, says to those advanced to a higher or more perfect degree: "and I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as to babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able."[88] Even their first lessons in the great mystery were imperfect. Other and further instruction was to complete it. So also St. Peter saith in his general letter, "Wherefore laying aside all malice and all guile and hypocrisies and envies {77} and all evil speakings, as new-born babes, desire the sincere milk of the word that ye may _grow_ thereby."[89] And again, St. Paul saith,[90] "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use" (_habit, or perfection_) "have their senses exercised to discern both good and evil. Therefore leaving the principles" (the word of the beginning of Christ) "of the doctrine of Christ, let us go on to perfection,"[91] &c. We need not here refer to the wonderful spread of Christianity. We learn a plain and simple lesson taught by Jesus, as to the administration of his church. "These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles," &c. "Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely have ye received, freely give. Provide neither gold, nor silver, nor brass, in your purses: nor scrip for your journey, neither two coats, neither shoes, nor yet a staff; for the workman is worthy of his meat."[92] When questioned before Pilate, he declared, "My kingdom is not of this world."[93] Whether the successors of the {78} apostles have or not, since that day, established a kingdom of this world, is not for us here to discuss. Whether those that claim such succession obey the precept quoted, or not, we do not interfere with. To insure unity in the church throughout the world, prudence would suggest that there should be some place, free from the control of worldly politics, whence its teachings should issue, and its counsels be heard. In its infancy the Christian church suffered bitterly from persecution. The faithful everywhere received a crown of martyrdom. When earthly terrors interposed, the blood of the martyrs proved the seed of the church. It is for us, however, to trace in history the secret teachings of those who have claimed its highest authority in any denomination, and if we do not reach their private counsels, their acts proclaim them. Has, or not, each Christian church been tempted by worldly power, wealth, and honor, like all other systems of religion? Have there existed within their jurisdiction, confraternities, with secular power, directly or indirectly under their control, seeking by secret measures to manage the government of the nations of this earth? That great Creator, whose word is truth which can not change, declared as law to govern all his creatures, "THOU SHALT NOT KILL." What saith history of those who claim to have acted in his name? Why, and in what manner did they act? {79} The south of France in the twelfth and thirteenth centuries became a scene of blood, the immediate cause of which was the erections of the "tribunals of faith," better known to us as a secret society called "THE INQUISITION." Innocent III., who ascended the papal chair in 1198, conceived the project thereof, to extirpate the rebellious members of the church--the Albigenses--and to extend the papal power at the expense of the bishops: and his successors carried out his plan. This tribunal, "_the holy office_" or "inquisition" (sanctum officium), was under the immediate direction of the papal chair: it was to seek out heretics and adherents of false doctrines, and to pronounce its dreadful sentence against their fortune, their honor, and _their lives_, without appeal. The process of this tribunal differed entirely from that of the civil courts. The informer was not only concealed, but rewarded by the inquisition. The accused was obliged to be his own accuser. Suspected persons were secretly seized and thrown into prison. No better instruments could be found for inquisitors than the mendicant orders of monks, particularly the Franciscans and Dominicans, whom the pope employed to destroy the heretics, and inquire into the conduct of bishops. Pope Gregory IX., in 1233, completed the design of his predecessors, and, as they had succeeded in giving these inquisitorial monks, who were wholly dependent on the pope, an unlimited power, and in rendering the interference {80} of the temporal magistrates only nominal, the inquisition was successively introduced into several parts of Italy, and into some provinces of France; its power in the latter country being more limited than in the former. The tribunals of faith were admitted into Spain in the middle of the thirteenth century, but a firm opposition was made to them, particularly in Castile and Leon, and the bishops there maintained their exclusive jurisdiction in spiritual matters. For a time this power waned, when, afterward in the fifteenth century, it assumed an aspect truly alarming. Three religions then prevailed in Spain: Christians, Jews, and Mahommedans. The power of the nobles was a bar, at the same time, to the absolute power of Ferdinand and Isabella. But this engine of religious tyranny accomplished their ends, and became the most powerful instrument of their policy. Owing to the fanatical preaching of Fernando Nuñez, who taught the persecution of the Jews to be a good work, popular tumults prevailed, in which this people was plundered, robbed, and murdered. Cardinal Mendoza, at Seville, in 1477, condemned and punished many who persevered in opposition to the doctrines of his faith. Mendoza recommended the establishment of the inquisition to Ferdinand and Isabella. Dependent entirely upon the court, what better engine could they use to render their power absolute, by confiscation of estates to fill their treasury, and to limit the {81} power of the nobles and superior clergy? In the assembly of the estates, therefore, held at Toledo, 1480, in spite of all opposition, it was determined to establish a tribunal, under the name of the general inquisition (_general inquisicion suprema_). This was opened in Seville, 1481. Thomas de Torquenada, prior of the Dominican convent at Segovia, father-confessor to Mendoza, had been appointed first grand inquisitor by the king and queen, in 1478. The peaceful teachings of the meek and lowly Jesus do not seem to have had much influence on this political Boanerges. He had two hundred familiars, and a guard of fifty horsemen, but he lived in continual fear of poison. The Dominican monastery at Seville soon became insufficient to contain the numerous prisoners, and the king removed the court to the castle in the suburb of Triana. At the first _auto da fè_ (act of faith), seven apostate Christians were burnt, and the number of penitents was much greater. Spanish writers relate that above seventeen thousand were given up to the inquisition. More than two thousand were condemned to the flames the first year, and great numbers fled to neighboring countries. The then pope, Sixtus IV., opposed the establishment of this court, as being the conversion of an ecclesiastical into a secular tribunal: but he was compelled to submit to circumstances, and actually promulgated a bull subjecting Aragon, Valencia, and Sicily, the hereditary dominions of Ferdinand, to the {82} inquisitor-general of Castile. The introduction of the new tribunal was attended with risings and oppositions in many places, excited by the cruelty of the inquisitors, and encouraged, perhaps, by the jealousy of the bishops. Saragossa and other places refused admission to the inquisitors, many of whom lost their lives; but the people were obliged to yield in the contest; and _the kings not only became the absolute judges in matters of faith, but the honor, property, and life of every subject were in their hands_. The political importance of this institution may be estimated by the following statement. In every community, the grand inquisitor must fix a period, from thirty to forty days, within which time heretics, and those who have lapsed from the faith, shall deliver themselves up to the inquisition. Penitent heretics and apostates, although pardoned, could hold no public office, nor become lessees, lawyers, physicians, apothecaries, or grocers; nor wear gold, silver, or precious stones; nor ride; nor carry arms; during their whole life, under a penalty of being declared guilty of a relapse into heresy: and they were obliged to give up a part of their property for the support of the war against the Moors. Those who did not surrender themselves within the time fixed were deprived of their property irrevocably. The absent, also, and those who had been long dead, could be condemned, provided there was sufficient evidence against them. The bones of those who were condemned after death were dug up, {83} and the property which they had left escheated to the king. At first the jurisdiction of the inquisition was not accurately defined; but it was regularly organized by the ordinance of 1484, establishing branches in the different provinces of Spain, under the direction of the inquisitor-general. The inquisitor-general presided, with aid of six or seven counsellers nominated by the king; and his officers were a fiscal (or quasi prosecuting attorney), two secretaries, a receiver, two relators, a secuestrador (or escheator), and officials. In an ordinance of 1732, it was made the duty of all believers, to inform the inquisition, if they knew any one, living or dead, present or absent, who had wandered from the faith, who did observe, or had observed the laws of Moses, or even spoken favorably of them: if they knew any one who followed, or had followed the doctrines of Luther; any one who had concluded an alliance with the devil, either expressly or virtually; any one who possessed any heretical book, or the Koran, or the Bible in the Spanish tongue; or, in fine, if they knew any one who had harbored, received, or favored heretics. If the accused did not appear at the third summons he was excommunicated. From the moment that the prisoner was in the power of the court he was cut off from the world. Then followed tortures, solitary confinement, and death in flames, with every attendant of abject humiliation, while his name, with that {84} of his children and grand-children, was officially declared infamous. Napoleon crushed this monstrous iniquity December 4, 1808. According to the estimate of Llorente, the number of victims of the Spanish inquisition, from 1481 to 1808, amounted to 341,021 persons. In Portugal the inquisition was established in 1557. Whence they also carried a branch of it to Goa, in the East Indies; in like manner as the Spaniards established one in America.[94] From the earlier days, however, of the Christian religion we find a select few known as the MYSTICS, steadily pursuing a peaceful course in the investigation of truth. Of them it is said, that they exercised a powerful influence both upon life and literature: and, although the inculcation of meekness and self-humiliation paralyzed active exertion, and a life devoted to emotions and sentiments occasionally produced fanaticism, yet this influence, especially in the middle ages was highly beneficial. John Tauler, of Strasbourg, Henry Suss, of Constance, and Thomas à Kempis, were active mystics, and eminent among their fraternity which was called "the brethren of the common life." Theirs was a religion of feeling, poetry, and imagination, in contrast with philosophical rules and forms of reasoning, as taught by the school-men. They excused their fanaticism, by appealing to the words of St. Paul: {85} "The spirit prays in us by sighs and groans that are unutterable." Now, if the spirit, say they, prays in us, we must resign ourselves to its motions, and be swayed and guided by its impulse, by remaining in mere inaction. Hence, passive contemplation they considered the highest state of perfection. The number of the mystics increased in the fourth century under the influence of the Grecian fanatic, who gave himself out as Dionysius, the Areopagite, a disciple of St. Paul, and probably lived about this period; and by pretending to higher degrees of perfection than other Christians, and practising greater austerities, their cause gained ground, especially in the eastern provinces in the fifth century. A copy of the pretended works of Dionysius, was sent by Balbus to Louis the Meek, in the year 824, which kindled the flame of mysticism in the western provinces, and filled the Latins with the most enthusiastic admiration of this new religion. In the twelfth century these mystics took the lead in their method of expounding Scripture; and by searching for mysteries and hidden meanings in the plainest expressions, forced the word of God into a conformity with their visionary doctrines, their enthusiastic feelings, and the system of discipline which they had drawn from the excursion of their irregular fancies. In the thirteenth century they were the most formidable antagonists of the schoolmen, and toward the close of the fourteenth many of them resided and propagated their tenets in {86} almost every part of Europe. In the fifteenth century they had many persons of distinguished merit in their number; and in the sixteenth, previously to the Reformation, it is said that the only true sparks of real piety were to be found among them.[95] Let us, then, examine the rise of confraternities attached to, and of, the Christian church, yet not necessarily more than its other laity entitled to authority which they afterward usurped. Monachism took its rise in the East, where a solitary and contemplative life, devoted to the consideration of divine subjects, had always been considered more meritorious than active exertion. This calling was gradually adopted by so many, that at the end of the third century, the Egyptian Antonius, who had cast away his vast possessions, and chosen the desert for his residence, collected together the hitherto dispersed anchorites (monachi) into fenced places (monasteria, cænobia, claustra, cloisters), that they might live together in fellowship; and his disciple, Pachomius, soon gave the brotherhood a rule. Monachism soon extended to the west. In the sixth century, Benedict, of Nursia, established the first monastery on Mount Casius, in Lower Italy, and became, by this means, the founder of the widely-spread order of Benedictines, which rapidly extended itself among all nations, and built many convents. These monasteries, erected, for the most part, in {87} beautiful and remote situations, and the inhabitants of which were obliged to take the three vows of chastity (celibacy), personal poverty, and obedience, proved in those days of lawlessness and barbarism, a blessing to mankind. They converted heaths and forests into flourishing farms. They afforded a place of refuge (asylum) to the persecuted and oppressed. They ennobled the rude minds of men by the preaching of the Gospel. They planted the seeds of morality and civilization in the bosoms of the young by their schools for education. And they preserved the remains of ancient literature and philosophy from utter destruction. Many of the Benedictine monasteries were the nurseries of education, the arts, and the sciences, as St. Gallen, Fulda, Reichenau, and Corvey (in Westphalia), and many others. When the Benedictine order became relaxed, the monastery in Clugny, in Burgundy, separated itself from them in the tenth century, and introduced a more rigid discipline. In the twelfth century the monks of Clugny numbered upward of two thousand cloisters. But this order, also, soon proved insufficient to satisfy the strong demands of the middle age, against the allurements of sin, and the seductions of the flesh; so that, at the end of the eleventh century, the Cistercians, and, a few decades later, the Premonstrants sprang up: the former in Burgundy (Citeaux), the latter in a woody country near Laon (Premontré). The order of Carthusians, founded about the year {88} 1084, which commenced with a cloister of anchorites (Carthusia, Chartreuse) in a rugged valley near Grenoble, was the most austere in its practice. A life of solitude and silence in a cell, a spare and meagre diet, a penitential garment of hair, flagellations, and the rigid practices of devotional exercises, were duties imposed upon every member of this fraternity. They deserve, at our hands, the full benefit of an honest and severe Christian effort to find out and nurture truth; so long as government and political power did not control them. History next tells us of the so-called "MENDICANT ORDERS." They originated in the thirteenth century, and this establishment was productive of remarkable results. Francis of Assisi (A.D. 1226), the son of a rich merchant, renounced all his possessions, clothed himself in rags, and wandered through the world, begging, and preaching repentance. His fiery zeal procured him disciples, who, like himself, renounced their worldly possessions, fasted, prayed, tore their backs with scourges, and supplied their slender wants from voluntary alms and donations. The order of Franciscans then spread rapidly through all countries. About the same time arose the order of Dominicans, or preaching monks, founded by an illustrious and learned Spaniard, Dominicus. Their chief objects were the maintenance of the predominant faith in its considered purity, and the extinction of heretical opinions. In {89} carrying these out, they became endowed with the greatest worldly and temporal privileges, received the powerful patronage of the pope, gradually obtained the chairs in the universities, and took the lead in the murder of their fellow creatures through the inquisition. What a temptation to brawling mendicants, too lazy to earn a living, authorized to beg, and the supple tools of political leaders; and all this by a mysterious society, under the guise and pretence of the Christian religion! Laic tools for such clerical workmen! While, from the mystics of that date, valuable works have been preserved, what has been left us from these mendicant orders? Anything save the cry of blood from the earth? Aught else than servile obedience in accomplishing the mandates of those in power? In the eleventh century, the crusades had given rise to a singular class of men, half-military, half-monk. They had their secret means of recognition, a peculiar garb, and a professed object. Religion was the motive cause, while science and philosophy seem to have been secondary with them. They were knights, of three orders, viz.: the Knights of St. John, or Hospitallers; the Templars; and the Teutonic Knights. The Knights of St. John are known equally by the name of the Knights of Malta, because, in 1530, Charles V. granted them the islands of Malta, Gozzo, and Comino, on condition of perpetual war {90} against the infidels and pirates, and the restoration of these islands to Naples, if the order should succeed in recovering Rhodes. The chief of this order had immense possessions in most parts of Europe. Their chief was called _Grand Master of the Holy Hospital of St. John of Jerusalem_, and _Guardian of the Army of Jesus Christ_. He was chosen by vote, and lived at La Villette in Malta. Foreign powers addressed him as _Altezza eminentissima_. His income equalled a million of guilders annually. This order still exists. Originally the affairs of the order were exercised by "THE CHAPTER," which consisted of eight balliages (_ballivi conventuali_), of the different languages of which the knights of the order consisted, that is, Provence, Auvergne, France, Italy, Aragon, Germany, Castile, and England. The lands of these ballivi conventuali of languages were divided into three classes, priories, balliages, and commanderies. Of the priories the German had the preference, and was called the Grand Priory. This confraternity were free-masons. And their organization was framed accordingly. Such was their kindness and benevolence to a wandering and unprotected pilgrim, that when afterward accosted on his journey with the customary inquiry, "Whence came you?" one and multitudes would answer, "From a lodge of the Holy St. John of Jerusalem," having experienced their hospitality and kindness in their pilgrimage. Their duty was to nurse, accommodate, {91} and protect pilgrims to the Holy Land: and everywhere on their travels, in whatever country, these lodges (or _hutten_) were found for their comfort. In the beginning of the twelfth century a secret order was formed, "for the defence of the Holy Sepulchre, and the protection of Christian Pilgrims." They were first called "The poor of the Holy City," and afterward assumed the appellation of "Templars," because their house was near the Temple. The order was founded by Baldwin II., then king of Jerusalem, with the concurrence of the pope. Many of the noblest knights connected themselves therewith, and they became known, then, as the KNIGHTS TEMPLARS. But the order degenerated, became faithless to their vows, and used the wealth and power they had attained in such manner as to occasion their public condemnation. In the beginning of the fourteenth century a sect of soi-disant philosophers appeared, known as the ROSICRUCIANS. They bound themselves together by a solemn secret, which they all swore inviolably to preserve; and obliged themselves, at their admission into the order, to a strict observance of certain established rules. They pretended chiefly to devote themselves to medicine, but above all that, to be masters of important secrets, and among others, that of the philosopher's stone; all which they affirmed to have received by tradition from the ancient Egyptians, {92} Chaldeans, the Magi, and the Gymnosophists. By their pretences that they could restore youth, they received the name of _Immortelles_. Their pretension to all knowledge, acquired for them the title of _Illuminati_. For years they were lost sight of. Consequently, when in later years they once more appeared under their original organization, they have been recognised as "_The invisible brothers_." Their name is not, as generally supposed, derived from _rosa_ and _crux_: but it is from _ros_ (dew), the then supposed solvent of gold, and _crux_ (the cross). To see, perhaps, a badge of this order, mark the arms of Luther! a cross placed upon a rose. True, a mistake as to the definition, yet does it not indicate the reason of its use politically and otherwise? Passing by, then, the middle ages, we commence a new era with the rise and progress of a religious secret order, without a parallel in the history of the world; one which has risen in influence and power far above all the other orders of the church, prohibiting its members to accept office in the church, yet which, in the art of ruling, has excelled the governments of the world hitherto, no less than any of its ecclesiastical rivals of any age or country. The Society of Jesus--known as THE JESUITS--early raised itself to a degree of historical importance unparalleled in its kind. This order was founded (1539) by Ignatius Loyola, who called it the Society of Jesus, in consequence of a vision, and bound the {93} members, in addition to the usual vows of poverty, chastity, and implicit obedience to their superiors, to a fourth, viz: to go, unhesitatingly, and without recompense, whithersoever they should be sent, as missionaries for the conversion of infidels and heretics, or for the service of the church in any other way, and to devote all their powers and means to the accomplishment of the work. The intention of Ignatius Loyola was originally directed rather to mystic and ascetic contemplations; but the order, from the nature of its fourth vow, soon took a shape adapted to the wants of the church. The origin of this society seems to have been a vision to the over-wrought mind of Loyola: may we call it a temporary inflammation of the brain? He was a Spaniard of very warm imagination, and a man of great sensibility. He declared he saw Mary, the mother of Jesus, in a vision: that she gave him the power of chastity: that Jesus and Satan appeared to him in the form of military officers enlisting men for service; whereupon he followed Christ. The society designated their object by Loyola's motto--_Omnia ad majorem Dei gloriam_. The intimate union of this society has been insured by severe trials, constant inspection, and unconditional obedience. Thoroughly organized by past experience, it now quietly pursues a policy deep, powerful, and difficult to be met on account of its mysticism. After Loyola's death the society was farther developed by Lainez, {94} and after him, by Aquaviva, men of deep knowledge of mankind, and steadfast purpose, who became the real authors of the present society. The seat of the society was, in so far, in Rome, as the general of the order resided there, with the committee of the society, and the monitor, who, totally independent of him, controlled the general as if he were his conscience. The order was divided into provinces, each of which was superintended by a provincial. Under the care of these officers were the professed-houses, with each a præpositus at its head, and the colleges, with each a rector. In the latter there were also novices. The mutual dependence of all parts of the system resemble the structure of a well-built fabric. The relations of subordination are so well ordered that the society is _simplex duntaxat unum_, without interrupting the free will of the individual, as is said, who only had to obey in permitted things. The popes Paul III. and Julius III., seeing what a support they would have in the Jesuits against what is usually called "the Reformation," which was rapidly gaining ground, granted to them privileges such as no body of men, in church, or state, had ever before obtained. They were permitted not only to enjoy all the rights of the mendicant and secular orders, and to be _exempt from all episcopal and civil jurisdiction_ and taxes, so that they acknowledged no authority but that of the pope and the superiors of their order, and were permitted to exercise every {95} priestly function, parochial rights notwithstanding, among all classes of men, even during an interdict; but, also (what is not even permitted to archbishops unconditionally), they could absolve from all sins and ecclesiastical penalties, change the objects of the vows of the laity, acquire churches and estates without further papal sanction, erect houses for the order, and might, according to circumstances, dispense themselves from the canonical observance of hours of fasts and prohibition of meats, and even from the use of the breviary. Besides this, their general was invested with unlimited power over the members; could send them on missions of every kind, even among excommunicated heretics; could appoint them professors of theology at his discretion, wherever he chose, and confer academical dignities, which were to be reckoned equal to those given by universities. These privileges, which secured to the Jesuits a spiritual power almost equal to that of the pope himself, together with a greater impunity, in point of religious observance, than the laity possessed, were granted them to aid their missionary labors, so that they might accommodate themselves to any profession or mode of life, among heretics, and infidels, and be able, wherever they found admission, to organize Catholic churches without a further authority. A general dispersion, then, of the members throughout society with the most entire union and subordination, formed the basis of their constitution. {96} In the education of youth, there has been a very unjust charge against them, that is, that they mutilated the classics. Would to God that every pure Christian would follow such an example; and that we might thereby present such an expurgated edition, as would create all the good they may contain, devoid of evil. Any who have read Virgil, Ovid, Terence, or other classic works, must acknowledge this necessity. Even Shakespeare's plays can not be read, as printed, in a modest company. There is not, either, any prudery in this. And, accordingly, a family expurgated edition has been published by Dr. Bowdler, demanding a far greater circulation than it may have as yet received. Praise, then, be awarded to all instructors of youth who will promote such expurgation from the classics as will blot out their immorality! The latitude in which this society has understood its rights and immunities has given occasion to fear an unlimited extension and exercise of them, dangerous to all existing authority, civil and ecclesiastical, as the constitution of the order, and its erection into an independent monarchy in the bosom of other governments, have assumed a more fixed character. This society seems to have been divided into different ranks or classes. The _novices_, chosen from the most talented and well-educated youths, and men without regard to birth or external circumstances; and who were tried for two years, in separate {97} novitiate houses, in all imaginable exercises of self-denial and obedience, to determine whether they would be useful to the purposes of the order, were not ranked among the actual members, the lowest of whom are the _secular coadjutors_, who take no monastic vows, and may, therefore, be dismissed. They serve the order partly as subalterns, partly as confederates, and may be regarded as the people of the Jesuit state. Distinguished laymen, public officers, and other influential personages (e.g., Louis XIV., in his old age), were honored with admission into this class, to promote the interests of the order. Higher in rank, stand the _scholars_ and _spiritual coadjutors_, who are instructed in the higher branches of learning, take upon themselves solemn monastic vows, and are bound to devote themselves particularly to the education of youth. These, as it were, the artists of the Jesuit community, are employed as professors in academies, as preachers in cities, and at courts; as rectors, and professors in colleges, as tutors and spiritual guides in families which they wish to gain or to watch, and as assistants in the missions. Finally, the nobility, or highest class, is made up of _the professed_, among whom are admitted only the most-experienced members, whose address, energy, and fidelity to the order, have been eminently tried and proved. According to one statement, they make profession, that is, take the vows of their order, by binding themselves in addition to the common {98} monastic vows by the fourth vow, to the undertaking of missions, among whom they consider heathen and heretics, as governors in colonies in remote parts of the world, as father-confessors of princes, and as residents of the order in places where it has no college. They are entirely exempt, on the other hand, from the care of the education of youth. None but the professed have a voice in the election of a general, who must himself be of their number, and who has the right of choosing from them the assistants, provincials, superiors, and rectors. The general holds his office for life, and has his residence in Rome, where he is attended by a monitor, and five assistants or counsellors, who also represent the five chief nations: the Italians, Germans, French, Spanish, and Portuguese. He is the centre of the government of the whole order, and receives monthly reports from the provincials, and one every quarter from the superiors of the professed-houses, from the rectors of the colleges, and from the masters of the novices. These reports detail all remarkable occurrences, political events, and the characters, capacities, and services of individual members, and thereupon the general directs what is to be done, and how to make use of tried and approved members. All are bound to obey him implicitly, and even contrary to their own convictions. There is no appeal from his orders. Loyola died July 31, 1556, leaving to the order a sketch of this constitution, and a mystical treatise {99} called "Exercitia Spiritualia," which work occupies the first four weeks of every novice. The rapid increase of the order, and the previous purity of Loyola's life, obtained canonization for him in 1662. Their first great missionary was St. Francis Xavier, whose labors (1541) in the Portuguese East Indies, where he died ten years afterward, have obtained for him the name of "the apostle of India", and the honor of canonization. We are told that, at Goa, Travancore, Cochin, Malacca, Ceylon, and Japan, some hundred thousand were by him converted to the Christian religion. If so, at present the light of it has become very dim. _Stat nominis umbra._ The inquisition at Goa, perhaps, may have shown the people the difference between theory and practice. Claudius Aquaviva, of the family of the dukes of Atri, general of the Jesuits from 1581 to 1615, is the author of their system of education. The want of deep, critical learning, with the mutilation of the classics (for which last they deserve praise, not blame), exposed their teachers, for a time, to the censure of philologists. Viewed with suspicion by the French, they only were admitted into that nation in 1562, under the name of "the Fathers of the College of Clermont," with a humiliating renunciation of their most important privileges, but they soon united in the factions of that country, and, notwithstanding a strong suspicion of their having had a share in the murder of Henry III., under the {100} protection of the Guises, they contrived to establish themselves, regain their privileges, and deprive the French Protestants of their rights. One of their pupils, John Chatel, attempted Henry's life (1594), and this caused their banishment until 1603, when, at the intercession of the pope, they were again restored by Henry IV. That they participated in the crime of Ravaillac could never be proved. They became the confidential advisers in Germany, of Ferdinand II. and III. They discovered remarkable political talent in the thirty years' war; the league of the Catholics could do nothing without them. Father Lamormain, a Jesuit, and confessor to the emperor, effected the downfall of Wallenstein, and by means of his agents, kept the jealous Bavarians in their alliance with Austria. Then burst upon them in France and the Netherlands, the hurricane of the Jansenist controversy, when Pascal's Provincial Letters scathed them, and his sentiments were even quoted (1679) by Innocent IX., against sixty-five of their offensive propositions. Complaints were made against some of them by the Iroquois, who had been converted by them, as would appear by the treaty of peace (1682). In 1759, by an edict, they were declared guilty of high-treason, and expelled from Portugal. Owing to difficulties at Martinique under their deputy, Father La Vallette, and the declaration of their general, Lorenzo Ricci, refusing to make any change in their constitution (_sint aut non sint_), "let them be as they {101} are, or not be," the king of France (1764) issued a decree for abolishing the order in all the French states, as being a mere political society, dangerous to religion, whose object was self-aggrandizement. In 1767 they were driven out of Spain, and soon after from Naples, Parma, and Malta. And the voice of public opinion at length compelled Pope Clement XIV. to publish his famous bull, _Dominus ac Redemptor noster_, of July 21, 1773, by which the society of Jesus was totally abolished in all the states of Christendom. The society, however, did not become extinct. In 1780 they were thought to have possessed themselves of the secrets of the Rosicrucians, and to have taken a part in the schemes of the Illuminati. In 1787, an unsuccessful attempt was made to revive the order under the name of the _Vicentines_. Pius VII. restored the order, in 1814, upon the issuance of the bull, August 7, _Solicitudo omnium_. In 1815 they were restored in Spain. Russia, by an imperial ukase, March 25, 1820, banished them thence. Since then they have been driven from Mexico, again restored by Santa Anna, and now, though resident, they are politically powerless under the administration of President Comonfort. They now seem to rely on the United States of America as their chief asylum, and upon the valley of the Mississippi river and its tributaries, as their basis of operations. Full and perfect freedom of thought and speech, of religious toleration, and of mode of life, monastic or {102} otherwise, insures to them a safe home in this country. They possess a flourishing college at Georgetown, which may almost be considered as part of the city of Washington, the capital of the United States. Also one at Cincinnati, and one at St. Louis, well endowed, and possessed of great wealth. They exercise a powerful yet unseen influence over the minds of the members of the Catholic faith where they reside, each naturalized citizen of which has an equal voice in selecting all officers of state and general government. An eminent writer has remarked, that everything in history has its time, and the order of Jesuits can never rise to any great eminence in an age in which knowledge is so rapidly spreading. We think differently. A society so capable of adaptation to any circumstances, whether political, religious, or social, plastic in nature to meet every desired impression, talented, highly learned, wealthy, and among others, embracing in its order some men of such pure and admirable life as to be cited as examples of virtue and Christian character, with the protection the American flag throws around all under its folds, is to be carefully observed. Human nature is always the same. The past history, then, of this society merits the study of every philanthropist and patriot. Once, in Paraguay, it became a blessing to mankind. Within due limits, it may be so anywhere. But its interference in any political affairs, under pretence of serving him, whose "kingdom is not of this {103} world," is not to be tolerated, as it may prove a most dangerous engine in the struggle of the cause of popular self-government. An unconditional surrender of one's own convictions to the will of another man is at variance with _every_ principle of republicanism. * * * * * {104} CHAPTER V. The Struggle between an alleged _Jus Divinum Regum_, and Popular Sovereignty.--And the Efforts now attempted to destroy our Grand Experiment of Self-Government.--Practical Results. With the differences of religious bodies as to dogmas of faith, this essay has nothing to do; but so far as churches connected with any religion, interfere with temporal governments, by mystic confraternities, that is a topic directly within our scope. Any union of church and state must, from these authorities, appear in opposition to the unprejudiced action of the citizen in the government of his country. The great struggle for political power, the contest as to the source thereof--whether a fancied divine right (_jus divinum_) in any family, or in an individual by anointment of a priest; or the free voice of a free people governing themselves by framing a constitution, limiting power in the hands of rulers, who are only their agents--is now undergoing a severe test. Of this, however, more hereafter. The history of England, from the days of James II.--yes, even from Henry VIII., whose crimes form a strange contrast to his assumption of a title to being {105} head of a church--presents a singular contest for political power, by means of religious domination. From the days of William of Orange, the parties in Ireland (which seems to have formed the battleground of these contestants) have been not only well-defined, but they have been organized in the most perfect mysticism, into Orange men and Ribbon men. Let the days of Curran, Grattan, and of the persecuting government tell that story. The blood of an Emmett has crowned a noble effort with martyrdom. His last speech will be read as long as school-books can perpetuate one of the finest efforts of oratory. Meantime, a secret society still existed which softened down asperity, and extended the blessings of fraternity even among those arrayed against each other--not only there, but over the world. By its teachings and its obligations, universal charity was inculcated. Is there an intelligent FREE-MASON who has perused our previous pages, but what has recognised the history of his own society from the origin of the Kabbalistæ? Spread everywhere, under whatever name, emanating from a common origin, recognised by common principles and instruction, enforcing the study of the liberal arts and sciences, teaching philosophy throughout the world, and the hope of a future immortality, it has, as a mystic order, taken deep root in every nation, but more so in republics, not having fear of an interdict, or other religious {106} fulmination. It has not and does not interfere in politics, nor seek political power in any shape. Like its brothers of old under Pythagoras in Magna Græcia, it teaches philosophy, and is well calculated to promote such education as must form true statesmen. So catholic is its every teaching, and such are its fraternal tendencies, that one church has placed it under ban. Throughout the world, whether among the descendants of the ancient Magi, the Hebrew Cabbalist, the Rosicrucian, or Templar, in the deserts of Africa, the forests of America, or on the wide-spread ocean, the symbols of recognition are known and received. Such have been its tendencies that spurious imitations for mere political purposes have been frequent. The Illuminati, the Carbonari, and other secret political societies have been supposed to be Masonic lodges. But it is a great mistake. The Kabbalists never interfered with, or acted in opposition to the Hebrew Theocracy. Their brothers of a later date have never interfered with politics, even to the present day; nor have they, in any wise, inculcated a single maxim at variance with their duty to God, their neighbor, or themselves. They have simply preserved and obeyed the original traditional instruction handed down to them. Another benevolent secret society has sprung up, chiefly in the United States, calling themselves the Independent Order of Odd Fellows. This is a charitable confraternity, intended, mainly, to promote {107} benevolence, aid the sick and distressed, and cultivate the warmer sympathies of our nature. It is of modern origin, and in most things seems to be an imitation of Free-Masonry. It has been productive of great good in the accomplishment of its benevolent purposes. Having no leaning whatever toward politics, it quietly pursues its mission of love. Thus, then, we have arrived at a point where we must pause. The summary of the past seems to be as follows:-- I. From the earliest history of the world there seems to have been an effort on the part of those who pretended to control the consciences and religious views of others to preserve in their own hands, the predominant _political_ power. 1. The first government recorded is that of Nimrod. He discarded patriarchal instruction; united tribes in cities; and formed their combination into an empire. The Magi controlled him, and, at his death, under the pretence of his deification, preserved his power in the priesthood. 2. In the extension of the Magi, every great leader, or king, was one of them; and obedient to the rules and instructions of their general, the Hierophant. 3. When, in the assertion of popular right, Pythagoras was driven away by Cylon, the then imperfect effort of self-government fell through. But little understood, its then dim light faded. 4. The society of the _Kabbalistæ_, part of whom {108} were afterward known as the _Pythagorean league_, as the _Collegio fabrorum_ of Numa Pompilius, as the _Liberi Architectonici_ of the middle ages, and as the _Free-Masons_ of the present day; this society, I repeat, never interfered in politics. 5. The Christian church was tempted to forget, that Christ's kingdom was not of this world. And its two great branches, that of Rome and England, were seduced into the error of seeking to obtain power through public policy. Rome exerted her influences through her prætorian cohorts, the confraternities of mendicants and of Jesus--the Jesuits. Unknown, and in silence, they were domiciliated in courts and in families, throughout all nations; and some roamed as itinerants. The will of their general, on their unconditional subserviency to his behest, seemed to create an almost omnipresent power to be controlled by Rome alone. Has not the exercise of it been exemplified in the inquisition? Was it not felt in the massacre of St. Bartholomew? I will not stop to ask the power and control of a Madame Maintenon, or Du Barry: nor whose influences controlled them. Does not all history portray their one effort? But has not the Church of England endeavored to obtain temporal power, also, by interference in the affairs of this world, politically? Shame! shame!! If the priesthood are honest in giving an undivided allegiance to HIM, whom they {109} have taken an oath _only_ to serve; and yet, whose "kingdom is not of this world;" how dare they violate that obligation? "_Ne sutor ultra crepidam,_" &c. But we in the United States are not better than our neighbors. Man is the same everywhere, but for education. And this brings us to the great, practical lesson, to which end all that has thus far been detailed has been directed. Americans! no matter of what nation you came, consider this lesson. We have ignored and thrown aside the priestly fable of an anointment by a man conferring an hereditary right to rule his brother man, by any family. This _jus divinum regum_ is an absurdity, practically discarded by those who assert it. What divine right has been granted either to Napoleon the Great, or to Napoleon the little? Whence came it? By whose hands? How is it preserved? Is not the same religious power ready to crown a Bourbon one day, and, in spite of the hereditary _jus divinum_ already granted, crown a Corsican (who has waded through blood to his throne) the next day; over the very rights of the Bourbon, who relies on that _jus divinum_ as his title? A divine right (if any) is here granted to both--to the Bourbon, and to the Corsican. Can truth contradict itself? If there be a contradiction must there not be error somewhere? {110} This _jus divinum_ that began with the deification of Nimrod, is still perpetuated though in other hands. But we must look into this a little further. II. Although the Theocracy in the days of Moses was of temporary duration, and human power afterward asserted a kingly right, was that divine right ever preserved? If divine, it is immutable. Does history show this? When Titus conquered Jerusalem, does not Jewish history tell us the voice was heard saying, "LET US GO HENCE?" III. History shows, among men, two classes who have governed others:-- 1. Kings, emperors, and rulers. 2. Priests and clergy, controlling the superstitious feelings of mankind; yes, even these kings, emperors, and rulers, by mysticism. IV. There have been throughout history two classes of secret societies. One always endeavoring to govern and control the masses politically, by religious mysteries, &c. The other endeavoring to persuade to the study of science and philosophy, and trying to wean men from the mere struggle of this world's power, to a preparation for another world, into which we must be born spiritually, by human death, and as to which this earth is only the school-house. And this class has not interfered in any manner with politics in any country. {111} This bring us to the present condition of our own beloved country at this time. A secret society, also political, was formed here, known as THE KNOW-NOTHINGS. And its secrecy was about to destroy it, when that secrecy, under the power of the press, vanished into mist. But what was the origin thereof? And when, after gentlemen and statesmen controlled it, and expelled its rubbish, it assumed a powerful influence, and a new form, as an "American Party," what were the deep moving causes which led to its prominent position? From the days of Nimrod to the present day, all history shows an effort on the part of a few to control temporal power, at the expense of the many. They have always acted on the superstitions of man to accomplish this end. But the American theory (_esto perpetua_) is, that all men are free and equal in their political rights, when their intellect is that of control, not of servitude; and that the people are the source and fountain of political power. It cometh not from a priest. It is the voice of freemen speaking and acting through their agents, whom they select. This antagonism is now to be severely tested in coming history. What is the source of temporal power? Rome, England, France, and other countries, say it is from "the church," meaning their own particular {112} designation of a religion. That it is a divine right communicated by priestly anointment, attended by public ceremonies, imposing in appearance, and "_ad captandum,_" for the public eye. The American theory, going far beyond the bare and imperfect teaching of Pythagoras, boldly asserts what is believed to be the true and only origin of temporal power, the free will of a people exercised through agents of its own selection. For about eighty years past this first great experiment has been successful. But that success has induced the most insidious attacks of those who advocate the opposite policy. We must be watchful, or our liberties will be gone. The game they now play is new in history; but, it is one easily comprehended. It has been well said that the price of liberty is eternal vigilance. But two centuries since this land was the home of the savage. The Caucasian intellect, however, has assumed its supremacy here; and the Indian, incapable of mental culture, is gradually, but surely passing, like other forms of animal existence, from the world. One of the highest efforts of the human mind, is the Constitution of the United States of America. The great principles of freemen governing themselves, as there enunciated, must and will necessarily be attacked by the asserters of divine right in temporal government. If our experiment succeeds the powers of Europe must fall, or undergo an entire change. {113} England's nobility must acknowledge, sooner or later, the equality of the commonalty and gentry with themselves. Distinctions in France have already gone, except as to the assertion of the power of an emperor by virtue of a priestly coronation. The popular masses of Europe have only displayed their first, but, as yet, imperfect efforts to assert their political rights. It is the reflex action of the great principle we have successfully, thus far, practised. And will not the powers who have conquered the masses then thus far, use every effort to destroy this experiment of ours and perpetuate thereby their own existence? If we continue to succeed, our lesson to the world is the death-knell of monarchy and imperial power. Foreign powers and priestly powers are making this effort. And if we are doomed to fail, it will be by the DISUNION their emissaries here endeavor to produce. With us, again, is religious influence exerted. Servitude is recognised and practised in the south. But the clergy of the north have commenced a fanatical crusade against it. We should guard well against these influences, foreign and domestic, now operating against us. As a part of the history of the times, it may be proper to give the rise and progress of the so-called order of "Know-Nothings." The plan of the organization was conceived by a gentleman of the city of New York, who, in 1849, prepared and embodied into a system, a plan for uniting the American {114} sentiment of the American people throughout the United States. It was meant as a combined resistance, on the part of the native American population, to foreign and papal influence in this country. The progress of the plan was so slow in its development, that at the end of two years, the number of members uniting in the organization did not exceed thirty. In 1852 the plan was examined by a few gentlemen connected with the Order of United Americans, another secret and American organization, but not directly political or partisan in its aims and objects. A society was formed, and forty-three members signed their names to it, and from that small beginning was formed a body of native Americans which, in a year or two after, exceeded, in the state of New York alone, two hundred thousand members. This state organization soon extended its ramifications all over the country, and is now known as the American party. It has held three national conventions, one in Philadelphia, one at New York, and one in Louisville, and is now no more of a secret party than either of the two great parties opposed to it: the national conventions having abolished all secret meetings, and the state conventions or councils having generally concurred in this abolition of all oaths and all forms of obligation but those of personal honor and mutual good faith. The ban of secrecy had made it, doubtless, an object of suspicion. Its adversaries hurl at it these {115} unfortunate antecedents. But now all secrecy has been abolished, and the party claims to assert only, the great principle of an INTELLIGENT SELF-GOVERNMENT. They recognise the secret and insidious influences of the Jesuit, and deprecate it. They call attention to it, and to its increasing importance in this valley; but still, in the spirit of liberty, leave the Jesuit free to act as he pleases. They perceive that it is irreconcilable with freedom of thought and conscience to surrender, unconditionally, one's own views and thoughts to the will of any one man, whether he be at Rome or elsewhere. Still he is not interfered with. Let him act with all freedom. You can vote for him for office or not, as you please; and, here, we have reason to fear the secret influence controlled alone at Rome. But, with all this freedom, it is called "persecution" to say "I will not vote for such a man." Let Europe send over all her emissaries, and our country tells them you shall have the protection of our flag. You shall think, and speak what you will, if it be not to the injury of your neighbor. But is there not a spirit of self-preservation which demands that eternal vigilance which is the price of freedom? Is it "proscription" in saying to another man, "I will not vote for you?" If you can not exercise your own will, where is your freedom? If a whig refuses to vote for a democrat is that "proscription?" Then, if I believe another man has surrendered his {116} own will to the unconditional control of another, in a foreign country, can I trust him--regarding the antecedents hereinbefore referred to? It has been said, perhaps unjustly (at least I hope so), that the teaching of this important society, the Jesuit, so deeply-rooted here, is, that "the end justifies the means." If this be so, and if they can exercise over the immigrant population from Europe the power imputed to them--all this also controlled at Rome by the general of the order and his monitor--where can freedom be preserved to us, if they can control a majority of votes here? In such case our liberties are gone. In such case, they have simply adopted and ingeniously carried out the ancient powers of the priestly Magi. Has not an Englishman, a member of parliament, come to this country, and lectured in New England on the abolition of slavery, expressly to aid in creating disunion of our states? Has not the leaven of Puritanism been excited to new action to accomplish the same result? Have not three thousand clergymen been induced to interfere in our temporal and political affairs; just as in past history we find the Magi and the priests did? Has not the word of God been set at naught? Where the command is, "Thou shalt not kill," are not Sharpe's rifles purchased by their command? A clever book of fiction, written by a fanatical old {117} woman, although untrue even as a picture of southern society, has obtained for her the cordial entrée of British aristocracy. Then, again, regard the immense immigration from Europe. No sooner is it possible, but we find politicians busy to influence them, and obtain their votes. And they chiefly are opposed to slavery. As patriots, Americans should say, you may vote. We throw around you no restraint. Your home is our home. You are in every sense a brother, and you shall be deprived of no privilege. But while in no manner the privileges of a freeman should be denied to any, we must not shut our eyes to the influences that surround us. The Magi controlled the then known world. The Roman church has done the same. In England a church has assumed secular power. In each instance it was the fabulous _jus divinum_ by which it was accomplished. Shall they be allowed by such influences to control and so break down our great experiment of self-government? Rather let those peaceful and benevolent influences prevail, which were inculcated by societies who taught equality of rights, and peace and charity among men. This bring us then to the great motive power which alone can save our country. It is _the education of the people, and the freedom of the press, directed through a unity of language_. {118} Through these, if properly conducted, unless they be controlled by the hostile influences hereinbefore spoken of, we shall be a happy and united nation. There is no need, hereafter, of any secret teaching. Secret societies may promote social good, but they are no longer necessary to teach either traditional philosophy, or promote public welfare, except by benevolence. Our duty is to encourage thought, foster public schools, create a unity of feeling and ideas, by means of a unity of language, and a freedom of the press. But, in doing so, from the history of the past, can we be too careful in guarding against the insidious influences of societies, whose antecedents in history have proved so dangerous? Societies having for their object a religious influence, and, thereby intending to control political power, are dangerous. The past has shown it. Societies of benevolence, like the Free-Masons and Odd-Fellows, have done much good; but each member therein votes, in political matters, as he pleases, and without control. These societies do good to all, without view to any particular faith. Each person that binds himself, by an obligation, to serve only HIM, whose "kingdom is not of this world," should be debarred thereby from interfering in the politics of this world, which he has thus forsworn. But what are the facts? Do not even the clergy {119} of New England try to control our government? Are they not even endeavoring to create DISUNION? Is this not with the desire and _empressement_ of foreign power? How far may not the prætorian bands of Rome aid therein to carry out the result? Can we be too guarded as to our great experiment? The first practical result, then, indicated by past history, is, that political power, in monarchies, empires, &c., has been under the control of mere priestly mysteries. The next is, that human nature is always the same, and will endeavor to accomplish the same result. Take the history of the past, what are we to anticipate for the future? Can we judge but from the past? Have they not endeavored to govern Europe? We can only allow the will of freemen to govern us. The will that has, on oath, submitted itself to the control of a foreign power, is not that of a _free man_, and our duty is to watch it. Let, then, every secret become a mystery; or, a revealed secret. If it be good to one, let it be good to all. Secure equality of rights. Collision of mind strikes out the sparks of truth. Secure universal education by free schools, ensuring unity of language, but leaving thought free; and the result will be, that secrecy will have become a mystery, or revealed knowledge to all. Education, and the freedom of the press, are the {120} true safeguards of a republic. Interfere with the exercise of no religion; but let no one system of faith control your government. Frown down every effort of priests or clergy to meddle with politics. Then shall we avoid the errors of the past, preserve our present union, and hope for the spread of the true principles of liberty. With education will be united true piety, each assisting the other, no matter what the peculiar system of faith. Do away with secrecy altogether, and let every blessing that knowledge can confer, be devoted to public information, and the good of all. So, shall the abuses of secrecy be done away with for ever--and it shine forth only in the holy sphere to which it should be confined, to modesty and domestic virtue, religious meditation and prayer, and prudence in the transactions of life. THE END. * * * * * Notes [1] St. Matt. xi. 28. [2] Montgomery. Hymn 134. Book of Common Prayer. [3] St. John, Gospel, iv. 44. [4] Mal. i. 2. [5] 1 Corinthians ii. 7-10, 12, 13, 16. Ibid. iv. 1, 5. [6] 2 Corinthians iv. 7. [7] 1 Corinthians xv. 22. [8] St. Matthew xxv. 14 to 29, inclusive. [9] St. Paul (Rom. xvi. 25, 26) defines "mystery" as above given: "Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets," &c. [10] Exodus vi. 2, 3. "And God spake unto Moses, and said unto him, I am the Lord [or JEHOVAH], and I appeared unto Abraham, unto Isaac, and unto Jacob, by _the name of_ God Almighty; but by my name JEHOVAH was I not known to them." [11] Genesis vii. 2, 3. [12] Ibid vii. 9. [13] Ibid xii. [14] Ibid xx. [15] Ibid xxvi. [16] Exodus iv. 27, 28. "And the Lord said unto Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him." [17] Weber. Outlines of Universal History. Am. Ed., p. 4. [18] Exodus vii. 11. "Then Pharaoh also called the wise men, and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments." [19] Weber. Outlines Univ. Hist. § 12, p. 12. [20] Christ. Breithaupt. Prof. &c. _De arte decifratoria._ Helmstadtii, apud Ch. Fried. Weygand. MDccxxxvii. p. 13. "Apud veteres Ægyptios, vt ab his dicendi initium faciamus, præter vulgares litteras, tria adhuc alia characterum genera celebrantur, quibus _ad mysteria sua_ condenda fuerunt usi. Diserte hoc celebris ille stromatum conditor, Clem. Alexandrinus (lib. v. Stromatum, pag. 563, edit. Paris, de an. 1612), docet, ita scribens. s: 'Qui docentur ab Ægyptiis primum quidem discunt Ægyptiarum litterarum viam ac rationem, quæ vocatur [Greek: epizolographikê], i.e., apta ad scribendas epistolas: secundam autem, sacerdotalem, qua vtuntur [Greek: hierogrammateis], i.e., qui de rebus sacris scribunt: vltimam autem [Greek: hierogluphikên], i.e., sacram, quæ insculpitur, scripturam, cuius vna quidem est per prima elementa [Greek: kuriologikê], i.e., propria loquens, altera vero symbolica, i.e., per signa significans.' Cum Clementi conferendus est Arabs Abenephi, cuius verba ita se habent: (Scriptum hoc Arabicum asseruatur in bibliotheca Vaticana, et typis nondum expressum est; ab Ath. Kirchero autem in Obelisco Pamphilio sæpius citatur: vnde etiam ea, quæ hic ex illo adduximus, depromta sunt.) 'Erant autem Ægyptus quatuor litterarum genera: primum erat in vsu apud populum et idiotas; secundum apud philosophos et sapientes: tertium erat mixtum ex litteris et symbolis sive imaginibus: quartum vsupabatur a sacerdotalibus, erant que litteræ avium, quibus sacramenta indicabant divinitatis.' Ex quo posteriori testamento hoc discimus, quod erudite inter Ægyptios peculiari et a communibus litteris diuerso scripturæ genere vsi sint ad doctrinas suas propagandas. Vti exempla ostendunt, constitit hoec scriptura partim ex certis sententiis et argutis symbolis, partim ex historicis fictionibus, secretiori docendi methodo accommodatis." ... "Omnes, qui de rebus diuinis tractarunt, tam Barbari quam Græci rerum quidem principia occultaverint: veritatem autem ænigmatibus, signisque & symbolis, & allegoriis rursus, & metaphoris, & quibusdam tropis modisque tradiderunt." [21] Exodus vii. 11, 12. [22] Ibid vii. 22. [23] Ibid viii. 7. [24] Rheinisches Conversations-Lexicon. Köln und Bonn. 1827. Vol. 7, page 432. "Magier, Magie, ein ursprünglich medischer Volksstamm, dem, der Sitte des Orients zufolge, die Erhaltung der wissenschaftlichen Kenntnisse und die Ausübung der heiligen Gebräuche der Religion überlassen war; nachher im speziellen Sinne die Priesterkaste der Perser und Meder. Der Name kommt aus dem Pehlei; Mag oder Mog heißt in dieser Sprache überhaupt ein Priester. Als eigner Stamm der Meder werden sie ausdrücklich von Herodot erwähnt. Zoroaster war nicht der Stifter, sondern nur der Reformator der Magier oder vielmehr ihrer Lehrsätze. Daher widersetzten sich die zu seiner Zeit vorhandenen Magier anfangs seinen Neuerungen und werden von ihm verstucht. Nachdem sie seine Verbesserungen angenommen hatten, organisirte er auch ihre inneren Einrichtungen und theilte sie in Lehrlinge, Meister und vollendete Meister. Ihr Studium und ihre Wissenschaft bestand in der Beobachtung der heiligen Gebräuche, in der Kenntniß der heiligen Gebetformeln oder Liturgien, mit denen Ormuzd verehrt wurde; und der bei Gebeten und Opfern gebräuchlichen Zeremonien. Nur durch sie konnte man Gebete und Opfer der Gottheit darbringen; nur sie waren die Mittelpersonen zwischen der Gottheit und den Menschen; nur ihnen offenbarte jene ihren Willen; nur sie blickten in die Zukunft, und enthüllten sie dem, der bei ihnen darnach forsichte. Später hat man Magier überhaupt, Zauberer, Wundershäter, Goldmacher und dergl. genannt." [25] Heeren's Politics of Ancient Greece, ch. iii., p. 65. Bancroft, Amed., 1824. [26] Delafield's Antiquities of America, pp. 69-71, et notæ. [27] Sir William Jones, vol. i., p. 92. [28] Heeren's Politics of Ancient Greece: Am. ed., 1824, p. 64. Also Bryant's Ancient Mythology, ii., 390. [29] Encyclopædia Americana, vol. ix. (1835), p. 118. [30] Gen. x. 8-12. This is adopting the marginal for the text reading of the passage, and the reason for it is this: The above is a clear historical account of those who journeyed to the plains of Shinar, which were only the descendants of Cush the father of Nimrod; though Asshur is said to have gone and builded the city of Nineveh, with the others mentioned in the text--which Asshur was one of the sons of Shem, who perhaps was blended by marriage, or other connections, with his relations the sons of Ham, unless it can be shown that there was one of that name in Ham's descendants as well as Shem's son. It was something particular (if correct) that Moses should bring in Asshur into his account of Ham's issue, because he was very strict in giving such relations of Japheth and Shem in their own places. Would Noah, who was so much disgusted at his son Ham as to curse him, permit the children of his other sons, whom he blessed, to have any communication with his children? Bishop Cumberland, in the last century, took some pains to unravel this, and concluded that the marginal translation in our bibles is the right one--that in the text being, "Out of that land went forth Asshur, and builded Nineveh", &c.; that in the margin, "And he [Nimrod] went out of that land into Assyria"--for Asshur generally in scripture signifies _the Assyrian_, excepting only in the genealogies: and in support of this he brings forward many authentic testimonies. (See Parsons's Remains of Japheth, p. 15: London, 1767.) [31] Encyclopædia Americana, title "Mysteries," vol. ix., p. 118. [32] Deut. xviii. 10. [33] Livy, iv., c. 22. [34] 1 Sam. xxviii. 19. [35] Eccles. xlvi. [36] Lib. v., c. 92. [37] Isaiah xxix. 4; also viii. 19. [38] Alcestis, 1127. [39] Oedipus, Act iii., 530. [40] See Rufinius, i., 155. [41] Phars., vi., 670. This writer proposes hereafter to publish an essay on the intercourse between the living and the dead, as connected with natural magic, even to the present day. [42] Lib. i., El. ii., 45. [43] Heeren. Politics Anc. Greece; Am. Ed., p. 68. See also page following. [44] Rees' Cyclop. vol. vii. voc. "Chaldean Philosophy." [45] Daniel ii. [46] The true God, JAH, was God over the false deities, Baalim. [47] Daniel v. 6, 7. [48] Acts vii. 23. [49] Disq. Hist. de variis modis occvlte scribendi, Helmstadt. MDccxxxvii. pp. 23-26. "Illud memorandum, quod Kabbalistarum antiquiores etiam ex figura quatuor linearum, quæ inuicem sese intersecant, & in medio quadratum efficiunt, occultum scripturæ genus excogitarint sequentem in modum. In singulis sectionibus tres collocant litteras a dextra ad sinistram. Quando igitur primam extribus intelligunt, figuram sectionis istuis, in qua reperitur, cum vno puncto scribunt; si alteram, eandam figuram cum duobus punctis; si tertiam, rursus eandem cum tribus punctis." [50] "Illorum philosophia sublimis, quam _Kabbalam_ vocant, diuersas sub se complectitur species, quarum quædam huc pertinent. In famossissimo illo libello magico Rasiel, quem Kabbalistæ in magna veneratione habent, tria imprimis secreta alphabeta leguntur, quæ a communi Ebraicarum litterarum forma & ductu in multis abeunt. Primum vocatur scriptura coelestis; alterum scriptura angelorum sive regum; & tertium scriptura transitus fluvii.--_Disq. Hist._ &c., _ibidem._ [51] Herm. Von der Hardt, celeberrimus ætatis nostræ philologus, duorum etiam singularium alphabetorum meminit, quibus Judæi in amuletis suis conficiendis utuntur. Primum est, si proxima semper pro proecedente substituitur littera, nimirum [Hebrew: B] pro [Hebrew: '], [Hebrew: G] pro [Hebrew: B] & sic porro. Hoctegere dicuntur confessionem suam de vno vero Deo, quam quotidie mane & circa vesperam recitant, & de qua sibi persuadent, quod effica cissimum contra idololatriam proesidium sit, quo quasi proemuniantur, ne a veritate ad falsam religionem desciscant. Alterum alphabetum occultum in eo consistit, quod ordine elementorum in uerso vltimam litteram [Hebrew: T] cum prima [Hebrew: '], & hanc cum illa vicissim permutent, & sic etiam reliquas: quam inversionem [Hebrew: 'TBSH] dicere moris est. Ex hoc maiusculis litteris in nobilioribus amuletis conspicuum symbolum [Hebrew: MTSPTS] conficiunt, quod nihil iterum aliud, quam nomen Dei [Hebrew: YHWH]. HIERONYMUS, non incelebris primæ ecclesiæ pater contendit (hereinafter quoted) prophetam _Jeremiam_ hoc scribendi genere vsum fuisse, &, ne regem Babyloniæ adversus Ebræos irritaret, pro rege [Hebrew: BBL] dixisse [Hebrew: SHSHK]. Quin etiam sunt inter Judæos, qui verba illa apud Danielem [Hebrew: MN' MN' TQL WPRSYN], quæ super cænam regis Belsazaris e pariete per miraculum ad stuporem omnium prodibant, eodem modo scripta fuisse, atque iccirco hanc artificiosam litterarum transpositionem a Deo ipso primam originem suam trahere existimant. Sed incerta hoec & transeunda. [52] Tom. iv. Oper. comment. in Jerem. cxxv., 26, p. 286, edit. Coloniens. de an. 1616. [53] See Conf. Lud. Henr. Hillerus, in præfat. mysterii artis stenographicæ nouissimi Vlmæ an. 1682 editi. [54] Breithaupt, Disq. Hist., p. 25, notis. [55] 2 Chron. i. 12. [56] Ezra vii. 1-6. [57] Heb. ix. 4: and hereto agree Abarbanel on 1 Kings viii. 9, and R. Levi Ben Gersom.--Prideaux Conn. i. 297. [58] Deut. xxxi. 26: Or, as others interpret it, "by the side of the ark." _Mittzad_. 1 Sam. vi. 8. 2 Kings xxii. 8. Prideaux i. 297. [59] Prideaux i. 297. [60] Vide Buxtorfii Synagogam. c. 14. [61] 2 Maccabees ii. [62] 2 Chron. xxxv. 3. [63] Prideaux i. 303-'4. It were well to call to the reader's attention here, the remarkable subterranean discoveries made this year (1856), and still going on in Jerusalem, under the Austrian authorities there. [64] Prideaux i. 285. [65] Vol. i., Connex. pp. 383, 384. [66] Isaiah xlv. 5-7. [67] Prideaux, Con. i. 389. [68] Page 25. [69] Prideaux i. 338-'9. [70] Plato in Alcibiade i. Stobases, p. 496. Clem. Alex. in Pædagogo i. p. 81. [71] Prideaux Con. i. 395. [72] Cicero de Divinatione, l. i. Philo Judæus de spec. leg. Plutarch in Artaxerxe. [73] Prideaux i. 404-'5. [74] See page 21, antea. [75] Heeren, Politics Anc. Greece, p. 292. [76] Remains of Japheth, 136. [77] A bad way to extirpate error. Education, reason, and piety will meet error openly. [78] 2 Phil. ii. 9, 10. [79] Matthew xv. 2, 3. [80] Mark vii. 5-9. [81] Coloss. ii. 8. [82] 2 Thess. iii. 6, 7. [83] Acts xx. 7, 8. [84] John xx. 19. [85] Neander, Gen. Hist. of Christ. Rel. &c., p. 98. [86] Brev. Rom., p. 251. Lectio iij. infra Hebd. quartam Quadragesimæ. "Audistis grande mysterium. Interroga hominem: Christianus es? Respondet tibi: non sum. Si paganus es, aut Judæus? Si autem dixerit, non sum: adhuc quæris ab eo, Catechumenus, an fidelis? Si responderet tibi, Catechumenus: inunctus est, nondum lotus. Sed unde inunctus? Quære, et respondet. Quære ab illo, in quem credat? Eo ipso quo Catechumenus est, dicit, In Christum. Ecce modo loquor et fidelibus et catechumenis. Quid dixi de sputo et luto? Quia verbum caro factum est; hoc catechumeni audiunt: sed non eis sufficit ad quod inuncti sunt: festinent ad lavacrum, si lumen inquirunt." [87] Brev. Rom. p. 652. Festa Maji. Lectio viii. "Si ergo Nicodemus de illis multis erat qui crediderunt in nomine ejus, jam in isto Nicodemo attendamus, quare Jesus non se credebat eis. Respondit Jesus, et dixit ei: Amen, Amen dico tibi, nisi quis renatus fuerit denuo, non potest videre regnum Dei. Ipsis ergo se credit Jesus, qui nati fuerint denuo. Ecce illi crediderant in eum, et Jesus non se credebat eis. Tales sunt, omnes Catechumeni: ipsi jam credunt in nomine Christi, sed Jesus non se credit eis. Intendat et intelligat charitas vestra. Si dixerimus catechumeno: credis in Christum? Respondet, credo, et signat se cruce Christi: portat in fronte, et non erubescit de cruce Domini sui. Ecce credit in nomine ejus. Interrogemus cum: Manducas carnem filii hominis, et bibis sanguinem filii hominis? Nescit quid dicimus, quia Jesus non se credidit ei." [88] 1 Corinth. iii. 1, 2. [89] 1 Peter ii. 2. [90] Hebrews v. 12-14. [91] Hebrews vi. 1. [92] Matt. x. 5, &c. [93] John xviii. 36. [94] Llorente, Hist. Span. Inq. London. 1827. [95] Enc. Brit. xv. 674. * * * * * Corrections made to printed original. p. 17. "Pharaoh, king of Egypt": 'Pharoah' in original. Also in Note 18. p. 44. "more easily be employed": 'he' (for 'be') in original. ibid. "the human mind is an emanation": 'humid' (for 'human') in original. p. 49, diagram. Actual Hebrew letters in original. mem and tet are transposed, kaph and vav look just like resh. * = final forms. p. 52, note "54". Footnote marker missing, inserted in what seems to me the most likely place. p. 67. "kings should be subject to the laws": 'king' (ungrammatically) in original. p. 72. "[Greek: episkopos] or bishop. [Greek: episkokos] in original. p. 98. "All are bound to obey him implicitly": 'implicity' in original. Note 20. "Christ. Breithaupt": 'Breithaurpt' in original. "MDccxxxvii": MD in apostrophus form in text. So also in note 49, where an apostrophus is put wrongly for the cc. Notes 68, 74. The page numbers omitted in the original. 
24987	----	None 
28406	----	file was made using scans of public domain works put online by Harvard University Library's Open Collections Program, Women Working 1800 - 1930) _Why I Believe in Scouting for Girls_ By MARY ROBERTS RINEHART [Illustration] Series No. 10 GIRL SCOUTS NATIONAL HEADQUARTERS 189 Lexington Avenue New York City Why I Believe in Scouting _By Mary Roberts Rinehart_ Girls are great idealists. No one familiar with the working of the girl mind can fail to recognize how quickly they respond to ideals. They dream dreams, not of success, but of happiness. They look up rather than out. But they are vague and uncertain, full of wistful yearnings that lead nowhere. Given a cause and a leader, and they will bring to it an almost pathetic eagerness, staunchness, loyalty, enthusiasm and unselfish effort. There comes a critical time in a girl's mental and spiritual life, when she is waiting impatiently for young womanhood. The things of her childhood have lost their interest. She has abandoned her dolls. The little boys she played with have deserted her, and found the girl-less associations of the 'teens. They have their clubs, their sports, their meeting places. But to the young girl there is nothing but that period of waiting. She is peculiarly isolated. Her family often finds her strange. She is moody and dreamy. She begins to spend an almost alarming amount of time and thought upon her appearance. The family says: "What in the world is the matter with Jane?" And her father suggests it is too much going to the moving pictures. But the truth is that Jane is idle. She does not belong, between babyhood and womanhood, anywhere in the social organization. She is active and romantic. Her days are a long waiting for maturity, and with maturity the fulfilment of her dreams, of love, of marriage, of motherhood. She haunts the movies because she finds there vicarious romance and vicarious adventure. The great out-doors is hers to play in--on the screen. And at the same time, with no increased outlet for her activities, her imagination is being stimulated as never before. Books, magazines, automobiles, moving pictures, all are revealing to her this strange thing we call life, which is hers to observe but not yet to live. She is a yearning onlooker. It is time to realize that hundreds of thousands of young girls in this country--doubly important now that they are future citizens as well as the potential mothers of future citizens--must be given occupation, a feeling of responsibility, a practical ideal to which they may bring their innate loyalty and enthusiasm. They need organized play and athletics. They need something concrete to tie to. They need to be taught, if you please, what is the "gang" spirit among boys. They need to learn that their young bodies are to be used, instead of decorated. Until they learn that, we shall have sickly mothers and puny babies. No single movement for the improvement of American people as a race, no advance of science or sanitation, can compare in importance with the necessity for building up morally, spiritually and bodily, our future mothers. They need to be taught certain loyalties, sex loyalty. Loyalty to ideals. Loyalty to country. This last, loyalty to country, has to be taught. When a man learns to take off his hat to the flag, he has a new respect for it. Some of our girls need to be taught honesty. They cover their dreams with small deceits. They seek romance out of sheer boredom, and are driven into hypocrisy. The boy has fewer dreams to conceal, and he is honest with the honesty of fresh air and the great out-doors. When we give our girls occupation, when we get them out of doors, when we give them organized play in the open, there will be fewer morbid women. Give them something to do that interests them. Get them out into the air. Fill in the waiting years with work and play. Give them some rules of life which will appeal alike to their imaginations and to their instinctive desire for something better. Let them look out as well as up. Nearest of all the proposed plans to cope with what an increasing number of families are finding to be their problem, the adolescent girl, the Girl Scout movement fulfills all these requirements. It is sane, healthy and normal. It teaches honesty, purity, vigor and love of country. And it takes the girl in her 'teens and gives her a live interest in the present instead of the future. It should have nation-wide support. 
19049	----	* * * * * /$ +--------------------------------------------------------------+ | Transcriber's Note: | | | | Inconsistent hyphenation matches the original document. | | | | A number of obvious typographical errors have been corrected | | in this text. For a complete list, please see the bottom of | | this document. | | | +--------------------------------------------------------------+ $/ * * * * * /$ THE BUILDERS A STORY AND STUDY OF MASONRY BY JOSEPH FORT NEWTON, LITT. D. GRAND LODGE OF IOWA _When I was a King and a Mason-- A master proved and skilled, I cleared me ground for a palace Such as a King should build. I decreed and cut down to my levels, Presently, under the silt, I came on the wreck of a palace Such as a King had built!_ --KIPLING CEDAR RAPIDS IOWA THE TORCH PRESS NINETEEN FIFTEEN $/ /$ COPYRIGHT, 1914 BY JOSEPH FORT NEWTON _First Printing, December, 1914_ $/ /$ To The Memory of THEODORE SUTTON PARVIN Founder of the Library of the Grand Lodge of Iowa, with Reverence and Gratitude; to LOUIS BLOCK Past Grand Master of Masons in Iowa, dear Friend and Fellow-worker, who initiated and inspired this study, with Love and Goodwill; and to the YOUNG MASONS Our Hope and Pride, for whom this book was written With Fraternal Greeting $/ THE ANTEROOM Fourteen years ago the writer of this volume entered the temple of Freemasonry, and that date stands out in memory as one of the most significant days in his life. There was a little spread on the night of his raising, and, as is the custom, the candidate was asked to give his impressions of the Order. Among other things, he made request to know if there was any little book which would tell a young man the things he would most like to know about Masonry--what it was, whence it came, what it teaches, and what it is trying to do in the world? No one knew of such a book at that time, nor has any been found to meet a need which many must have felt before and since. By an odd coincidence, it has fallen to the lot of the author to write the little book for which he made request fourteen years ago. This bit of reminiscence explains the purpose of the present volume, and every book must be judged by its spirit and purpose, not less than by its style and contents. Written as a commission from the Grand Lodge of Iowa, and approved by that Grand body, a copy of this book is to be presented to every man upon whom the degree of Master Mason is conferred within this Grand Jurisdiction. Naturally this intention has determined the method and arrangement of the book, as well as the matter it contains; its aim being to tell a young man entering the order the antecedents of Masonry, its development, its philosophy, its mission, and its ideal. Keeping this purpose always in mind, the effort has been to prepare a brief, simple, and vivid account of the origin, growth, and teaching of the Order, so written as to provoke a deeper interest in and a more earnest study of its story and its service to mankind. No work of this kind has been undertaken, so far as is known, by any Grand Lodge in this country or abroad--at least, not since the old _Pocket Companion_, and other such works in the earlier times; and this is the more strange from the fact that the need of it is so obvious, and its possibilities so fruitful and important. Every one who has looked into the vast literature of Masonry must often have felt the need of a concise, compact, yet comprehensive survey to clear the path and light the way. Especially must those feel such a need who are not accustomed to traverse long and involved periods of history, and more especially those who have neither the time nor the opportunity to sift ponderous volumes to find out the facts. Much of our literature--indeed, by far the larger part of it--was written before the methods of scientific study had arrived, and while it fascinates, it does not convince those who are used to the more critical habits of research. Consequently, without knowing it, some of our most earnest Masonic writers have made the Order a target for ridicule by their extravagant claims as to its antiquity. They did not make it clear in what sense it is ancient, and not a little satire has been aimed at Masons for their gullibility in accepting as true the wildest and most absurd legends. Besides, no history of Masonry has been written in recent years, and some important material has come to light in the world of historical and archæological scholarship, making not a little that has hitherto been obscure more clear; and there is need that this new knowledge be related to what was already known. While modern research aims at accuracy, too often its results are dry pages of fact, devoid of literary beauty and spiritual appeal--a skeleton without the warm robe of flesh and blood. Striving for accuracy, the writer has sought to avoid making a dusty chronicle of facts and figures, which few would have the heart to follow, with what success the reader must decide. Such a book is not easy to write, and for two reasons: it is the history of a secret Order, much of whose lore is not to be written, and it covers a bewildering stretch of time, asking that the contents of innumerable volumes--many of them huge, disjointed, and difficult to digest--be compact within a small space. Nevertheless, if it has required a prodigious labor, it is assuredly worth while in behalf of the young men who throng our temple gates, as well as for those who are to come after us. Every line of this book has been written in the conviction that the real history of Masonry is great enough, and its simple teaching grand enough, without the embellishment of legend, much less of occultism. It proceeds from first to last upon the assurance that all that we need to do is to remove the scaffolding from the historic temple of Masonry and let it stand out in the sunlight, where all men can see its beauty and symmetry, and that it will command the respect of the most critical and searching intellects, as well as the homage of all who love mankind. By this faith the long study has been guided; in this confidence it has been completed. To this end the sources of Masonic scholarship, stored in the library of the Grand Lodge of Iowa, have been explored, and the highest authorities have been cited wherever there is uncertainty--copious references serving not only to substantiate the statements made, but also, it is hoped, to guide the reader into further and more detailed research. Also, in respect of issues still open to debate and about which differences of opinion obtain, both sides have been given a hearing, so far as space would allow, that the student may weigh and decide the question for himself. Like all Masonic students of recent times, the writer is richly indebted to the great Research Lodges of England--especially to the Quatuor Coronati Lodge, No. 2076--without whose proceedings this study would have been much harder to write, if indeed it could have been written at all. Such men as Gould, Hughan, Speth, Crawley, Thorp, to name but a few--not forgetting Pike, Parvin, Mackey, Fort, and others in this country--deserve the perpetual gratitude of the fraternity. If, at times, in seeking to escape from mere legend, some of them seemed to go too far toward another extreme--forgetting that there is much in Masonry that cannot be traced by name and date--it was but natural in their effort in behalf of authentic history and accurate scholarship. Alas, most of those named belong now to a time that is gone and to the people who are no longer with us here, but they are recalled by an humble student who would pay them the honor belonging to great men and great Masons. This book is divided into three parts, as everything Masonic should be: Prophecy, History, and Interpretation. The first part has to do with the hints and foregleams of Masonry in the early history, tradition, mythology, and symbolism of the race--finding its foundations in the nature and need of man, and showing how the stones wrought out by time and struggle were brought from afar to the making of Masonry as we know it. The second part is a story of the order of builders through the centuries, from the building of the Temple of Solomon to the organization of the mother Grand Lodge of England, and the spread of the Order all over the civilized world. The third part is a statement and exposition of the faith of Masonry, its philosophy, its religious meaning, its genius, and its ministry to the individual, and through the individual to society and the state. Such is a bare outline of the purpose, method, plan, and spirit of the work, and if these be kept in mind it is believed that it will tell its story and confide its message. When a man thinks of our mortal lot--its greatness and its pathos, how much has been wrought out in the past, and how binding is our obligation to preserve and enrich the inheritance of humanity--there comes over him a strange warming of the heart toward all his fellow workers; and especially toward the young, to whom we must soon entrust all that we hold sacred. All through these pages the wish has been to make the young Mason feel in what a great and benign tradition he stands, that he may the more earnestly strive to be a Mason not merely in form, but in faith, in spirit, and still more, in character; and so help to realize somewhat of the beauty we all have dreamed--lifting into the light the latent powers and unguessed possibilities of this the greatest order of men upon the earth. Everyone can do a little, and if each does his part faithfully the sum of our labors will be very great, and we shall leave the world fairer than we found it, richer in faith, gentler in justice, wiser in pity--for we pass this way but once, pilgrims seeking a country, even a City that hath foundations. /$ J.F.N. _Cedar Rapids, Iowa_, September 7, 1914. $/ TABLE OF CONTENTS /$ THE ANTE-ROOM vii PART I--PROPHECY CHAPTER I. THE FOUNDATIONS 5 CHAPTER II. THE WORKING TOOLS 19 CHAPTER III. THE DRAMA OF FAITH 39 CHAPTER IV. THE SECRET DOCTRINE 57 CHAPTER V. THE COLLEGIA 73 PART II--HISTORY CHAPTER I. FREE-MASONS 97 CHAPTER II. FELLOWCRAFTS 127 CHAPTER III. ACCEPTED MASONS 153 CHAPTER IV. GRAND LODGE OF ENGLAND 173 CHAPTER V. UNIVERSAL MASONRY 201 PART III--INTERPRETATION CHAPTER I. WHAT IS MASONRY 239 CHAPTER II. THE MASONIC PHILOSOPHY 259 CHAPTER III. THE SPIRIT OF MASONRY 283 BIBLIOGRAPHY 301 INDEX 306 $/ Part I--Prophecy THE FOUNDATIONS /# _By Symbols is man guided and commanded, made happy, made wretched. He everywhere finds himself encompassed with Symbols, recognized as such or not recognized: the Universe is but one vast Symbol of God; nay, if thou wilt have it, what is man himself but a Symbol of God; is not all that he does symbolical; a revelation to Sense of the mystic God-given force that is in him; a Gospel of Freedom, which he, the Messiah of Nature, preaches, as he can, by word and act? Not a Hut he builds but is the visible embodiment of a Thought; but bears visible record of invisible things; but is, in the transcendental sense, symbolical as well as real._ --THOMAS CARLYLE, _Sartor Resartus_ #/ CHAPTER I _The Foundations_ Two arts have altered the face of the earth and given shape to the life and thought of man, Agriculture and Architecture. Of the two, it would be hard to know which has been the more intimately interwoven with the inner life of humanity; for man is not only a planter and a builder, but a mystic and a thinker. For such a being, especially in primitive times, any work was something more than itself; it was a truth found out. In becoming useful it attained some form, enshrining at once a thought and a mystery. Our present study has to do with the second of these arts, which has been called the matrix of civilization. When we inquire into origins and seek the initial force which carried art forward, we find two fundamental factors--physical necessity and spiritual aspiration. Of course, the first great impulse of all architecture was need, honest response to the demand for shelter; but this demand included a Home for the Soul, not less than a roof over the head. Even in this response to primary need there was something spiritual which carried it beyond provision for the body; as the men of Egypt, for instance, wanted an indestructible resting-place, and so built the pyramids. As Capart says, prehistoric art shows that this utilitarian purpose was in almost every case blended with a religious, or at least a magical, purpose.[1] The spiritual instinct, in seeking to recreate types and to set up more sympathetic relations with the universe, led to imitation, to ideas of proportion, to the passion for beauty, and to the effort after perfection. Man has been always a builder, and nowhere has he shown himself more significantly than in the buildings he has erected. When we stand before them--whether it be a mud hut, the house of a cliff-dweller stuck like the nest of a swallow on the side of a cañon, a Pyramid, a Parthenon, or a Pantheon--we seem to read into his soul. The builder may have gone, perhaps ages before, but here he has left something of himself, his hopes, his fears, his ideas, his dreams. Even in the remote recesses of the Andes, amidst the riot of nature, and where man is now a mere savage, we come upon the remains of vast, vanished civilizations, where art and science and religion reached unknown heights. Wherever humanity has lived and wrought, we find the crumbling ruins of towers, temples, and tombs, monuments of its industry and its aspiration. Also, whatever else man may have been--cruel, tyrannous, vindictive--his buildings always have reference to religion. They bespeak a vivid sense of the Unseen and his awareness of his relation to it. Of a truth, the story of the Tower of Babel is more than a myth. Man has ever been trying to build to heaven, embodying his prayer and his dream in brick and stone. For there are two sets of realities--material and spiritual--but they are so interwoven that all practical laws are exponents of moral laws. Such is the thesis which Ruskin expounds with so much insight and eloquence in his _Seven Lamps of Architecture_, in which he argues that the laws of architecture are moral laws, as applicable to the building of character as to the construction of cathedrals. He finds those laws to be Sacrifice, Truth, Power, Beauty, Life, Memory, and, as the crowning grace of all, that principle to which Polity owes its stability, Life its happiness, Faith its acceptance, and Creation its continuance--_Obedience_. He holds that there is no such thing as liberty, and never can be. The stars have it not; the earth has it not; the sea has it not. Man fancies that he has freedom, but if he would use the word Loyalty instead of Liberty, he would be nearer the truth, since it is by obedience to the laws of life and truth and beauty that he attains to what he calls liberty. Throughout that brilliant essay, Ruskin shows how the violation of moral laws spoils the beauty of architecture, mars its usefulness, and makes it unstable. He points out, with all the variations of emphasis, illustration, and appeal, that beauty is what is imitated from natural forms, consciously or unconsciously, and that what is not so derived, but depends for its dignity upon arrangement received from the human mind, expresses, while it reveals, the quality of the mind, whether it be noble or ignoble. Thus: /#[4,66] All building, therefore, shows man either as gathering or governing; and the secrets of his success are his knowing what to gather, and how to rule. These are the two great intellectual Lamps of Architecture; the one consisting in a just and humble veneration of the works of God upon earth, and the other in an understanding of the dominion over those works which has been vested in man.[2] #/ What our great prophet of art thus elaborated so eloquently, the early men forefelt by instinct, dimly it may be, but not less truly. If architecture was born of need it soon showed its magic quality, and all true building touched depths of feeling and opened gates of wonder. No doubt the men who first balanced one stone over two others must have looked with astonishment at the work of their hands, and have worshiped the stones they had set up. This element of mystical wonder and awe lasted long through the ages, and is still felt when work is done in the old way by keeping close to nature, necessity, and faith. From the first, ideas of sacredness, of sacrifice, of ritual rightness, of magic stability, of likeness to the universe, of perfection of form and proportion glowed in the heart of the builder, and guided his arm. Wren, philosopher as he was, decided that the delight of man in setting up columns was acquired through worshiping in the groves of the forest; and modern research has come to much the same view, for Sir Arthur Evans shows that in the first European age columns were gods. All over Europe the early morning of architecture was spent in the worship of great stones.[3] If we go to old Egypt, where the art of building seems first to have gathered power, and where its remains are best preserved, we may read the ideas of the earliest artists. Long before the dynastic period a strong people inhabited the land who developed many arts which they handed on to the pyramid-builders. Although only semi-naked savages using flint instruments in a style much like the bushmen, they were the root, so to speak, of a wonderful artistic stock. Of the Egyptians Herodotus said, "They gather the fruits of the earth with less labor than any other people." With agriculture and settled life came trade and stored-up energy which might essay to improve on caves and pits and other rude dwellings. By the Nile, perhaps, man first aimed to overpass the routine of the barest need, and obey his soul. There he wrought out beautiful vases of fine marble, and invented square building. At any rate, the earliest known structure actually discovered, a prehistoric tomb found in the sands at Hieraconpolis, is already right-angled. As Lethaby reminds us, modern people take squareness very much for granted as being a self-evident form, but the discovery of the square was a great step in geometry.[4] It opened a new era in the story of the builders. Early inventions must have seemed like revelations, as indeed they were; and it is not strange that skilled craftsmen were looked upon as magicians. If man knows as much as he does, the discovery of the Square was a great event to the primitive mystics of the Nile. Very early it became an emblem of truth, justice, and righteousness, and so it remains to this day though uncountable ages have passed. Simple, familiar, eloquent, it brings from afar a sense of the wonder of the dawn, and it still teaches a lesson which we find it hard to learn. So also the cube, the compasses, and the keystone, each a great advance for those to whom architecture was indeed "building touched with emotion," as showing that its laws are the laws of the Eternal. Maspero tells us that the temples of Egypt, even from earliest times, were built in the image of the earth as the builders had imagined it.[5] For them the earth was a sort of flat slab more long than wide, and the sky was a ceiling or vault supported by four great pillars. The pavement, represented the earth; the four angles stood for the pillars; the ceiling, more often flat, though sometimes curved, corresponded to the sky. From the pavement grew vegetation, and water plants emerged from the water; while the ceiling, painted dark blue, was strewn with stars of five points. Sometimes, the sun and moon were seen floating on the heavenly ocean escorted by the constellations, and the months and days. There was a far withdrawn holy place, small and obscure, approached through a succession of courts and columned halls, all so arranged on a central axis as to point to the sunrise. Before the outer gates were obelisks and avenues of statues. Such were the shrines of the old solar religion, so oriented that on one day in the year the beams of the rising sun, or of some bright star that hailed his coming, should stream down the nave and illumine the altar.[6] Clearly, one ideal of the early builders was that of sacrifice, as seen in their use of the finest materials; and another was accuracy of workmanship. Indeed, not a little of the earliest work displayed an astonishing technical ability, and such work must point to some underlying idea which the workers sought to realize. Above all things they sought permanence. In later inscriptions relating to buildings, phrases like these occur frequently: "it is such as the heavens in all its quarters;" "firm as the heavens." Evidently the basic idea was that, as the heavens were stable, not to be moved, so a building put into proper relation with the universe would acquire magical stability. It is recorded that when Ikhnaton founded his new city, four boundary stones were accurately placed, that so it might be exactly square, and thus endure forever. Eternity was the ideal aimed at, everything else being sacrificed for that aspiration. How well they realized their dream is shown us in the Pyramids, of all monuments of mankind the oldest, the most technically perfect, the largest, and the most mysterious. Ages come and go, empires rise and fall, philosophies flourish and fail, and man seeks him out many inventions, but they stand silent under the bright Egyptian night, as fascinating as they are baffling. An obelisk is simply a pyramid, albeit the base has become a shaft, holding aloft the oldest emblems of solar faith--a Triangle mounted on a Square. When and why this figure became holy no one knows, save as we may conjecture that it was one of those sacred stones which gained its sanctity in times far back of all recollection and tradition, like the _Ka'aba_ at Mecca. Whether it be an imitation of the triangle of zodiacal light, seen at certain times in the eastern sky at sunrise and sunset, or a feat of masonry used as a symbol of Heaven, as the Square was an emblem of Earth, no one may affirm.[7] In the Pyramid Texts the Sun-god, when he created all the other gods, is shown sitting on the apex of the sky in the form of a Phoenix--that Supreme God to whom two architects, Suti and Hor, wrote so noble a hymn of praise.[8] White with the worship of ages, ineffably beautiful and pathetic, is the old light-religion of humanity--a sublime nature-mysticism in which Light was love and life, and Darkness evil and death. For the early man light was the mother of beauty, the unveiler of color, the elusive and radiant mystery of the world, and his speech about it was reverent and grateful. At the gates of the morning he stood with uplifted hands, and the sun sinking in the desert at eventide made him wistful in prayer, half fear and half hope, lest the beauty return no more. His religion, when he emerged from the night of animalism, was a worship of the Light--his temple hung with stars, his altar a glowing flame, his ritual a woven hymn of night and day. No poet of our day, not even Shelley, has written lovelier lyrics in praise of the Light than those hymns of Ikhnaton in the morning of the world.[9] Memories of this religion of the dawn linger with us today in the faith that follows the Day-Star from on high, and the Sun of Righteousness--One who is the Light of the World in life, and the Lamp of Poor Souls in the night of death. Here, then, are the real foundations of Masonry, both material and moral: in the deep need and aspiration of man, and his creative impulse; in his instinctive Faith, his quest of the Ideal, and his love of the Light. Underneath all his building lay the feeling, prophetic of his last and highest thought, that the earthly house of his life should be in right relation with its heavenly prototype, the world-temple--imitating on earth the house not made with hands, eternal in the heavens. If he erected a square temple, it was an image of the earth; if he built a pyramid, it was a picture of a beauty shown him in the sky; as, later, his cathedral was modelled after the mountain, and its dim and lofty arch a memory of the forest vista--its altar a fireside of the soul, its spire a prayer in stone. And as he wrought his faith and dream into reality, it was but natural that the tools of the builder should become emblems of the thoughts of the thinker. Not only his tools, but, as we shall see, the very stones with which he worked became sacred symbols--the temple itself a vision of that House of Doctrine, that Home of the Soul, which, though unseen, he is building in the midst of the years. FOOTNOTES: [1] _Primitive Art in Egypt._ [2] Chapter iii, aphorism 2. [3] _Architecture_, by Lethaby, chap. i. [4] _Architecture_, by Lethaby, chap. ii. [5] _Dawn of Civilization_. [6] _Dawn of Astronomy_, Norman Lockyer. [7] Churchward, in his _Signs and Symbols of Primordial Man_ (chap. xv), holds that the pyramid was typical of heaven, Shu, standing on seven steps, having lifted the sky from the earth in the form of a triangle; and that at each point stood one of the gods, Sut and Shu at the base, the apex being the Pole Star where Horus of the Horizon had his throne. This is, in so far, true; but the pyramid emblem was older than Osiris, Isis, and Horus, and runs back into an obscurity beyond knowledge. [8] _Religion and Thought in Egypt_, by Breasted, lecture ix. [9] Ikhnaton, indeed, was a grand, solitary, shining figure, "the first idealist in history," and a poetic thinker in whom the religion of Egypt attained its highest reach. Dr. Breasted puts his lyrics alongside the poems of Wordsworth and the great passage of Ruskin in _Modern Painters_, as celebrating the divinity of Light (_Religion and Thought in Egypt_, lecture ix). Despite the revenge of his enemies, he stands out as a lonely, heroic, prophetic soul--"the first _individual_ in time." THE WORKING TOOLS /# _It began to shape itself to my intellectual vision into something more imposing and majestic, solemnly mysterious and grand. It seemed to me like the Pyramids in their loneliness, in whose yet undiscovered chambers may be hidden, for the enlightenment of coming generations, the sacred books of the Egyptians, so long lost to the world; like the Sphynx half buried in the desert._ _In its symbolism, which and its spirit of brotherhood are its essence, Freemasonry is more ancient than any of the world's living religions. It has the symbols and doctrines which, older than himself, Zarathrustra inculcated; and it seemed to me a spectacle sublime, yet pitiful--the ancient Faith of our ancestors holding out to the world its symbols once so eloquent, and mutely and in vain asking for an interpreter._ _And so I came at last to see that the true greatness and majesty of Freemasonry consist in its proprietorship of these and its other symbols; and that its symbolism is its soul._ --ALBERT PIKE, _Letter to Gould_ #/ CHAPTER II _The Working Tools_ Never were truer words than those of Goethe in the last lines of _Faust_, and they echo one of the oldest instincts of humanity: "All things transitory but as symbols are sent." From the beginning man has divined that the things open to his senses are more than mere facts, having other and hidden meanings. The whole world was close to him as an infinite parable, a mystical and prophetic scroll the lexicon of which he set himself to find. Both he and his world were so made as to convey a sense of doubleness, of high truth hinted in humble, nearby things. No smallest thing but had its skyey aspect which, by his winged and quick-sighted fancy, he sought to surprise and grasp. Let us acknowledge that man was born a poet, his mind a chamber of imagery, his world a gallery of art. Despite his utmost efforts, he can in nowise strip his thought of the flowers and fruits that cling to it, withered though they often are. As a fact, he has ever been a citizen of two worlds, using the scenery of the visible to make vivid the realities of the world Unseen. What wonder, then, that trees grew in his fancy, flowers bloomed in his faith, and the victory of spring over winter gave him hope of life after death, while the march of the sun and the great stars invited him to "thoughts that wander through eternity." Symbol was his native tongue, his first form of speech--as, indeed, it is his last--whereby he was able to say what else he could not have uttered. Such is the fact, and even the language in which we state it is "a dictionary of faded metaphors," the fossil poetry of ages ago. I That picturesque and variegated maze of the early symbolism of the race we cannot study in detail, tempting as it is. Indeed, so luxuriant was that old picture-language that we may easily miss our way and get lost in the labyrinth, unless we keep to the right path.[10] First of all, throughout this study of prophecy let us keep ever in mind a very simple and obvious fact, albeit not less wonderful because obvious. Socrates made the discovery--perhaps the greatest ever made--that human nature is universal. By his searching questions he found out that when men think round a problem, and think deeply, they disclose a common nature and a common system of truth. So there dawned upon him, from this fact, the truth of the kinship of mankind and the unity of mind. His insight is confirmed many times over, whether we study the earliest gropings of the human mind or set the teachings of the sages side by side. Always we find, after comparison, that the final conclusions of the wisest minds as to the meaning of life and the world are harmonious, if not identical. Here is the clue to the striking resemblances between the faiths and philosophies of widely separated peoples, and it makes them intelligible while adding to their picturesqueness and philosophic interest. By the same token, we begin to understand why the same signs, symbols, and emblems were used by all peoples to express their earliest aspiration and thought. We need not infer that one people learned them from another, or that there existed a mystic, universal order which had them in keeping. They simply betray the unity of the human mind, and show how and why, at the same stage of culture, races far removed from each other came to the same conclusions and used much the same symbols to body forth their thought. Illustrations are innumerable, of which a few may be named as examples of this unity both of idea and of emblem, and also as confirming the insight of the great Greek that, however shallow minds may differ, in the end all seekers after truth follow a common path, comrades in one great quest. An example in point, as ancient as it is eloquent, is the idea of the trinity and its emblem, the triangle. What the human thought of God is depends on what power of the mind or aspect of life man uses as a lens through which to look into the mystery of things. Conceived of as the will of the world, God is one, and we have the monotheism of Moses. Seen through instinct and the kaleidoscope of the senses, God is multiple, and the result is polytheism and its gods without number. For the reason, God is a dualism made up of matter and mind, as in the faith of Zoroaster and many other cults. But when the social life of man becomes the prism of faith, God is a trinity of Father, Mother, Child. Almost as old as human thought, we find the idea of the trinity and its triangle emblem everywhere--Siva, Vishnu, and Brahma in India corresponding to Osiris, Isis, and Horus in Egypt. No doubt this idea underlay the old pyramid emblem, at each corner of which stood one of the gods. No missionary carried this profound truth over the earth. It grew out of a natural and universal human experience, and is explained by the fact of the unity of the human mind and its vision of God through the family. Other emblems take us back into an antiquity so remote that we seem to be walking in the shadow of prehistoric time. Of these, the mysterious Swastika is perhaps the oldest, as it is certainly the most widely distributed over the earth. As much a talisman as a symbol, it has been found on Chaldean bricks, among the ruins of the city of Troy, in Egypt, on vases of ancient Cyprus, on Hittite remains and the pottery of the Etruscans, in the cave temples of India, on Roman altars and Runic monuments in Britain, in Thibet, China, and Korea, in Mexico, Peru, and among the prehistoric burial-grounds of North America. There have been many interpretations of it. Perhaps the meaning most usually assigned to it is that of the Sanskrit word having in its roots an intimation of the beneficence of life, _to be_ and _well_. As such, it is a sign indicating "that the maze of life may bewilder, but a path of light runs through it: _It is well_ is the name of the path, and the key to life eternal is in the strange labyrinth for those whom God leadeth."[11] Others hold it to have been an emblem of the Pole Star whose stability in the sky, and the procession of the Ursa Major around it, so impressed the ancient world. Men saw the sun journeying across the heavens every day in a slightly different track, then standing still, as it were, at the solstice, and then returning on its way back. They saw the moon changing not only its orbit, but its size and shape and time of appearing. Only the Pole Star remained fixed and stable, and it became, not unnaturally, a light of assurance and the footstool of the Most High.[12] Whatever its meaning, the Swastika shows us the efforts of the early man to read the riddle of things, and his intuition of a love at the heart of life. Akin to the Swastika, if not an evolution from it, was the Cross, made forever holy by the highest heroism of Love. When man climbed up out of the primeval night, with his face to heaven upturned, he had a cross in his hand. Where he got it, why he held it, and what he meant by it, no one can conjecture much less affirm.[13] Itself a paradox, its arms pointing to the four quarters of the earth, it is found in almost every part of the world carved on coins, altars, and tombs, and furnishing a design for temple architecture in Mexico and Peru, in the pagodas of India, not less than in the churches of Christ. Ages before our era, even from the remote time of the cliff-dweller, the Cross seems to have been a symbol of life, though for what reason no one knows. More often it was an emblem of eternal life, especially when inclosed within a Circle which ends not, nor begins--the type of Eternity. Hence the Ank Cross or Crux Ansata of Egypt, scepter of the Lord of the Dead that never die. There is less mystery about the Circle, which was an image of the disk of the Sun and a natural symbol of completeness, of eternity. With a point within the center it became, as naturally, the emblem of the Eye of the World--that All-seeing eye of the eternal Watcher of the human scene. Square, triangle, cross, circle--oldest symbols of humanity, all of them eloquent, each of them pointing beyond itself, as symbols always do, while giving form to the invisible truth which they invoke and seek to embody. They are beautiful if we have eyes to see, serving not merely as chance figures of fancy, but as forms of reality as it revealed itself to the mind of man. Sometimes we find them united, the Square within the Circle, and within that the Triangle, and at the center the Cross. Earliest of emblems, they show us hints and foregleams of the highest faith and philosophy, betraying not only the unity of the human mind but its kinship with the Eternal--the fact which lies at the root of every religion, and is the basis of each. Upon this Faith man builded, finding a rock beneath, refusing to think of Death as the gigantic coffin-lid of a dull and mindless universe descending upon him at last. II From this brief outlook upon a wide field, we may pass to a more specific and detailed study of the early prophecies of Masonry in the art of the builder. Always the symbolic must follow the actual, if it is to have reference and meaning, and the real is ever the basis of the ideal. By nature an Idealist, and living in a world of radiant mystery, it was inevitable that man should attach moral and spiritual meanings to the tools, laws, and materials of building. Even so, in almost every land and in the remotest ages we find great and beautiful truth hovering about the builder and clinging to his tools.[14] Whether there were organized orders of builders in the early times no one can tell, though there may have been. No matter; man mixed thought and worship with his work, and as he cut his altar stones and fitted them together he thought out a faith by which to live. Not unnaturally, in times when the earth was thought to be a Square the Cube had emblematical meanings it could hardly have for us. From earliest ages it was a venerated symbol, and the oblong cube signified immensity of space from the base of earth to the zenith of the heavens. It was a sacred emblem of the Lydian Kubele, known to the Romans in after ages as Ceres or Cybele--hence, as some aver, the derivation of the word "cube." At first rough stones were most sacred, and an altar of hewn stones was forbidden.[15] With the advent of the cut cube, the temple became known as the House of the Hammer--its altar, always in the center, being in the form of a cube and regarded as "an index or emblem of Truth, ever true to itself."[16] Indeed, the cube, as Plutarch points out in his essay _On the Cessation of Oracles_, "is palpably the proper emblem of rest, on account of the security and firmness of the superficies." He further tells us that the pyramid is an image of the triangular flame ascending from a square altar; and since no one knows, his guess is as good as any. At any rate, Mercury, Apollo, Neptune, and Hercules were worshiped under the form of a square stone, while a large black stone was the emblem of Buddha among the Hindoos, of Manah Theus-Ceres in Arabia, and of Odin in Scandinavia. Everyone knows of the Stone of Memnon in Egypt, which was said to speak at sunrise--as, in truth, all stones spoke to man in the sunrise of time.[17] More eloquent, if possible, was the Pillar uplifted, like the pillars of the gods upholding the heavens. Whatever may have been the origin of pillars, and there is more than one theory, Evans has shown that they were everywhere worshiped as gods.[18] Indeed, the gods themselves were pillars of Light and Power, as in Egypt Horus and Sut were the twin-builders and supporters of heaven; and Bacchus among the Thebans. At the entrance of the temple of Amenta, at the door of the house of Ptah--as, later, in the porch of the temple of Solomon--stood two pillars. Still further back, in the old solar myths, at the gateway of eternity stood two pillars--Strength and Wisdom. In India, and among the Mayas and Incas, there were three pillars at the portals of the earthly and skyey temple--Wisdom, Strength, and Beauty. When man set up a pillar, he became a fellow-worker with Him whom the old sages of China used to call "the first Builder." Also, pillars were set up to mark the holy places of vision and Divine deliverance, as when Jacob erected a pillar at Bethel, Joshua at Gilgal, and Samuel at Mizpeh and Shen. Always they were symbols of stability, of what the Egyptians described as "the place of establishing forever,"--emblems of the faith "that the pillars of the earth are the Lord's, and He hath set the world upon them."[19] Long before our era we find the working tools of the Mason used as emblems of the very truths which they teach today. In the oldest classic of China, _The Book of History_, dating back to the twentieth century before Christ, we read the instruction: "Ye officers of the Government, apply the compasses." Even if we begin where _The Book of History_ ends, we find many such allusions more than seven hundred years before the Christian era. For example, in the famous canonical work, called _The Great Learning_, which has been referred to the fifth century B.C., we read, that a man should abstain from doing unto others what he would not they should do to him; "and this," the writer adds, "is called the principle of acting on the square." So also Confucius and his great follower, Mencius. In the writings of Mencius it is taught that men should apply the square and compasses morally to their lives, and the level and the marking line besides, if they would walk in the straight and even paths of wisdom, and keep themselves within the bounds of honor and virtue.[20] In the sixth book of his philosophy we find these words: /#[4,66] A Master Mason, in teaching apprentices, makes use of the compasses and the square. Ye who are engaged in the pursuit of wisdom must also make use of the compass and square.[21] #/ There are even evidences, in the earliest historic records of China, of the existence of a system of faith expressed in allegoric form, and illustrated by the symbols of building. The secrets of this faith seem to have been orally transmitted, the leaders alone pretending to have full knowledge of them. Oddly enough, it seems to have gathered about a symbolical temple put up in the desert, that the various officers of the faith were distinguished by symbolic jewels, and that at its rites they wore leather aprons.[22] From such records as we have it is not possible to say whether the builders themselves used their tools as emblems, or whether it was the thinkers who first used them to teach moral truths. In any case, they were understood; and the point here is that, thus early, the tools of the builder were teachers of wise and good and beautiful truth. Indeed, we need not go outside the Bible to find both the materials and working tools of the Mason so employed:[23] /#[4,66] For every house is builded by some man; but the builder of all things is God ... whose house we are.[24] Behold, I lay in Zion for a foundation a tried stone, a precious corner-stone, a sure foundation.[25] The stone which the builders rejected is become the head of the corner.[26] Ye also, as living stones, are built up into a spiritual house.[27] When he established the heavens I was there, when he set the compass upon the face of the deep, when he marked out the foundations of the earth: then was I by him as a master workman.[28] The Lord stood upon a wall made by a plumbline, with a plumbline in his hand. And the Lord said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more.[29] Ye shall offer the holy oblation foursquare, with the possession of the city.[30] And the city lieth foursquare, and the length is as large as the breadth.[31] Him that overcometh I will make a pillar in the temple of my God; and I will write upon him my new name.[32] For we know that when our earthly house of this tabernacle is dissolved, we have a building of God, an house not made with hands, eternal in the heavens.[33] #/ If further proof were needed, it has been preserved for us in the imperishable stones of Egypt.[34] The famous obelisk, known as Cleopatra's Needle, now in Central Park, New York, the gift to our nation from Ismail, Khedive of Egypt in 1878, is a mute but eloquent witness of the antiquity of the simple symbols of the Mason. Originally it stood as one of the forest of obelisks surrounding the great temple of the Sun-god at Heliopolis, so long a seat of Egyptian learning and religion, dating back, it is thought, to the fifteenth century before Christ. It was removed to Alexandria and re-erected by a Roman architect and engineer named Pontius, B.C. 22. When it was taken down in 1879 to be brought to America, all the emblems of the builders were found in the foundation. The rough Cube and the polished Cube in pure white limestone, the Square cut in syenite, an iron Trowel, a lead Plummet, the arc of a Circle, the serpent-symbols of Wisdom, a stone Trestle-board, a stone bearing the Master's Mark, and a hieroglyphic word meaning _Temple_--all so placed and preserved as to show, beyond doubt, that they had high symbolic meaning. Whether they were in the original foundation, or were placed there when the obelisk was removed, no one can tell. Nevertheless, they were there, concrete witnesses of the fact that the builders worked in the light of a mystical faith, of which they were emblems. Much has been written of buildings, their origin, age, and architecture, but of the builders hardly a word--so quickly is the worker forgotten, save as he lives in his work. Though we have no records other than these emblems, it is an obvious inference that there were orders of builders even in those early ages, to whom these symbols were sacred; and this inference is the more plausible when we remember the importance of the builder both to religion and the state. What though the builders have fallen into dust, to which all things mortal decline, they still hold out their symbols for us to read, speaking their thoughts in a language easy to understand. Across the piled-up debris of ages they whisper the old familiar truths, and it will be a part of this study to trace those symbols through the centuries, showing that they have always had the same high meanings. They bear witness not only to the unity of the human mind, but to the existence of a common system of truth veiled in allegory and taught in symbols. As such, they are prophecies of Masonry as we know it, whose genius it is to take what is old, simple, and universal, and use it to bring men together and make them friends. /P Shore calls to shore That the line is unbroken! P/ FOOTNOTES: [10] There are many books in this field, but two may be named: _The Lost Language of Symbolism_, by Bayley, and the _Signs and Symbols of Primordial Man_, by Churchward, each in its own way remarkable. The first aspires to be for this field what Frazer's _Golden Bough_ is for religious anthropology, and its dictum is: "Beauty is Truth; Truth Beauty." The thesis of the second is that Masonry is founded upon Egyptian eschatology, which may be true; but unfortunately the book is too polemical. Both books partake of the poetry, if not the confusion, of the subject; but not for a world of dust would one clip their wings of fancy and suggestion. Indeed, their union of scholarship and poetry is unique. When the pains of erudition fail to track a fact to its lair, they do not scruple to use the divining rod; and the result often passes out of the realm of pedestrian chronicle into the world of winged literature. [11] _The Word in the Pattern_, Mrs. G.F. Watts. [12] _The Swastika_, Thomas Carr. See essay by the same writer in which he shows that the Swastika is the symbol of the Supreme Architect of the Universe among Operative Masons today (_The Lodge of Research_, No. 2429, Transactions, 1911-12). [13] _Signs and Symbols_, Churchward, chap. xvii. [14] Here again the literature is voluminous, but not entirely satisfactory. A most interesting book is _Signs and Symbols of Primordial Man_, by Churchward, in that it surveys the symbolism of the race always with reference to its Masonic suggestion. Vivid and popular is _Symbols and Legends of Freemasonry_, by Finlayson, but he often strains facts in order to stretch them over wide gaps of time. Dr. Mackey's _Symbolism of Freemasonry_, though written more than sixty years ago, remains a classic of the order. Unfortunately the lectures of Albert Pike on _Symbolism_ are not accessible to the general reader, for they are rich mines of insight and scholarship, albeit betraying his partisanship of the Indo-Aryan race. Many minor books might be named, but we need a work brought up to date and written in the light of recent research. [15] Exod. 20:25. [16] _Antiquities of Cornwall_, Borlase. [17] _Lost Language of Symbolism_, Bayley, chap, xviii; also in the Bible, Deut. 32:18, II Sam. 22:3, 32, Psa. 28:1, Matt. 16:18, I Cor. 10:4. [18] _Tree and Pillar Cult_, Sir Arthur Evans. [19] I Sam. 2:8, Psa. 75:8, Job 26:7, Rev. 3:12. [20] _Freemasonry in China_, Giles. Also Gould, _His. Masonry_, vol. i, chap. i. [21] _Chinese Classics_, by Legge, i, 219-45. [22] Essay by Chaloner Alabaster, _Ars Quatuor Coronatorum_, vol. ii, 121-24. It is not too much to say that the Transactions of this Lodge of Research are the richest storehouse of Masonic lore in the world. [23] Matt. 16:18, Eph. 2:20-22, I Cor. 2:9-17. Woman is the house and wall of man, without whose bounding and redeeming influence he would be dissipated and lost (Song of Solomon 8:10). So also by the mystics (_The Perfect Way_). [24] Heb. 3:4. [25] Isa. 28:16. [26] Psa. 118:22, Matt. 21:42. [27] I Pet. 2:5. [28] Prov. 8:27-30, Revised Version. [29] Amos 7:7, 8. [30] Ezk. 48:20. [31] Rev. 21:16. [32] Rev. 3:12. [33] II Cor. 5:1. [34] _Egyptian Obelisks_, H.H. Gorringe. The obelisk in Central Park, the expenses for removing which were paid by W.H. Vanderbilt, was examined by the Grand Lodge of New York, and its emblems pronounced to be unmistakably Masonic. This book gives full account of all obelisks brought to Europe from Egypt, their measurements, inscriptions, and transportation. THE DRAMA OF FAITH /# _And so the Quest goes on. And the Quest, as it may be, ends in attainment--we know not where and when: so long as we can conceive of our separate existence, the quest goes on--an attainment continued henceforward. And ever shall the study of the ways which have been followed by those who have passed in front be a help on our own path._ _It is well, it is of all things beautiful and perfect, holy and high of all, to be conscious of the path which does in fine lead thither where we seek to go, namely, the goal which is in God. Taking nothing with us which does not belong to ourselves, leaving nothing behind us that is of our real selves, we shall find in the great attainment that the companions of our toil are with us. And the place is the Valley of Peace._ --ARTHUR EDWARD WAITE, _The Secret Tradition_ #/ CHAPTER III _The Drama of Faith_ Man does not live by bread alone; he lives by Faith, Hope, and Love, and the first of these was Faith. Nothing in the human story is more striking than the persistent, passionate, profound protest of man against death. Even in the earliest time we see him daring to stand erect at the gates of the grave, disputing its verdict, refusing to let it have the last word, and making argument in behalf of his soul. For Emerson, as for Addison, that fact alone was proof enough of immortality, as revealing a universal intuition of eternal life. Others may not be so easily convinced, but no man who has the heart of a man can fail to be impressed by the ancient, heroic faith of his race. Nowhere has this faith ever been more vivid or victorious than among the old Egyptians.[35] In the ancient _Book of the Dead_--which is, indeed, a Book of Resurrection--occur the words: "The soul to heaven; the body to earth;" and that first faith is our faith today. Of King Unas, who lived in the third millennium, it is written: "Behold, thou hast not gone as one dead, but as one living." Nor has any one in our day set forth this faith with more simple eloquence than the Hymn to Osiris, in the Papyrus of Hunefer. So in the Pyramid Texts the dead are spoken of as Those Who Ascend, the Imperishable Ones who shine as stars, and the gods are invoked to witness the death of the King "Dawning as a Soul." There is deep prophecy, albeit touched with poignant pathos, in these broken exclamations written on the pyramid walls: /#[4,66] Thou diest not! Have ye said that he would die? He diest not; this King Pepi lives forever! Live! Thou shalt not die! He has escaped his day of death! Thou livest, thou livest, raise thee up! Thou diest not, stand up, raise thee up! Thou perishest not eternally! Thou diest not![36] #/ Nevertheless, nor poetry nor chant nor solemn ritual could make death other than death; and the Pyramid Texts, while refusing to utter the fatal word, give wistful reminiscences of that blessed age "before death came forth." However high the faith of man, the masterful negation and collapse of the body was a fact, and it was to keep that daring faith alive and aglow that The Mysteries were instituted. Beginning, it may be, in incantation, they rose to heights of influence and beauty, giving dramatic portrayal of the unconquerable faith of man. Watching the sun rise from the tomb of night, and the spring return in glory after the death of winter, man reasoned from analogy--justifying a faith that held him as truly as he held it--that the race, sinking into the grave, would rise triumphant over death. I There were many variations on this theme as the drama of faith evolved, and as it passed from land to land; but the Motif was ever the same, and they all were derived, directly or indirectly, from the old Osirian passion-play in Egypt. Against the background of the ancient Solar religion, Osiris made his advent as Lord of the Nile and fecund Spirit of vegetable life--son of Nut the sky-goddess and Geb the earth-god; and nothing in the story of the Nile-dwellers is more appealing than his conquest of the hearts of the people against all odds.[37] Howbeit, that history need not detain us here, except to say that by the time his passion had become the drama of national faith, it had been bathed in all the tender hues of human life; though somewhat of its solar radiance still lingered in it. Enough to say that of all the gods, called into being by the hopes and fears of men who dwelt in times of yore on the banks of the Nile, Osiris was the most beloved. Osiris the benign father, Isis his sorrowful and faithful wife, and Horus whose filial piety and heroism shine like diamonds in a heap of stones--about this trinity were woven the ideals of Egyptian faith and family life. Hear now the story of the oldest drama of the race, which for more than three thousand years held captive the hearts of men.[38] Osiris was Ruler of Eternity, but by reason of his visible shape seemed nearly akin to man--revealing a divine humanity. His success was chiefly due, however, to the gracious speech of Isis, his sister-wife, whose charm men could neither reckon nor resist. Together they labored for the good of man, teaching him to discern the plants fit for food, themselves pressing the grapes and drinking the first cup of wine. They made known the veins of metal running through the earth, of which man was ignorant, and taught him to make weapons. They initiated man into the intellectual and moral life, taught him ethics and religion, how to read the starry sky, song and dance and the rhythm of music. Above all, they evoked in men a sense of immortality, of a destiny beyond the tomb. Nevertheless, they had enemies at once stupid and cunning, keen-witted but short-sighted--the dark force of evil which still weaves the fringe of crime on the borders of human life. Side by side with Osiris, lived the impious Set-Typhon, as Evil ever haunts the Good. While Osiris was absent, Typhon--whose name means serpent--filled with envy and malice, sought to usurp his throne; but his plot was frustrated by Isis. Whereupon he resolved to kill Osiris. This he did, having invited him to a feast, by persuading him to enter a chest, offering, as if in jest, to present the richly carved chest to any one of his guests who, lying down inside it, found he was of the same size. When Osiris got in and stretched himself out, the conspirators closed the chest, and flung it into the Nile.[39] Thus far, the gods had not known death. They had grown old, with white hair and trembling limbs, but old age had not led to death. As soon as Isis heard of this infernal treachery, she cut her hair, clad herself in a garb of mourning, ran thither and yon, a prey to the most cruel anguish, seeking the body. Weeping and distracted, she never tarried, never tired in her sorrowful quest. Meanwhile, the waters carried the chest out to sea, as far as Byblos in Syria, the town of Adonis, where it lodged against a shrub of arica, or tamarisk--like an acacia tree.[40] Owing to the virtue of the body, the shrub, at its touch, shot up into a tree, growing around it, and protecting it, until the king of that country cut the tree which hid the chest in its bosom, and made from it a column for his palace. At last Isis, led by a vision, came to Byblos, made herself known, and asked for the column. Hence the picture of her weeping over a broken column torn from the palace, while Horus, god of Time, stands behind her pouring ambrosia on her hair. She took the body back to Egypt, to the city of Bouto; but Typhon, hunting by moonlight, found the chest, and having recognized the body of Osiris, mangled it and scattered it beyond recognition. Isis, embodiment of the old world-sorrow for the dead, continued her pathetic quest, gathering piece by piece the body of her dismembered husband, and giving him decent interment. Such was the life and death of Osiris, but as his career pictured the cycle of nature, it could not of course end here. Horus fought with Typhon, losing an eye in the battle, but finally overthrew him and took him prisoner. There are several versions of his fate, but he seems to have been tried, sentenced, and executed--"cut in three pieces," as the Pyramid Texts relate. Thereupon the faithful son went in solemn procession to the grave of his father, opened it, and called upon Osiris to rise: "Stand up! Thou shalt not end, thou shalt not perish!" But death was deaf. Here the Pyramid Texts recite the mortuary ritual, with its hymns and chants; but in vain. At length Osiris awakes, weary and feeble, and by the aid of the strong grip of the lion-god he gains control of his body, and is lifted from death to life.[41] Thereafter, by virtue of his victory over death, Osiris becomes Lord of the Land of Death, his scepter an Ank Cross, his throne a Square. II Such, in brief, was the ancient allegory of eternal life, upon which there were many elaborations as the drama unfolded; but always, under whatever variation of local color, of national accent or emphasis, its central theme remained the same. Often perverted and abused, it was everywhere a dramatic expression of the great human aspiration for triumph over death and union with God, and the belief in the ultimate victory of Good over Evil. Not otherwise would this drama have held the hearts of men through long ages, and won the eulogiums of the most enlightened men of antiquity--of Pythagoras, Socrates, Plato, Euripides, Plutarch, Pindar, Isocrates, Epictetus, and Marcus Aurelius. Writing to his wife after the loss of their little girl, Plutarch commends to her the hope set forth in the mystic rites and symbols of this drama, as, elsewhere, he testifies that it kept him "as far from superstition as from atheism," and helped him to approach the truth. For deeper minds this drama had a double meaning, teaching not only immortality after death, but the awakening of man upon earth from animalism to a life of purity, justice, and honor. How nobly this practical aspect was taught, and with what fineness of spiritual insight, may be seen in _Secret Sermon on the Mountain_ in the Hermetic lore of Greece:[42] /#[4,66] What may I say, my son? I can but tell thee this. Whenever I see within myself the Simple Vision brought to birth out of God's mercy, I have passed through myself into a Body that can never die. Then I am not what I was before.... They who are thus born are children of a Divine race. This race, my son, is never taught; but when He willeth it, its memory is restored by God. It is the "Way of Birth in God." ... Withdraw into thyself and it will come. _Will_, and it comes to pass. #/ Isis herself is said to have established the first temple of the Mysteries, the oldest being those practiced at Memphis. Of these there were two orders, the Lesser to which the many were eligible, and which consisted of dialogue and ritual, with certain signs, tokens, grips, passwords; and the Greater, reserved for the few who approved themselves worthy of being entrusted with the highest secrets of science, philosophy, and religion. For these the candidate had to undergo trial, purification, danger, austere asceticism, and, at last, regeneration through dramatic death amid rejoicing. Such as endured the ordeal with valor were then taught, orally and by symbol, the highest wisdom to which man had attained, including geometry, astronomy, the fine arts, the laws of nature, as well as the truths of faith. Awful oaths of secrecy were exacted, and Plutarch describes a man kneeling, his hands bound, a cord round his body, and a knife at his throat--death being the penalty of violating the obligation. Even then, Pythagoras had to wait almost twenty years to learn the hidden wisdom of Egypt, so cautious were they of candidates, especially of foreigners. But he made noble use of it when, later, he founded a secret order of his own at Crotona, in Greece, in which, among other things, he taught geometry, using numbers as symbols of spiritual truth.[43] From Egypt the Mysteries passed with little change to Asia Minor, Greece, and Rome, the names of local gods being substituted for those of Osiris and Isis. The Grecian or Eleusinian Mysteries, established 1800 B.C., represented Demeter and Persephone, and depicted the death of Dionysius with stately ritual which led the neophyte from death into life and immortality. They taught the unity of God, the immutable necessity of morality, and a life after death, investing initiates with signs and passwords by which they could know each other in the dark as well as in the light. The Mithraic or Persian Mysteries celebrated the eclipse of the Sun-god, using the signs of the zodiac, the processions of the seasons, the death of nature, and the birth of spring. The Adoniac or Syrian cults were similar, Adonis being killed, but revived to point to life through death. In the Cabirie Mysteries on the island of Samothrace, Atys the Sun was killed by his brothers the Seasons, and at the vernal equinox was restored to life. So, also, the Druids, as far north as England, taught of one God the tragedy of winter and summer, and conducted the initiate through the valley of death to life everlasting.[44] Shortly before the Christian era, when faith was failing and the world seemed reeling to its ruin, there was a great revival of the Mystery-religions. Imperial edict was powerless to stay it, much less stop it. From Egypt, from the far East, they came rushing in like a tide, Isis "of the myriad names" vieing with Mithra, the patron saint of the soldier, for the homage of the multitude. If we ask the secret reason for this influx of mysticism, no single answer can be given to the question. What influence the reigning mystery-cults had upon the new, uprising Christianity is also hard to know, and the issue is still in debate. That they did influence the early Church is evident from the writings of the Fathers, and some go so far as to say that the Mysteries died at last only to live again in the ritual of the Church. St. Paul in his missionary journeys came in contact with the Mysteries, and even makes use of some of their technical terms in his epistles;[45] but he condemned them on the ground that what they sought to teach in drama can be known only by spiritual experience--a sound insight, though surely drama may assist to that experience, else public worship might also come under ban. III Toward the end of their power, the Mysteries fell into the mire and became corrupt, as all things human are apt to do: even the Church itself being no exception. But that at their highest and best they were not only lofty and noble, but elevating and refining, there can be no doubt, and that they served a high purpose is equally clear. No one, who has read in the _Metamorphoses_ of Apuleius the initiation of Lucius into the Mysteries of Isis, can doubt that the effect on the votary was profound and purifying. He tells us that the ceremony of initiation "is, as it were, to suffer death," and that he stood in the presence of the gods, "ay, stood near and worshiped." _Far hence ye profane, and all who are polluted by sin_, was the motto of the Mysteries, and Cicero testifies that what a man learned in the house of the hidden place made him want to live nobly, and gave him happy hopes for the hour of death. Indeed, the Mysteries, as Plato said,[46] were established by men of great genius who, in the early ages, strove to teach purity, to ameliorate the cruelty of the race, to refine its manners and morals, and to restrain society by stronger bonds than those which human laws impose. No mystery any longer attaches to what they taught, but only as to the particular rites, dramas, and symbols used in their teaching. They taught faith in the unity and spirituality of God, the sovereign authority of the moral law, heroic purity of soul, austere discipline of character, and the hope of a life beyond the tomb. Thus in ages of darkness, of complexity, of conflicting peoples, tongues, and faiths, these great orders toiled in behalf of friendship, bringing men together under a banner of faith, and training them for a nobler moral life. Tender and tolerant of all faiths, they formed an all-embracing moral and spiritual fellowship which rose above barriers of nation, race, and creed, satisfying the craving of men for unity, while evoking in them a sense of that eternal mysticism out of which all religions were born. Their ceremonies, so far as we know them, were stately dramas of the moral life and the fate of the soul. Mystery and secrecy added impressiveness, and fable and enigma disguised in imposing spectacle the laws of justice, piety, and the hope of immortality. Masonry stands in this tradition; and if we may not say that it is historically related to the great ancient orders, it is their spiritual descendant, and renders much the same ministry to our age which the Mysteries rendered to the olden world. It is, indeed, the same stream of sweetness and light flowing in our day--like the fabled river Alpheus which, gathering the waters of a hundred rills along the hillsides of Arcadia, sank, lost to sight, in a chasm in the earth, only to reappear in the fountain of Arethusa. This at least is true: the Greater Ancient Mysteries were prophetic of Masonry whose drama is an epitome of universal initiation, and whose simple symbols are the depositaries of the noblest wisdom of mankind. As such, it brings men together at the altar of prayer, keeps alive the truths that make us men, seeking, by every resource of art, to make tangible the power of love, the worth of beauty, and the reality of the ideal. FOOTNOTES: [35] Of course, faith in immortality was in nowise peculiar to Egypt, but was universal; as vivid in _The Upanishads_ of India as in the Pyramid records. It rests upon the consensus of the insight, experience, and aspiration of the race. But the records of Egypt, like its monuments, are richer than those of other nations, if not older. Moreover, the drama of faith with which we have to do here had its origin in Egypt, whence it spread to Tyre, Athens, and Rome--and, as we shall see, even to England. For brief expositions of Egyptian faith see _Egyptian Conceptions of Immortality_, by G.A. Reisner, and _Religion and Thought in Egypt_, by J.H. Breasted. [36] Pyramid Texts, 775, 1262, 1453, 1477. [37] For a full account of the evolution of the Osirian theology from the time it emerged from the mists of myth until its conquest, see _Religion and Thought in Egypt_, by Breasted, the latest, if not the most brilliant, book written in the light of the completest translation of the Pyramid Texts (especially lecture v). [38] Much has been written about the Egyptian Mysteries from the days of Plutarch's _De Iside et Osiride_ and the _Metamorphoses_ of Apuleius to the huge volumes of Baron Sainte Croix. For popular reading the _Kings and Gods of Egypt_, by Moret (chaps. iii-iv), and the delightfully vivid _Hermes and Plato_, by Schure, could hardly be surpassed. But Plutarch and Apuleius, both initiates, are our best authorities, even if their oath of silence prevents them from telling us what we most want to know. [39] Among the Hindoos, whose Chrisna is the same as the Osiris of Egypt, the gods of summer were beneficent, making the days fruitful. But "the three wretches" who presided over winter, were cut off from the zodiac; and as they were "found missing," they were accused of the death of Chrisna. [40] A literary parallel in the story of Æneas, by Vergil, is most suggestive. Priam, king of Troy, in the beginning of the Trojan war committed his son Polydorus to the care of Polymester, king of Thrace, and sent him a great sum of money. After Troy was taken the Thracian, for the sake of the money, killed the young prince and privately buried him. Æneas, coming into that country, and accidentally plucking up a shrub that was near him on the side of the hill, discovered the murdered body of Polydorus. Other legends of such accidental discoveries of unknown graves haunted the olden time, and may have been suggested by the story of Isis. [41] _The Gods of the Egyptians_, by E.A.W. Budge; _La Place des Victores_, by Austin Fryar, especially the colored plates. [42] _Quests New and Old_, by G.R.S. Mead. [43] _Pythagoras_, by Edouard Schure--a fascinating story of that great thinker and teacher. The use of numbers by Pythagoras must not, however, be confounded with the mystical, or rather fantastic, mathematics of the Kabbalists of a later time. [44] For a vivid account of the spread of the Mysteries of Isis and Mithra over the Roman Empire, see _Roman Life from Nero to Aurelius_, by Dill (bk. iv, chaps. v-vi). Franz Cumont is the great authority on Mithra, and his _Mysteries of Mithra_ and _Oriental Religions_ trace the origin and influence of that cult with accuracy, insight, and charm. W.W. Reade, brother of Charles Reade the novelist, left a study of _The Veil of Isis, or Mysteries of the Druids_, finding in the vestiges of Druidism "the Emblems of Masonry." [45] Col. 2:8-19. See _Mysteries Pagan and Christian_, by C. Cheethan; also _Monumental Christianity_, by Lundy, especially chapter on "The Discipline of the Secret." For a full discussion of the attitude of St. Paul, see _St. Paul and the Mystery-Religions_, by Kennedy, a work of fine scholarship. That Christianity had its esoteric is plain--as it was natural--from the writings of the Fathers, including Origen, Cyril, Basil, Gregory, Ambrose, Augustine, and others. Chrysostom often uses the word _initiation_ in respect of Christian teaching, while Tertullian denounces the pagan mysteries as counterfeit imitations by Satan of the Christian secret rites and teachings: "He also baptises those who believe in him, and promises that they shall come forth, cleansed of their sins." Other Christian writers were more tolerant, finding in Christ the answer to the aspiration uttered in the Mysteries; and therein, it may be, they were right. [46] _Phaedo._ THE SECRET DOCTRINE /# _The value of man does not consist in the truth which he possesses, or means to possess, but in the sincere pain which he hath taken to find it out. For his powers do not augment by possessing truth, but by investigating it, wherein consists his only perfectibility. Possession lulls the energy of man, and makes him idle and proud. If God held inclosed in his right hand absolute truth, and in his left only the inward lively impulse toward truth, and if He said to me: Choose! even at the risk of exposing mankind to continual erring, I most humbly would seize His left hand, and say: Father, give! absolute truth belongs to Thee alone._ G.E. LESSING, _Nathan the Wise_ #/ CHAPTER IV _The Secret Doctrine_ I God ever shields us from premature ideas, said the gracious and wise Emerson; and so does nature. She holds back her secrets until man is fit to be entrusted with them, lest by rashness he destroy himself. Those who seek find, not because the truth is far off, but because the discipline of the quest makes them ready for the truth, and worthy to receive it. By a certain sure instinct the great teachers of our race have regarded the highest truth less as a gift bestowed than as a trophy to be won. Everything must not be told to everybody. Truth is power, and when held by untrue hands it may become a plague. Even Jesus had His "little flock" to whom He confided much which He kept from the world, or else taught it in parables cryptic and veiled.[47] One of His sayings in explanation of His method is quoted by Clement of Alexandria in his _Homilies_: /#[4,66] It was not from grudgingness that our Lord gave the charge in a certain Gospel: "_My mystery is for Me and the sons of My house_."[48] #/ This more withdrawn teaching, hinted in the saying of the Master, with the arts of spiritual culture employed, has come to be known as the Secret Doctrine, or the Hidden Wisdom. A persistent tradition affirms that throughout the ages, and in every land, behind the system of faith accepted by the masses an inner and deeper doctrine has been held and taught by those able to grasp it. This hidden faith has undergone many changes of outward expression, using now one set of symbols and now another, but its central tenets have remained the same; and necessarily so, since the ultimates of thought are ever immutable. By the same token, those who have eyes to see have no difficulty in penetrating the varying veils of expression and identifying the underlying truths; thus confirming in the arcana of faith what we found to be true in its earliest forms--the oneness of the human mind and the unity of truth. There are those who resent the suggestion that there is, or can be, secrecy in regard to spiritual truths which, if momentous at all, are of common moment to all. For this reason Demonax, in the Lucian play, would not be initiated, because, if the Mysteries were bad, he would not keep silent as a warning; and if they were good, he would proclaim them as a duty. The objection is, however, unsound, as a little thought will reveal. Secrecy in such matters inheres in the nature of the truths themselves, not in any affected superiority of a few elect minds. Qualification for the knowledge of higher things is, and must always be, a matter of personal fitness. Other qualification there is none. For those who have that fitness the Secret Doctrine is as clear as sunlight, and for those who have it not the truth would still be secret though shouted from the house-top. The Grecian Mysteries were certainly secret, yet the fact of their existence was a matter of common knowledge, and there was no more secrecy about their sanctuaries than there is about a cathedral. Their presence testified to the public that a deeper than the popular faith did exist, but the right to admission into them depended upon the whole-hearted wish of the aspirant, and his willingness to fit himself to know the truth. The old maxim applies here, that when the pupil is ready the teacher is found waiting, and he passes on to know a truth hitherto hidden because he lacked either the aptitude or the desire. All is mystery as of course, but mystification is another thing, and the tendency to befog a theme which needs to be clarified, is to be regretted. Here lies, perhaps, the real reason for the feeling of resentment against the idea of a Secret Doctrine, and one must admit that it is not without justification. For example, we are told that behind the age-long struggle of man to know the truth there exists a hidden fraternity of initiates, adepts in esoteric lore, known to themselves but not to the world, who have had in their keeping, through the centuries, the high truths which they permit to be dimly adumbrated in the popular faiths, but which the rest of the race are too obtuse, even yet, to grasp save in an imperfect and limited degree. These hidden sages, it would seem, look upon our eager aspiring humanity much like the patient masters of an idiot school, watching it go on forever seeking without finding, while they sit in seclusion keeping the keys of the occult.[49] All of which would be very wonderful, if true. It is, however, only one more of those fascinating fictions with which mystery-mongers entertain themselves, and deceive others. Small wonder that thinking men turn from such fanciful folly with mingled feelings of pity and disgust. Sages there have been in every land and time, and their lofty wisdom has the unity which inheres in all high human thought, but that there is now, or has ever been, a conscious, much less a continuous, fellowship of superior souls holding as secrets truths denied to their fellow-men, verges upon the absurd. Indeed, what is called the Secret Doctrine differs not one whit from what has been taught openly and earnestly, so far as such truth can be taught in words or pictured in symbols, by the highest minds of almost every land and language. The difference lies less in what is taught than in the way in which it is taught; not so much in matter as in method. Also, we must not forget that, with few exceptions, the men who have led our race farthest along the way toward the Mount of Vision, have not been men who learned their lore from any coterie of esoteric experts, but, rather, men who told in song what they had been taught in sorrow--initiates into eternal truth, to be sure, but by the grace of God and the divine right of genius![50] Seers, sages, mystics, saints--these are they who, having sought in sincerity, found in reality, and the memory of them is a kind of religion. Some of them, like Pythagoras, were trained for their quest in the schools of the Secret Doctrine, but others went their way alone, though never unattended, and, led by "the vision splendid," they came at last to the gate and passed into the City. Why, then, it may be asked, speak of such a thing as the Secret Doctrine at all, since it were better named the Open Secret of the world? For two reasons, both of which have been intimated: first, in the olden times unwonted knowledge of any kind was a very dangerous possession, and the truths of science and philosophy, equally with religious ideas other than those in vogue among the multitude, had to seek the protection of obscurity. If this necessity gave designing priestcraft its opportunity, it nevertheless offered the security and silence needed by the thinker and seeker after truth in dark times. Hence there arose in the ancient world, wherever the human mind was alive and spiritual, systems of exoteric and esoteric instruction; that is, of truth taught openly and truth concealed. Disciples were advanced from the outside to the inside of this divine philosophy, as we have seen, by degrees of initiation. Whereas, by symbols, dark sayings, and dramatic ritual the novice received only hints of what was later made plain. Second, this hidden teaching may indeed be described as the open secret of the world, because it is open, yet understood only by those fit to receive it. What kept it hidden was no arbitrary restriction, but only a lack of insight and fineness of mind to appreciate and assimilate it. Nor could it be otherwise; and this is as true today as ever it was in the days of the Mysteries, and so it will be until whatever is to be the end of mortal things. Fitness for the finer truths cannot be conferred; it must be developed. Without it the teachings of the sages are enigmas that seem unintelligible, if not contradictory. In so far, then, as the discipline of initiation, and its use of art in drama and symbol, help toward purity of soul and spiritual awakening, by so much do they prepare men for the truth; by so much and no further. So that, the Secret Doctrine, whether as taught by the ancient Mysteries or by modern Masonry, is less a doctrine than a discipline; a method of organized spiritual culture, and as such has a place and a ministry among men. II Perhaps the greatest student in this field of esoteric teaching and method, certainly the greatest now living, is Arthur Edward Waite, to whom it is a pleasure to pay tribute. By nature a symbolist, if not a sacramentalist, he found in such studies a task for which he was almost ideally fitted by temperament, training, and genius. Engaged in business, but not absorbed by it, years of quiet, leisurely toil have made him master of the vast literature and lore of his subject, to the study of which he brought a religious nature, the accuracy and skill of a scholar, a sureness and delicacy of insight at once sympathetic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended. Prolific but seldom prolix, he writes with grace, ease, and lucidity, albeit in a style often opulent, and touched at times with lights and jewels from old alchemists, antique liturgies, remote and haunting romance, secret orders of initiation, and other recondite sources not easily traced. Much learning and many kinds of wisdom are in his pages, and withal an air of serenity, of tolerance; and if he is of those who turn down another street when miracles are performed in the neighborhood, it is because, having found the inner truth, he asks for no sign. Always he writes in the conviction that all great subjects bring us back to the one subject which is alone great, and that scholarly criticisms, folk-lore, and deep philosophy are little less than useless if they fall short of directing us to our true end--the attainment of that living Truth which is about us everywhere. He conceives of our mortal life as one eternal Quest of that living Truth, taking many phases and forms, yet ever at heart the same aspiration, to trace which he has made it his labor and joy to essay. Through all his pages he is following out the tradition of this Quest, in its myriad aspects, especially since the Christian era, disfigured though it has been at times by superstition, and distorted at others by bigotry, but still, in what guise soever, containing as its secret the meaning of the life of man from his birth to his reunion with God who is his Goal. And the result is a series of volumes noble in form, united in aim, unique in wealth of revealing beauty, and of unequalled worth.[51] Beginning as far back as 1886, Waite issued his study of the _Mysteries of Magic_, a digest of the writings of Eliphas Levi, to whom Albert Pike was more indebted than he let us know. Then followed the _Real History of the Rosicrucians_, which traces, as far as any mortal may trace, the thread of fact whereon is strung the romance of a fraternity the very existence of which has been doubted and denied by turns. Like all his work, it bears the impress of knowledge from the actual sources, betraying his extraordinary learning and his exceptional experience in this kind of inquiry. Of the Quest in its distinctively Christian aspect, he has written in _The Hidden Church of the Holy Graal_; a work of rare beauty, of bewildering richness, written in a style which, partaking of the quality of the story told, is not at all after the manner of these days. But the Graal Legend is only one aspect of the old-world sacred Quest, uniting the symbols of chivalry with Christian faith. Masonry is another; and no one may ever hope to write of _The Secret Tradition in Masonry_ with more insight and charm, or a touch more sure and revealing, than this gracious student for whom Masonry perpetuates the instituted Mysteries of antiquity, with much else derived from innumerable store-houses of treasure. His last work is a survey of _The Secret Doctrine in Israel_, being a study of the _Zohar_,[52] or Hebrew "Book of Splendor," a feat for which no Hebrew scholar has had the heart. This Bible of Kabbalism is indeed so confused and confusing that only a "golden dustman" would have had the patience to sift out its gems from the mountain of dross, and attempt to reduce its wide-weltering chaos to order. Even Waite, with all his gift of research and narration, finds little more than gleams of dawn in a dim forest, brilliant vapors, and glints that tell by their very perversity and strangeness. Whether this age-old legend of the Quest be woven about the Cup of Christ, a Lost Word, or a design left unfinished by the death of a Master Builder, it has always these things in common: first, the memorials of a great _loss_ which has befallen humanity by sin, making our race a pilgrim host ever in search; second, the intimation that what was lost still exists somewhere in time and the world, although deeply buried; third, the faith that it will ultimately be found and the vanished glory restored; fourth, the substitution of something temporary and less than the best, albeit never in a way to adjourn the quest; fifth, and more rarely, the felt presence of that which was lost under veils close to the hands of all. What though it take many forms, from the pathetic pilgrimage of the _Wandering Jew_ to the journey to fairyland in quest of _The Blue Bird_, it is ever and always the same. These are but so many symbols of the fact that men are made of one blood and born to one need; that they should seek the Lord, if haply they might feel after Him, and find Him, though He is not far from every one of us; for in Him we live and move and have our being.[53] What, then, is the Secret Doctrine, of which this seer-like scholar has written with so many improvisations of eloquence and emphasis, and of which each of us is in quest? What, indeed, but that which all the world is seeking--knowledge of Him whom to know aright is the fulfillment of every human need: the kinship of the soul with God; the life of purity, honor, and piety demanded by that high heredity; the unity and fellowship of the race in duty and destiny; and the faith that the soul is deathless as God its Father is deathless! Now to accept this faith as a mere philosophy is one thing, but to realize it as an experience of the innermost heart is another and a deeper thing. _No man knows the Secret Doctrine until it has become the secret of his soul, the reigning reality of his thought, the inspiration of his acts, the form and color and glory of his life._ Happily, owing to the growth of the race in spiritual intelligence and power, the highest truth is no longer held as a sacred secret. Still, if art has efficacy to surprise and reveal the elusive Spirit of Truth, when truth is dramatically presented it is made vivid and impressive, strengthening the faith of the strongest and bringing a ray of heavenly light to many a baffled seeker. Ever the Quest goes on, though it is permitted some of us to believe that the Lost Word has been found, in the only way in which it can ever be found--even in the life of Him who was "the Word made flesh," who dwelt among us and whose grace and beauty we know. Of this Quest Masonry is an aspect, continuing the high tradition of humanity, asking men to unite in the search for the thing most worth finding, that each may share the faith of all. Apart from its rites, there is no mystery in Masonry, save the mystery of all great and simple things. So far from being hidden or occult, its glory lies in its openness, and its emphasis upon the realities which are to the human world what light and air are to nature. Its mystery is of so great a kind that it is easily overlooked; its secret almost too simple to be found out. FOOTNOTES: [47] Matt. 13:10, 11. [48] _Unwritten Sayings of Our Lord_, David Smith, vii. [49] By occultism is meant the belief in, and the claim to be able to use, a certain range of forces neither natural, nor, technically, supernatural, but more properly to be called preternatural--often, though by no means always, for evil or selfish ends. Some extend the term occultism to cover mysticism and the spiritual life generally, but that is not a legitimate use of either word. Occultism seeks to get; mysticism to give. The one is audacious and seclusive, the other humble and open; and if we are not to end in blunderland we must not confound the two (_Mysticism_, by E. Underhill, part i, chap. vii). [50] Much time would have been saved, and not a little confusion avoided, had this obvious fact been kept in mind. Even so charming a book as _Jesus, the Last Great Initiate_, by Schure--not to speak of _The Great Work_ and _Mystic Masonry_--is clearly, though not intentionally, misleading. Of a piece with this is the effort, apparently deliberate and concerted, to rob the Hebrew race of all spiritual originality, as witness so able a work as _Our Own Religion in Persia_, by Mills, to name no other. Our own religion? Assuredly, if by that is meant the one great, universal religion of humanity. But the sundering difference between the Bible and any other book that speaks to mankind about God and Life and Death, sets the Hebrew race apart as supreme in its religious genius, as the Greeks were in philosophical acumen and artistic power, and the Romans in executive skill. Leaving all theories of inspiration out of account, facts are facts, and the Bible has no peer in the literature of mankind. [51] Some there are who think that much of the best work of Mr. Waite is in his poetry, of which there are two volumes, _A Book of Mystery and Vision_, and _Strange Houses of Sleep_. There one meets a fine spirit, alive to the glory of the world and all that charms the soul and sense of man, yet seeing past these; rich and significant thought so closely wedded to emotion that each seems either. Other books not to be omitted are his slender volume of aphorisms, _Steps to the Crown_, his _Life of Saint-Martin_, and his _Studies in Mysticism_; for what he touches he adorns. [52] Even the _Jewish Encyclopedia_, and such scholars as Zunz, Graetz, Luzzatto, Jost, and Munk avoid this jungle, as well they might, remembering the legend of the four sages in "the enclosed garden:" one of whom looked around and died; another lost his reason; a third tried to destroy the garden; and only one came out with his wits. See _The Cabala_, by Pick, and _The Kabbalah Unveiled_, by MacGregor. [53] Acts 17:26-28. THE COLLEGIA /# _This society was called the Dionysian Artificers, as Bacchus was supposed to be the inventor of building theaters; and they performed the Dionysian festivities. From this period, the Science of Astronomy which had given rise to the Dionysian rites, became connected with types taken from the art of building. The Ionian societies ... extended their moral views, in conjunction with the art of building, to many useful purposes, and to the practice of acts of benevolence. They had significant words to distinguish their members; and for the same purpose they used emblems taken from the art of building._ --JOSEPH DA COSTA, _Dionysian Artificers_ _We need not then consider it improbable, if in the dark centuries when the Roman empire was dying out, and its glorious temples falling into ruin; when the arts and sciences were falling into disuse or being enslaved; and when no place was safe from persecution and warfare, the guild of the Architects should fly for safety to almost the only free spot in Italy; and here, though they could no longer practice their craft, they preserved the legendary knowledge and precepts which, as history implies, came down to them through Vitruvius from older sources, some say from Solomon's builders themselves._ --LEADER SCOTT, _The Cathedral Builders_ #/ CHAPTER V _The Collegia_ So far in our study we have found that from earliest time architecture was related to religion; that the working tools of the builder were emblems of moral truth; that there were great secret orders using the Drama of Faith as a rite of initiation; and that a hidden doctrine was kept for those accounted worthy, after trial, to be entrusted with it. Secret societies, born of the nature and need of man, there have been almost since recorded history began;[54] but as yet we have come upon no separate and distinct order of builders. For aught we know there may have been such in plenty, but we have no intimation, much less a record, of the fact. That is to say, history has a vague story to tell us of the earliest orders of the builders. However, it is more than a mere plausible inference that from the beginning architects were members of secret orders; for, as we have seen, not only the truths of religion and philosophy, but also the facts of science and the laws of art, were held as secrets to be known only to the few. This was so, apparently without exception, among all ancient peoples; so much so, indeed, that we may take it as certain that the builders of old time were initiates. Of necessity, then, the arts of the craft were secrets jealously guarded, and the architects themselves, while they may have employed and trained ordinary workmen, were men of learning and influence. Such glimpses of early architects as we have confirm this inference, as, for example, the noble hymn to the Sun-god written by Suti and Hor, two architects employed by Amenhotep III, of Egypt.[55] Just when the builders began to form orders of their own no one knows, but it was perhaps when the Mystery-cults began to journey abroad into other lands. What we have to keep in mind is that all the arts had their home in the temple, from which, as time passed, they spread out fan-wise along all the paths of culture. Keeping in mind the secrecy of the laws of building, and the sanctity with which all science and art were regarded, we have a key whereby to interpret the legends woven about the building of the temple of Solomon. Few realize how high that temple on Mount Moriah towered in the history of the olden world, and how the story of its building haunted the legends and traditions of the times following. Of these legends there were many, some of them wildly improbable, but the persistence of the tradition, and its consistency withal, despite many variations, is a _fact of no small moment_. Nor is this tradition to be wondered at, since time has shown that the building of the temple at Jerusalem was an event of world-importance, not only to the Hebrews, but to other nations, more especially the Phoenicians. The histories of both peoples make much of the building of the Hebrew temple, of the friendship of Solomon and Hiram I, of Tyre, and of the harmony between the two peoples; and Phoenician tradition has it that Solomon presented Hiram with a duplicate of the temple, which was erected in Tyre.[56] Clearly, the two nations were drawn closely together, and this fact carried with it a mingling of religious influences and ideas, as was true between the Hebrews and other nations, especially Egypt and Phoenicia, during the reign of Solomon. Now the religion of the Phoenicians at this time, as all agree, was the Egyptian religion in a modified form, Dionysius having taken the role of Osiris in the drama of faith in Greece, Syria, and Asia Minor. Thus we have the Mysteries of Egypt, in which Moses was learned, brought to the very door of the temple of Solomon, and that, too, at a time favorable to their impress. The Hebrews were not architects, and it is plain from the records that the temple--and, indeed, the palaces of Solomon--were designed and erected by Phoenician builders, and for the most part by Phoenician workmen and materials. Josephus adds that the architecture of the temple was of the style called Grecian. So much would seem to be fact, whatever may be said of the legends flowing from it. If, then, the laws of building were secrets known only to initiates, there must have been a secret order of architects who built the temple of Solomon. Who were they? They were almost certainly the _Dionysian Artificers_--not to be confused with the play-actors called by the same name later--an order of builders who erected temples, stadia, and theaters in Asia Minor, and who were at the same time an order of the Mysteries under the tutelage of Bacchus before that worship declined, as it did later in Athens and Rome, into mere revelry.[57] As such, they united the art of architecture with the old Egyptian drama of faith, representing in their ceremonies the murder of Dionysius by the Titans and his return to life. So that, blending the symbols of Astronomy with those of Architecture, by a slight change made by a natural process, how easy for the master-artist of the temple-builders to become the hero of the ancient drama of immortality.[58] Whether or not this fact can be verified from history, such is the form in which the tradition has come down to us, surviving through long ages and triumphing over all vicissitude.[59] Secret orders have few records and their story is hard to tell, but this account is perfectly in accord with the spirit and setting of the situation, and there is neither fact nor reason against it. While this does not establish it as true historically, it surely gives it validity as a prophecy, if nothing more.[60] After all, then, the tradition that Masonry, not unlike the Masonry we now know, had its origin while the temple of King Solomon was building, and was given shape by the two royal friends, may not be so fantastic as certain superior folk seem to think it. How else can we explain the fact that when the Knights of the Crusades went to the Holy Land they came back a secret, oath-bound fraternity? Also, why is it that, through the ages, we see bands of builders coming from the East calling themselves "sons of Solomon," and using his interlaced triangle-seal as their emblem? Strabo, as we have seen, traced the Dionysiac builders eastward into Syria, Persia, and even India. They may also be traced westward. Traversing Asia Minor, they entered Europe by way of Constantinople, and we follow them through Greece to Rome, where already several centuries before Christ we find them bound together in corporations called _Collegia_. These lodges flourished in all parts of the Roman Empire, traces of their existence having been discovered in England as early as the middle of the first century of our era. II Krause was the first to point out a prophecy of Masonry in the old orders of builders, following their footsteps--not connectedly, of course, for there are many gaps--through the Dionysiac fraternity of Tyre, through the Roman Collegia, to the architects and Masons of the Middle Ages. Since he wrote, however, much new material has come to light, but the date of the advent of the builders in Rome is still uncertain. Some trace it to the very founding of the city, while others go no further back than King Numa, the friend of Pythagoras.[61] By any account, they were of great antiquity, and their influence in Roman history was far-reaching. They followed the Roman legions to remote places, building cities, bridges, and temples, and it was but natural that Mithra, the patron god of soldiers, should have influenced their orders. Of this an example may be seen in the remains of the ancient Roman villa at Morton, on the Isle of Wight.[62] As Rome grew in power and became a vast, all-embracing empire, the individual man felt, more and more, his littleness and loneliness. This feeling, together with the increasing specialization of industry, begat a passion for association, and Collegia of many sorts were organized. Even a casual glance at the inscriptions, under the heading _Artes et Opificia_, will show the enormous development of skilled handicrafts, and how minute was their specialization. Every trade soon had its secret order, or union, and so powerful did they become that the emperors found it necessary to abolish the right of free association. Yet even such edicts, though effective for a little time, were helpless as against the universal craving for combination. Ways were easily found whereby to evade the law, which had exempted from its restrictions orders consecrated by their antiquity or their religious character. Most of the Collegia became funerary and charitable in their labors, humble folk seeking to escape the dim, hopeless obscurity of plebeian life, and the still more hopeless obscurity of death. Pathetic beyond words are some of the inscriptions telling of the horror and loneliness of the grave, of the day when no kindly eye would read the forgotten name, and no hand bring offerings of flowers. Each collegium held memorial services, and marked the tomb of its dead with the emblems of its trade: if a baker, with a loaf of bread; if a builder, with a square, compasses, and the level. From the first the Colleges of Architects seem to have enjoyed special privileges and exemptions, owing to the value of their service to the state, and while we do not find them called Free-masons they were such in law and fact long before they wore the name. They were permitted to have their own constitutions and regulations, both secular and religious. In form, in officers, in emblems a Roman Collegium resembled very much a modern Masonic Lodge. For one thing, no College could consist of less than three persons, and so rigid was this rule that the saying, "three make a college," became a maxim of law. Each College was presided over by a Magister, or Master, with two _decuriones_, or wardens, each of whom extended the commands of the Master to "the brethren of his column." There were a secretary, a treasurer, and a keeper of archives, and, as the colleges were in part religious and usually met near some temple, there was a _sacerdos_, or, as we would say, a priest, or chaplain. The members were of three orders, not unlike apprentices, fellows, and masters, or colleagues. What ceremonies of initiation were used we do not know, but that they were of a religious nature seems certain, as each College adopted a patron deity from among the many then worshiped. Also, as the Mysteries of Isis and Mithra ruled the Roman world by turns, the ancient drama of eternal life was never far away. Of the emblems of the Collegia, it is enough to say that here again we find the simple tools of the builder used as teachers of truth for life and hope in death. Upon a number of sarcophagi, still extant, we find carved the square, the compasses, the cube, the plummet, the circle, and always the level. There is, besides, the famous Collegium uncovered at the excavation of Pompeii in 1878, having been buried under the ashes and lava of Mount Vesuvius since the year 79 A.D. It stood near the Tragic Theater, not far from the Temple of Isis, and by its arrangement, with two columns in front and interlaced triangles on the walls, was identified as an ancient lodge room. Upon a pedestal in the room was found a rare bit of art, unique in design and exquisite in execution, now in the National Museum at Naples. It is described by S.R. Forbes, in his _Rambles in Naples_, as follows: /#[4,66] It is a mosaic table of square shape, fixed in a strong wooden frame. The ground is of grey green stone, in the middle of which is a human skull, made of white, grey, and black colors. In appearance the skull is quite natural. The eyes, nostrils, teeth, ears, and coronal are all well executed. Above the skull is a level of colored wood, the points being of brass; and from the top to the point, by a white thread, is suspended a plumb-line. Below the skull is a wheel of six spokes, and on the upper rim of the wheel there is a butterfly with wings of red, edged with yellow; its eyes blue.... On the left is an upright spear, resting on the ground; from this there hangs, attached to a golden cord, a garment of scarlet, also a purple robe; whilst the upper part of the spear is surrounded by a white braid of diamond pattern. To the right is a gnarled thorn stick, from which hangs a coarse, shaggy piece of cloth in yellow, grey, and brown colors, tied with a ribbon; and above it is a leather knapsack.... Evidently this work of art, by its composition, is mystical and symbolical. #/ No doubt; and for those who know the meaning of these emblems there is a feeling of kinship with those men, long since fallen into dust, who gathered about such an altar. They wrought out in this work of art their vision of the old-worn pilgrim way of life, with its vicissitude and care, the level of mortality to which all are brought at last by death, and the winged, fluttering hope of man. Always a journey with its horny staff and wallet, life is sometimes a battle needing a spear, but for him who walks uprightly by the plumb-line of rectitude, there is a true and victorious hope at the end. /P Of wounds and sore defeat I made my battle stay, Winged sandals for my feet I wove of my delay. Of weariness and fear I made a shouting spear, Of loss and doubt and dread And swift on-coming doom I made a helmet for my head, And a waving plume. P/ III Christianity, whose Founder was a Carpenter, made a mighty appeal to the working classes of Rome. As Deissmann and Harnack have shown, the secret of its expansion in the early years was that it came down to the man in the street with its message of hope and joy. Its appeal was hardly heard in high places, but it was welcomed by the men who were weary and heavy ladened. Among the Collegia it made rapid progress, its Saints taking the place of pagan deities as patrons, and its spirit of love welding men into closer, truer union. When Diocletian determined to destroy Christianity, he was strangely lenient and patient with the Collegia, so many of whose members were of that faith. Not until they refused to make a statue of Æsculapius did he vow vengeance and turn on them, venting his fury. In the persecution that followed four Master Masons and one humble apprentice suffered cruel torture and death, but they became the Four Crowned Martyrs, the story of whose heroic fidelity unto death haunted the legends of later times.[63] They were the patron saints alike of Lombard and Tuscan builders, and, later, of the working Masons of the Middle Ages, as witness the poem in their praise in the oldest record of the Craft, the _Regius MS._ With the breaking up of the College of Architects and their expulsion from Rome, we come upon a period in which it is hard to follow their path. Happily the task has been made less baffling by recent research, and if we are unable to trace them all the way much light has been let into the darkness. Hitherto there has been a hiatus also in the history of architecture between the classic art of Rome, which is said to have died when the Empire fell to pieces, and the rise of Gothic art. Just so, in the story of the builders one finds a gap of like length, between the Collegia of Rome and the cathedral artists. While the gap cannot, as yet, be perfectly bridged, much has been done to that end by Leader Scott in _The Cathedral Builders: The Story of a Great Masonic Guild_--a book itself a work of art as well as of fine scholarship. Her thesis is that the missing link is to be found in the Magistri Comacini, a guild of architects who, on the break-up of the Roman Empire, fled to Comacina, a fortified island in Lake Como, and there kept alive the traditions of classic art during the Dark Ages; that from them were developed in direct descent the various styles of Italian architecture; and that, finally, they carried the knowledge and practice of architecture and sculpture into France, Spain, Germany, and England. Such a thesis is difficult, and, from its nature, not susceptible of absolute proof, but the writer makes it as certain as anything can well be. While she does not positively affirm that the Comacine Masters were the veritable stock from which the Freemasonry of the present day sprang, "we may admit," she says, "that they were the link between the classic Collegia and all other art and trade Guilds of the Middle Ages. _They were Free-masons because they were builders of a privileged class, absolved from taxes and servitude, and free to travel about in times of feudal bondage_." The name Free-mason--_Libera muratori_--may not actually have been used thus early, but the Comacines were _in fact free builders long before the name was employed_--free to travel from place to place, as we see from their migrations; free to fix their own prices, while other workmen were bound to feudal lords, or by the Statutes of Wages. The author quotes in the original Latin an Edict of the Lombard King Rotharis, dated November 22, 643, in which certain privileges are confirmed to the _Magistri Comacini_ and their _colligantes_. From this Edict it is clear that it is no new order that is alluded to, but an old and powerful body of Masters capable of acting as architects, with men who executed work under them. For the Comacines were not ordinary workmen, but artists, including architects, sculptors, painters, and decorators, and if affinities of style left in stone be adequate evidence, to them were due the changing forms of architecture in Europe during the cathedral-building period. Everywhere they left their distinctive impress in a way so unmistakable as to leave no doubt. Under Charlemagne the Comacines began their many migrations, and we find them following the missionaries of the church into remote places, from Sicily to Britain, building churches. When Augustine went to convert the British, the Comacines followed to provide shrines, and Bede, as early as 674, in mentioning that builders were sent for from Gaul to build the church at Wearmouth, uses phrases and words found in the Edict of King Rotharis. For a long time the changes in style of architecture, appearing simultaneously everywhere over Europe, from Italy to England, puzzled students.[64] Further knowledge of this powerful and widespread order explains it. It also accounts for the fact that no individual architect can be named as the designer of any of the great cathedrals. Those cathedrals were the work, not of individual artists, but of an order who planned, built, and adorned them. In 1355 the painters of Siena seceded, as the German Masons did later, and the names of individual artists who worked for fame and glory begin to appear; but up to that time the Order was supreme. Artists from Greece and Asia Minor, driven from their homes, took refuge with the Comacines, and Leader Scott finds in this order a possible link, by tradition at least, with the temple of Solomon. At any rate, all through the Dark Ages the name and fame of the Hebrew king lived in the minds of the builders. An inscribed stone, dating from 712, shows that the Comacine Guild was organized as _Magistri_ and _Discipuli_, under a _Gastaldo_, or Grand Master, the very same terms as were kept in the lodges later. Moreover, they called their meeting places _loggia_, a long list of which the author recites from the records of various cities, giving names of officers, and, often, of members. They, too, had their masters and wardens, their oaths, tokens, grips, and passwords which formed a bond of union stronger than legal ties. They wore white aprons and gloves, and revered the Four Crowned Martyrs of the Order. Square, compasses, level, plumb-line, and arch appear among their emblems. "King Solomon's Knot" was one of their symbols, and the endless, interwoven cord, symbol of Eternity which has neither beginning nor end, was another. Later, however, the Lion's Paw seems to have become their chief emblem. From illustrations given by the author they are shown in their regalia, with apron and emblems, clad as the keepers of a great art and teaching of which they were masters. Here, of a truth, is something more than prophecy, and those who have any regard for facts will not again speak lightly of an order having such ancestors as the great Comacine Masters. Had Fergusson known their story, he would not have paused in his _History of Architecture_ to belittle the Free-masons as incapable of designing a cathedral, while puzzling the while as to who did draw the plans for those dreams of beauty and prayer. Hereafter, if any one asks to know who uplifted those massive piles in which was portrayed the great drama of mediaeval worship, he need not remain uncertain. With the decline of Gothic architecture the order of Free-masons also suffered decline, as we shall see, but did not cease to exist--continuing its symbolic tradition amidst varying, and often sad, vicissitude until 1717, when it became a fraternity teaching spiritual faith by allegory and moral science by symbols. FOOTNOTES: [54] _Primitive Secret Societies_, by H. Webster; _Secret Societies of all Ages and Lands_, by W.C. Heckethorn. [55] We may add the case of Weshptah, one of the viziers of the Fifth Dynasty in Egypt, about 2700 B.C., and also the royal architect, for whom the great tomb was built, endowed, and furnished by the king (_Religion in Egypt_, by Breasted, lecture ii); also the statue of Semut, chief of Masons under Queen Hatasu, now in Berlin. [56] _Historians His. World_, vol. ii, chap. iii. Josephus gives an elaborate account of the temple, including the correspondence between Solomon and Hiram of Tyre (_Jewish Antiquities_, bk. viii, chaps. 2-6). [57] _Symbolism of Masonry_, Mackey, chap. vi; also in Mackey's _Encyclopedia of Masonry_, both of which were drawn from _History of Masonry_, by Laurie, chap. i; and Laurie in turn derived his facts from a _Sketch for the History of the Dionysian Artificers, A Fragment_, by H.J. Da Costa (1820). Why Waite and others brush the Dionysian architects aside as a dream is past finding out in view of the evidence and authorities put forth by Da Costa, nor do they give any reason for so doing. "Lebedos was the seat and assembly of the _Dionysian Artificers_, who inhabit Ionia to the Hellespont; there they had annually their solemn meetings and festivities in honor of Bacchus," wrote Strabo (lib. xiv, 921). They were a secret society having signs and words to distinguish their members (Robertson's _Greece_), and used emblems taken from the art of building (Eusebius, _de Prep. Evang._ iii, c. 12). They entered Asia Minor and Phoenicia fifty years before the temple of Solomon was built, and Strabo traces them on into Syria, Persia, and India. Surely here are facts not to be swept aside as romance because, forsooth, they do not fit certain theories. Moreover, they explain many things, as we shall see. [58] Rabbinic legend has it that all the workmen on the temple were killed, so that they should not build another temple devoted to idolatry (_Jewish Encyclopedia_, article "Freemasonry"). Other legends equally absurd cluster about the temple and its building, none of which is to be taken literally. As a fact, Hiram the architect, or rather artificer in metals, did not lose his life, but, as Josephus tells us, lived to good age and died at Tyre. What the legend is trying to tell us, however, is that at the building of the temple the Mysteries mingled with Hebrew faith, each mutually influencing the other. [59] Strangely enough, there is a sect or tribe called the Druses, now inhabiting the Lebanon district, who claim to be not only the descendants of the Phoenicians, but _the builders of King Solomon's temple_. So persistent and important among them is this tradition that their religion is built about it--if indeed it be not something more than a legend. They have Khalwehs, or temples, built after the fashion of lodges, with three degrees of initiation, and, though an agricultural folk, they use signs and tools of building as emblems of moral truth. They have signs, grips, and passwords for recognition. In the words of their lawgiver, Hamze, their creed reads: "The belief in the Truth of One God shall take the place of Prayer; the exercise of brotherly love shall take the place of Fasting; and the daily practice of acts of Charity shall take the place of Alms-giving." Why such a people, having such a tradition? Where did they get it? What may this fact set in the fixed and changeless East mean? (See the essay of Hackett Smith on "The Druses and Their Relation to Freemasonry," and the discussion following, _Ars Quatuor Coronatorum_, iv. 7-19.) [60] Rawlinson, in his _History of Phoenicia_, says the people "had for ages possessed the mason's art, it having been brought in very early days from Egypt." Sir C. Warren found on the foundation stones at Jerusalem Mason's marks in Phoenician letters (_A. Q. C._, ii, 125; iii, 68). [61] See essay on "A Masonic Built City," by S.R. Forbes, a study of the plan and building of Rome, _Ars Quatuor Coronatorum_, iv, 86. As there will be many references to the proceedings of the Coronatorum Lodge of Research, it will be convenient hereafter to use only its initials, _A. Q. C._, in behalf of brevity. For an account of the Collegia in early Christian times, see _Roman Life from Nero to Aurelius_, by Dill (bk. ii, chap. iii); also _De Collegia_, by Mommsen. There is an excellent article in Mackey's _Encyclopedia of Freemasonry_, and Gould, _His. Masonry_, vol. i, chap. i. [62] See _Masonic Character of Roman Villa at Morton_, by J.F. Crease (_A. Q. C._, iii, 38-59). [63] Their names were Claudius, Nicostratus, Simphorianus, Castorius, and Simplicius. Later their bodies were brought from Rome to Toulouse where they were placed in a chapel erected in their honor in the church of St. Sernin (_Martyrology_, by Du Saussay). They became patron saints of Masons in Germany, France, and England (_A. Q. C._, xii, 196). In a fresco on the walls of the church of St. Lawrence at Rotterdam, partially preserved, they are painted with compasses and trowel in hand. With them, however, is another figure, clad in oriental robe, also holding compasses, but with a royal, not a martyr's, crown. Is he Solomon? Who else can he be? The fresco dates from 1641, and was painted by F. Wounters (_A. Q. C._, xii, 202). Even so, those humble workmen, faithful to their faith, became saints of the church, and reign with Solomon! Once the fresco was whitewashed, but the coating fell off and they stood forth with compasses and trowel as before. [64] _History of Middle Ages_, Hallam, vol. ii, 547. Part II--History FREE-MASONS /# _The curious history of Freemasonry has unfortunately been treated only by its panegyrists or calumniators, both equally mendacious. I do not wish to pry into the mysteries of the craft; but it would be interesting to know more of their history during the period when they were literally architects. They are charged by an act of Parliament with fixing the price of their labor in their annual chapters, contrary to the statute of laborers, and such chapters were consequently prohibited. This is their first persecution; they have since undergone others, and are perhaps reserved for still more. It is remarkable, that Masons were never legally incorporated, like other traders; their bond of union being stronger than any charter._ --HENRY HALLAM, _The Middle Ages_ #/ CHAPTER I _Free-Masons_ I From the foregoing pages it must be evident that Masonry, as we find it in the Middle Ages, was not a novelty. Already, if we accept its own records, it was hoary with age, having come down from a far past, bringing with it a remarkable deposit of legendary lore. Also, it had in its keeping the same simple, eloquent emblems which, as we have seen, are older than the oldest living religion, which it received as an inheritance and has transmitted as a treasure. Whatever we may think of the legends of Masonry, as recited in its oldest documents, its symbols, older than the order itself, link it with the earliest thought and faith of the race. No doubt those emblems lost some of their luster in the troublous time of transition we are about to traverse, but their beauty never wholly faded, and they had only to be touched to shine. If not the actual successors of the Roman College of Architects, the great order of Comacine Masters was founded upon its ruins, and continued its tradition both of symbolism and of art. Returning to Rome after the death of Diocletian, we find them busy there under Constantine and Theodosius; and from remains recently brought to knowledge it is plain that their style of building at that time was very like that of the churches built at Hexham and York in England, and those of the Ravenna, also nearly contemporary. They may not have been actually called Free-masons as early as Leader Scott insists they were,[65] but _they were free in fact_, traveling far and near where there was work to do, following the missionaries of the Church as far as England. When there was need for the name _Free-masons_, it was easily suggested by the fact that the cathedral-builders were quite distinct from the Guild-masons, the one being a universal order whereas the other was local and restricted. Older than Guild-masonry, the order of the cathedral-builders was more powerful, more artistic, and, it may be added, more religious; and it is from this order that the Masonry of today is descended. Since the story of the Comacine Masters has come to light, no doubt any longer remains that during the building period the order of Masons was at the height of its influence and power. At that time the building art stood above all other arts, and made the other arts bow to it, commanding the services of the most brilliant intellects and of the greatest artists of the age. Moreover, its symbols were wrought into stone long before they were written on parchment, if indeed they were ever recorded at all. Efforts have been made to rob those old masters of their honor as the designers of the cathedrals, but it is in vain.[66] Their monuments are enduring and still tell the story of their genius and art. High upon the cathedrals they left cartoons in stone, of which Findel gives a list,[67] portraying with searching satire abuses current in the Church. Such figures and devices would not have been tolerated but for the strength of the order, and not even then had the Church known what they meant to the adepts. History, like a mirage, lifts only a part of the past into view, leaving much that we should like to know in oblivion. At this distance the Middle Ages wear an aspect of smooth uniformity of faith and opinion, but that is only one of the many illusions of time by which we are deceived. What looks like uniformity was only conformity, and underneath its surface there was almost as much variety of thought as there is today, albeit not so freely expressed. Science itself, as well as religious ideas deemed heretical, sought seclusion; but the human mind was alive and active none the less, and a great secret order like Masonry, enjoying the protection of the Church, yet independent of it, invited freedom of thought and faith.[68] The Masons, by the very nature of their art, came into contact with all classes of men, and they had opportunities to know the defects of the Church. Far ahead of the masses and most of the clergy in education, in their travels to and fro, not only in Europe, but often extending to the far East, they became familiar with widely-differing religious views. They had learned to practice toleration, and their Lodges became a sure refuge for those who were persecuted for the sake of opinion by bigoted fanaticism. While, as an order, the Comacine Masters served the Church as builders, the creed required for admission to their fraternity was never narrow, and, as we shall see, it became every year broader. Unless this fact be kept in mind, the influence of the Church upon Masonry, which no one seeks to minify, may easily be exaggerated. Not until cathedral building began to decline by reason of the impoverishment of the nations by long wars, the dissolution of the monasteries, and the advent of Puritanism, did the Church greatly influence the order; and not even then to the extent of diverting it from its original and unique mission. Other influences were at work betimes, such as the persecution of the Knights Templars and the tragic martyrdom of De Molai, making themselves felt,[69] and Masonry began to be suspected of harboring heresy. So tangled were the tendencies of that period that they are not easily followed, but the fact emerges that Masonry rapidly broadened until its final break with the Church. Hardly more than a veneer, by the time of the German Reformation almost every vestige of the impress of the Church had vanished never to return. Critics of the order have been at pains to trace this tendency, not knowing, apparently, that by so doing they only make more emphatic the chief glory of Masonry. II Unfortunately, as so often happens, no records of old Craft-masonry, save those wrought into stone, were made until the movement had begun to decline; and for that reason such documents as have come down to us do not show it at its best. Nevertheless, they range over a period of more than four centuries, and are justly held to be the title deeds of the Order. Turning to these _Old Charges_ and _Constitutions_,[70] as they are called, we find a body of quaint and curious writing, both in poetry and prose, describing the Masonry of the late cathedral-building period, with glimpses at least of greater days of old. Of these, there are more than half a hundred--seventy-eight, to be exact--most of which have come to light since 1860, and all of them, it would seem, copies of documents still older. Naturally they have suffered at the hands of unskilled or unlearned copyists, as is evident from errors, embellishments, and interpolations. They were called _Old Charges_ because they contained certain rules as to conduct and duties which, in a bygone time, were read or recited to a newly admitted member of the craft. While they differ somewhat in details, they relate substantially the same legend as to the origin of the order, its early history, its laws and regulations, usually beginning with an invocation and ending with an Amen. Only a brief account need here be given of the dates and characteristics of these documents, of the two oldest especially, with a digest of what they have to tell us, first, of the Legend of the order; second, its early History; and third, its Moral teaching, its workings, and the duties of its members. The first and oldest of the records is known as the _Regius MS_ which, owing to an error of David Casley who in his catalogue of the MSS in the King's Library marked it _A Poem of Moral Duties_, was overlooked until James Halliwell discovered its real nature in 1839. Although not a Mason, Halliwell was attracted by the MS and read an essay on its contents before the Society of Antiquarians, after which he issued two editions bearing date of 1840 and 1844. Experts give it date back to 1390, that is to say, fifteen years after the first recorded use of the name _Free_-mason in the history of the Company of Masons of the City of London, in 1375.[71] More poetical in spirit than in form, the old manuscript begins by telling of the number of unemployed in early days and the necessity of finding work, "that they myght gete there lyvyngs therby." Euclid was consulted, and recommended the "onest craft of good masonry," and the origin of the order is found "yn Egypte lande." Then, by a quick shift, we are landed in England "yn tyme of good Kinge Adelstonus day," who is said to have called an assembly of Masons, when fifteen articles and as many points were agreed upon as rules of the craft, each point being duly described. The rules resemble the Ten Commandments in an extended form, closing with the legend of the Four Crowned Martyrs, as an incentive to fidelity. Then the writer takes up again the question of origins, going back this time to the days of Noah and the Flood, mentioning the tower of Babylon and the great skill of Euclid, who is said to have commenced "the syens seven." The seven sciences are then named, to-wit, Grammar, Logic, Rhetoric, Music, Astronomy, Arithmetic, Geometry, and each explained. Rich reward is held out to those who use the seven sciences aright, and the MS proper closes with the benediction: /P Amen! Amen! so mote it be! So say we all for Charity. P/ There follows a kind of appendix, evidently added by a priest, consisting of one hundred lines in which pious exhortation is mixed with instruction in etiquette, such as lads and even men unaccustomed to polite society and correct deportment would need. These lines were in great part extracted from _Instructions for Parish Priests_, by Mirk, a manual in use at the time. The whole poem, if so it may be called, is imbued with the spirit of freedom, of gladness, of social good will; so much so, that both Gould and Albert Pike think it points to the existence of symbolic Masonry at the date from which it speaks, and may have been recited or sung by some club commemorating the science, but not practicing the art, of Masonry. They would find intimation of the independent existence of speculative Masonry thus early, in a society from whom all but the memory or tradition of its ancient craft had departed. One hesitates to differ with writers so able and distinguished, yet this inference seems far-fetched, if not forced. Of the existence of symbolic Masonry at that time there is no doubt, but of its independent existence it is not easy to find even a hint in this old poem. Nor would the poem be suitable for a mere social, or even a symbolic guild, whereas the spirit of genial, joyous comradeship which breathes through it is of the very essence of Masonry, and has ever been present when Masons meet. Next in order of age is the _Cooke MS_, dating from the early part of the fifteenth century, and first published in 1861. If we apply the laws of higher-criticism to this old document a number of things appear, as obvious as they are interesting. Not only is it a copy of an older record, like all the MSS we have, but it is either an effort to join two documents together, or else the first part must be regarded as a long preamble to the manuscript which forms the second part. For the two are quite unlike in method and style, the first being diffuse, with copious quotations and references to authorities,[72] while the second is simple, direct, unadorned, and does not even allude to the Bible. Also, it is evident that the compiler, himself a Mason, is trying to harmonize two traditions as to the origin of the order, one tracing it through Egypt and the other through the Hebrews; and it is hard to tell which tradition he favors most. Hence a duplication of the traditional history, and an odd mixture of names and dates, often, indeed, absurd, as when he makes Euclid a pupil of Abraham. What is clear is that, having found an old Constitution of the Craft, he thought to write a kind of commentary upon it, adding proofs and illustrations of his own, though he did not manage his materials very successfully. After his invocation,[73] the writer begins with a list of the Seven Sciences, giving quaint definitions of each, but in a different order from that recited in the _Regius Poem_; and he exalts Geometry above all the rest as "the first cause and foundation of all crafts and sciences." Then follows a brief sketch of the sons of Lamech, much as we find it in the book of Genesis which, like the old MS we are here studying, was compiled from two older records: the one tracing the descent from Cain, and the other from Seth. Jabal and Jubal, we are told, inscribed their knowledge of science and handicraft on two pillars, one of marble, the other of lateres; and after the flood one of the pillars was found by Hermes, and the other by Pythagoras, who taught the sciences they found written thereon. Other MSS give Euclid the part here assigned to Hermes. Surely this is all fantastic enough, but the blending of the names of Hermes, the "father of Wisdom," who is so supreme a figure in the Egyptian Mysteries, and Pythagoras who used numbers as spiritual emblems, with old Hebrew history, is significant. At any rate, by this route the record reaches Egypt where, like the _Regius Poem_, it locates the origin of Masonry. In thus ascribing the origin of Geometry to the Egyptians the writer was but following a tradition that the Egyptians were compelled to invent it in order to restore the landmarks effaced by the inundations of the Nile; a tradition confirmed by modern research. Proceeding, the compiler tells us that during their sojourn in Egypt the Hebrews learned the art and secrets of Masonry, which they took with them to the promised land. Long years are rapidly sketched, and we come to the days of David, who is said to have loved Masons well, and to have given them "wages nearly as they are now." There is but a meager reference to the building of the Temple of Solomon, to which is added: "In other chronicles and old books of Masonry, it is said that Solomon confirmed the charges that David had given to Masons; and that Solomon taught them their usages differing but slightly from the customs now in use." While allusion is made to the master-artist of the temple, his name is not mentioned, _except in disguise_. Not one of the _Old Charges_ of the order ever makes use of his name, but always employs some device whereby to conceal it.[74] Why so, when the name was well known, written in the Bible which lay upon the altar for all to read? Why such reluctance, if it be not that the name and the legend linked with it had an esoteric meaning, as it most certainly did have long before it was wrought into a drama? At this point the writer drops the old legend and traces the Masons into France and England, after the manner of the _Regius MS_, but with more detail. Having noted these items, he returns to Euclid and brings that phase of the tradition up to the advent of the order into England, adding, in conclusion, the articles of Masonic law agreed upon at an early assembly, of which he names nine, instead of the fifteen recited in the _Regius Poem_. What shall we say of this Legend, with its recurring and insistent emphasis upon the antiquity of the order, and its linking of Egypt with Israel? For one thing, it explodes the fancy that the idea of the symbolical significance of the building of the Temple of Solomon originated with, or was suggested by, Bacon's _New Atlantis_. Here is a body of tradition uniting the Egyptian Mysteries with the Hebrew history of the Temple in a manner unmistakable. Wherefore such names as Hermes, Pythagoras, and Euclid, and how did they come into the old craft records if not through the Comacine artists and scholars? With the story of that great order before us, much that has hitherto been obscure becomes plain, and we recognize in these _Old Charges_ the inaccurate and perhaps faded tradition of a lofty symbolism, an authentic scholarship, and an actual history. As Leader Scott observes, after reciting the old legend in its crudest form: /#[4,66] _The significant point is that all these names and Masonic emblems point to something real which existed in some long-past time, and, as regards the organisation and nomenclature, we find the whole thing in its vital and actual working form in the Comacine Guild._[75] #/ Of interest here, as a kind of bridge between old legend and the early history of the order in England, and also as a different version of the legend itself, is another document dating far back. There was a MS discovered in the Bodleian Library at Oxford about 1696, supposed to have been written in the year 1436, which purports to be an examination of a Mason by King Henry VI, and is allowed by all to be genuine. Its title runs as follows: "_Certain questions with answers to the same concerning the mystery of masonry written by King Henry the Sixth and faithfully copied by me, John Laylande, antiquarian, by command of his highness_." Written in quaint old English, it would doubtless be unintelligible to all but antiquarians, but it reads after this fashion: /#[4,66] What mote it be?--It is the knowledge of nature, and the power of its various operations; particularly the skill of reckoning, of weights and measures, of constructing buildings and dwellings of all kinds, and the true manner of forming all things for the use of man. Where did it begin?--It began with the first men of the East, who were before the first men of the West, and coming with it, it hath brought all comforts to the wild and comfortless. Who brought it to the West?--The Phoenicians who, being great merchants, came first from the East into Phoenicia, for the convenience of commerce, both East and West by the Red and Mediterranean Seas. How came it into England?--Pythagoras, a Grecian, traveled to acquire knowledge in Egypt and Syria, and in every other land where the Phoenicians had planted Masonry; and gaining admittance into all lodges of Masons, he learned much, and returned and dwelt in Grecia Magna, growing and becoming mighty wise and greatly renowned. Here he formed a great lodge at Crotona, and made many Masons, some of whom traveled into France, and there made many more, from whence, in process of time, the art passed into England. #/ III With the conquest of Britain by the Romans, the _Collegia_, without which no Roman society was complete, made their advent into the island, traces of their work remaining even to this day. Under the direction of the mother College at Rome, the Britons are said to have attained to high degree of excellence as builders, so that when the cities of Gaul and the fortresses along the Rhine were destroyed, Chlorus, A.D. 298, sent to Britain for architects to repair or rebuild them. Whether the _Collegia_ existed in Britain after the Romans left, as some affirm, or were suppressed, as we know they were on the Continent when the barbarians overran it, is not clear. Probably they were destroyed, or nearly so, for with the revival of Christianity in 598 A.D., we find Bishop Wilfred of York joining with the Abbott of Wearmouth in sending to France and Italy to induce Masons to return and build in stone, as he put it, "after the Roman manner." This confirms the Italian chroniclists who relate that Pope Gregory sent several of the fraternity of _Liberi muratori_ with St. Augustine, as, later, they followed St. Boniface into Germany. Again, in 604, Augustine sent the monk Pietro back to Rome with a letter to the same Pontiff, begging him to send more architects and workmen, which he did. As the _Liberi muratori_ were none other than the Comacine Masters, it seems certain that they were at work in England _long before the period with which the_ OLD CHARGES _begin their story of English Masonry_.[76] Among those sent by Gregory was Paulinus, and it is a curious fact that he is spoken of under the title of _Magister_, by which is meant, no doubt, that he was a member of the Comacine order, for they so described their members; and we know that many monks were enrolled in their lodges, having studied the art of building under their instruction. St. Hugh of Lincoln was not the only Bishop who could plan a church, instruct the workman, or handle a hod. Only, it must be kept in mind that these ecclesiastics who became skilled in architecture _were taught by the Masons_, and that it was not the monks, as some seem to imagine, who taught the Masons their art. Speaking of this early and troublous time, Giuseppe Merzaria says that only one lamp remained alight, making a bright spark in the darkness that extended over Europe: /#[4,66] It was from the _Magistri Comacini_. Their respective names are unknown, their individual works unspecialized, but the breadth of their spirit might be felt all through those centuries, and their name collectively is legion. We may safely say that of all the works of art between A.D. 800 and 1000, the greater and better part are due to that brotherhood--always faithful and often secret--of the _Magistri Comacini_. The authority and judgment of learned men justify the assertion.[77] #/ Among the learned men who agree with this judgment are Kugler of Germany, Ramee of France, and Selvatico of Italy, as well as Quatremal de Quincy, in his _Dictionary of Architecture_, who, in the article on the Comacine, remarks that "to these men, who were both designers and executors, architects, sculptors, and mosaicists, may be attributed the renaissance of art, and its propagation in the southern countries, where it marched with Christianity. Certain it is that we owe it to them, that the heritage of antique ages was not entirely lost, and it is only by their tradition and imitation that the art of building was kept alive, producing works which we still admire, and which become surprising when we think of the utter ignorance of all science in those dark ages." The English writer, Hope, goes further and credits the Comacine order with being the cradle of the associations of Free-masons, who were, he adds, "the first after Roman times to enrich architecture with a complete and well-ordinated system, which dominated wherever the Latin Church extended its influence."[78] So then, even if the early records of old Craft-masonry in England are confused, and often confusing, we are not left to grope our way from one dim tradition to another, having the history and monuments of this great order which _spans the whole period_, and links the fraternity of Free-masons with one of the noblest chapters in the annals of art. Almost without exception the _Old Charges_ begin their account of Masonry in England at the time of Athelstan, the grandson of Alfred the Great; that is, between 925 and 940. Of this prince, or knight, they record that he was a wise and pacific ruler; that "he brought the land to rest and peace, and built many great buildings of castles and abbeys, for he loved Masons well." He is also said to have called an assembly of Masons at which laws, rules, and charges were adopted for the regulation of the craft. Despite these specific details, the story of Athelstan and St. Alban is hardly more than a legend, albeit dating at no very remote epoch, and well within the reasonable limits of tradition. Still, so many difficulties beset it that it has baffled the acutest critics, most of whom throw it aside.[79] That is, however, too summary a way of disposing of it, since the record, though badly blurred, is obviously trying to preserve a fact of importance to the order. Usually the assembly in question is located at York, in the year 926, of which, however, no slightest record remains. Whether at York or elsewhere, some such assembly must have been convoked, either as a civil function, or as a regular meeting of Masons authorized by legal power for upholding the honor of the craft; and its articles became the laws of the order. It was probably a civil assembly, a part of whose legislation was a revised and approved code for the regulation of Masons, and not unnaturally, by reason of its importance to the order, it became known as a Masonic assembly. Moreover, the Charge agreed upon was evidently no ordinary charge, for it is spoken of as "_the_ Charge," called by one MS "a deep charge for the observation of such articles as belong to Masonry," and by another MS "a rule to be kept forever." Other assemblies were held afterwards, either annually or semi-annually, until the time of Inigo Jones who, in 1607, became superintendent general of royal buildings and at the same time head of the Masonic order in England; and he it was who instituted quarterly gatherings instead of the old annual assemblies. Writers not familiar with the facts often speak of Freemasonry as an evolution from Guild-masonry, but that is to err. They were never at any time united or the same, though working almost side by side through several centuries. Free-masons existed in large numbers long before any city guild of Masons was formed, and even after the Guilds became powerful the two were entirely distinct. The Guilds, as Hallam says,[80] "were Fraternities by voluntary compact, to relieve each other in poverty, and to protect each other from injury. Two essential characteristics belonged to them: the common banquet, and the common purse. They had also, in many instances, a religious and sometimes a secret ceremonial to knit more firmly the bond of fidelity. They readily became connected with the exercises of trades, with training of apprentices, and the traditional rules of art." Guild-masons, it may be added, had many privileges, one of which was that they were allowed to frame their own laws, and to enforce obedience thereto. Each Guild had a monopoly of the building in its city or town, except ecclesiastical buildings, but with this went serious restrictions and limitations. No member of a local Guild could undertake work outside his town, but had to hold himself in readiness to repair the castle or town walls, whereas Free-masons journeyed the length and breadth of the land wherever their labor called them. Often the Free-masons, when at work in a town, employed Guild-masons, but only for rough work, and as such called them "rough-masons." No Guild-mason was admitted to the order of Free-masons unless he displayed unusual aptitude both as a workman and as a man of intellect. Such as adhered only to the manual craft and cared nothing for intellectual aims, were permitted to go back to the Guilds. For the Free-masons, be it once more noted, were not only artists doing a more difficult and finished kind of work, but an intellectual order, having a great tradition of science and symbolism which they guarded. Following the Norman Conquest, which began in 1066, England was invaded by an army of ecclesiastics, and churches, monasteries, cathedrals, and abbeys were commenced in every part of the country. Naturally the Free-masons were much in demand, and some of them received rich reward for their skill as architects--Robertus Cementarius, a Master Mason employed at St. Albans in 1077, receiving a grant of land and a house in the town.[81] In the reign of Henry II no less than one hundred and fifty-seven religious buildings were founded in England, and it is at this period that we begin to see evidence of a new style of architecture--the Gothic. Most of the great cathedrals of Europe date from the eleventh century--the piety of the world having been wrought to a pitch of intense excitement by the expected end of all things, unaccountably fixed by popular belief to take place in the year one thousand. When the fatal year--and the following one, which some held to be the real date for the sounding of the last trumpet--passed without the arrival of the dreaded catastrophe, the sense of general relief found expression in raising magnificent temples to the glory of God who had mercifully abstained from delivering all things to destruction. And it was the order of Free-masons who made it possible for men to "sing their souls in stone," leaving for the admiration of after times what Goethe called the "frozen music" of the Middle Ages--monuments of the faith and gratitude of the race which adorn and consecrate the earth. Little need be added to the story of Freemasonry during the cathedral-building period; its monuments are its best history, alike of its genius, its faith, and its symbols--as witness the triangle and the circle which form the keystone of the ornamental tracery of every Gothic temple. Masonry was then at the zenith of its power, in its full splendor, the Lion of the tribe of Judah its symbol, strength, wisdom, and beauty its ideals; its motto to be faithful to God and the Government; its mission to lend itself to the public good and fraternal charity. Keeper of an ancient and high tradition, it was a refuge for the oppressed, and a teacher of art and morality to mankind. In 1270, we find Pope Nicholas III confirming all the rights previously granted to the Free-masons, and bestowing on them further privileges. Indeed, all the Popes up to Benedict XII appear to have conceded marked favors to the order, even to the length of exempting its members from the necessity of observance of the statutes, from municipal regulations, and from obedience to royal edicts. What wonder, then, that the Free-masons, ere long, took _Liberty_ for their motto, and by so doing aroused the animosity of those in authority, as well as the Church which they had so nobly served. Already forces were astir which ultimately issued in the Reformation, and it is not surprising that a great secret order was suspected of harboring men and fostering influences sympathetic with the impending change felt to be near at hand. As men of the most diverse views, political and religious, were in the lodges, the order began first to be accused of refusing to obey the law, and then to be persecuted. In England a statute was enacted against the Free-masons in 1356, prohibiting their assemblies under severe penalties, but the law seems never to have been rigidly enforced; though the order suffered greatly in the civil commotions of the period. However, with the return of peace after the long War of the Roses, Freemasonry revived for a time, and regained much of its prestige, adding to its fame in the rebuilding of London after the fire, and in particular of St. Paul's Cathedral.[82] When cathedral-building ceased, and the demand for highly skilled architects decreased, the order fell into decline, but never at any time lost its identity, its organization, and its ancient emblems. The Masons' Company of London, though its extant records date only from 1620, is considered by its historian, Conder, to have been established in 1220, if not earlier, at which time there was great activity in building, owing to the building of London Bridge, begun in 1176, and of Westminster Abbey in 1221; thus reaching back into the cathedral period. At one time the Free-masons seem to have been stronger in Scotland than in England, or at all events to have left behind more records--for the minutes of the Lodge of Edinburgh go back to 1599, and the _Schaw Statutes_ to an earlier date. Nevertheless, as the art of architecture declined Masonry declined with it, not a few of its members identifying themselves with the Guilds of ordinary "rough-masons," whom they formerly held in contempt; while others, losing sight of high aims, turned its lodges into social clubs. Always, however, despite defection and decline, there were those, as we shall see, who were faithful to the ideals of the order, devoting themselves more and more to its moral and spiritual teaching until what has come to be known as "the revival of 1717." FOOTNOTES: [65] _The Cathedral Builders_, chap. i. [66] "The honor due to the original founders of these edifices is almost invariably transferred to the ecclesiastics under whose patronage they rose, rather than to the skill and design of the Master Mason, or professional architect, because the only historians were monks.... They were probably not so well versed in geometrical science as the Master Masons, for mathematics formed a part of monastic learning in a very limited degree."--James Dallaway, _Architecture in England_; and his words are the more weighty for that he is not a Mason. [67] _History of Masonry._ In the St. Sebaldus Church, Nuremburg, is a carving in stone showing a nun in the embrace of a monk. In Strassburg a hog and a goat may be seen carrying a sleeping fox as a sacred relic, in advance a bear with a cross and a wolf with a taper. An ass is reading mass at an altar. In Wurzburg Cathedral are the pillars of Boaz and Jachin, and in the altar of the Church of Doberan, in Mecklenburg, placed as Masons use them, and a most significant scene in which priests are turning a mill grinding out dogmatic doctrines; and at the bottom the Lord's Supper in which the Apostles are shown in well-known Masonic attitudes. In the Cathedral of Brandenburg a fox in priestly robes is preaching to a flock of geese; and in the Minster at Berne the Pope is placed among those who are lost in perdition. These were bold strokes which even heretics hardly dared to indulge in. [68] _History of Masonry_, by Steinbrenner, chap. iv. There were, indeed, many secret societies in the Middle Ages, such as the Catharists, Albigenses, Waldenses, and others, whose initiates and adherents traveled through all Europe, forming new communities and making proselytes not only among the masses, but also among nobles, and even among the monks, abbots, and bishops. Occultists, Alchemists, Kabbalists, all wrought in secrecy, keeping their flame aglow under the crust of conformity. [69] _Realities of Masonry_, by Blake (chap. ii). While the theory of the descent of Masonry from the Order of the Temple is untenable, a connection between the two societies, in the sense in which an artist may be said to be connected with his employer, is more than probable; and a similarity may be traced between the ritual of reception in the Order of the Temple and that used by Masons, but that of the Temple was probably derived from, or suggested by, that of the Masons; or both may have come from an original source further back. That the Order of the Temple, as such, did not actually coalesce with the Masons seems clear, but many of its members sought refuge under the Masonic apron (_History of Freemasonry and Concordant Orders_, by Hughan and Stillson). [70] Every elaborate History of Masonry--as, for example, that of Gould--reproduces these old documents in full or in digest, with exhaustive analyses of and commentaries upon them. Such a task obviously does not come within the scope of the present study. One of the best brief comparative studies of the _Old Charges_ is an essay by W.H. Upton, "The True Text of the Book of Constitutions," in that it applies approved methods of historical criticism to all of them (_A. Q. C._, vii, 119). See also _Masonic Sketches and Reprints_, by Hughan. No doubt these _Old Charges_ are familiar, or should be familiar, to every intelligent member of the order, as a man knows the deeds of his estate. [71] _The Hole Craft and Fellowship of Masonry_, by Conder. Also exhaustive essays by Conder and Speth, _A. Q. C._, ix, 29; x, 10. Too much, it seems to me, has been made of both the name and the date, since the _fact_ was older than either. Findel finds the name _Free_-mason as early as 1212, and Leader Scott goes still further back; but the fact may be traced back to the Roman Collegia. [72] He refers to Herodotus as the _Master of History_; quotes from the _Polychronicon_, written by a Benedictine monk who died in 1360; from _De Imagine Mundi_, Isodorus, and frequently from the Bible. Of more than ordinary learning for his day and station, he did not escape a certain air of pedantry in his use of authorities. [73] These invocations vary in their phraseology, some bearing more visibly than others the mark of the Church. Toulmin Smith, in his _English Guilds_, notes the fact that the form of the invocations of the Masons "differs strikingly from that of most other Guilds. In almost every other case, God the Father Almighty would seem to have been forgotten." But Masons never forgot the corner-stone upon which their order and its teachings rest; not for a day. [74] Such names as Aynone, Aymon, Ajuon, Dynon, Amon, Anon, Annon, and Benaim are used, deliberately, it would seem, and of set design. _The Inigo Jones MS_ uses the Bible name, but, though dated 1607, it has been shown to be apocryphal. See Gould's _History_, appendix. Also _Bulletin_ of Supreme Council S. J., U. S. (vii, 200), that the Strassburg builders pictured the legend in stone. [75] _The Cathedral Builders_, bk. i, chap. i. [76] See the account of "The Origin of Saxon Architecture," in the _Cathedral Builders_ (bk. ii, chap. iii), written by Dr. W.M. Barnes in England independently of the author who was living in Italy; and it is significant that the facts led both of them to the same conclusions. They show quite unmistakably that the Comacine builders were in England as early as 600 A.D., both by documents and by a comparative study of styles of architecture. [77] _Maestri Comacini_, vol. i, chap. ii. [78] _Story of Architecture_, chap. xxii. [79] Gould, in his _History of Masonry_ (i, 31, 65), rejects the legend as having not the least foundation in fact, as indeed, he rejects almost everything that cannot prove itself in a court of law. For the other side see a "Critical Examination of the Alban and Athelstan Legends," by C.C. Howard (_A. Q. C._, vii, 73). Meanwhile, Upton points out that St. Alban was the name of a town, not of a man, and shows how the error may have crept into the record (_A. Q. C._, vii, 119-131). The nature of the tradition, its details, its motive, and the absence of any reason for fiction, should deter us from rejecting it. See two able articles, pro and con, by Begemann and Speth, entitled "The Assembly" (_A. Q. C._, vii). Older Masonic writers, like Oliver and Mackey, accepted the York assembly as a fact established (_American Quarterly Review of Freemasonry_, vol. i, 546; ii, 245). [80] _History of the English Constitution._ Of course the Guild was indigenous to almost every age and land, from China to ancient Rome (_The Guilds of China_, by H.B. Morse), and they survive in the trade and labor unions of our day. The story of _English Guilds_ has been told by Toulmin Smith, and in the histories of particular companies by Herbert and Hazlitt, leaving little for any one to add. No doubt the Guilds were influenced by the Free-masons in respect of officers and emblems, and we know that some of them, like the German Steinmetzen, attached moral meanings to their working tools, and that others, like the French Companionage, even held the legend of Hiram; but these did not make them Free-masons. English writers like Speth go too far when they deny to the Steinmetzen any esoteric lore, and German scholars like Krause and Findel are equally at fault in insisting that they were Free-masons. (See essay by Speth, _A. Q. C._, i, 17, and _History of Masonry_, by Steinbrenner, chap. iv.) [81] _Notes on the Superintendents of English Buildings in the Middle Ages_, by Wyatt Papworth. Cementerius is also mentioned in connection with the Salisbury Cathedral, again in his capacity as a Master Mason. [82] Hearing that the Masons had certain secrets that could not be revealed to her (for that she could not be Grand Master) Queen Elizabeth sent an armed force to break up their annual Grand Lodge at York, on St. John's Day, December 27, 1561. But Sir Thomas Sackville took care to see that some of the men sent were Free-masons, who, joining in the communication, made "a very honorable report to the Queen, who never more attempted to dislodge or disturb them; but esteemed them a peculiar sort of men, that cultivated peace and friendship, arts and sciences, without meddling in the affairs of Church or State" (_Book of Constitutions_, by Anderson). FELLOWCRAFTS /# _Noe person (of what degree soever) shalbee accepted a Free Mason, unless hee shall have a lodge of five Free Masons at least; whereof one to be a master, or warden, of that limitt, or division, wherein such Lodge shalbee kept, and another of the trade of Free Masonry. That noe person shalbee accepted a Free Mason, but such as are of able body, honest parentage, good reputation, and observers of the laws of the land. That noe person shalbee accepted a Free Mason, or know the secrets of said Society, until hee hath first taken the oath of secrecy hereafter following: "I, A. B., doe in the presence of Almighty God, and my fellows, and brethren here present, promise and declare, that I will not at any time hereafter, by any act or circumstance whatsoever, directly or indirectly, publish, discover, reveal, or make known any of the secrets, privileges, or counsels, of the fraternity or fellowship of Free Masonry, which at this time, or any time hereafter, shalbee made known unto mee soe helpe mee God, and the holy contents of this booke."_ --HARLEIAN MS, 1600-1650 #/ CHAPTER II _Fellowcrafts_ I Having followed the Free-masons over a long period of history, it is now in order to give some account of the ethics, organization, laws, emblems, and workings of their lodges. Such a study is at once easy and difficult by turns, owing to the mass of material, and to the further fact that in the nature of things much of the work of a secret order is not, and has never been, matter for record. By this necessity, not a little must remain obscure, but it is hoped that even those not of the order may derive a definite notion of the principles and practices of the old Craft-masonry, from which the Masonry of today is descended. At least, such a sketch will show that, from times of old, the order of Masons has been a teacher of morality, charity, and truth, unique in its genius, noble in its spirit, and benign in its influence. Taking its ethical teaching first, we have only to turn to the _Old Charges_ or _Constitutions_ of the order, with their quaint blending of high truth and homely craft-law, to find the moral basis of universal Masonry. These old documents were a part of the earliest ritual of the order, and were recited or read to every young man at the time of his initiation as an Entered Apprentice. As such, they rehearsed the legends, laws, and ethics of the craft for his information, and, as we have seen, they insisted upon the antiquity of the order, as well as its service to mankind--a fact peculiar to Masonry, _for no other order has ever claimed such a legendary or traditional history_. Having studied that legendary record and its value as history, it remains to examine the moral code laid before the candidate who, having taken a solemn oath of loyalty and secrecy, was instructed in his duties as an Apprentice and his conduct as a man. What that old code lacked in subtlety is more than made up in simplicity, and it might all be stated in the words of the Prophet: "To do justly, to love mercy, and to walk humbly before God,"--the old eternal moral law, founded in faith, tried by time, and approved as valid for men of every clime, creed, and condition. Turning to the _Regius MS_, we find fifteen "points" or rules set forth for the guidance of Fellowcrafts, and as many for the rule of Master Masons.[83] Later the number was reduced to nine, but so far from being an abridgment, it was in fact an elaboration of the original code; and by the time we reach the _Roberts_ and _Watson_ MSS a similar set of requirements for Apprentices had been adopted--or rather recorded, for they had been in use long before. It will make for clearness if we reverse the order and take the Apprentice charge first, as it shows what manner of men were admitted to the order. No man was made a Mason save by his own free choice, and he had to prove himself a freeman of lawful age, of legitimate birth, of sound body, of clean habits, and of good repute, else he was not eligible. Also, he had to bind himself by solemn oath to serve under rigid rules for a period of seven years, vowing absolute obedience--for the old-time Lodge was a school in which young men studied, not only the art of building and its symbolism, but the seven sciences as well. At first the Apprentice was little more than a servant, doing the most menial work, his period of endenture being at once a test of his character and a training for his work. If he proved himself trustworthy and proficient, his wages were increased, albeit his rules of conduct were never relaxed. How austere the discipline was may be seen from a summary of its rules: Confessing faith in God, an Apprentice vowed to honor the Church, the State, and the Master under whom he served, agreeing not to absent himself from the service of the order, by day or night, save with the license of the Master. He must be honest, truthful, upright, faithful in keeping the secrets of the craft, or the confidence of the Master, or of any Free-mason, when communicated to him as such. Above all he must be chaste, never committing adultery or fornication, and he must not marry, or contract himself to any woman, during his apprenticeship. He must be obedient to the Master without argument or murmuring, respectful to all Free-masons, courteous, avoiding obscene or uncivil speech, free from slander, dissension, or dispute. He must not haunt or frequent any tavern or ale-house, or so much as go into them except it be upon an errand of the Master or with his consent, using neither cards, dice, nor any unlawful game, "Christmas time excepted." He must not steal anything even to the value of a penny, or suffer it to be done, or shield anyone guilty of theft, but report the fact to the Master with all speed. After seven long years the Apprentice brought his masterpiece to the Lodge--or, in earlier times, to the annual Assembly[84]--and on strict trial and due examination was declared a Master. Thereupon he ceased to be a pupil and servant, passed into the ranks of Fellowcrafts, and became a free man capable, for the first time in his life, of earning his living and choosing his own employer. Having selected a Mark[85] by which his work could be identified, he could then take his kit of tools and travel as a Master of his art, receiving the wages of a Master--not, however, without first reaffirming his vows of honesty, truthfulness, fidelity, temperance, and chastity, and assuming added obligations to uphold the honor of the order. Again he was sworn not to lay bare, nor to tell to any man what he heard or saw done in the Lodge, and to keep the secrets of a fellow Mason as inviolably as his own--unless such a secret imperiled the good name of the craft. He furthermore promised to act as mediator between his Master and his Fellows, and to deal justly with both parties. If he saw a Fellow hewing a stone which he was in a fair way to spoil, he must help him without loss of time, if able to do so, that the whole work be not ruined. Or if he met a fellow Mason in distress, or sorrow, he must aid him so far as lay within his power. In short, he must live in justice and honor with all men, especially with the members of the order, "that the bond of mutual charity and love may augment and continue." Still more binding, if possible, were the vows of a Fellowcraft when he was elevated to the dignity of Master of the Lodge or of the Work. Once more he took solemn oath to keep the secrets of the order unprofaned, and more than one old MS quotes the Golden Rule as the law of the Master's office. He must be steadfast, trusty, and true; pay his Fellows truly; take no bribe; and as a judge stand upright. He must attend the annual Assembly, unless disabled by illness, if within fifty miles--the distance varying, however, in different MSS. He must be careful in admitting Apprentices, taking only such as are fit both physically and morally, and keeping none without assurance that he would stay seven years in order to learn his craft. He must be patient with his pupils, instruct them diligently, encourage them with increased pay, and not permit them to work at night, "unless in the pursuit of knowledge, which shall be a sufficient excuse." He must be wise and discreet, and undertake no work he cannot both perform and complete equally to the profit of his employer and the craft. Should a Fellow be overtaken by error, he must be gentle, skilful, and forgiving, seeking rather to help than to hurt, abjuring scandal and bitter words. He must not attempt to supplant a Master of the Lodge or of the Work, or belittle his work, but recommend it and assist him in improving it. He must be liberal in charity to those in need, helping a Fellow who has fallen upon evil lot, giving him work and wages for at least a fortnight, or if he has no work, "relieve him with money to defray his reasonable charges to the next Lodge." For the rest, he must in all ways act in a manner befitting the nobility of his office and his order. Such were some of the laws of the moral life by which the old Craft-masonry sought to train its members, not only to be good workmen, but to be good and true men, serving their Fellows; to which, as the Rawlinson MS tells us, "divers new articles have been added by the free choice and good consent and best advice of the Perfect and True Masons, Masters, and Brethren." If, as an ethic of life, these laws seem simple and rudimentary, they are none the less fundamental, and they remain to this day the only gate and way by which those must enter who would go up to the House of the Lord. As such they are great and saving things to lay to heart and act upon, and if Masonry taught nothing else its title to the respect of mankind would be clear. They have a double aspect: first, the building of a spiritual man upon immutable moral foundations; and second, the great and simple religious faith in the Fatherhood of God, the Brotherhood of man, and the Life Eternal, taught by Masonry from its earliest history to this good day. Morality and theistic religion--upon these two rocks Masonry has always stood, and they are the only basis upon which man may ever hope to rear the spiritual edifice of his life, even to the capstone thereof. II Imagine, now, a band of these builders, bound together by solemn vows and mutual interests, journeying over the most abominable roads toward the site selected for an abbey or cathedral. Traveling was attended with many dangers, and the company was therefore always well armed, the disturbed state of the country rendering such a precaution necessary. Tools and provisions belonging to the party were carried on pack-horses or mules, placed in the center of the convoy, in charge of keepers. The company consisted of a Master Mason directing the work, Fellows of the craft, and Apprentices serving their time. Besides these we find subordinate laborers, not of the Lodge though in it, termed layers, setters, tilers, and so forth. Masters and Fellows wore a distinctive costume, which remained almost unchanged in its fashion for no less than three centuries.[86] Withal, it was a serious company, but in nowise solemn, and the tedium of the journey was no doubt beguiled by song, story, and the humor incident to travel. "Wherever they came," writes Mr. Hope in his _Essay on Architecture_, "in the suite of missionaries, or were called by the natives, or arrived of their own accord, to seek employment, they appeared headed by a chief surveyor, who governed the whole troop, and named one man out of every ten, under the name of warden, to overlook the other nine, set themselves to building temporary huts for their habitation around the spot where the work was to be carried on, regularly organized their different departments, fell to work, sent for fresh supplies of their brethren as the object demanded, and, when all was finished, again they raised their encampment, and went elsewhere to undertake other work." Here we have a glimpse of the methods of the Free-masons, of their organization, almost military in its order and dispatch, and of their migratory life; although they had a more settled life than this ungainly sentence allows, for long time was required for the building of a great cathedral. Sometimes, it would seem, they made special contracts with the inhabitants of a town where they were to erect a church, containing such stipulations as, that a Lodge covered with tiles should be built for their accommodation, and that every laborer should be provided with a white apron of a peculiar kind of leather and gloves to shield the hands from stone and slime.[87] At all events, the picture we have is that of a little community or village of workmen, living in rude dwellings, with a Lodge room at the center adjoining a slowly rising cathedral--the Master busy with his plans and the care of his craft; Fellows shaping stones for walls, arches, or spires; Apprentices fetching tools or mortar, and when necessary, tending the sick, and performing all offices of a similar nature. Always the Lodge was the center of interest and activity, a place of labor, of study, of devotion, as well as the common room for the social life of the order. Every morning, as we learn from the Fabric Rolls of York Minster, began with devotion, followed by the directions of the Master for the work of the day, which no doubt included study of the laws of the art, plans of construction, and the mystical meaning of ornaments and emblems. Only Masons were in attendance at such times, the Lodge being closed to all others, and guarded by a Tiler[88] against "the approach of cowans[89] and eavesdroppers." Thus the work of each day was begun, moving forward amidst the din and litter of the hours, until the craft was called from labor to rest and refreshment; and thus a cathedral was uplifted as a monument to the Order, albeit the names of the builders are faded and lost. Employed for years on the same building, and living together in the Lodge, it is not strange that Free-masons came to know and love one another, and to have a feeling of loyalty to their craft, unique, peculiar, and enduring. Traditions of fun and frolic, of song and feast and gala-day, have floated down to us, telling of a comradeship as joyous as it was genuine. If their life had hardship and vicissitude, it had also its grace and charm of friendship, of sympathy, service, and community of interest, and the joy that comes of devotion to a high and noble art. When a Mason wished to leave one Lodge and go elsewhere to work, as he was free to do when he desired, he had no difficulty in making himself known to the men of his craft by certain signs, grips, and words.[90] Such tokens of recognition were necessary to men who traveled afar in those uncertain days, especially when references or other means of identification were ofttimes impossible. All that many people knew about the order was that its members had a code of secret signs, and that no Mason need be friendless or alone when other Masons were within sight or hearing; so that the very name of the craft came to stand for any mode of hidden recognition. Steele, in the _Tatler_, speaks of a class of people who have "their signs and tokens like Free-masons." There were more than one of these signs and tokens, as we are more than once told--in the _Harleian MS_, for example, which speaks of "words and signs." What they were may not be here discussed, but it is safe to say that a Master Mason of the Middle Ages, were he to return from the land of shadows, could perhaps make himself known as such in a Fellowcraft Lodge of today. No doubt some things would puzzle him at first, but he would recognize the officers of the Lodge, its form, its emblems, its great altar Light, and its moral truth taught in symbols. Besides, he could tell us, if so minded, much that we should like to learn about the craft in the olden times, its hidden mysteries, the details of its rites, and the meaning of its symbols when the poetry of building was yet alive. III This brings us to one of the most hotly debated questions in Masonic history--the question as to the number and nature of the degrees made use of in the old craft lodges. Hardly any other subject has so deeply engaged the veteran archaeologists of the order, and while it ill becomes any one glibly to decide such an issue, it is at least permitted us, after studying all of value that has been written on both sides, to sum up what seems to be the truth arrived at.[91] While such a thing as a written record of an ancient degree--aside from the _Old Charges_, which formed a part of the earliest rituals--is unthinkable, we are not left altogether to the mercy of conjecture in a matter so important. Cesare Cantu tells us that the Comacine Masters "were called together in the Loggie by a grand-master to treat of affairs common to the order, to receive novices, and _confer superior degrees on others_."[92] Evidence of a sort similar is abundant, but not a little confusion will be avoided if the following considerations be kept in mind: First, that during its purely operative period the ritual of Masonry was naturally less formal and ornate than it afterwards became, from the fact that its very life was a kind of ritual and its symbols were always visibly present in its labor. By the same token, as it ceased to be purely operative, and others not actually architects were admitted to its fellowship, of necessity its rites became more formal--"_very formall_," as Dugdale said in 1686,[93]--portraying in ceremony what had long been present in its symbolism and practice. Second, that with the decline of the old religious art of building--for such it was in very truth--some of its symbolism lost its luster, its form surviving but its meaning obscured, if not entirely faded. Who knows, for example--even with the Klein essay on _The Great Symbol_[94] in hand--what Pythagoras meant by his lesser and greater Tetractys? That they were more than mathematical theorems is plain, yet even Plutarch missed their meaning. In the same way, some of the emblems in our Lodges are veiled, or else wear meanings invented after the fact, in lieu of deeper meanings hidden, or but dimly discerned. Albeit, the great emblems still speak in truths simple and eloquent, and remain to refine, instruct, and exalt. Third, that when Masonry finally became a purely speculative or symbolical fraternity, no longer an order of practical builders, its ceremonial inevitably became more elaborate and imposing--its old habit and custom, as well as its symbols and teachings, being enshrined in its ritual. More than this, knowing how "Time the white god makes all things holy, and what is old becomes religion," it is no wonder that its tradition became every year more authoritative; so that the tendency was not, as many have imagined, to add to its teaching, but to preserve and develop its rich deposit of symbolism, and to avoid any break with what had come down from the past. Keeping in mind this order of evolution in the history of Masonry, we may now state the facts, so far as they are known, as to its early degrees; dividing it into two periods, the Operative and the Speculative.[95] An Apprentice in the olden days was "entered" as a novice of the craft, first, as a purely business proceeding, not unlike our modern indentures, or articles. Then, or shortly afterwards--probably at the annual Assembly--there was a ceremony of initiation making him a Mason--including an oath, the recital of the craft legend as recorded in the _Old Charges_, instruction in moral conduct and deportment as a Mason, and the imparting of certain secrets. At first this degree, although comprising secrets, does not seem to have been mystic at all, but a simple ceremony intended to impress upon the mind of the youth the high moral life required of him. Even Guild-masonry had such a rite of initiation, as Hallam remarks, and if we may trust the Findel version of the ceremony used among the German Stone-masons, it was very like the first degree as we now have it--though one has always the feeling that it was embellished in the light of later time.[96] So far there is no dispute, but the question is whether any other degree was known in the early lodges. Both the probabilities of the case, together with such facts as we have, indicate that there was another and higher degree. For, if all the secrets of the order were divulged to an Apprentice, he could, after working four years, and just when he was becoming valuable, run away, give himself out as a Fellow, and receive work and wages as such. If there was only one set of secrets, this deception might be practiced to his own profit and the injury of the craft--unless, indeed, we revise all our ideas held hitherto, and say that his initiation did not take place until he was out of his articles. This, however, would land us in worse difficulties later on. Knowing the fondness of the men of the Middle Ages for ceremony, it is hardly conceivable that the day of all days when an Apprentice, having worked for seven long years, acquired the status of a Fellow, was allowed to go unmarked, least of all in an order of men to whom building was at once an art and an allegory. So that, not only the exigences of his occupation, but the importance of the day to a young man, and the spirit of the order, justify such a conclusion. Have we any evidence tending to confirm this inference? Most certainly; so much so that it is not easy to interpret the hints given in the _Old Charges_ upon any other theory. For one thing, in nearly all the MSS, from the _Regius Poem_ down, we are told of two rooms or resorts, the Chamber and the Lodge--sometimes called the Bower and the Hall--and the Mason was charged to keep the "counsells" proper to each place. This would seem to imply that an Apprentice had access to the Chamber or Bower, but not to the Lodge itself--at least not at all times. It may be argued that the "other counsells" referred to were merely technical secrets, but that is to give the case away, since they were secrets held and communicated as such. By natural process, as the order declined and actual building ceased, _its technical secrets became ritual secrets_, though they must always have had symbolical meanings. Further, while we have record of only one oath--which does not mean that there _was_ only one--signs, tokens, and words are nearly always spoken of in the plural; and if the secrets of a Fellowcraft were purely technical--which some of us do not believe--they were at least accompanied and protected by certain signs, tokens, and passwords. From this it is clear that the advent of an Apprentice into the ranks of a Fellow was in fact a degree, or contained the essentials of a degree, including a separate set of signs and secrets. When we pass to the second period, and men of wealth and learning who were not actual architects began to enter the order--whether as patrons of the art or as students and mystics attracted by its symbolism--other evidences of change appear. They, of course, were not required to serve a seven year apprenticeship, and they would naturally be Fellows, not Masters, because they were in no sense masters of the craft. Were these Fellows made acquainted with the secrets of an Apprentice? If so, then the two degrees were either conferred in one evening, or else--what seems to have been the fact--they were welded into one; since we hear of men being made Masons in a single evening.[97] Customs differed, no doubt, in different Lodges, some of which were chiefly operative, or made up of men who had been working Masons, with only a sprinkling of men not workmen who had been admitted; while others were purely symbolical Lodges as far back as 1645. Naturally in Lodges of the first kind the two degrees were kept separate, and in the second they were merged--the one degree becoming all the while more elaborate. Gradually the men who had been Operative Masons became fewer in the Lodges--chiefly those of higher position, such as master builders, architects, and so on--until the order became a purely speculative fraternity, having no longer any trade object in view. Not only so, but throughout this period of transition, and even earlier, we hear intimations of "the Master's Part," and those hints increase in number as the office of Master of the Work lost its practical aspect after the cathedral-building period. What was the Master's Part? Unfortunately, while the number of degrees may be indicated, their nature and details cannot be discussed without grave indiscretion; but nothing is plainer than that _we need not go outside Masonry itself to find the materials out of which all three degrees, as they now exist, were developed_.[98] Even the French Companionage, or Sons of Solomon, had the legend of the Third Degree long before 1717, when some imagine it to have been invented. If little or no mention of it is found among English Masons before that date, that is no reason for thinking that it was unknown. _Not until 1841 was it known to have been a secret of the Companionage in France, so deeply and carefully was it hidden._[99] Where so much is dim one may not be dogmatic, but what seems to have taken place in 1717 was, not the _addition_ of a third degree made out of whole cloth, but the _conversion_ of two degrees into three. That is to say, Masonry is too great an institution to have been made in a day, much less by a few men, but was a slow evolution through long time, unfolding its beauty as it grew. Indeed, it was like one of its own cathedrals upon which one generation of builders wrought and vanished, and another followed, until, amidst vicissitudes of time and change, of decline and revival, the order itself became a temple of Freedom and Fraternity--its history a disclosure of its innermost soul in the natural process of its transition from actual architecture to its "more noble and glorious purpose." For, since what was evolved from Masonry must always have been involved in it--not something alien added to it from extraneous sources, as some never tire of trying to show--we need not go outside the order itself to learn what Masonry is, certainly not to discover its motif and its genius; its later and more elaborate form being only an expansion and exposition of its inherent nature and teaching. Upon this fact the present study insists with all emphasis, as over against those who go hunting in every odd nook and corner to find whence Masonry came, and where it got its symbols and degrees. FOOTNOTES: [83] Our present craft nomenclature is all wrong; the old order was first Apprentice, then Master, then Fellowcraft--mastership being, not a degree conferred, but a reward of skill as a workman and of merit as a man. The confusion today is due, no doubt, to the custom of the German Guilds, where a Fellowcraft had to serve an additional two years as a journeyman before becoming a Master. No such restriction was known in England. Indeed, the reverse was true, and it was not the Fellowcraft but the Apprentice who prepared his masterpiece, and if it was accepted, he became a Master. Having won his mastership, he was entitled to become a Fellowcraft--that is, a peer and fellow of the fraternity which hitherto he had only served. Also, we must distinguish between a Master and the Master of the Work, now represented by the Master of the Lodge. Between a Master and the Master of the Work there was no difference, of course, except an accidental one; they were both Masters and Fellows. Any Master (or Fellow) could become a Master of the Work at any time, provided he was of sufficient skill and had the luck to be chosen as such either by the employer, or the Lodge, or both. [84] The older MSS indicate that initiations took place, for the most part, at the annual Assemblies, which were bodies not unlike the Grand Lodges of today, presided over by a President--a Grand Master in fact, though not in name. Democratic in government, as Masonry has always been, they received Apprentices, examined candidates for mastership, tried cases, adjusted disputes, and regulated the craft; but they were also occasions of festival and social good will. At a later time they declined, and the functions of initiation more and more reverted to the Lodges. [85] The subject of Mason's Marks is most interesting, particularly with reference to the origin and growth of Gothic architecture, but too intricate to be entered upon here. As for example, an essay entitled "Scottish Mason's Marks Compared with Those of Other Countries," by Prof. T.H. Lewis, _British Archaeological Association_, 1888, and the theory there advanced that some great unknown architect introduced Gothic architecture from the East, as shown by the difference in Mason's Marks as compared with those of the Norman period. (Also proceedings of _A. Q. C._, iii, 65-81.) [86] _History of Masonry_, Steinbrenner. It consisted of a short black tunic--in summer made of linen, in winter of wool--open at the sides, with a gorget to which a hood was attached; round the waist was a leathern girdle, from which depended a sword and a satchel. Over the tunic was a black scapulary, similar to the habit of a priest, tucked under the girdle when they were working, but on holydays allowed to hang down. No doubt this garment also served as a coverlet at night, as was the custom of the Middle Ages, sheets and blankets being luxuries enjoyed only by the rich and titled (_History of Agriculture and Prices in England_, T. Rogers). On their heads they wore large felt or straw hats, and tight leather breeches and long boots completed the garb. [87] Gloves were more widely used in the olden times than now, and the practice of giving them as presents was common in mediaeval times. Often, when the harvest was over, gloves were distributed to the laborers who gathered it (_History of Prices in England_, Rogers), and richly embroidered gloves formed an offering gladly accepted by princes. Indeed, the bare hand was regarded as a symbol of hostility, and the gloved hand a token of peace and goodwill. For Masons, however, the white gloves and apron had meanings hardly guessed by others, and their symbolism remains to this day with its simple and eloquent appeal. (See chapter on "Masonic Clothing and Regalia," in _Things a Freemason Should Know_, by J.W. Crowe, an interesting article by Rylands, _A. Q. C._, vol. v, and the delightful essay on "Gloves," by Dr. Mackey, in his _Symbolism of Freemasonry_.) Not only the tools of the builder, but his clothing, had moral meaning. [88] _Tiler_--like the word _cable-tow_--is a word peculiar to the language of Masonry, and means one who guards the Lodge to see that only Masons are within ear-shot. It probably derives from the Middle Ages when the makers of tiles for roofing were also of migratory habits (_History of Prices in England_, Rogers), and accompanied the Free-masons to perform their share of the work of covering buildings. Some tiler was appointed to act as sentinel to keep off intruders, and hence, in course of time, the name of Tiler came to be applied to any Mason who guarded the Lodge. [89] Much has been written of the derivation and meaning of the word _cowan_, some finding its origin in a Greek term meaning "dog." (See "An Inquiry Concerning Cowans," by D. Ramsay, _Review of Freemasonry_, vol. i.) But its origin is still to seek, unless we accept it as an old Scotch word of contempt (_Dictionary of Scottish Language_, Jamieson). Sir Walter Scott uses it as such in Rob Roy, "she doesna' value a Cawmil mair as a cowan" (chap. xxix). Masons used the word to describe a "dry-diker, one who built without cement," or a Mason without the word. Unfortunately, we still have cowans in this sense--men who try to be Masons without using the cement of brotherly love. If only they _could_ be kept out! Blackstone describes an eavesdropper as "a common nuisance punishable by fine." Legend says that the old-time Masons punished such prying persons, who sought to learn their signs and secrets, by holding them under the eaves until the water ran in at the neck and out at the heels. What penalty was inflicted in dry weather, we are not informed. At any rate, they had contempt for a man who tried to make use of the signs of the craft without knowing its art and ethics. [90] This subject is most fascinating. Even in primitive ages there seems to have been a kind of universal sign-language employed, at times, by all peoples. Among widely separated tribes the signs were very similar, owing, perhaps, to the fact that they were natural gestures of greeting, of warning, or of distress. There is intimation of this in the Bible, when the life of Ben-Hadad was saved by a sign given (I Kings, 20:30-35). Even among the North American Indians a sign-code of like sort was known (_Indian Masonry_, R.C. Wright, chap. iii). "Mr. Ellis, by means of his knowledge as a Master Mason, actually passed himself into the sacred part or adytum of one of the temples of India" (_Anacalypsis_, G. Higgins, vol. i, 767). See also the experience of Haskett Smith among the Druses, already referred to (_A. Q. C._, iv, 11). Kipling has a rollicking story with the Masonic sign-code for a theme, entitled _The Man Who Would be King_, and his imagination is positively uncanny. If not a little of the old sign-language of the race lives to this day in Masonic Lodges, it is due not only to the exigencies of the craft, but also to the instinct of the order for the old, the universal, the _human_; its genius for making use of all the ways and means whereby men may be brought to know and love and help one another. [91] Once more it is a pleasure to refer to the transactions of the Quatuor Coronati Lodge of Research, whose essays and discussions of this issue, as of so many others, are the best survey of the whole question from all sides. The paper by J.W. Hughan arguing in behalf of only one degree in the old time lodges, and a like paper by G.W. Speth in behalf of two degrees, with the materials for the third, cover the field quite thoroughly and in full light of all the facts (_A. Q. C._, vol. x, 127; vol. xi, 47). As for the Third Degree, that will be considered further along. [92] _Storia di Como_, vol. i, 440. [93] _Natural History of Wiltshire_, by John Aubrey, written, but not published, in 1686. [94] _A. Q. C._, vol. x, 82. [95] Roughly speaking, the year 1600 may be taken as a date dividing the two periods. Addison, writing in the _Spectator_, March 1, 1711, draws the following distinction between a speculative and an operative member of a trade or profession: "I live in the world rather as a spectator of mankind, than as one of the species, by which means I have made myself a speculative statesman, soldier, merchant, and _artisan_, without ever meddling with any practical part of life." By a Speculative Mason, then, is meant a man who, though not an actual architect, sought and obtained membership among Free-masons. Such men, scholars and students, began to enter the order as early as 1600, if not earlier. If by Operative Mason is meant one who attached no moral meaning to his tools, there were none such in the olden time--all Masons, even those in the Guilds, using their tools as moral emblems in a way quite unknown to builders of our day. 'Tis a pity that this light of poetry has faded from our toil, and with it the joy of work. [96] _History of Masonry_, p. 66. [97] For a single example, the _Diary_ of Elias Ashmole, under date of 1646. [98] Time out of mind it has been the habit of writers, both within the order and without, to treat Masonry as though it were a kind of agglomeration of archaic remains and platitudinous moralizings, made up of the heel-taps of Operative legend and the fag-ends of Occult lore. Far from it! If this were the fact the present writer would be the first to admit it, but it is not the fact. Instead, the idea that an order so noble, so heroic in its history, so rich in symbolism, so skilfully adjusted, and with so many traces of remote antiquity, was the creation of pious fraud, or else of an ingenious conviviality, passes the bounds of credulity and enters the domain of the absurd. This fact will be further emphasized in the chapter following, to which those are respectfully referred who go everywhere else, _except to Masonry itself_, to learn what Masonry is and how it came to be. [99] _Livre du Compagnonnage_, by Agricol Perdiguier, 1841. George Sand's novel, _Le Compagnon du Tour de France_, was published the same year. See full account of this order in Gould, _History of Masonry_, vol. i, chap. v. ACCEPTED MASONS /# _The_ SYSTEM, _as taught in the regular_ LODGES, _may have some Redundancies or Defects, occasion'd by the Ignorance or Indolence of the old members. And indeed, considering through what Obscurity and Darkness the_ MYSTERY _has been deliver'd down; the many Centuries it has survived; the many Countries and Languages, and_ SECTS _and_ PARTIES _it has run through; we are rather to wonder that it ever arrived to the present Age, without more Imperfection. It has run long in muddy Streams, and as it were, under Ground. But notwithstanding the great Rust it may have contracted, there is much of the_ OLD FABRICK _remaining: the essential Pillars of the Building may be discov'd through the Rubbish, tho' the Superstructure be overrun with Moss and Ivy, and the Stones, by Length of Time, be disjointed. And therefore, as the Bust of an_ OLD HERO _is of great Value among the Curious, tho' it has lost an Eye, the Nose or the Right Hand; so Masonry with all its Blemishes and Misfortunes, instead of appearing ridiculous, ought to be receiv'd with some Candor and Esteem, from a Veneration of its_ ANTIQUITY. --_Defence of Masonry_, 1730 #/ CHAPTER III _Accepted Masons_ I Whatever may be dim in the history of Freemasonry, and in the nature of things much must remain hidden, its symbolism may be traced in unbroken succession through the centuries; and its symbolism is its soul. So much is this true, that it may almost be said that had the order ceased to exist in the period when it was at its height, its symbolism would have survived and developed, so deeply was it wrought into the mind of mankind. When, at last, the craft finished its labors and laid down its tools, its symbols, having served the faith of the worker, became a language for the thoughts of the thinker. Few realize the service of the science of numbers to the faith of man in the morning of the world, when he sought to find some kind of key to the mighty maze of things. Living amidst change and seeming chance, he found in the laws of numbers a path by which to escape the awful sense of life as a series of accidents in the hands of a capricious Power; and, when we think of it, his insight was not invalid. "All things are in numbers," said the wise Pythagoras; "the world is a living arithmetic in its development--a realized geometry in its repose." Nature is a realm of numbers; crystals are solid geometry. Music, of all arts the most divine and exalting, moves with measured step, using geometrical figures, and cannot free itself from numbers without dying away into discord. Surely it is not strange that a science whereby men obtained such glimpses of the unity and order of the world should be hallowed among them, imparting its form to their faith.[100] Having revealed so much, mathematics came to wear mystical meanings in a way quite alien to our prosaic habit of thinking--faith in our day having betaken itself to other symbols. Equally so was it with the art of building--a living allegory in which man imitated in miniature the world-temple, and sought by every device to discover the secret of its stability. Already we have shown how, from earliest times, the simple symbols of the builder became a part of the very life of humanity, giving shape to its thought, its faith, its dream. Hardly a language but bears their impress, as when we speak of a Rude or Polished mind, of an Upright man who is a Pillar of society, of the Level of equality, or the Golden Rule by which we would Square our actions. They are so natural, so inevitable, and so eloquent withal, that we use them without knowing it. Sages have always been called Builders, and it was no idle fancy when Plato and Pythagoras used imagery drawn from the art of building to utter their highest thought. Everywhere in literature, philosophy, and life it is so, and naturally so. Shakespeare speaks of "square-men," and when Spenser would build in stately lines the Castle of Temperance, he makes use of the Square, Circle, and Triangle:[101] /P The frame thereof seem'd partly circulaire And part triangular: O work divine! Those two the first and last proportions are; The one imperfect, mortal, feminine. The other immortal, perfect, masculine, And twixt them both a quadrate was the base, Proportion'd equally by seven and nine; Nine was the circle set in heaven's place All which compacted made a goodly diapase. P/ During the Middle Ages, as we know, men revelled in symbolism, often of the most recondite kind, and the emblems of Masonry are to be found all through the literature, art, and thought of that time. Not only on cathedrals, tombs, and monuments, where we should expect to come upon them, but in the designs and decorations of dwellings, on vases, pottery, and trinkets, in the water-marks used by paper-makers and printers, and even as initial letters in books--everywhere one finds the old, familiar emblems.[102] Square, Rule, Plumb-line, the perfect Ashlar, the two Pillars, the Circle within the parallel lines, the Point within the Circle, the Compasses, the Winding Staircase, the numbers Three, Five, Seven, Nine, the double Triangle--these and other such symbols were used alike by Hebrew Kabbalists and Rosicrucian Mystics. Indeed, so abundant is the evidence--if the matter were in dispute and needed proof--especially after the revival of symbolism under Albertus Magnus in 1249, that a whole book might be filled with it. Typical are the lines left by a poet who, writing in 1623, sings of God as the great Logician whom the conclusion never fails, and whose counsel rules without command:[103] /P Therefore can none foresee his end Unless on God is built his hope. And if we here below would learn By Compass, Needle, Square, and Plumb, We never must o'erlook the mete Wherewith our God hath measur'd us. P/ For all that, there are those who never weary of trying to find where, in the misty mid-region of conjecture, the Masons got their immemorial emblems. One would think, after reading their endless essays, that the symbols of Masonry were loved and preserved by all the world--_except by the Masons themselves_. Often these writers imply, if they do not actually assert, that our order begged, borrowed, or cribbed its emblems from Kabbalists or Rosicrucians, whereas the truth is exactly the other way round--those impalpable fraternities, whose vague, fantastic thought was always seeking a local habitation and a body, making use of the symbols of Masonry the better to reach the minds of men. Why all this unnecessary mystery--not to say mystification--when the facts are so plain, written in records and carved in stone? While Kabbalists were contriving their curious cosmogonies, the Masons went about their work, leaving record of their symbols in deeds, not in creeds, albeit holding always to their simple faith, and hope, and duty--as in the lines left on an old brass Square, found in an ancient bridge near Limerick, bearing date of 1517: /P Strive to live with love and care Upon the Level, by the Square. P/ Some of our Masonic writers[104]--more than one likes to admit--have erred by confusing Freemasonry with Guild-masonry, to the discredit of the former. Even Oliver once concluded that the secrets of the working Masons of the Middle Ages were none other than the laws of Geometry--hence the letter _G_; forgetting, it would seem, that Geometry had mystical meanings for them long since lost to us. As well say that the philosophy of Pythagoras was repeating the Multiplication Table! Albert Pike held that we are "not warranted in assuming that, among Masons generally--in the _body_ of Masonry--the symbolism of Freemasonry is of earlier date then 1717."[105] Surely that is to err. If we had only the Mason's Marks that have come down to us, nothing else would be needed to prove it an error. Of course, for deeper minds all emblems have deeper meanings, and there may have been many Masons who did not fathom the symbolism of the order. No more do we; but the symbolism itself, of hoar antiquity, was certainly the common inheritance and treasure of the working Masons of the Lodges in England and Scotland before, indeed centuries before, the year 1717. II Therefore it is not strange that men of note and learning, attracted by the wealth of symbolism in Masonry, as well as by its spirit of fraternity--perhaps, also, by its secrecy--began at an early date to ask to be accepted as members of the order: hence _Accepted Masons_.[106] How far back the custom of admitting such men to the Lodges goes is not clear, but hints of it are discernible in the oldest documents of the order; and this whether or no we accept as historical the membership of Prince Edwin in the tenth century, of whom the _Regius Poem_ says, /$ Of speculatyfe he was a master. $/ This may only mean that he was amply skilled in the knowledge, as well as the practice, of the art, although, as Gould points out, the _Regius MS_ contains intimations of thoughts above the heads of many to whom it was read.[107] Similar traces of Accepted Masons are found in the _Cooke MS_, compiled in 1400 or earlier. Hope suggests[108] that the earliest members of this class were ecclesiastics who wished to study to be architects and designers, so as to direct the erection of their own churches; the more so, since the order had "so high and sacred a destination, was so entirely exempt from all local, civil jurisdiction," and enjoyed the sanction and protection of the Church. Later, when the order was in disfavor with the Church, men of another sort--scholars, mystics, and lovers of liberty--sought its degrees. At any rate, the custom began early and continued through the years, until Accepted Masons were in the majority. Noblemen, gentlemen, and scholars entered the order as Speculative Masons, and held office as such in the old Lodges, the first name recorded in actual minutes being John Boswell, who was present as a member of the Lodge of Edinburgh in 1600. Of the forty-nine names on the roll of the Lodge of Aberdeen in 1670, thirty-nine were Accepted Masons not in any way connected with the building trade. In England the earliest reference to the initiation of a Speculative Mason, in Lodge minutes, is of the year 1641. On the 20th of May that year, Robert Moray, "General Quarter-master of the Armie off Scottland," as the record runs, was initiated at Newcastle by members of the "Lodge of Edinburgh," who were with the Scottish Army. A still more famous example was that of Ashmole, whereof we read in the _Memoirs of the Life of that Learned Antiquary, Elias Ashmole, Drawn up by Himself by Way of Diary_, published in 1717, which contains two entries as follows, the first dated in 1646: /#[4,66] _Octob 16.4 Hor._ 30 Minutes _post merid._ I was made a Freemason at _Warrington_ in Lancashire, with Colonel _Henry Wainwaring_ of _Kartichain_ in _Cheshire_; the names of those that were there at the Lodge, Mr. _Richard Panket Warden_, Mr. _James Collier_, Mr. _Richard Sankey_, _Henry Littler_, _John Ellam_, _Richard Ellam_ and _Hugh Brewer_. #/ Such is the record, italics and all; and it has been shown, by hunting up the wills of the men present, that the members of the Warrington Lodge in 1646 were, nearly all of them--every one in fact, so far as is known--Accepted Masons. Thirty-five years pass before we discover the only other Masonic entries in the _Diary_, dated March, 1682, which read as follows: /#[4,66] About 5 p.m. I received a Summons to appear at a Lodge to be held the next day, at Masons Hall, London. Accordingly I went, and about Noone were admitted into the Fellowship of Free Masons, Sir. William Wilson, Knight, Capt. Richard Borthwick, Mr. Will. Woodman, Mr. Wm. Grey, M. Samuell Taylor and Mr. William Wise. I was the Senior Fellow among them (it being 35 years since I was admitted). There were present beside myselfe the Fellowes afternamed: [Then follows a list of names which conveys no information.] Wee all dyned at the halfe moone Taverne in Cheapside at a Noble Dinner prepared at the charge of the new-accepted Masons. #/ Space is given to those entries, not because they are very important, but because Ragon and others have actually held that Ashmole made Masonry--as if any one man made Masonry! 'Tis surely strange, if this be true, that only two entries in his _Diary_ refer to the order; but that does not disconcert the theorists who are so wedded to their idols as to have scant regard for facts. No, the circumstance that Ashmole was a Rosicrucian, an Alchemist, a delver into occult lore, is enough, the absence of any allusion to him thereafter only serving to confirm the fancy--the theory being that a few adepts, seeing Masonry about to crumble and decay, seized it, introduced their symbols into it, making it the mouthpiece of their high, albeit hidden, teaching. How fascinating! and yet how baseless in fact! There is no evidence that a Rosicrucian fraternity existed--save on paper, having been woven of a series of romances written as early as 1616, and ascribed to Andreae--until a later time; and even when it did take form, it was quite distinct from Masonry. Occultism, to be sure, is elusive, coming we know not whence, and hovering like a mist trailing over the hills. Still, we ought to be able to find in Masonry _some_ trace of Rosicrucian influence, some hint of the lofty wisdom it is said to have added to the order; but no one has yet done so. Did all that high, Hermetic mysticism evaporate entirely, leaving not a wraith behind, going as mysteriously as it came to that far place which no mortal may explore?[109] Howbeit, the _fact_ to be noted is that, thus early--and earlier, for the Lodge had been in existence some time when Ashmole was initiated--the Warrington Lodge was made up of Accepted Masons. Of the ten men present in the London Lodge, mentioned in the second entry in the _Diary_, Ashmole was the senior, but he was not a member of the Masons' Company, though the other nine were, and also two of the neophytes. No doubt this is the Lodge which Conder, the historian of the Company, has traced back to 1620, "and were the books of the Company prior to that date in existence, we should no doubt be able to trace the custom of receiving accepted members back to pre-reformation times."[110] From an entry in the books of the Company, dated 1665, it appears that /#[4,66] There was hanging up in the Hall a list of the _Accepted Masons_ enclosed in a "faire frame, with a lock and key." Why was this? No doubt the Accepted Masons, or those who were initiated into the esoteric aspect of the Company, did not include the _whole_ Company, and this was a list of the "enlightened ones," whose names were thus honored and kept on record, probably long after their decease.... This we cannot say for certain, but we can say that as early as 1620, and inferentially very much earlier, there were certain members of the Masons' Company and others who met from time to time to form a Lodge for the purpose of Speculative Masonry.[111] #/ Conder also mentions a copy of the _Old Charges_, or Gothic Constitutions, in the chest of the London Masons' Company, known as _The Book of the Constitutions of the Accepted Masons_; and this he identifies with the _Regius MS_. Another witness during this period is Randle Holme, of Chester, whose references to the Craft in his _Acadamie Armory_, 1688, are of great value, for that he writes "as a member of that society called Free-masons." The _Harleian MS_ is in his handwriting, and on the next leaf there is a remarkable list of twenty-six names, including his own. It is the only list of the kind known in England, and a careful examination of all the sources of information relative to the Chester men shows that nearly all of them were Accepted Masons. Later on we come to the _Natural History of Staffordshire_, by Dr. Plott, 1686, in which, though in an unfriendly manner, we are told many things about Craft usages and regulations of that day. Lodges had to be formed of at least five members to make a quorum, gloves were presented to candidates, and a banquet following initiations was a custom. He states that there were several signs and passwords by which the members were able "to be known to one another all over the nation," his faith in their effectiveness surpassing that of the most credulous in our day. Still another striking record is found in _The Natural History of Wiltshire_, by John Aubrey, the MS of which in the Bodleian Library, Oxford, is dated 1686; and on the reverse side of folio 72 of this MS is the following note by Aubrey: "This day [May 18, 1681] is a great convention at St. Pauls Church of the fraternity, of the free [then he crossed out the word Free and inserted Accepted] Masons; where Sir Christopher Wren is to be adopted a Brother: and Sir Henry Goodric of ye Tower and divers others."[112] From which we may infer that there were Assemblies before 1717, and that they were of sufficient importance to be known to a non-Mason. Other evidence might be adduced, but this is enough to show that Speculative Masonry, so far from being a novelty, was very old at the time when many suppose it was invented. With the great fire of London, in 1666, there came a renewed interest in Masonry, many who had abandoned it flocking to the capital to rebuild the city and especially the Cathedral of St. Paul. Old Lodges were revived, new ones were formed, and an effort was made to renew the old annual, or quarterly, Assemblies, while at the same time Accepted Masons increased both in numbers and in zeal. Now the crux of the whole matter as regards Accepted Masons lies in the answer to such questions as these: Why did soldiers, scholars, antiquarians, clergymen, lawyers, and even members of the nobility ask to be accepted as members of the order of Free-masons? Wherefore their interest in the order at all? What attracted them to it as far back as 1600, and earlier? What held them with increasing power and an ever-deepening interest? Why did they continue to enter the Lodges until they had the rule of them? There must have been something more in their motive than a simple desire for association, for they had their clubs, societies, and learned fellowships. Still less could a mere curiosity to learn certain signs and passwords have held such men for long, even in an age of quaint conceits in the matter of association and when architecture was affected as a fad. No, there is only one explanation: that these men saw in Masonry a deposit of the high and simple wisdom of old, preserved in tradition and taught in symbols--little understood, it may be, by many members of the order--and this it was that they sought to bring to light, turning history into allegory and legend into drama, and making it a teacher of wise and beautiful truth. FOOTNOTES: [100] There is a beautiful lecture on the moral meaning of Geometry by Dr. Hutchinson, in _The Spirit of Masonry_--one of the oldest, as it is one of the noblest, books in our Masonic literature. Plutarch reports Plato as saying, "God is always geometrizing" (_Diog. Laert._, iv, 2). Elsewhere Plato remarks that "Geometry rightly treated is the knowledge of the Eternal" (_Republic_, 527b), and over the porch of his Academy at Athens he wrote the words, "Let no one who is ignorant of Geometry enter my doors." So Aristotle and all the ancient thinkers, whether in Egypt or India. Pythagoras, Proclus tells us, was concerned only with number and magnitude: number absolute, in arithmetic; number applied, in music; and so forth--whereof we read in the _Old Charges_ (see "The Great Symbol," by Klein, _A. Q. C._, x, 82). [101] Faerie Queene, bk. ii, canto ix, 22. [102] _Lost Language of Symbolism_, by Bayley, also _A New Light on the Renaissance_, by the same author; _Architecture of the Renaissance in England_, by J.A. Gotch; and "Notes on Some Masonic Symbols," by W.H. Rylands, _A. Q. C._, viii, 84. Indeed, the literature is as prolific as the facts. [103] J.V. Andreae, _Ehreneich Hohenfelder von Aister Haimb_. A verbatim translation of the second line quoted would read, "Unless in God he has his building." [104] When, for example, Albert Pike, in his letter, "Touching Masonic Symbolism," speaks of the "poor, rude, unlettered, uncultivated working Stone-masons," who attended the Assemblies, he is obviously confounding Free-masons with the rough Stone-masons of the Guilds. Over against these words, read a brilliant article in the _Contemporary Review_, October, 1913, by L.M. Phillips, entitled, "The Two Ways of Building," showing how the Free-masons, instead of working under architects outside the order, chose the finer minds among them as leaders and created the different styles of architecture in Europe. "Such," he adds, "was the high limit of talent and intelligence which the creative spirit fostered among workmen.... The entire body being trained and educated in the same principles and ideas, the most backward and inefficient, as they worked at the vaults which their own skillful brethren had planned, might feel the glow of satisfaction arising from the conscious realization of their own aspirations. Thus the whole body of constructive knowledge maintained its unity.... Thus it was by free associations of workmen training their own leaders that the great Gothic edifices of the medieval ages were constructed.... A style so imaginative and so spiritual might almost be the dream of a poet or the vision of a saint. Really it is the creation of the sweat and labor of workingmen, and every iota of the boldness, dexterity and knowledge which it embodies was drawn out of the practical experience and experiments of manual labor." This describes the Comacine Masters, but not the poor, rude, unlettered Stone-masons whom Pike had in mind. [105] Letter "Touching Masonic Symbolism." [106] Some Lodges, however, would never admit such members. As late as April 24, 1786, two brothers were proposed as members of Domatic Lodge, No. 177, London, and were rejected because they were not Operative Masons (_History Lion and Lamb Lodge, 192, London_, by Abbott). [107] "On the Antiquity of Masonic Symbolism," _A. Q. C._, iii, 7. [108] _Historical Essay on Architecture_, chap. xxi. [109] Those who wish to pursue this Quixotic quest will find the literature abundant and very interesting. For example, such essays as that by F.W. Brockbank in _Manchester Association for Research_, vol. i, 1909-10; and another by A.F.A. Woodford, _A. Q. C._, i, 28. Better still is the _Real History of the Rosicrucians_, by Waite (chap. xv), and for a complete and final explosion of all such fancies we have the great chapter in Gould's _History of Masonry_ (vol. ii, chap. xiii). It seems a pity that so much time and labor and learning had to be expended on theories so fragile, but it was necessary; and no man was better fitted for the study than Gould. Perhaps the present writer is unkind, or at least impatient; if so he humbly begs forgiveness; but after reading tomes of conjecture about the alleged Rosicrucian origin of Masonry, he is weary of the wide-eyed wonder of mystery-mongers about things that never were, and which would be of no value if they had been. (Read _The Rosicrucian Cosmo-Conception_, or _Christian Occult Science_, by Max Heindel, and be instructed in matters whereof no mortal knoweth.) [110] _The Hole Craft and Fellowship of Masons_, by Edward Conder. [111] _Ibid._, Introduction. [112] Whether Sir Christopher Wren was ever Grand Master, as tradition affirms, is open to debate, and some even doubt his membership in the order (Gould, _History of Masonry_). Unfortunately, he has left no record, and the _Parentalia_, written by his son, helps us very little, containing nothing more than his theory that the order began with Gothic architecture. Ashmole, if we may trust his friend, Dr. Knipe, had planned to write a _History of Masonry_ refuting the theory of Wren that Freemasonry took its rise from a Bull granted by the Pope, in the reign of Henry III, to some Italian architects, holding, and rightly so, that the Bull "was comfirmatory only, and did not by any means create our fraternity, or even establish it in this kingdom" (_Life of Ashmole_, by Campbell). This item makes still more absurd the idea that Ashmole himself created Masonry, whereas he was only a student of its antiquities. Wren was probably never an Operative Mason--though an architect--but he seems to have become an Accepted member of the fraternity in his last years, since his neglect of the order, due to his age, is given as a reason for the organization of the first Grand Lodge. GRAND LODGE OF ENGLAND /# _The doctrines of Masonry are the most beautiful that it is possible to imagine. They breathe the simplicity of the earliest ages animated by the love of a martyred God. That word which the Puritans translated_ CHARITY, _but which is really_ LOVE, _is the key-stone which supports the entire edifice of this mystic science. Love one another, teach one another, help one another. That is all our doctrine, all our science, all our law. We have no narrow-minded prejudices; we do not debar from our society this sect or that sect; it is sufficient for us that a man worships God, no matter under what name or in what manner. Ah! rail against us bigoted and ignorant men, if you will. Those who listen to the truths which Masonry inculcates can readily forgive you. It is impossible to be a good Mason without being a good man._ --WINWOOD READE, _The Veil of Isis_ #/ CHAPTER IV _Grand Lodge of England_ While praying in a little chapel one day, Francis of Assisi was exhorted by an old Byzantine crucifix: "Go now, and rebuild my Church, which is falling into ruins." In sheer loyalty he had a lamp placed; then he saw his task in a larger way, and an artist has painted him carrying stones and mortar. Finally there burst upon him the full import of the allocution--that he himself was to be the corner-stone of a renewed and purified Church. Purse and prestige he flung to the winds, and went along the highways of Umbria calling men back from the rot of luxury to the ways of purity, pity, and gladness, his life at once a poem and a power, his faith a vision of the world as love and comradeship. That is a perfect parable of the history of Masonry. Of old the working Masons built the great cathedrals, and we have seen them not only carrying stones, but drawing triangles, squares, and circles in such a manner as to show that they assigned to those figures high mystical meanings. But the real Home of the Soul cannot be built of brick and stone; it is a house not made with hands. Slowly it rises, fashioned of the thoughts, hopes, prayers, dreams, and righteous acts of devout and free men; built of their hunger for truth, their love of God, and their loyalty to one another. There came a day when the Masons, laying aside their stones, became workmen of another kind, not less builders than before, but using truths for tools and dramas for designs, uplifting such a temple as Watts dreamed of decorating with his visions of the august allegory of the evolution of man. I From every point of view, the organization of the Grand Lodge of England, in 1717, was a significant and far-reaching event. Not only did it divide the story of Masonry into before and after, giving a new date from which to reckon, but it was a way-mark in the intellectual and spiritual history of mankind. One has only to study that first Grand Lodge, the influences surrounding it, the men who composed it, the Constitutions adopted, and its spirit and purpose, to see that it was the beginning of a movement of profound meaning. When we see it in the setting of its age--as revealed, for example, in the Journals of Fox and Wesley, which from being religious time-tables broadened into detailed panoramic pictures of the period before, and that following, the Grand Lodge--the Assembly on 1717 becomes the more remarkable. Against such a background, when religion and morals seemed to reach the nadir of degredation, the men of that Assembly stand out as prophets of liberty of faith and righteousness of life.[113] Some imagination is needed to realize the moral declension of that time, as it is portrayed--to use a single example--in the sermon by the Bishop of Litchfield before the Society for the Reformation of Manners, in 1724. Lewdness, drunkenness, and degeneracy, he said, were well nigh universal, no class being free from the infection. Murders were common and foul, wanton and obscene books found so good a market as to encourage the publishing of them. Immorality of every kind was so hardened as to be defended, yes, justified on principle. The rich were debauched and indifferent; the poor were as miserable in their labor as they were coarse and cruel in their sport. Writing in 1713, Bishop Burnet said that those who came to be ordained as clergymen were "ignorant to a degree not to be comprehended by those who are not obliged to know it." Religion seemed dying or dead, and to mention the word provoked a laugh. Wesley, then only a lad, had not yet come with his magnificent and cleansing evangel. Empty formalism on one side, a dead polemical dogmatism on the other, bigotry, bitterness, intolerance, and interminable feud everywhere, no wonder Bishop Butler sat oppressed in his castle with hardly a hope surviving. As for Masonry, it had fallen far and fallen low betimes, but with the revival following the great fire of London, in 1666, it had taken on new life and a bolder spirit, and was passing through a transition--or, rather, a transfiguration! For, when we compare the Masonry of, say, 1688 with that of 1723, we discover that much more than a revival had come to pass. Set the instructions of the _Old Charges_--not all of them, however, for even in earliest times some of them escaped the stamp of the Church[114]--in respect of religion alongside the same article in the _Constitutions_ of 1723, and the contrast is amazing. The old charge read: "The first charge is this, that you be true to God and Holy Church and use no error or heresy." Hear now the charge in 1723: /# _A Mason is obliged by his Tenure, to obey the moral law; and if he rightly understands the Art, he will never be a stupid Atheist nor an irreligious Libertine. But though in ancient times Masons were charged in every country to be of the religion of that country or nation, whatever it was, yet it is now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular Opinions to themselves: that is, to be Good men and True, or Men of Honor and Honesty, by whatever Denomination or Persuasion they may be distinguished; whereby Masonry becomes the Centre of Union and the Means of conciliating true Friendship among persons that must have remained at a perpetual distance._ #/ If that statement had been written yesterday, it would be remarkable enough. But when we consider that it was set forth in 1723, amidst bitter sectarian rancor and intolerance unimaginable, it rises up as forever memorable in the history of men! The man who wrote that document, did we know his name, is entitled to be held till the end of time in the grateful and venerative memory of his race. The temper of the times was all for relentless partisanship, both in religion and in politics. The alternative offered in religion was an ecclesiastical tyranny, allowing a certain liberty of belief, or a doctrinal tyranny, allowing a slight liberty of worship; a sad choice in truth. It is, then, to the everlasting honor of the century, that, in the midst of its clashing extremes, the Masons appeared with heads unbowed, abjuring both tyrannies and championing both liberties.[115] Ecclesiastically and doctrinally they stood in the open, while Romanist and Protestant, Anglican and Puritan, Calvinist and Arminian waged bitter war, filling the air with angry maledictions. These men of latitude in a cramped age felt pent up alike by narrowness of ritual and by narrowness of creed, and they cried out for room and air, for liberty and charity! Though differences of creed played no part in Masonry, nevertheless it held religion in high esteem, and was then, as now, the steadfast upholder of the only two articles of faith that never were invented by man--the existence of God and the immortality of the soul! Accordingly, every Lodge was opened and closed with prayer to the "Almighty Architect of the universe;" and when a Lodge of mourning met in memory of a brother fallen asleep, the formula was: "He has passed over into the eternal East,"--to that region whence cometh light and hope. Unsectarian in religion, the Masons were also non-partisan in politics: one principle being common to them all--love of country, respect for law and order, and the desire for human welfare.[116] Upon that basis the first Grand Lodge was founded, and upon that basis Masonry rests today--holding that a unity of spirit is better than a uniformity of opinion, and that beyond the great and simple "religion in which all men agree" no dogma is worth a breach of charity. II With honorable pride in this tradition of spiritual faith and intellectual freedom, we are all the more eager to recite such facts as are known about the organization of the first Grand Lodge. How many Lodges of Masons existed in London at that time is a matter of conjecture, but there must have been a number. What bond, if any, united them, other than their esoteric secrets and customs, is equally unknown. Nor is there any record to tell us whether all the Lodges in and about London were invited to join in the movement. Unfortunately the minutes of the Grand Lodge only commence on June 24, 1723, and our only history of the events is that found in _The New Book of Constitutions_, by Dr. James Anderson, in 1738. However, if not an actor in the scene, he was in a position to know the facts from eye-witnesses, and his book was approved by the Grand Lodge itself. His account is so brief that it may be given as it stands: /#[4,66] King George I enter'd _London_ most magnificently on _20 Sept. 1714_. And after the Rebellion was over A.D. 1716, the few _Lodges_ at _London_ finding themselves neglected by Sir _Christopher Wren_, thought fit to cement under a _Grand Master_ as the Centre of Union and Harmony, _viz._, the _Lodges_ that met, 1. At the _Goose_ and _Gridiron_ Ale house in _St. Paul's Church-Yard_. 2. At the _Crown_ Ale-house in _Parker's Lane_ near _Drury Lane_. 3. At the _Apple-Tree_ Tavern in _Charles-street, Covent-Garden_. 4. At the _Rummer and Grape_ Tavern in _Channel-Row, Westminster_. They and some other old Brothers met at the said _Apple-Tree_, and having put into the chair the _oldest Master Mason_ (now the _Master_ of a _Lodge_) they constituted themselves a Grand Lodge pro Tempore in _Due Form_, and forthwith revived the Quarterly _Communication_ of the _Officers_ of Lodges (call'd the GRAND LODGE) resolv'd to hold the _Annual_ Assembly _and Feast_, and then to chuse a Grand Master from among themselves, till they should have the Honor of a Noble Brother at their Head. Accordingly, on _St. John's Baptist's_ Day, in the 3d year of King George I, A.D. 1717, the ASSEMBLY and _Feast_ of the _Free and Accepted Masons_ was held at the foresaid _Goose_ and _Gridiron_ Ale-house. Before Dinner, the _oldest Master_ Mason (now the _Master_ of a _Lodge_) in the Chair, proposed a List of proper Candidates; and the Brethren by a majority of Hands elected Mr. Anthony Sayer, _Gentleman_, _Grand Master of Masons_ (Mr. _Jacob Lamball_, Carpenter, Capt. _Joseph Elliot_, Grand Wardens) who being forthwith invested with the Badges of Office and Power by the said _oldest Master_, and install'd, was duly congratulated by the Assembly who paid him the Homage. Sayer, _Grand Master_, commanded the _Masters_ and _Wardens_ of Lodges to meet the _Grand_ Officers every _Quarter_ in _Communication_, at the Place that he should appoint in the Summons sent by the _Tyler_. #/ So reads the only record that has come down to us of the founding of the Grand Lodge of England. Preston and others have had no other authority than this passage for their descriptions of the scene, albeit when Preston wrote, such facts as he added may have been learned from men still living. Who were present, beyond the three officers named, has so far eluded all research, and the only variation in the accounts is found in a rare old book called _Multa Paucis_, which asserts that six Lodges, not four, were represented. Looking at this record in the light of what we know of the Masonry of that period, a number of things are suggested: First, so far from being a revolution, the organization of the Grand Lodge was a revival of the old quarterly and annual Assembly, born, doubtless, of a felt need of community of action for the welfare of the Craft. There was no idea of innovation, but, as Anderson states in a note, "it should meet Quarterly _according to ancient Usage_," tradition having by this time become authoritative in such matters. Hints of what the old usages were are given in the observance of St. John's Day[117] as a feast, in the democracy of the order and its manner of voting by a show of hands, in its deference to the oldest Master Mason, its use of badges of office,[118] its ceremony of installation, all in a lodge duly tyled. Second, it is clear that, instead of being a deliberately planned effort to organize Masonry in general, the Grand Lodge was intended at first to affect only London and Westminster;[119] the desire being to weld a link of closer fellowship and coöperation between the Lodges. While we do not know the names of the moving spirits--unless we may infer that the men elected to office were such--nothing is clearer than that the initiative came from the heart of the order itself, and was in no sense imposed upon it from without; and so great was the necessity for it that, when once started, link after link was added until it "put a girdle around the earth." Third, of the four Lodges[120] known to have taken part, only one--that meeting at the Rummer and Grape Tavern--had a majority of Accepted Masons in its membership; the other three being Operative Lodges, or largely so. Obviously, then, the movement was predominantly a movement of Operative Masons--or of men who had been Operative Masons--and not, as has been so often implied, the design of men who simply made use of the remnants of operative Masonry the better to exploit some hidden philosophy. Yet it is worthy of note that the leading men of the craft in those early years were, nearly all of them, Accepted Masons and members of the Rummer and Grape Lodge. Besides Dr. Anderson, the historian, both George Payne and Dr. Desaguliers, the second and third Grand Masters, were of that Lodge. In 1721 the Duke of Montagu was elected to the chair, and thereafter members of the nobility sat in the East until it became the custom for the Prince of Wales to be Grand Master of Masons in England.[121] Fourth, why did Masonry alone of all trades and professions live after its work was done, preserving not only its identity of organization, but its old emblems and usages, and transforming them into instruments of religion and righteousness? The cathedrals had long been finished or left incomplete; the spirit of Gothic architecture was dead and the style treated almost with contempt. The occupation of the Master Mason was gone, his place having been taken by the architect who, like Wren and Inigo Jones, was no longer a child of the Lodges as in the old days, but a man trained in books and by foreign travel. Why did not Freemasonry die, along with the Guilds, or else revert to some kind of trades-union? Surely here is the best possible proof that it had never been simply an order of architects building churches, but a moral and spiritual fellowship--the keeper of great symbols and a teacher of truths that never die. So and only so may anyone ever hope to explain the story of Masonry, and those who do not see this fact have no clue to its history, much less an understanding of its genius. Of course these pages cannot recite in detail the history and growth of the Grand Lodge, but a few of the more salient events may be noted. As early as 1719 the _Old Charges_, or Gothic Constitutions, began to be collected and collated, a number having already been burned by scrupulous Masons to prevent their falling into strange hands. In 1721, Grand Master Montagu found fault with the _Old Charges_ as being inadequate, and ordered Dr. Anderson to make a digest of them with a view to formulating a better set of regulations for the rule of the Lodges. Anderson obeyed--he seems to have been engaged in such a work already, and may have suggested the idea to the Grand Master--and a committee of fourteen "learned brethren" was appointed to examine the MS and make report. They suggested a few amendments, and the book was ordered published by the Grand Master, appearing in the latter part of 1723. This first issue, however, did not contain the account of the organization of the Grand Lodge, which does not seem to have been added until the edition of 1738. How much Past Grand Master Payne had to do with this work is not certain, but the chief credit is due to Dr. Anderson, who deserves the perpetual gratitude of the order--the more so if he it was who wrote the article, already quoted, setting forth the religious attitude of the order. That article, by whomsoever written, is one of the great documents of mankind, and it would be an added joy to know that it was penned by a minister.[122] The _Book of Constitutions_, which is still the groundwork of Masonry, has been printed in many editions, and is accessible to every one. Another event in the story of the Grand Lodge, never to be forgotten, was a plan started in 1724 of raising funds of General Charity for distressed Masons. Proposed by the Earl of Dalkeith, it at once met with enthusiastic support, and it is a curious coincidence that one of the first to petition for relief was Anthony Sayer, first Grand Master. The minutes do not state whether he was relieved at that time, but we know that sums of money were voted to him in 1730, and again in 1741. This Board of Benevolence, as it came to be called, became very important, it being unanimously agreed in 1733 that all such business as could not be conveniently despatched by the Quarterly Communication should be referred to it. Also, that all Masters of Regular Lodges, together with all present, former, and future Grand Officers should be members of the Board. Later this Board was still further empowered to hear complaints and to report thereon to the Grand Lodge. Let it also be noted that in actual practice the Board of Charity gave free play to one of the most admirable principles of Masonry--helping the needy and unfortunate, whether within the order or without. III Once more we come to a much debated question, about which not a little has been written, and most of it wide of the mark--the question of the origin of the Third Degree. Here again students have gone hither and yon hunting in every cranny for the motif of this degree, and it would seem that their failure to find it would by this time have turned them back to the only place where they may ever hope to discover it--in Masonry itself. But no; they are bound to bring mystics, occultists, alchemists, Culdees or Cabalists--even the _Vehmgerichte_ of Germany--into the making of Masonry somewhere, if only for the sake of glamor, and this is the last opportunity to do it.[123] Willing to give due credit to Cabalists and Rosicrucians, the present writer rejects all such theories on the ground that there is no reason for thinking that they helped to make Masonry, _much less any fact to prove it_. Hear now a review of the facts in the case. No one denies that the Temple of Solomon was much in the minds of men at the time of the organization of the Grand Lodge, and long before--as in the Bacon romance of the _New Atlantis_ in 1597.[124] Broughton, Selden, Lightfoot, Walton, Lee, Prideaux, and other English writers were deeply interested in the Hebrew Temple, not, however, so much in its symbolical suggestion as in its form and construction--a model of which was brought to London by Judah Templo in the reign of Charles II.[125] It was much the same on the Continent, but so far from being a new topic of study and discussion, we may trace this interest in the Temple all through the Middle Ages. Nor was it peculiar to the Cabalists, at least not to such a degree that they must needs be brought in to account for the Biblical imagery and symbolism in Masonry. Indeed, it might with more reason be argued that Masonry explains the interest in the Temple than otherwise. For, as James Fergusson remarks--and there is no higher authority than the historian of architecture: "There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction, as the Temple of Solomon built in Jerusalem, and its successor as built by Herod. _Throughout the Middle Ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying points of associations of builders._"[126] Clearly, the notion that interest in the Temple was new, and that its symbolical meaning was imposed upon Masonry as something novel, falls flat. But we are told that there is no hint of the Hiramic legend, still less any intimation of a tragedy associated with the building of the Temple. No Hiramic legend! No hint of tragedy! Why, both were almost as old as the Temple itself, rabbinic legend affirming that "_all the workmen were killed that they should not build another Temple devoted to idolatry, Hiram himself being translated to heaven like Enoch_."[127] The Talmud has many variations of this legend. Where would one expect the legends of the Temple to be kept alive and be made use of in ceremonial, if not in a religious order of builders like the Masons? Is it surprising that we find so few references in later literature to what was thus held as a sacred secret? As we have seen, the legend of Hiram was kept as a profound secret until 1841 by the French Companionage, who almost certainly learned it from the Free-masons. Naturally it was never made a matter of record,[128] but was transmitted by oral tradition within the order; and it was also natural, if not inevitable, that the legend, of the master-artist of the Temple should be "the Master's Part" among Masons who were temple-builders. How else explain the veiled allusions to the name in the _Old Charges_ as read to Entered Apprentices, if it was not a secret reserved for a higher rank of Mason? Why any disguise at all if it had no hidden meaning? Manifestly the motif of the Third Degree was purely Masonic, and we need not go outside the traditions of the order to account for it. Not content to trace the evolution of Masonry, even so able a man as Albert Pike will have it that to a few men of intelligence who belonged to one of the four old lodges in 1717 "is to be ascribed the authorship of the Third Degree, and the introduction of Hermetic and other symbols into Masonry; that they framed the three degrees for the purpose of communicating their doctrines, veiled by their symbols, to those fitted to receive them, and gave to others trite moral explanations they could comprehend."[129] How gracious of them to vouchsafe even trite explanations, but why frame a set of degrees to conceal what they wished to hide? This is the same idea of something alien imposed upon Masonry from without, with the added suggestion, novel indeed, that Masonry was organized to hide the truth, rather than to teach it. But did Masonry have to go outside its own history and tradition to learn Hermetic truths and symbols? Who was Hermes? Whether man or myth no one knows, but he was a great figure in the Egyptian Mysteries, and was called the Father of Wisdom.[130] What _was_ his wisdom? From such fragments of his lore as have floated down to us, impaired, it may be, but always vivid, we discover that his wisdom was only a high spiritual faith and morality taught in visions and rhapsodies, and using numbers as symbols. Was such wisdom new to Masonry? Had not Hermes himself been a hero of the order from the first, of whom we read in the _Old Charges_, in which he has a place of honor alongside Euclid and Pythagoras? Wherefore go elsewhere than to Masonry itself to trace the _pure_ stream of Hermetic faith through the ages? Certainly the men of the Grand Lodge were adepts, but they were _Masonic adepts seeking to bring the buried temple of Masonry to light and reveal it in a setting befitting its beauty_, not cultists making use of it to exploit a private scheme of the universe. Who were those "men of intelligence" to whom Pike ascribed the making of the Third Degree of Masonry? Tradition has fixed upon Desaguliers as the ritualist of the Grand Lodge, and Lyon speaks of him as "the pioneer and co-fabricator of symbolical Masonry."[131] This, however, is an exaggeration, albeit Desaguliers was worthy of high eulogy, as were Anderson and Payne, who are said to have been his collaborators.[132] But the fact is that the Third Degree was not made; it grew--like the great cathedrals, no one of which can be ascribed to a single artist, but to an order of men working in unity of enterprise and aspiration. The process by which the old ritual, described in the _Sloane MS_, was divided and developed into three degrees between 1717 and 1730 was so gradual, so imperceptible, that no exact date can be set; still less can it be attributed to any one or two men. From the minutes of the Musical Society we learn that the Lodge at the Queen's Head in Hollis Street was using three distinct degrees in 1724. As early as 1727 we come upon the custom of setting apart a separate night for the Master's Degree, the drama having evidently become more elaborate. Further than this the Degree may not be discussed, except to say that the Masons, tiring of the endless quarrels of sects, turned for relief to the Ancient Mysteries as handed down in their traditions--the old, high, heroic faith in God, and in the soul of man as the one unconquerable thing upon this earth. If, as Aristotle said, it be the mission of tragedy to cleanse and exalt us, leaving us subdued with a sense of pity and hope and fortified against ill fortune, it is permitted us to add that in simplicity, depth, and power, in its grasp of the realities of the life of man, its portrayal of the stupidity of evil and the splendor of virtue, its revelation of that in our humanity which leads it to defy death, giving up everything, even to life itself, rather than defame, defile, or betray its moral integrity, and in its prophecy of the victory of light over shadow, there is not another drama known among men like the Third Degree of Masonry. Edwin Booth, a loyal Mason, and no mean judge of the essence of tragedy, left these words: /#[4,66] In all my research and study, in all my close analysis of the masterpieces of Shakespeare, in my earnest determination to make those plays appear real on the mimic stage, I have never, and nowhere, met tragedy so real, so sublime, so magnificent as the legend of Hiram. It is substance without shadow--the manifest destiny of life which requires no picture and scarcely a word to make a lasting impression upon all who can understand. To be a Worshipful Master, and to throw my whole soul into that work, with the candidate for my audience and the Lodge for my stage, would be a greater personal distinction than to receive the plaudits of people in the theaters of the world. #/ FOOTNOTES: [113] We should not forget that noble dynasty of large and liberal souls in the seventeenth century--John Hales, Chillingsworth, Whichcote, John Smith, Henry More, Jeremy Taylor--whose _Liberty of Prophesying_ set the principle of toleration to stately strains of eloquence--Sir Thomas Browne, and Richard Baxter; saints, every one of them, finely-poised, sweet-tempered, repelled from all extremes alike, and walking the middle path of wisdom and charity. Milton, too, taught tolerance in a bigoted and bitter age (see _Seventeenth Century Men of Latitude_, E.A. George). [114] For instance the _Cooke MS_, next to the oldest of all, as well as the _W. Watson_ and _York No. 4_ MSS. It is rather surprising, in view of the supremacy of the Church in those times, to find such evidence of what Dr. Mackey called the chief mission of primitive Masonry--the preservation of belief in the unity of God. These MSS did not succumb to the theology of the Church, and their invocations remind us more of the God of Isaiah than of the decrees of the Council of Nicæa. [115] It was, perhaps, a picture of the Masonic Lodges of that era that Toland drew in his _Socratic Society_, published in 1720, which, however, he clothed in a vesture quite un-Grecian. At least, the symposia or brotherly feasts of his society, their give-and-take of questions and answers, their aversion to the rule of mere physical force, to compulsory religious belief, and to creed hatred, as well as their mild and tolerant disposition and their brotherly regard for one another, remind one of the spirit and habits of the Masons of that day. [116] Now is as good a time as another to name certain curious theories which have been put forth to account for the origin of Masonry in general, and of the organization of the Grand Lodge in particular. They are as follows: First, that it was all due to an imaginary Temple of Solomon described by Lord Bacon in a Utopian romance called the _New Atlantis_; and this despite the fact that the temple in the Bacon story was not a house at all, but the name of an ideal state. Second, that the object of Freemasonry and the origin of the Third Degree was the restoration of Charles II to the throne of England; the idea being that the Masons, who called themselves "Sons of the Widow," meant thereby to express their allegiance to the Queen. Third, that Freemasonry was founded by Oliver Cromwell--he of all men!--to defeat the royalists. Fourth, that Free-masons were derived from the order of the Knights Templars. Even Lessing once held this theory, but seems later to have given it up. Which one of these theories surpasses the others in absurdity, it would be hard to say. De Quincey explodes them one by one with some detail in his "Inquiry into the Origin of the Free-masons," to which he might also have added his own pet notion of the Rosicrucian origin of the order--it being only a little less fantastic than the rest (_De Quincey's Works_, vol. xvi). [117] Of the Masonic feasts of St. John the Baptist and St. John the Evangelist much has been written, and to little account. In pre-Christian times, as we have seen, the Roman Collegia were wont to adopt pagan deities as patrons. When Christianity came, the names of its saints--some of them martyrs of the order of builders--were substituted for the old pagan gods. Why the two Saints John were chosen by Masons--rather than St. Thomas, who was the patron saint of architecture--has never been made clear. At any rate, these two feasts, coming at the time of the summer and winter solstices, are in reality older than Christianity, being reminiscences of the old Light Religion in which Masonry had its origin. [118] The badge of office was a huge white apron, such as we see in Hogarth's picture of the _Night_. The collar was of much the same shape as that at present in use, only shorter. When the color was changed to blue, and why, is uncertain, but probably not until 1813, when we begin to see both apron and collar edged with blue. (See chapter on "Clothing and Regalia," in _Things a Freemason Ought to Know_, by J.W. Crowe.) In 1727 the officers of all private--or as we would say, subordinate--Lodges were ordered to wear "the jewels of Masonry hanging to a white apron." In 1731 we find the Grand Master wearing gold or gilt jewels pendant to blue ribbons about the neck, and a white leather apron _lined_ with blue silk. [119] This is clear from the book of _Constitutions_ of 1723, which is said to be "for the use of Lodges in London." Then follow the names of the Masters and Wardens of twenty Lodges, all in London. There was no thought at the time of imposing the authority of the Grand Lodge upon the country in general, much less upon the world. Its growth we shall sketch later. For an excellent article on "The Foundation of Modern Masonry," by G.W. Speth, giving details of the organization of the Grand Lodge and its changes, see _A. Q. C._, ii, 86. If an elaborate account is wanted, it may be found in Gould's _History of Masonry_, vol. iii. [120] _History of the Four Lodges_, by R.F. Gould. Apparently the Goose and Gridiron Lodge--No. 1--is the only one of the four now in existence. After various changes of name it is now the Lodge of Antiquity, No. 2. [121] _Royal Masons_, by G.W. Speth. [122] From a meager sketch of Dr. Anderson in the _Gentlemen's Magazine_, 1783, we learn that he was a native of Scotland--the place of his birth is not given--and that for many years he was minister of the Scots Presbyterian Church in Swallow Street, Piccadilly, and well known to the folk of that faith in London--called "Bishop" Anderson by his friends. He married the widow of an army officer, who bore him a son and a daughter. Although a learned man--compiler of a book of _Royal Genealogies_, which seems to have been his hobby--he was somewhat imprudent in business, having lost most of his property in 1720. Whether he was a Mason before coming to London is unknown, but he took a great part in the work of the Grand Lodge, entering it, apparently, in 1721. Toward the close of his life he suffered many misfortunes, but of what description we are not told. He died in 1739. Perhaps his learning was exaggerated by his Masonic eulogists, but he was a noble man and manifestly a useful one (Gould's _History of Masonry_, vol. iii). [123] Having emphasized this point so repeatedly, the writer feels it just to himself to state his own position, lest he be thought a kind of materialist, or at least an enemy of mysticism. Not so. Instead, he has long been an humble student of the great mystics; they are his best friends--as witness his two little books, _The Eternal Christ_, and _What Have the Saints to Teach Us?_ But mysticism is one thing, and mystification is another, and the former may be stated in this way: First, by mysticism--only another word for spirituality--is meant our sense of an Unseen World, of our citizenship in it, of God and the soul, and of all the forms of life and beauty as symbols of things higher than themselves. That is to say, if a man has any religion at all that is not mere theory or form, he is a mystic; the difference between him and Plato or St. Francis being only a matter of genius and spiritual culture--between a boy whistling a tune and Beethoven writing music. Second, since mysticism is native to the soul of man and the common experience of all who rise above the animal, it is not an exclusive possession of any set of adepts to be held as a secret. Any man who bows in prayer, or lifts his thought heavenward, is an initiate into the eternal mysticism which is the strength and solace of human life. Third, the old time Masons were religious men, and as such sharers in this great human experience of divine things, and did not need to go to Hidden Teachers to learn mysticism. They lived and worked in the light of it. It shone in their symbols, as it does in all symbols that have any meaning or beauty. It is, indeed, the soul of symbolism, every emblem being an effort to express a reality too great for words. So, then, Masonry is mystical as music is mystical--like poetry, and love, and faith, and prayer, and all else that makes it worth our time to live; but its mysticism is sweet, sane, and natural, far from fantastic, and in nowise eerie, unreal, or unbalanced. Of course these words fail to describe it, as all words must, and it is therefore that Masonry uses parables, pictures, and symbols. [124] _Seventeenth Century Descriptions of Solomon's Temple_, by Prof. S.P. Johnston (_A. Q. C._, xii, 135). [125] _Transactions Jewish Historical Society of England_, vol. ii. [126] Smith's _Dictionary of the Bible_, article "Temple." [127] _Jewish Encyclopedia_, art. "Freemasonry." Also _Builder's Rites_, G.W. Speth. [128] In the _Book of Constitutions_, 1723, Dr. Anderson dilates at length on the building of the Temple--including a note on the meaning of the name Abif, which, it will be remembered, was not found in the Authorized Version of the Bible; and then he suddenly breaks off with the words: "_But leaving what must not, indeed cannot, be communicated in Writing_." It is incredible that he thus introduced among Masons a name and legend unknown to them. Had he done so, would it have met with such instant and universal acceptance by old Masons who stood for the ancient usages of the order? [129] Letter to Gould "Touching Masonic Symbolism." [130] _Hermes and Plato_, Edouard Schure. [131] _History of the Lodge of Edinburgh._ [132] Steinbrenner, following Findel, speaks of the Third Degree as if it were a pure invention, quoting a passage from _Ahiman Rezon_, by Lawrence Dermott, to prove it. He further states that Anderson and Desaguliers were "publicly accused of manufacturing the degree, _which they never denied_" (_History of Masonry_, chap. vii). But inasmuch as they were not accused of it until they had been many years in their graves, their silence is hardly to be wondered at. Dr. Mackey styles Desaguliers "the Father of Modern Speculative Masonry," and attributes to him, more than to any other one man, the present existence of the order as a living institution (_Encyclopedia of Freemasonry_). Surely that is going too far, much as Desaguliers deserves to be honored by the order. Dr. J.T. Desaguliers was a French Protestant clergyman, whose family came to England following the revocation of the Edict of Nantes. He was graduated from Christ Church College, Oxford, in 1710, succeeding Keill as lecturer in Experimental Philosophy. He was especially learned in natural philosophy, mathematics, geometry, and optics, having lectured before the King on various occasions. He was very popular in the Grand Lodge, and his power as an orator made his manner of conferring a degree impressive--which may explain his having been accused of inventing the degrees. He was a loyal and able Mason, a student of the history and ritual of the order, and was elected as the third Grand Master of Masons in England. Like Anderson, his later life is said to have been beclouded by poverty and sorrow, though some of the facts are in dispute (Gould's _History of Masonry_, vol. iii). UNIVERSAL MASONRY /# _These signs and tokens are of no small value; they speak a universal language, and act as a passport to the attention and support of the initiated in all parts of the world. They cannot be lost so long as memory retains its power. Let the possessor of them be expatriated, ship-wrecked, or imprisoned; let him be stripped of everything he has got in the world; still these credentials remain and are available for use as circumstances require._ _The great effects which they have produced are established by the most incontestable facts of history. They have stayed the uplifted hand of the destroyer; they have softened the asperities of the tyrant; they have mitigated the horrors of captivity; they have subdued the rancor of malevolence; and broken down the barriers of political animosity and sectarian alienation._ _On the field of battle, in the solitude of the uncultivated forests, or in the busy haunts of the crowded city, they have made men of the most hostile feelings, and most distant religions, and the most diversified conditions, rush to the aid of each other, and feel a social joy and satisfaction that they have been able to afford relief to a brother Mason._ --BENJAMIN FRANKLIN #/ CHAPTER V _Universal Masonry_ I Henceforth the Masons of England were no longer a society of handicraftsmen, but an association of men of all orders and every vocation, as also of almost every creed, who met together on the broad basis of humanity, and recognized no standard of human worth other than morality, kindliness, and love of truth. They retained the symbolism of the old Operative Masonry,[133] its language, its legends, its ritual, and its oral tradition. No longer did they build churches, but the spiritual temple of humanity; using the Square not to measure right angles of blocks of stone, but for evening the inequalities of human character, nor the Compass any more to describe circles on a tracing-board, but to draw a Circle of goodwill around all mankind. Howbeit, one generation of men, as Hume remarks, does not go off the stage at once, and another succeed, like silkworms and butterflies. No more did this metamorphosis of Masonry, so to name it, take place suddenly or radically, as it has become the fashion to think. It was a slow process, and like every such period the Epoch of Transition was attended by many problems, uncertainties, and difficulties. Some of the Lodges, as we have noted, would never agree to admit Accepted Masons, so jealous were they of the ancient landmarks of the Craft. Even the Grand Lodge, albeit a revival of the old Assembly, was looked upon with suspicion by not a few, as tending toward undue centralization; and not without cause. From the first the Grand Master was given more power than was ever granted to the President of an ancient Assembly; of necessity so, perhaps, but it led to misunderstanding. Other influences added to the confusion, and at the same time emphasized the need of welding the order into a more coherent unity for its wider service to humanity. There are hints to the effect that the new Masonry, if so it may be called, made very slow progress in the public favor at first, owing to the conditions just stated; and this despite the remark of Anderson in June, 1719: "Now several old Brothers that had neglected the Craft, visited the Lodges; some Noblemen were also made Brothers, and more new Lodges were constituted." Stuckely, the antiquarian, tells us in his _Diary_ under date of January, 1721--at which time he was initiated--that he was the first person made a Mason in London for years, and that it was not easy to find men enough to perform the ceremony. Incidentally, he confides to us that he entered the order in search of the long hidden secrets of "the Ancient Mysteries." No doubt he exaggerated in the matter of numbers, though it is possible that initiations were comparatively few at the time, the Lodges being recruited, for the most part, by the adhesion of old Masons, both Operative and Speculative; and among his friends he may have had some difficulty in finding men with an adequate knowledge of the ritual. But that there was any real difficulty in gathering together seven Masons in London is, on the face of it, absurd. Immediately thereafter, Stuckely records, Masonry "took a run, and ran itself out of breath through the folly of its members," but he does not tell us what the folly was. The "run" referred to was almost certainly due to the acceptance by the Duke of Montagu of the Grand Mastership, which gave the order a prestige it had never had before; and it was also in the same year, 1721, that the old Constitutions of the Craft were revised. Twelve Lodges attended the June quarterly communication of the Grand Lodge in 1721, sixteen in September, twenty in December, and by April, 1723, the number had grown to thirty. All these Lodges, be it noted, were in London, a fact amply justifying the optimism of Anderson in the last paragraph of the _Book of Constitutions_, issued in that year. So far the Grand Lodge had not extended its jurisdiction beyond London and Westminster, but the very next year, 1724, there were already nine Lodges in the provinces acknowledging its obedience, the first being the Lodge at the Queen's Head, City of Bath. Within a few years Masonry extended its labors abroad, both on British and on foreign soil. The first Lodge on foreign soil was founded by the Duke of Wharton at Madrid, in 1728, and regularized the following year, by which time a Lodge had been established at the East India Arms, Bengal, and also at Gibraltar. It was not long before Lodges arose in many lands, founded by English Masons or by men who had received initiation in England; these Lodges, when sufficiently numerous, uniting under Grand Lodges--the old Lodge at York, that ancient Mecca of Masonry, had called itself a Grand Lodge as early as 1725. The Grand Lodge of Ireland was created in 1729, those of Scotland[134] and France in 1736; a Lodge at Hamburg in 1737,[135] though it was not patented until 1740; the Unity Lodge at Frankfort-on-the-Main in 1742, another at Vienna the same year; the Grand Lodge of the Three World-spheres at Berlin in 1744; and so on, until the order made its advent in Sweden, Switzerland, Russia, Italy, Spain, and Portugal. Following the footsteps of Masonry from land to land is almost as difficult as tracing its early history, owing to the secrecy in which it enwrapped its movements. For example, in 1680 there came to South Carolina one John Moore, a native of England, who before the close of the century removed to Philadelphia, where, in 1703, he was Collector of the Port. In a letter written by him in 1715, he mentions having "spent a few evenings in festivity with my Masonic brethren."[136] This is the first vestige of Masonry in America, unless we accept as authentic a curious document in the early history of Rhode Island, as follows: "This ye [day and month obliterated] 1656, Wee mett att y House off Mordicai Campanell and after synagog gave Abram Moses the degrees of Maconrie."[137] On June 5, 1730, the first authority for the assembling of Free-masons in America was issued by the Duke of Norfolk, to Daniel Coxe, of New Jersey, appointing him Provincial Grand Master of New York, New Jersey, and Pennsylvania; and three years later Henry Price, of Boston, was appointed to the same office for New England. But Masons had evidently been coming to the New World for years, for the two cases just cited date back of the Grand Lodge of 1717. How soon Coxe acted on the authority given him is not certain, but the _Pennsylvania Gazette_, published by Benjamin Franklin, contains many references to Masonic affairs as early as July, 1730. Just when Franklin himself became interested in Masonry is not of record--he was initiated in 1730-31[138]--but he was a leader, at that day, of everything that would advance his adopted city; and the "Junto," formed in 1725, often inaccurately called the Leathern-Apron Club, owed its origin to him. In a Masonic item in the _Gazette_ of December 3, 1730, he refers to "several Lodges of Free-masons" in the Province, and on June 9, 1732, notes the organization of the Grand Lodge of Pennsylvania, of which he was appointed a Warden, at the Sun Tavern, in Water Street. Two years later Franklin was elected Grand Master, and the same year published an edition of the _Book of Constitutions_--the first Masonic book issued in America. Thus Masonry made an early advent into the new world, in which it has labored so nobly, helping to lay the foundations and building its own basic principles into the organic law of the greatest of all republics. II Returning to the Grand Lodge of England, we have now to make record of ridicule and opposition from without, and, alas, of disloyalty and discord within the order itself. With the publication of the _Book of Constitutions_, by Anderson, in 1723, the platform and principles of Masonry became matters of common knowledge, and its enemies were alert and vigilant. None are so blind as those who will not see, and not a few, unacquainted with the spirit of Masonry, or unable to grasp its principle of liberality and tolerance, affected to detect in its secrecy some dark political design; and this despite the noble charge in the _Book of Constitutions_ enjoining politics from entering the lodge--a charge hardly less memorable than the article defining its attitude toward differing religious creeds, and which it behooves Masons to keep always in mind as both true and wise, especially in our day when effort is being made to inject the religious issue into politics: /#[4,66] In order to preserve peace and harmony no private piques or quarrels must be brought within the door of the Lodge, far less any quarrel about Religions or Nations or State-Policy, we being only, as Masons, of the Catholic Religion above mentioned (the religion in which all men agree); we are also of all Nations, Tongues, Kindreds and Languages, and are resolved against all Politics as what never yet conduced to the welfare of the Lodge, nor ever will. This charge has always been actively enjoined and observed; but especially ever since the Reformation in Britain or the dissent and secession of these Nations from the communion of Rome. #/ No sooner had these noble words been printed,[139] than there came to light a secret society calling itself the "truly Ancient Noble Order of the Gormogons," alleged to have been instituted by Chin-Quaw Ky-Po, the first Emperor of China, many thousand years before Adam. Notice of a meeting of the order appeared in the _Daily Post_, September 3, 1723, in which it was stated, among other high-sounding declarations, that "no Mason will be received as a Member till he has renounced his noble order and been properly degraded." Obviously, from this notice and others of like kind--all hinting at the secrets of the Lodges--the order was aping Masonry by way of parody with intent to destroy it, if possible, by ridicule. For all that, if we may believe the _Saturday Post_ of October following, "many eminent Freemasons" had by that time "degraded themselves" and gone over to the Gormogons. Not "many" perhaps, but, alas, one eminent Mason at least, none other than a Past Grand Master, the Duke of Wharton, who, piqued at an act of the Grand Lodge, had turned against it. Erratic of mind, unstable of morals, having an inordinate lust for praise, and pilloried as a "fool" by Pope in his _Moral Essays_, he betrayed his fraternity--as, later, he turned traitor to his faith, his flag, and his native land! Simultaneously with the announcement that many eminent Masons had "degraded themselves"--words most fitly chosen--and gone over to the Gormogons, there appeared a book called the _Grand Mystery of Freemasons Discovered_, and the cat was out of the bag. Everything was plain to the Masons, and if it had not been clear, the way in which the writer emphasized his hatred of the Jesuits would have told it all. It was a Jesuit[140] plot hatched in Rome to expose the secrets of Masonry, and making use of the dissolute and degenerate Mason for that purpose--tactics often enough used in the name of Jesus! Curiously enough, this was further made evident by the fact that the order ceased to exist in 1738, the year in which Clement XII published his Bull against the Masons. Thereupon the "ancient order of Gormogons" swallowed itself, and so disappeared--not, however, without one last, futile effort to achieve its ends.[141] Naturally this episode stirred the Masons deeply. It was denounced in burning words on the floor of the Grand Lodge, which took new caution to guard its rites from treachery and vandalism, in which respects it had not exercised due care, admitting men to the order who were unworthy of the honor. There were those who thought that the power of Masonry lay in its secrecy; some think so still, not knowing that its _real_ power lies in the sanctity of its truth, the simplicity of its faith, the sweetness of its spirit, and its service to mankind, and that if all its rites were made public today it would still hold the hearts of men.[142] Nevertheless, of alleged exposures there were many between 1724 and 1730, both anonymous and signed, and they made much ado, especially among men who were not Masons. It will be enough to name the most famous, as well as the most elaborate, of them all, _Masonry Dissected_, by Samuel Prichard, which ran through three editions in one month, October, 1730, and called out a noble _Defence of Masonry_, written, it is thought, by Anderson, but the present writer believes by Desaguliers. Others came later, such as _Jachin and Boaz_, the _Three Distinct Knocks_, and so forth. They had their day and ceased to be, having now only an antiquarian interest to those who would know the manners and customs of a far-off time. Instead of injuring the order, they really helped it, as such things usually do, by showing that there must be something to expose since so many were trying to do it. But Masonry went marching on, leaving them behind in the rubbish of things forgotten, as it does all its back-stair spies and heel-snapping critics. More serious by far was the series of schisms within the order which began in 1725, and ran on even into the next century. For the student they make the period very complex, calculated to bewilder the beginner; for when we read of four Grand Lodges in England, and for some years all of them running at once, and each one claiming to be the Grand Lodge of England, the confusion seems not a little confounded. Also, one Grand Lodge of a very limited territory, and few adherents, adopted the title of Grand Lodge of _all_ England, while another which commenced in the middle of the century assumed the title of "The Ancients," and dubbed the older and parent Grand Lodge "The Moderns." Besides, there are traces of an unrecorded Grand body calling itself "The Supreme Grand Lodge,"[143] as if each were trying to make up in name what was lacking in numbers. Strict search and due inquiry into the causes of these divisions would seem to show the following results: First, there was a fear, not unjustified by facts, that the ancient democracy of the order had been infringed upon by certain acts of the Grand Lodge of 1717--as, for example, giving to the Grand Master power to appoint the Wardens.[144] Second, there was a tendency, due to the influence of some clergymen active in the order, to give a distinctively Christian tinge to Masonry, first in their interpretations of its symbols, and later to the ritual itself. This fact has not been enough emphasized by our historians, for it explains much. Third, there was the further fact that Masonry in Scotland differed from Masonry in England, in details at least, and the two did not all at once harmonize, each being rather tenacious of its usage and tradition. Fourth, in one instance, if no more, pride of locality and historic memories led to independent organization. Fifth, there was the ever-present element of personal ambition with which all human societies, of whatever kind, must reckon at all times and places this side of heaven. Altogether, the situation was amply conducive to division, if not to explosion, and the wonder is that the schisms were so few. III Time out of mind the ancient city of York had been a seat of the Masonic Craft, tradition tracing it back to the days of Athelstan, in 926 A.D. Be that as it may, the Lodge minutes of York are the oldest in the country, and the relics of the Craft now preserved in that city entitle it to be called the Mecca of Masonry. Whether the old society was a Private or a Grand Lodge is not plain; but in 1725 it assumed the title of the "Grand Lodge of All England,"--feeling, it would seem, that its inherent right by virtue of antiquity had in some way been usurped by the Grand Lodge of London. After ten or fifteen years the minutes cease, but the records of other grand bodies speak of it as still working. In 1761 six of its surviving members revived the Grand Lodge, which continued with varying success until its final extinction in 1791, having only a few subordinate Lodges, chiefly in Yorkshire. Never antagonistic, it chose to remain independent, and its history is a noble tradition. York Masonry was acknowledged by all parties to be both ancient and orthodox, and even to this day, in England and over the seas, a certain mellow, magic charm clings to the city which was for so long a meeting place of Masons.[145] Far more formidable was the schism of 1753, which had its origin, as is now thought, in a group of Irish Masons in London who were not recognized by the premier Grand Lodge.[146] Whereupon they denounced the Grand Lodge, averring that it had adopted "new plans" and departed from the old landmarks, reverted, as they alleged, to the old forms, and set themselves up as _Ancient_ Masons--bestowing upon their rivals the odious name of _Moderns_. Later the two were further distinguished from each other by the names of their respective Grand Masters, one called Prince of Wales' Masons, the other the Atholl Masons.[147] The great figure in the Atholl Grand body was Lawrence Dermott, to whose keen pen and indefatigable industry as its secretary for more than thirty years was due, in large measure, its success. In 1756 he published its first book of laws, entitled _Ahiman Rezon, Or Help to a Brother_, much of which was taken from the _Irish Constitutions_ of 1751, by Pratt, and the rest from the _Book of Constitutions_, by Anderson--whom he did not fail to criticize with stinging satire, of which he was a master. Among other things, the office of Deacon seems to have had its origin with this body. Atholl Masons were presided over by the Masters of affiliated Lodges until 1756, when Lord Blessington, their first titled Grand Master, was induced to accept the honor--their warrants having been left blank betimes, awaiting the coming of a Nobleman to that office. Later the fourth Duke of Atholl was Grand Master at the same time of Scotland and of the Atholl Grand Lodge, the Grand Lodges of Scotland and Ireland being represented at his installation in London. Still another schism, not serious but significant, came in 1778, led by William Preston,[148] who afterwards became a shining light in the order. On St. John's Day, December 27, 1777, the Antiquity Lodge of London, of which Preston was Master--one of the four original Lodges forming the Grand Lodge--attended church in a body, to hear a sermon by its Chaplain. They robed in the vestry, and then marched into the church, but after the service they walked back to the Hall wearing their Masonic clothing. Difference of opinion arose as to the regularity of the act, Preston holding it to be valid, if for no other reason, by virtue of the inherent right of Antiquity Lodge itself. Three members objected to his ruling and appealed to the Grand Lodge, he foolishly striking their names off the Lodge roll for so doing. Eventually the Grand Lodge took the matter up, decided against Preston, and ordered the reinstatement of the three protesting members. At its next meeting the Antiquity Lodge voted not to comply with the order of the Grand Lodge, and, instead, to withdraw from that body and form an alliance with the "Old Grand Lodge of All England at York City," as they called it. They were received by the York Grand Lodge, and soon thereafter obtained a constitution for a "Grand Lodge of England South of the Trent." Although much vitality was shown at the outset, this body only constituted two subordinate Lodges, and ceased to exist. Having failed, in 1789 Preston and his friends recanted their folly, apologized to the Grand Lodge, reunited with the men whom they had expelled, and were received back into the fold; and so the matter ended. These divisions, while they were in some ways unhappy, really made for the good of the order in the sequel--the activity of contending Grand Lodges, often keen, and at times bitter, promoting the spread of its principles to which all were alike loyal, and to the enrichment of its Ritual[149] to which each contributed. Dermott, an able executive and audacious antagonist, had left no stone unturned to advance the interests of Atholl Masonry, inducing its Grand Lodge to grant warrants to army Lodges, which bore fruit in making Masons in every part of the world where the English army went.[150] Howbeit, when that resourceful secretary and uncompromising fighter had gone to his long rest, a better mood began to make itself felt, and a desire to heal the feud and unite all the Grand Lodges--the way having been cleared, meanwhile, by the demise of the old York Grand Lodge and the "Grand Lodge South of the Trent." Overtures to that end were made in 1802 without avail, but by 1809 committees were meeting and reporting on the "propriety and practicability of union." Fraternal letters were exchanged, and at last a joint committee met, canvassed all differences, and found a way to heal the schism.[151] Union came at length, in a great Lodge of Reconciliation held in Freemason's Hall, London, on St. John's Day, December 27, 1813. It was a memorable and inspiring scene as the two Grand Lodges, so long estranged, filed into the Hall--delegates of 641 Modern and 359 Ancient or Atholl Lodges--so mixed as to be indistinguishable the one from the other. Both Grand Masters had seats of honor in the East. The hour was fraternal, each side willing to sacrifice prejudice in behalf of principles held by all in common, and all equally anxious to preserve the ancient landmarks of the Craft--a most significant fact being that the Atholl Masons had insisted that Masonry erase such distinctively Christian color as had crept into it, and return to its first platform.[152] Once united, free of feud, cleansed of rancor, and holding high its unsectarian, non-partisan flag, Masonry moved forward to her great ministry. If we would learn the lesson of those long dead schisms, we must be vigilant, correcting our judgments, improving our regulations, and cultivating that spirit of Love which is the fountain whence issue all our voluntary efforts for what is right and true: union in essential matters, liberty in everything unimportant and doubtful; Love always--one bond, one universal law, one fellowship in spirit and in truth! IV Remains now to give a glimpse--and, alas, only a glimpse--of the growth and influence of Masonry in America; and a great story it is, needing many volumes to tell it aright. As we have seen, it came early to the shores of the New World, long before the name of our great republic had been uttered, and with its gospel of Liberty, Equality, and Fraternity it helped to shape the institutions of this Continent. Down the Atlantic Coast, along the Great Lakes, into the wilderness of the Middle West and the forests of the far South--westward it marched as "the star of empire" led, setting up its altar on remote frontiers, a symbol of civilization, of loyalty to law and order, of friendship with school-house and church. If history recorded the unseen influences which go to the making of a nation, those forces for good which never stop, never tarry, never tire, and of which our social order is the outward and visible sign, then might the real story of Masonry in America be told. Instead of a dry chronicle,[153] let us make effort to capture and portray the spirit of Masonry in American history, if so that all may see how this great order actually presided over the birth of the republic, with whose growth it has had so much to do. For example, no one need be told what patriotic memories cluster about the old Green Dragon Tavern, in Boston, which Webster, speaking at Andover in 1823, called "_the headquarters of the Revolution_." Even so, but it was also a _Masonic Hall_, in the "Long Room" of which the Grand Lodge of Massachusetts--an off-shoot of St. Andrew's Lodge--was organized on St. John's Day, 1767, with Joseph Warren, who afterwards fell at Bunker Hill, as Grand Master. There Samuel Adams, Paul Revere, Warren, Hancock, Otis and others met and passed resolutions, and then laid schemes to make them come true. There the Boston Tea Party was planned, and executed by Masons disguised as Mohawk Indians--not by the Lodge as such, but by a club formed within the Lodge, calling itself the _Caucus Pro Bono Publico_, of which Warren was the leading spirit, and in which, says Elliott, "the plans of the Sons of Liberty were matured." As Henry Purkett used to say, he was present at the famous Tea Party as a spectator, and in disobedience to the order of the Master of the Lodge, who was _actively_ present.[154] As in Massachusetts, so throughout the Colonies--the Masons were everywhere active in behalf of a nation "conceived in liberty and dedicated to the proposition that all men are created equal." Of the men who signed the Declaration of Independence, the following are known to have been members of the order: William Hooper, Benjamin Franklin, Matthew Thornton, William Whipple, John Hancock, Philip Livingston, Thomas Nelson; and no doubt others, if we had the Masonic records destroyed during the war. Indeed, it has been said that, with four men out of the room, the assembly could have been opened in form as a Masonic Lodge, on the Third Degree. Not only Washington,[155] but nearly all of his generals, were Masons; such at least as Greene, Lee, Marion, Sullivan, Rufus and Israel Putnam, Edwards, Jackson, Gist, Baron Steuben, Baron De Kalb, and the Marquis de Lafayette who was made a Mason in one of the many military Lodges held in the Continental Army.[156] If the history of those old camp-lodges could be written, what a story it would tell. Not only did they initiate such men as Alexander Hamilton and John Marshall, the immortal Chief Justice, but they made the spirit of Masonry felt in "times that try men's souls"[157]--a spirit passing through picket-lines, eluding sentinels, and softening the horrors of war. Laying aside their swords, these Masons helped to lay wide and deep the foundations of that liberty under the law which has made this nation, of a truth, "the last great hope of man." Nor was it an accident, but a scene in accord with the fitness of things, that George Washington was sworn into office as the first President of the Republic by the Grand Master of New York, taking his oath on a Masonic Bible. It was a parable of the whole period. If the Magna Charta demanded rights which government can grant, Masonry from the first asserted those inalienable rights which man derives from God the Father of men. Never did this truth find sweeter voice than in the tones of the old Scotch fiddle on which Robert Burns, a Master Mason, sang, in lyric glee, of the sacredness of the soul, and the native dignity of humanity as the only basis of society and the state. That music went marching on, striding over continents and seas, until it found embodiment in the Constitution and laws of this nation, where today more than a million Masons are citizens. How strange, then, that Masonry should have been made the victim of the most bitter and baseless persecution, for it was nothing else, in the annals of the Republic. Yet so it came to pass between 1826 and 1845, in connection with the Morgan[158] affair, of which so much has been written, and so little truth told. Alas, it was an evil hour when, as Galsworthy would say, "men just feel something big and religious, and go blind to justice, fact, and reason." Although Lodges everywhere repudiated and denounced the crime, if crime it was, and the Governor of New York, himself a Mason, made every effort to detect and punish those involved, the fanaticism would not be stayed: the mob-mood ruled. An Anti-Masonic political party[159] was formed, fed on frenzy, and the land was stirred from end to end. Even such a man as John Quincy Adams, of great credulity and strong prejudice, was drawn into the fray, and in a series of letters flayed Masonry as an enemy of society and a free state--forgetting that Washington, Franklin, Marshall, and Warren were members of the order! Meanwhile--and, verily, it was a mean while--Weed, Seward, Thaddeus Stevens, and others of their ilk, rode into power on the strength of it, as they had planned to do, defeating Henry Clay for President, because he was a Mason--and, incidentally, electing Andrew Jackson, another Mason! Let it be said that, if the Masons found it hard to keep within the Compass, they at least acted on the Square. Finally the fury spent itself, leaving the order purged of feeble men who were Masons only in form, and a revival of Masonry followed, slowly at first, and then with great rapidity. No sooner had Masonry recovered from this ordeal than the dark clouds of Civil War covered the land like a pall--the saddest of all wars, dividing a nation one in arts and arms and historic memories, and leaving an entail of blood and fire and tears. Let it be forever remembered that, while churches were severed and states were seceding, _the Masonic order remained unbroken_ in that wild and fateful hour. An effort was made to involve Masonry in the strife, but the wise counsel of its leaders, North and South, prevented the mixing of Masonry with politics; and while it could not avert the tragedy, it did much to mitigate the woe of it--building rainbow bridges of mercy and goodwill from army to army. Though passion may have strained, it could not break the tie of Masonic love, which found a ministry on red fields, among the sick, the wounded, and those in prison; and many a man in gray planted a Sprig of Acacia on the grave of a man who wore the blue. Some day the writer hopes to tell that story, or a part of it, and then men will understand what Masonry is, what it means, and what it can do to heal the hurts of humanity.[160] Even so it has been, all through our national history, and today Masonry is worth more for the sanctity and safety of this republic than both its army and its navy. At every turn of events, when the rights of man have been threatened by enemies obvious or insidious, it has stood guard--its altar lights like signal fires along the heights of liberty, keeping watch. Not only in our own land, but everywhere over the broad earth, when men have thrown off the yoke of tyranny, whether political or spiritual, and demanded the rights that belong to manhood, they have found a friend in the Masonic order--as did Mazzini and Garibaldi in Italy. Nor must we be less alert and vigilant today when, free of danger of foes from without, our republic is imperiled by the negligence of indifference, the seduction of luxury, the machinations of politicians, and the shadow of a passion-clouded, impatient discontent, whose end is madness and folly; lest the most hallowed of all liberties be lost. /P Love thou thy land, with love far-brought From out the storied past, and used Within the present, but transfused Through future time by power of thought. P/ V Truly, the very existence of such a great historic fellowship in the quest and service of the Ideal is a fact eloquent beyond all words, and to be counted among the precious assets of humanity. Forming one vast society of free men, held together by voluntary obligations, it covers the whole globe from Egypt to India, from Italy to England, from America to Australia, and the isles of the sea; from London to Sidney, from Chicago to Calcutta. In all civilized lands, and among folk of every creed worthy of the name, Masonry is found--and everywhere it upholds all the redeeming ideals of humanity, making all good things better by its presence, like a stream underflowing a meadow.[161] Also, wherever Masonry flourishes and is allowed to build freely after its divine design, liberty, justice, education, and true religion flourish; and where it is hindered, they suffer. Indeed, he who would reckon the spiritual possessions of the race, and estimate the forces that make for social beauty, national greatness, and human welfare, must take account of the genius of Masonry and its ministry to the higher life of the race. Small wonder that such an order has won to its fellowship men of the first order of intellect, men of thought and action in many lands, and every walk and work of life: soldiers like Wellington, Blücher, and Garibaldi; philosophers like Krause, Fichte, and John Locke; patriots like Washington and Mazzini; writers like Walter Scott, Voltaire, Steele, Lessing, Tolstoi; poets like Goethe, Burns, Byron, Kipling, Pike; musicians like Haydn and Mozart--whose opera, _The Magic Flute_, has a Masonic motif; masters of drama like Forrest and Edwin Booth; editors such as Bowles, Prentice, Childs, Grady; ministers of many communions, from Bishop Potter to Robert Collyer; statesmen, philanthropists, educators, jurists, men of science--Masons many,[162] whose names shine like stars in the great world's crown of intellectual and spiritual glory. What other order has ever brought together men of such diverse type, temper, training, interest, and achievement, uniting them at an altar of prayer in the worship of God and the service of man? For the rest, if by some art one could trace those invisible influences which move to and fro like shuttles in a loom, weaving the network of laws, reverences, sanctities which make the warp and woof of society--giving to statutes their dignity and power, to the gospel its opportunity, to the home its canopy of peace and beauty, to the young an enshrinement of inspiration, and to the old a mantle of protection; if one had such art, then he might tell the true story of Masonry. Older than any living religion, the most widespread of all orders of men, it toils for liberty, friendship, and righteousness; binding men with solemn vows to the right, uniting them upon the only basis upon which they can meet without reproach--like those fibers running through the glaciers, along which sunbeams journey, melting the frozen mass and sending it to the valleys below in streams of blessing. Other fibers are there, but none is more far-ramifying, none more tender, none more responsive to the Light than the mystical tie of Masonic love. Truth will triumph. Justice will yet reign from sun to sun, victorious over cruelty and evil. Finally Love will rule the race, casting out fear, hatred, and all unkindness, and pity will heal the old hurt and heart-ache of humanity. There is nothing in history, dark as much of it is, against the ultimate fulfilment of the prophetic vision of Robert Burns--the Poet Laureate of Masonry: /P Then let us pray, that come it may-- As come it will, for a' that-- . . . . . . . . That man to man, the world o'er Shall brothers be, for a' that. P/ FOOTNOTES: [133] Operative Masonry, it should be remembered, was not entirely dead, nor did it all at once disappear. Indeed, it still exists in some form, and an interesting account of its forms, degrees, symbols, usages, and traditions may be found in an article on "Operative Masonry," by C.E. Stretton (_Transactions Leicester Lodge of Research_, 1909-10, 1911-12). The second of these volumes also contains an essay on "Operative Free-masons," by Thomas Carr, with a list of lodges, and a study of their history, customs, and emblems--especially the Swastika. Speculative Masons are now said to be joining these Operative Lodges, seeking more light on what are called the Lost Symbols of Masonry. [134] The Grand Lodges of Ireland and Scotland, it may be added, were self-constituted, without assistance or intervention from England in any form. [135] A deputation of the Hamburg Lodge initiated Frederick--afterwards Frederick the Great of Prussia--into the order of Masons at Brunswick, August 14, 1738 (_Frederick and his Times_, by Campbell, _History of Frederick_, by Carlyle, Findel's _History of Masonry_). Other noblemen followed his example, and their zeal for the order gave a new date to the history of Masonry in Germany. When Frederick ascended the throne, in 1740, the Craft was honored, and it flourished in his kingdom. As to the interest of Frederick in the order in his later years, the facts are not clear, but that he remained its friend seems certain (Mackey, _Encyclopedia_). However, the Craft underwent many vicissitudes in Germany, a detailed account of which Findel recites (_History of Masonry_). Few realize through what frightful persecutions Masonry has passed in many lands, owing in part to its secrecy, but in larger part to its principle of civil and religious liberty. Whenever that story is told, as it surely will be, men everywhere will pay homage to the Ancient Free and Accepted Masons as friends of mankind. [136] This letter was the property of Horace W. Smith, Philadelphia. John Moore was the father of William Moore, whose daughter became the wife of Provost Smith, who was a Mason in 1775, and afterward Grand Secretary of the Grand Lodge of Pennsylvania, and whose son was Grand Master of Masons in Pennsylvania in 1796 and 1797 (_History of Freemasonry_, by Hughan and Stillson). [137] _Ibid_, chapter on "Early American Masonic History." [138] _Benjamin Franklin as a Free Mason_, by J.F. Sachse. Oddly enough, there is no mention of Masonry by Franklin in his _Autobiography_, or in any of his letters, with but two exceptions, so far as known; which is the more remarkable when we look at his Masonic career in France during the later years of his life, where he was actively and intimately associated with the order, even advancing to the higher degrees. Never for a day did he abate by one jot his interest in the order, or his love for it. [139] This injunction was made doubly strong in the edition of the _Book of Constitutions_, in 1738. For example: "no quarrels about nations, families, religion or politics must by any means or under any color or pretense whatever be brought within the door of the Lodge.... Masons being of all nations upon the square, level and plumb; and like our predecessors in all ages, we are resolved against political disputes," etc. [140] Masons have sometimes been absurdly called "Protestant Jesuits," but the two orders are exactly opposite in spirit, principle, purpose, and method. All that they have in common is that they are both _secret_ societies, which makes it plain that the opposition of the Latin church to Masonry is not on the ground of its being a secret order, else why sanction the Jesuits, to name no other? The difference has been stated in this way: "Opposite poles these two societies are, for each possesses precisely those qualities which the other lacks. The Jesuits are strongly centralized, the Freemasons only confederated. Jesuits are controlled by one man's will, Freemasons are under majority rule. Jesuits bottom morality in expediency, Freemasons in regard for the well-being of mankind. Jesuits recognize only one creed, Freemasons hold in respect all honest convictions. Jesuits seek to break down individual independence, Freemasons to build it up" (_Mysteria_, by Otto Henne Am Rhyn). [141] For a detailed account of the Duke of Wharton and the true history of the Gormogons, see an essay by R.F. Gould, in his "Masonic Celebrities" series (_A. Q. C._, viii, 144), and more recently, _The Life and Writings of Philip, Duke of Wharton_, by Lewis Melville. [142] Findel has a nobly eloquent passage on this point, and it tells the everlasting truth (_History of Masonry_, p. 378). His whole history, indeed, is exceedingly worth reading, the more so because it was one of the first books of the right kind, and it stimulated research. [143] A paper entitled "An Unrecorded Grand Lodge," by Sadler (_A. Q. C._, vol. xviii, 69-90), tells practically all that is known of this movement, which merged with the Grand Lodge of London in 1776. [144] Nor was that all. In 1735 it was resolved in the Grand Lodge "that in the future all Grand Officers (except Grand Master) shall be selected out of that body"--meaning the past Grand Stewards. This act was amazing. Already the Craft had let go its power to elect the Wardens, and now the choice of the Grand Master was narrowed to the ranks of an oligarchy in its worst form--a queer outcome of Masonic equality. Three months later the Grand Stewards presented a memorial asking that they "might form themselves into a special lodge," with special jewels, etc. Naturally this bred discontent and apprehension, and justly so. [145] Often we speak of "the York Rite," as though it were the oldest and truest form of Masonry, but, while it serves to distinguish one branch of Masonry from another, it is not accurate; for, strictly speaking, there is no such thing as a York Rite. The name is more a tribute of reverence than a description of fact. [146] _Masonic Facts and Fictions_, by Henry Sadler. [147] _Atholl Lodges_, by R.F. Gould. [148] William Preston was born in Edinburgh in 1742, and came as a journeyman printer to London in 1760, where he made himself conversant with the history, laws, and rites of the Craft, being much in demand as a lecturer. He was a good speaker, and frequently addressed the Lodges of the city. After his blunder of seceding had been forgiven, he was honored with many offices, especially the Grand Secretaryship, which gave him time to pursue his studies. Later he wrote the _Freemason's Callender_, an appendix to the _Book of Constitutions_, a _History of Masonry_, and, most famous of all, _Illustrations of Masonry_, which passed through a score of editions. Besides, he had much to do with the development of the Ritual. [149] The history of the Ritual is most interesting, and should be written in more detail (_History of Masonry_, by Steinbrenner, chap. vii, "The Ritual"). An article giving a brief story of it appeared in the _Masonic Monthly_, of Boston, November, 1863 (reprinted in the _New England Craftsman_, vol. vii, and still later in the _Bulletin of Iowa Masonic Library_, vol. xv, April, 1914). This article is valuable as showing the growth of the Ritual--as much by subtraction as by addition--and especially the introduction into it of Christian imagery and interpretation, first by Martin Clare in 1732, and by Duckerley and Hutchinson later. One need only turn to _The Spirit of Masonry_, by Hutchinson (1802), to see how far this tendency had gone when at last checked in 1813. At that time a committee made a careful comparative study of all rituals in use among Masons, and the ultimate result was the Preston-Webb lectures now generally in use in this country. (See a valuable article by Dr. Mackey on "The Lectures of Freemasonry," _American Quarterly Review of Freemasonry_, vol. ii, p. 297.) What a pity that this _Review_ died of too much excellence! [150] _Military Lodges_, by Gould; also Kipling's poem, _The Mother Lodge_. [151] Among the articles of union, it was agreed that Freemasonry should consist of the three symbolic degrees, "_including the Holy Royal Arch_." The present study does not contemplate a detailed study of Capitular Masonry, which has its own history and historians (_Origin of the English Rite_, Hughan), except to say that it seems to have begun about 1738-40, the concensus of opinion differing as to whether it began in England or on the Continent ("Royal Arch Masonry," by C.P. Noar, _Manchester Lodge of Research_, vol. iii, 1911-12). Lawrence Dermott, always alert, had it adopted by the Atholl Grand Lodge about thirty years before the Grand Lodge of England took it up in 1770-76, when Thomas Duckerley was appointed to arrange and introduce it. Dermott held it to be "the very essence of Masonry," and he was not slow in using it as a club with which to belabor the Moderns; but he did not originate it, as some imagine, having received the degrees before he came to London, perhaps in an unsystemized form. Duckerley was accused of shifting the original Grand Masonic word from the Third Degree to the Royal Arch, and of substituting another in its stead. Enough to say that Royal Arch Masonry is authentic Masonry, being a further elaboration in drama, following the Third Degree, of the spirit and motif of old Craft Masonry (_History of Freemasonry and Concordant Orders_, by Hughan and Stillson). [152] It is interesting to note that the writer of the article on "Masonry" in the Catholic _Encyclopedia_--an article admirable in many ways, and for the most part fair--makes much of this point, and rightly so, albeit his interpretation of it is altogether wrong. He imagines that the objection to Christian imagery in the ritual was due to enmity to Christianity. Not so. Masonry was not then, and has never at any time been, opposed to Christianity, or to any other religion. Far from it. But Christianity in those days--as, alas, too often now--was another name for a petty and bigoted sectarianism; and Masonry by its very genius was, and is, _unsectarian_. Many Masons then were devout Christians, as they are now--not a few clergymen--but the order itself is open to men of all faiths, Catholic and Protestant, Hebrew and Hindu, who confess faith in God; and so it will always remain if it is true to its principles and history. [153] As for the chronicle, the one indispensable book to the student of American Masonry is the _History of Freemasonry and Concordant Orders_, by W.J. Hughan and H.L. Stillson, aided by one of the ablest board of contributors ever assembled. It includes a history of Masonry in all its Rites in North, Central, and South America, with accurate accounts of the origin and growth of every Grand Lodge in the United States and British America; also admirable chapters on Early American Masonic History, the Morgan Excitement, Masonic Jurisprudence, and statistics up to date of 1891--all carefully prepared and well written. Among other books too many to name, there are the _History of Symbolic Masonry in the United States_, by J.H. Drummond, and "The American Addenda" to Gould's massive and magnificent _History of Masonry_, vol. iv. What the present pages seek is the spirit behind this forest of facts. [154] For the full story, see "Reminiscences of the Green Dragon Tavern," in _Centennial Memorial of St. Andrew's Lodge, 1870_. [155] _Washington, the Man and the Mason_, by C.H. Callahan. Jackson, Polk, Fillmore, Buchanan, Johnson, Garfield, McKinley, Roosevelt, Taft, all were Masons. A long list may be found in _Cyclopedia of Fraternities_, by Stevens, article on "Freemasonry: Distinguished Americans." [156] _Washington and his Masonic Compeers_, by Randolph Hayden. [157] Thomas Paine, whose words these are, though not a Mason, has left us an essay on _The Origin of Freemasonry_. Few men have ever been more unjustly and cruelly maligned than this great patriot, who was the first to utter the name "United States," and who, instead of being a sceptic, believed in "the religion in which all men agree"--that is, in God, Duty, and the immortality of the soul. [158] William Morgan was a dissolute, nondescript printer in Batavia, New York, who, having failed in everything else, thought to make money by betraying the secrets of an order which his presence polluted. Foolishly misled, a few Masons had him arrested on a petty charge, got him out of the country, and apparently paid him to stay out. Had no attention been paid to his alleged exposure it would have fallen still-born from the press, like many another before it. Rumors of abduction started, then Morgan was said to have been thrown into Niagara River, whereas there is no proof that he was ever killed, much less murdered by Masons. Thurlow Weed and a pack of unscrupulous politicians took it up, and the rest was easy. One year later a body was found on the shore of Lake Ontario which Weed and the wife of Morgan identified--a _year afterward!_--she, no doubt, having been paid to do so; albeit the wife of a fisherman named Munroe identified the same body as that of her husband drowned a week or so before. No matter; as Weed said, "_It's good enough Morgan until after the election_"--a characteristic remark, if we may judge by his own portrait as drawn in his _Autobiography_. Politically, he was capable of anything, if he could make it win, and here he saw a chance of stirring up every vile and slimy thing in human nature for sake of office. (See a splendid review of the whole matter in _History of Masonry_, by Hughan and Stillson, also by Gould in vol. iv of his _History_.) [159] _Cyclopedia of Fraternities_, by Stevens, article, "Anti-Masonry," gives detailed account with many interesting facts. [160] Following the first day of the battle of Gettysburg, there was a Lodge meeting in town, and "Yanks" and "Johnny Rebs" met and mingled as friends, under the Square and Compass. Where else could they have done so? (_Tennessee Mason_). When the Union army attacked Little Rock, Ark., the commanding officer, Thomas H. Benton--Grand Master of the Grand Lodge of Iowa--threw a guard about the home of General Albert Pike, _to protect his Masonic library_. Marching through burning Richmond, a Union officer saw the familiar emblems over a hall. He put a guard about the Lodge room, and that night, together with a number of Confederate Masons, organized a society for the relief of widows and orphans left destitute by the war (_Washington, the Man and the Mason_, Callahan). But for the kindness of a brother Mason, who saved the life of a young soldier of the South, who was a prisoner of war at Rock Island, Ill., the present writer would never have been born, much less have written this book. That young soldier was my father! Volumes of such facts might be gathered in proof of the gracious ministry of Masonry in those awful years. [161] _Cyclopedia of Fraternities_, by Stevens (last edition), article, "Free Masonry," pictures the extent of the order, with maps and diagrams showing its world-wide influence. [162] Space does not permit a survey of the literature of Masonry, still less of Masonry in literature. (Findel has two fine chapters on the literature of the order, but he wrote, in 1865, _History of Masonry_.) For traces of Masonry in literature, there is the famous chapter in _War and Peace_, by Tolstoi; _Mon Oncle Sosthenes_, by Maupassant; _Nathan the Wise_, and _Ernest and Falk_, by Lessing; the Masonic poems of Goethe, and many hints in _Wilhelm Meister_; the writings of Herder (_Classic Period of German Letters_, Findel), _The Lost Word_, by Henry Van Dyke; and, of course, the poetry of Burns. Masonic phrases and allusions--often almost too revealing--are found all through the poems and stories of Kipling. Besides the poem _The Mother Lodge_, so much admired, there is _The Widow of Windsor_, such stories as _With the Main Guard_, _The Winged Hats_, _Hal o' the Draft_, _The City Walls_, _On the Great Wall_, many examples in _Kim_, also in _Traffics and Discoveries_, _Puck of Pook's Hill_, and, by no means least, _The Man Who Would be King_, one of the great short stories of the world. Part III--Interpretation WHAT IS MASONRY /# _I am afraid you may not consider it an altogether substantial concern. It has to be seen in a certain way, under certain conditions. Some people never see it at all. You must understand, this is no dead pile of stones and unmeaning timber. It is a_ LIVING _thing._ _When you enter it you hear a sound--a sound as of some mighty poem chanted. Listen long enough, and you will learn that it is made up of the beating of human hearts, of the nameless music of men's souls--that is, if you have ears to hear. If you have eyes, you will presently see the church itself--a looming mystery of many shapes and shadows, leaping sheer from floor to dome. The work of no ordinary builder!_ _The pillars of it go up like the brawny trunks of heroes; the sweet flesh of men and women is molded about its bulwarks, strong, impregnable; the faces of little children laugh out from every corner stone; the terrible spans and arches of it are the joined hands of comrades; and up in the heights and spaces are inscribed the numberless musings of all the dreamers of the world. It is yet building--building and built upon._ _Sometimes the work goes on in deep darkness; sometimes in blinding light; now under the burden of unutterable anguish; now to the tune of great laughter and heroic shoutings like the cry of thunder. Sometimes, in the silence of the night-time, one may hear the tiny hammerings of the comrades at work up in the dome--the comrades that have climbed ahead._ --C.R. KENNEDY, _The Servant in the House_ #/ CHAPTER I _What is Masonry_ I What, then, is Masonry, and what is it trying to do in the world? According to one of the _Old Charges_, Masonry is declared to be an "ancient and honorable institution: ancient no doubt it is, as having subsisted from time immemorial; and honorable it must be acknowledged to be, as by natural tendency it conduces to make those so who are obedient to its precepts. To so high an eminence has its credit been advanced that in every age Monarchs themselves have been promoters of the art, have not thought it derogatory from their dignity to exchange the scepter for the trowel, have patronized our mysteries and joined in our Assemblies." While that eulogy is more than justified by sober facts, it does not tell us what Masonry is, much less its mission and ministry to mankind. If now we turn to the old, oft-quoted definition, we learn that Masonry is "a system of morality veiled in allegory and illustrated by symbols." That is, in so far, true enough, but it is obviously inadequate, the more so when it uses the word "peculiar" as describing the morality of Masonry; and it gives no hint of a world-encircling fellowship and its far-ramifying influence. Another definition has it that Masonry is "a science which is engaged in the search after divine truth;"[163] but that is vague, indefinite, and unsatisfactory, lacking any sense of the uniqueness of the Order, and as applicable to one science as to another. For surely all science, of whatever kind, is a search after divine truth, and a physical fact, as Agassiz said, is as sacred as a moral truth--every fact being the presence of God. Still another writer defines Masonry as "Friendship, Love, and Integrity--Friendship which rises superior to the fictitious distinctions of society, the prejudices of religion, and the pecuniary conditions of life; Love which knows no limit, nor inequality, nor decay; Integrity which binds man to the eternal law of duty."[164] Such is indeed the very essence and spirit of Masonry, but Masonry has no monopoly of that spirit, and its uniqueness consists, rather, in the form in which it seeks to embody and express the gracious and benign spirit which is the genius of all the higher life of humanity. Masonry is not everything; it is a thing as distinctly featured as a statue by Phidias or a painting by Angelo. Definitions, like delays, may be dangerous, but perhaps we can do no better than to adopt the words of the German _Handbuch_[165] as the best description of it so far given: /#[4,66] _Masonry is the activity of closely united men who, employing symbolical forms borrowed principally from the mason's trade and from architecture, work for the welfare of mankind, striving morally to ennoble themselves and others, and thereby to bring about a universal league of mankind, which they aspire to exhibit even now on a small scale._ #/ Civilization could hardly begin until man had learned to fashion for himself a settled habitation, and thus the earliest of all human arts and crafts, and perhaps also the noblest, is that of the builder. Religion took outward shape when men first reared an altar for their offerings, and surrounded it with a sanctuary of faith and awe, of pity and consolation, and piled a cairn to mark the graves where their dead lay asleep. History is no older than architecture. How fitting, then, that the idea and art of building should be made the basis of a great order of men which has no other aim than the upbuilding of humanity in Faith, Freedom, and Friendship. Seeking to ennoble and beautify life, it finds in the common task and constant labor of man its sense of human unity, its vision of life as a temple "building and built upon," and its emblems of those truths which make for purity of character and the stability of society. Thus Masonry labors, linked with the constructive genius of mankind, and so long as it remains true to its Ideal no weapon formed against it can prosper. One of the most impressive and touching things in human history is that certain ideal interests have been set apart as especially venerated among all peoples. Guilds have arisen to cultivate the interests embodied in art, science, philosophy, fraternity, and religion; to conserve the precious, hard-won inheritances of humanity; to train men in their service; to bring their power to bear upon the common life of mortals, and send through that common life the light and glory of the Ideal--as the sun shoots its transfiguring rays through a great dull cloud, evoking beauty from the brown earth. Such is Masonry, which unites all these high interests and brings to their service a vast, world-wide fraternity of free and devout men, built upon a foundation of spiritual faith and moral idealism, whose mission it is to make men friends, to refine and exalt their lives, to deepen their faith and purify their dream, to turn them from the semblance of life to homage for truth, beauty, righteousness, and character. More than an institution, more than a tradition, more than a society, Masonry is one of the forms of the Divine Life upon earth. No one may ever hope to define a spirit so gracious, an order so benign, an influence so prophetic of the present and future upbuilding of the race. There is a common notion that Masonry is a secret society, and this idea is based on the secret rites used in its initiations, and the signs and grips by which its members recognize each other. Thus it has come to pass that the main aims of the Order are assumed to be a secret policy or teaching,[166] whereas _its one great secret is that it has no secret_. Its principles are published abroad in its writings; its purposes and laws are known, and the times and places of its meetings. Having come down from dark days of persecution, when all the finer things sought the protection of seclusion, if it still adheres to secret rites, it is not in order to hide the truth, but the better to teach it more impressively, to train men in its pure service, and to promote union and amity upon earth. Its signs and grips serve as a kind of universal language, and still more as a gracious cover for the practice of sweet charity--making it easier to help a fellow man in dire plight without hurting his self-respect. If a few are attracted to it by curiosity, all remain to pray, finding themselves members of a great historic fellowship of the seekers and finders of God.[167] It is old because it is true; had it been false it would have perished long ago. When all men practice its simple precepts, the innocent secrets of Masonry will be laid bare, its mission accomplished, and its labor done. II Recalling the emphasis of the foregoing pages, it need hardly be added that Masonry is in no sense a political party, still less a society organized for social agitation. Indeed, because Masonry stands apart from partisan feud and particular plans of social reform, she has been held up to ridicule equally by the unthinking, the ambitious, and the impatient. Her critics on this side are of two kinds. There are those who hold that the humanitarian ideal is an error, maintaining that human nature has no moral aptitude, and can be saved only by submission to a definite system of dogma. Then there are those who look for salvation solely in political action and social agitation, who live in the delusion that man can be made better by passing laws and counting votes, and to whom Masonry has nothing to offer because in its ranks it permits no politics, much less party rancor. Advocates of the first view have fought Masonry from the beginning with the sharpest weapons, while those who hold the second view regard it with contempt, as a thing useless and not worth fighting.[168] Neither adversary understands Masonry and its cult of the creative love for humanity, and of each man for his fellow, without which no dogma is of any worth; lacking which, the best laid plans of social seers "gang aft aglee." Let us look at things as they are. That we must press forward towards righteousness--that we must hunger and thirst after a social life that is true and pure, just and merciful--all will agree; but they are blind who do not see that the way is long and the process slow. What is it that so tragically delays the march of man toward the better and wiser social order whereof our prophets dream? Our age, like the ages gone before, is full of schemes of every kind for the reform and betterment of mankind. Why do they not succeed? Some fail, perhaps, because they are imprudent and ill-considered, in that they expect too much of human nature and do not take into account the stubborn facts of life. But why does not the wisest and noblest plan do more than half what its advocates hope and pray and labor so heroically to bring about? Because there are not enough men fine enough of soul, large enough of sympathy, sweet enough of spirit, and noble enough of nature to make the dream come true! There are no valid arguments against a great-spirited social justice but this--that men will not. Indolence, impurity, greed, injustice, meanness of spirit, the aggressiveness of authority, and above all jealousy--these are the real obstacles that thwart the nobler social aspiration of humanity. There are too many men like _The Master-Builder_ who tried to build higher than any one else, without regard to others, all for his own selfish glory. Ibsen has shown us how _The Pillars of Society_, resting on rotten foundations, came crashing down, wounding the innocent in their wreck. Long ago it was said that "through wisdom is an house builded, and by understanding it is established; and by knowledge shall the chambers be filled with pleasant and precious riches."[169] Time has shown that the House of Wisdom must be founded upon righteousness, justice, purity, character, faith in God and love of man, else it will fall when the floods descend and the winds beat upon it. What we need to make our social dreams come true is not more laws, not more dogmas, not less liberty, but better men, cleaner minded, more faithful, with loftier ideals and more heroic integrity; men who love the right, honor the truth, worship purity, and prize liberty--upright men who meet all horizontals at a perfect angle, assuring the virtue and stability of the social order. Therefore, when Masonry, instead of identifying itself with particular schemes of reform, and thus becoming involved in endless turmoil and dispute, estranging men whom she seeks to bless, devotes all her benign energy and influence to _ennobling the souls of men_, she is doing fundamental work in behalf of all high enterprises. By as much as she succeeds, every noble cause succeeds; by as much as she fails, everything fails! By its ministry to the individual man--drawing him into the circle of a great friendship, exalting his faith, refining his ideals, enlarging his sympathies, and setting his feet in the long white path--Masonry best serves society and the state.[170] While it is not a reformatory, it is a center of moral and spiritual power, and its power is used, not only to protect the widow and orphan, but also, and still more important, to remove the cause of their woe and need by making men just, gentle, and generous to all their fellow mortals. Who can measure such a silent, persistent, unresting labor; who can describe its worth in a world of feud, of bitterness, of sorrow! No one needs to be told that we are on the eve, if not in the midst, of a most stupendous and bewildering revolution of social and industrial life. It shakes England today. It makes France tremble tomorrow. It alarms America next week. Men want shorter hours, higher wages, and better homes--of course they do--but they need, more than these things, to know and love each other; for the questions in dispute can never be settled in an air of hostility. If they are ever settled at all, and settled right, it must be in an atmosphere of mutual recognition and respect, such as Masonry seeks to create and make prevail. Whether it be a conflict of nations, or a clash of class with class, appeal must be made to intelligence and the moral sense, as befits the dignity of man. Amidst bitterness and strife Masonry brings men of every rank and walk of life together as men, and nothing else, at an altar where they can talk and not fight, discuss and not dispute, and each may learn the point of view of his fellow. Other hope there is none save in this spirit of friendship and fairness, of democracy and the fellowship of man with man. Once this spirit has its way with mankind, it will bring those brave, large reconstructions, those profitable abnegations and brotherly feats of generosity that will yet turn human life into a glad, beautiful, and triumphant coöperation all round this sunlit world. Surely the way of Masonry is wise. Instead of becoming only one more factor in a world of factional feud, it seeks to remove all hostility which may arise from social, national, or religious differences. It helps to heal the haughtiness of the rich and the envy of the poor, and tends to establish peace on earth by allaying all fanaticism and hatred on account of varieties of language, race, creed, and even color, while striving to make the wisdom of the past available for the culture of men in faith and purity. Not a party, not a sect, not a cult, it is a great order of men selected, initiated, sworn, and trained to make sweet reason and the will of God prevail! Against the ancient enmities and inhumanities of the world it wages eternal war, without vengeance, without violence, but by softening the hearts of men and inducing a better spirit. Apparitions of a day, here for an hour and tomorrow gone, what is our puny warfare against evil and ignorance compared with the warfare which this venerable Order has been waging against them for ages, and will continue to wage after we have fallen into dust! III Masonry, as it is much more than a political party or a social cult, is also more than a church--unless we use the word church as Ruskin used it when he said: "There is a true church wherever one hand meets another helpfully, the only holy or mother church that ever was or ever shall be!" It is true that Masonry is not _a_ religion, but it is Religion, a worship in which all good men may unite, that each may share the faith of all. Often it has been objected that some men leave the Church and enter the Masonic Lodge, finding there a religious home. Even so, but that may be the fault, not of Masonry, but of the Church so long defamed by bigotry and distracted by sectarian feud, and which has too often made acceptance of abstract dogmas a test of its fellowship.[171] Naturally many fine minds have been estranged from the Church, not because they were irreligious, but because they were required to believe what it was impossible for them to believe; and, rather than sacrifice their integrity of soul, they have turned away from the last place from which a man should ever turn away. No part of the ministry of Masonry is more beautiful and wise than its appeal, not for tolerance, but for fraternity; not for uniformity, but for unity of spirit amidst varieties of outlook and opinion. Instead of criticizing Masonry, let us thank God for one altar where no man is asked to surrender his liberty of thought and become an indistinguishable atom in a mass of sectarian agglomeration. What a witness to the worth of an Order that it brings together men of all creeds in behalf of those truths which are greater than all sects, deeper than all doctrines--the glory and the hope of man! While Masonry is not a church, it has religiously preserved some things of highest importance to the Church--among them the right of each individual soul to its own religious faith. Holding aloof from separate sects and creeds, it has taught all of them how to respect and tolerate each other; asserting a principle broader than any of them--the sanctity of the soul and the duty of every man to revere, or at least to regard with charity, what is sacred to his fellows. It is like the crypts underneath the old cathedrals--a place where men of every creed who long for something deeper and truer, older and newer than they have hitherto known, meet and unite. Having put away childish things, they find themselves made one by a profound and childlike faith, each bringing down into that quiet crypt his own pearl of great price-- /#[4,66] The Hindu his innate disbelief in this world, and his unhesitating belief in another world; the Buddhist his perception of an eternal law, his submission to it, his gentleness, his pity; the Mohammedan, if nothing else, his sobriety; the Jew his clinging, through good and evil days, to the one God who loveth righteousness, and whose name is "I AM;" the Christian, that which is better than all, if those who doubt it would try it--our love of God, call Him what you will, manifested in our love of man, our love of the living, our love of the dead, our living and undying love. Who knows but that the crypt of the past may become the church of the future?[172] #/ Of no one age, Masonry belongs to all ages; of no one religion, it finds great truths in all religions. Indeed, it holds that truth which is common to all elevating and benign religions, and is the basis of each; that faith which underlies all sects and over-arches all creeds, like the sky above and the river bed below the flow of mortal years. It does not undertake to explain or dogmatically to settle those questions or solve those dark mysteries which out-top human knowledge. Beyond the facts of faith it does not go. With the subtleties of speculation concerning those truths, and the unworldly envies growing out of them, it has not to do. There divisions begin, and Masonry was not made to divide men, but to unite them, leaving each man free to think his own thought and fashion his own system of ultimate truth. All its emphasis rests upon two extremely simple and profound principles--love of God and love of man. Therefore, all through the ages it has been, and is today, a meeting place of differing minds, and a prophecy of the final union of all reverent and devout souls. Time was when one man framed a dogma and declared it to be the eternal truth. Another man did the same thing, with a different dogma; then the two began to hate each other with an unholy hatred, each seeking to impose his dogma upon the other--and that is an epitome of some of the blackest pages of history. Against those old sectarians who substituted intolerance for charity, persecution for friendship, and did not love God because they hated their neighbors, Masonry made eloquent protest, putting their bigotry to shame by its simple insight, and the dignity of its golden voice. A vast change of heart is now taking place in the religious world, by reason of an exchange of thought and courtesy, and a closer personal touch, and the various sects, so long estranged, are learning to unite upon the things most worth while and the least open to debate. That is to say, they are moving toward the Masonic position, and when they arrive Masonry will witness a scene which she has prophesied for ages. At last, in the not distant future, the old feuds of the sects will come to an end, forgotten in the discovery that the just, the brave, the true-hearted are everywhere of one religion, and that when the masks of misunderstanding are taken off they know and love one another. Our little dogmas will have their day and cease to be, lost in the vision of a truth so great that all men are one in their littleness; one also in their assurance of the divinity of the soul and "the kindness of the veiled Father of men." Then men of every name will ask, when they meet: /P Not what is your creed? But what is your need? P/ High above all dogmas that divide, all bigotries that blind, all bitterness that beclouds, will be written the simple words of the one eternal religion--the Fatherhood of God, the brotherhood of man, the moral law, the golden rule, and the hope of a life everlasting! FOOTNOTES: [163] _Symbolism of Freemasonry_, by Dr. Mackey. [164] _History and Philosophy of Masonry_, by A.C.L. Arnold, chap. xvi. To say of any man--of Socrates, for example--who had the spirit of Friendship and Integrity, that he was a Mason, is in a sense true, but it is misleading. Nevertheless, if a man have not that spirit, he is not a Mason, though he may have received the thirty-third degree. [165] Vol. i, p. 320. The _Handbuch_ is an encyclopedia of Masonry, published in 1900. See admirable review of it, _A. Q. C._, xi, 64. [166] Much has been written about the secrecy of Masonry. Hutchinson, in his lecture on "The Secrecy of Masons," lays all the stress upon its privacy as a shelter for the gentle ministry of Charity (_Spirit of Masonry_, lecture x). Arnold is more satisfactory in his essay on "The Philosophy of Mystery," quoting the words of Carlyle in _Sartor Resartus_: "Bees will not work except in darkness; thoughts will not work except in silence; neither will virtue work except in secrecy" (_History and Philosophy of Masonry_, chap. xxi). But neither writer seems to realize the psychology and pedagogy of secrecy--the value of curiosity, of wonder and expectation, in the teaching of great truths deemed commonplace because old. Even in that atmosphere, the real secret of Masonry remains hidden to many--as sunlight hides the depths of heaven. [167] Read the noble chapter on "Prayer as a Masonic Obligation," in _Practical Masonic Lectures_, by Samuel Lawrence (lecture x). [168] Read a thoughtful "Exposition of Freemasonry," by Dr. Paul Carus, _Open Court_, May, 1913. [169] Proverbs 24:3, 4. [170] While Masonry abjures political questions and disputes in its Lodges, it is all the while training good citizens, and through the quality of its men it influences public life--as Washington, Franklin, and Marshall carried the spirit of Masonry into the organic law of this republic. It is not politics that corrupts character; it is bad character that corrupts politics--and by building men up to spiritual faith and character, Masonry is helping to build up a state that will endure the shocks of time; a nobler structure than ever was wrought of mortar and marble (_The Principles of Freemasonry in the Life of Nations_, by Findel). [171] Not a little confusion has existed, and still exists, in regard to the relation of Masonry to religion. Dr. Mackey said that old Craft-masonry was sectarian (_Symbolism of Masonry_); but it was not more so than Dr. Mackey himself, who held the curious theory that the religion of the Hebrews was genuine and that of the Egyptians spurious. Nor is there any evidence that Craft-masonry was sectarian, but much to the contrary, as has been shown in reference to the invocations in the _Old Charges_. At any rate, if it was ever sectarian, it ceased to be so with the organization of the Grand Lodge of England. Later, some of the chaplains of the order sought to identify Masonry with Christianity, as Hutchinson did--and even Arnold in his chapter on "Christianity and Freemasonry" (_History and Philosophy of Masonry_). All this confusion results from a misunderstanding of what religion is. Religions are many; religion is one--perhaps we may say one thing, but that one thing includes everything--the life of God in the soul of man, which finds expression in all the forms which life and love and duty take. This conception of religion shakes the poison out of all our wild flowers, and shows us that it is the inspiration of all scientific inquiry, all striving for liberty, all virtue and charity; the spirit of all thought, the motif of all great music, the soul of all sublime literature. The church has no monopoly of religion, nor did the Bible create it. Instead, it was religion--the natural and simple trust of the soul in a Power above and within it, and its quest of a right relation to that Power--that created the Bible and the Church, and, indeed, all our higher human life. The soul of man is greater than all books, deeper than all dogmas, and more enduring than all institutions. Masonry seeks to free men from a limiting conception of religion, and thus to remove one of the chief causes of sectarianism. It is itself one of the forms of beauty wrought by the human soul under the inspiration of the Eternal Beauty, and as such is religious. [172] _Chips from a German Workshop_, by Max Müller. THE MASONIC PHILOSOPHY /# _Masonry directs us to divest ourselves of confined and bigoted notions, and teaches us, that Humanity is the soul of Religion. We never suffer any religious disputes in our Lodges, and, as Masons, we only pursue the universal religion, the Religion of Nature. Worshipers of the God of Mercy, we believe that in every nation, he that feareth Him and worketh righteousness is accepted of Him. All Masons, therefore, whether Christians, Jews, or Mahomedans, who violate not the rule of right, written by the Almighty upon the tables of the heart, who_ DO _fear Him, and_ WORK _righteousness, we are to acknowledge as brethren; and, though we take different roads, we are not to be angry with, or persecute each other on that account. We mean to travel to the same place; we know that the end of our journey is the same; and we affectionately hope to meet in the Lodge of perfect happiness. How lovely is an institution fraught with sentiments like these! How agreeable must it be to Him who is seated on a throne of Everlasting Mercy, to the God who is no respecter of persons!_ --WM. HUTCHINSON, _The Spirit of Masonry_ #/ CHAPTER II _The Masonic Philosophy_ "Hast any philosophy in thee, Shepherd?"[173] was the question of Touchstone in the Shakespeare play; and that is the question we must always ask ourselves. Long ago Kant said that it is the mission of philosophy, not to discover truth, but to set it in order, to seek out the rhythm of things and their reason for being. Beginning in wonder, it sees the familiar as if it were strange, and its mind is full of the air that plays round every subject. Spacious, humane, eloquent, it is "a blend of science, poetry, religion and logic"[174]--a softening, enlarging, ennobling influence, giving us a wider and clearer outlook, more air, more room, more light, and more background. When we look at Masonry in this large and mellow light, it is like a stately old cathedral, gray with age, rich in associations, its steps worn by innumerable feet of the living and the dead--not piteous, but strong and enduring. Entering its doors, we wonder at its lofty spaces, its windows with the dimness and glory of the Infinite behind them, the spring of its pillars, the leap of its arches, and its roof inlaid with stars. Inevitably we ask, whence came this temple of faith and friendship, and what does it mean--rising lightly as a lyric, uplifted by the hunger for truth and the love for beauty, and exempt from the shock of years and the ravages of decay? What faith builded this home of the soul, what philosophy underlies and upholds it? Truly did Longfellow sing of _The Builders_: /P In the elder years of art, Builders wrought with greatest care Each minute and hidden part, For the gods see everywhere. P/ I If we examine the foundations of Masonry, we find that it rests upon the most fundamental of all truths, the first truth and the last, the sovereign and supreme Reality. Upon the threshold of its Lodges every man, whether prince or peasant, is asked to confess his faith in God the Father Almighty, the Architect and Master-Builder of the Universe.[175] That is not a mere form of words, but the deepest and most solemn affirmation that human lips can make. To be indifferent to God is to be indifferent to the greatest of all realities, that upon which the aspiration of humanity rests for its uprising passion of desire. No institution that is dumb concerning the meaning of life and the character of the universe, can last. It is a house built upon the sand, doomed to fall when the winds blow and floods beat upon it, lacking a sure foundation. No human fraternity that has not its inspiration in the Fatherhood of God, confessed or unconfessed, can long endure; it is a rope of sand, weak as water, and its fine sentiment quickly evaporates. Life leads, if we follow its meanings and think in the drift of its deeper conclusions, to one God as the ground of the world, and upon that ground Masonry lays her corner-stone. Therefore, it endures and grows, and the gates of hell cannot prevail against it! While Masonry is theocratic in its faith and philosophy,[176] it does not limit its conception of the Divine, much less insist upon any one name for "the Nameless One of a hundred names." Indeed, no feature of Masonry is more fascinating than its age-long quest of the Lost Word,[177] the Ineffable Name; a quest that never tires, never tarries, knowing the while that every name is inadequate, and all words are but symbols of a Truth too great for words--every letter of the alphabet, in fact, having been evolved from some primeval sign or signal of the faith and hope of humanity. Thus Masonry, so far from limiting the thought of God, is evermore in search of a more satisfying and revealing vision of the meaning of the universe, now luminous and lovely, now dark and terrible; and it invites all men to unite in the quest-- /P One in the freedom of the Truth, One in the joy of paths untrod, One in the soul's perennial Youth, One in the larger thought of God. P/ Truly the human consciousness of fellowship with the Eternal, under whatever name, may well hush all words, still more hush argument and anathema. Possession, not recognition, is the only thing important; and if it is not recognized, the fault must surely be, in large part, our own. Given the one great experience, and before long kindred spirits will join in the _Universal Prayer_ of Alexander Pope, himself a Mason: /P Father of all! in every age, In every clime adored, By Saint, by Savage, and by Sage, Jehovah, Jove, or Lord! P/ With eloquent unanimity our Masonic thinkers proclaim the unity and love of God--whence their vision of the ultimate unity and love of mankind--to be the great truth of the Masonic philosophy; the unity of God and the immortality of the soul.[178] Amidst polytheisms, dualisms, and endless confusions, they hold it to have been the great mission of Masonry to preserve these precious truths, beside which, in the long result of thought and faith, all else fades and grows dim. Of this there is no doubt; and science has come at last to vindicate this wise insight, by unveiling the unity of the universe with overwhelming emphasis. Unquestionably the universe is an inexhaustible wonder. Still, it is a wonder, not a contradiction, and we can never find its rhythm save in the truth of the unity of all things in God. Other clue there is none. Down to this deep foundation Masonry digs for a basis of its temple, and builds securely. If this be false or unstable, then is /P The pillar'd firmament rottenness, And earth's base built on stubble. P/ Upon the altar of Masonry lies the open Bible which, despite the changes and advances of the ages, remains the greatest Modern Book--the moral manual of civilization.[179] All through its pages, through the smoke of Sinai, through "the forest of the Psalms," through proverbs and parables, along the dreamy ways of prophecy, in gospels and epistles is heard the everlasting truth of one God who is love, and who requires of men that they love one another, do justly, be merciful, keep themselves unspotted by evil, and walk humbly before Him in whose great hand they stand. There we read of the Man of Galilee who taught that, in the far distances of the divine Fatherhood, all men were conceived in love, and so are akin--united in origin, duty, and destiny. Therefore we are to relieve the distressed, put the wanderer into his way, and divide our bread with the hungry, which is but the way of doing good to ourselves; for we are all members of one great family, and the hurt of one means the injury of all. This profound and reverent faith from which, as from a never-failing spring, flow heroic devotedness, moral self-respect, authentic sentiments of fraternity, inflexible fidelity in life and effectual consolation in death, Masonry has at all times religiously taught. Perseveringly it has propagated it through the centuries, and never more zealously than in our age. Scarcely a Masonic discourse is pronounced, or a Masonic lesson read, by the highest officer or the humblest lecturer, that does not earnestly teach this one true religion which is the very soul of Masonry, its basis and apex, its light and power. Upon that faith it rests; in that faith it lives and labors; and by that faith it will conquer at last, when the noises and confusions of today have followed the tangled feet that made them. II Out of this simple faith grows, by inevitable logic, the philosophy which Masonry teaches in signs and symbols, in pictures and parables. Stated briefly, stated vividly, it is that behind the pageant of nature, in it and over it, there is a Supreme Mind which initiates, impels, and controls all. That behind the life of man and its pathetic story in history, in it and over it, there is a righteous Will, the intelligent Conscience of the Most High. In short, that the first and last thing in the universe is mind, that the highest and deepest thing is conscience, and that the final reality is the absoluteness of love. Higher than that faith cannot fly; deeper than that thought cannot dig. /P No deep is deep enough to show The springs whence being starts to flow. No fastness of the soul reveals Life's subtlest impulse and appeals. We seem to come, we seem to go; But whence or whither who can know? Unemptiable, unfillable, It's all in that one syllable-- God! Only God. God first, God last. God, infinitesimally vast; God who is love, love which is God, The rootless, everflowering rod! P/ There is but one real alternative to this philosophy. It is not atheism--which is seldom more than a revulsion from superstition--because the adherents of absolute atheism are so few, if any, and its intellectual position is too precarious ever to be a menace. An atheist, if such there be, is an orphan, a waif wandering the midnight streets of time, homeless and alone. Nor is the alternative agnosticism, which in the nature of things can be only a passing mood of thought, when, indeed, it is not a confession of intellectual bankruptcy, or a labor-saving device to escape the toil and fatigue of high thinking. It trembles in perpetual hesitation, like a donkey equi-distant between two bundles of hay, starving to death but unable to make up its mind. No; the real alternative is materialism, which played so large a part in philosophy fifty years ago, and which, defeated there, has betaken itself to the field of practical affairs. This is the dread alternative of a denial of the great faith of humanity, a blight which would apply a sponge to all the high aspirations and ideals of the race. According to this dogma, the first and last things in the universe are atoms, their number, dance, combinations, and growth. All mind, all will, all emotion, all character, all love is incidental, transitory, vain. The sovereign fact is mud, the final reality is dirt, and the decree of destiny is "dust unto dust!" Against this ultimate horror, it need hardly be said that in every age Masonry has stood as a witness for the life of the spirit. In the war of the soul against dust, in the choice between dirt and Deity, it has allied itself on the side of the great idealisms and optimisms of humanity. It takes the spiritual view of life and the world as being most in accord with the facts of experience, the promptings of right reason, and the voice of conscience. In other words, it dares to read the meaning of the universe through what is highest in man, not through what is lower, asserting that the soul is akin to the Eternal Spirit, and that by a life of righteousness its eternal quality is revealed.[180] Upon this philosophy Masonry rests, and finds a rock beneath: /P On Him, this corner-stone we build, On Him, this edifice erect; And still, until this work's fulfilled, May He the workman's ways direct. P/ Now, consider! All our human thinking, whether it be in science, philosophy, or religion, rests for its validity upon faith in the kinship of man with God. If that faith be false, the temple of human thought falls to wreck, and behold! we know not anything and have no way of learning. But the fact that the universe is intelligible, that we can follow its forces, trace its laws, and make a map of it, finding the infinite even in the infinitesimal, shows that the mind of man is akin to the Mind that made it. Also, there are two aspects of the nature of man which lift him above the brute and bespeak his divine heredity. They are reason and conscience, both of which are of more than sense and time, having their source, satisfaction, and authority in an unseen, eternal world. That is to say, man is a being who, if not actually immortal, is called by the very law and necessity of his being to live as if he were immortal. Unless life be utterly abortive, having neither rhyme nor reason, the soul of man is itself the one sure proof and prophet of its own high faith. Consider, too, what it means to say that this mighty soul of man is akin to the Eternal Soul of all things. It means that we are not shapes of mud placed here by chance, but sons of the Most High, citizens of eternity, deathless as God our Father is deathless; and that there is laid upon us an abiding obligation to live in a manner befitting the dignity of the soul. It means that what a man thinks, the parity of his feeling, the character of his activity and career are of vital and ceaseless concern to the Eternal. Here is a philosophy which lights up the universe like a sunrise, confirming the dim, dumb certainties of the soul, evolving meaning out of mystery, and hope out of what would else be despair. It brings out the colors of human life, investing our fleeting mortal years--brief at their longest, broken at its best--with enduring significance and beauty. It gives to each of us, however humble and obscure, a place and a part in the stupendous historical enterprise; makes us fellow workers with the Eternal in His redemptive making of humanity, and binds us to do His will upon earth as it is done in heaven. It subdues the intellect; it softens the heart; it begets in the will that sense of self-respect without which high and heroic living cannot be. Such is the philosophy upon which Masonry builds; and from it flow, as from the rock smitten in the wilderness, those bright streams that wander through and water this human world of ours. III Because this is so; because the human soul is akin to God, and is endowed with powers to which no one may set a limit, it is and of right ought to be free. Thus, by the logic of its philosophy, not less than the inspiration of its faith, Masonry has been impelled to make its historic demand for liberty of conscience, for the freedom of the intellect, and for the right of all men to stand erect, unfettered, and unafraid, equal before God and the law, each respecting the rights of his fellows. What we have to remember is, that before this truth was advocated by any order, or embodied in any political constitution, it was embedded in the will of God and the constitution of the human soul. Nor will Masonry ever swerve one jot or tittle from its ancient and eloquent demand till all men, everywhere, are free in body, mind, and soul. As it is, Lowell was right when he wrote: /P We are not free: Freedom doth not consist In musing with our faces toward the Past While petty cares and crawling interests twist Their spider threads about us, which at last Grow strong as iron chains and cramp and bind In formal narrowness heart, soul, and mind. Freedom is recreated year by year, In hearts wide open on the Godward side, In souls calm-cadenced as the whirling sphere, In minds that sway the future like a tide. No broadest creeds can hold her, and no codes; She chooses men for her august abodes, Building them fair and fronting to the dawn. P/ Some day, when the cloud of prejudice has been dispelled by the searchlight of truth, the world will honor Masonry for its service to freedom of thought and the liberty of faith. No part of its history has been more noble, no principle of its teaching has been more precious than its age-long demand for the right and duty of every soul to seek that light by which no man was ever injured, and that truth which makes man free. Down through the centuries--often in times when the highest crime was not murder, but thinking, and the human conscience was a captive dragged at the wheel of the ecclesiastical chariot--always and everywhere Masonry has stood for the right of the soul to know the truth, and to look up unhindered from the lap of earth into the face of God. Not freedom from faith, but freedom of faith, has been its watchword, on the ground that as despotism is the mother of anarchy, so bigoted dogmatism is the prolific source of scepticism--knowing, also, that our race has made its most rapid advance in those fields where it has been free the longest. Against those who would fetter thought in order to perpetuate an effete authority, who would give the skinny hand of the past a scepter to rule the aspiring and prophetic present, and seal the lips of living scholars with the dicta of dead scholastics, Masonry will never ground arms! Her plea is for government without tyranny and religion without superstition, and as surely as suns rise and set her fight will be crowned with victory. Defeat is impossible, the more so because she fights not with force, still less with intrigue, but with the power of truth, the persuasions of reason, and the might of gentleness, seeking not to destroy her enemies, but to win them to the liberty of the truth and the fellowship of love. Not only does Masonry plead for that liberty of faith which permits a man to hold what seems to him true, but also, and with equal emphasis, for the liberty which faith gives to the soul, emancipating it from the despotism of doubt and the fetters of fear. Therefore, by every art of spiritual culture, it seeks to keep alive in the hearts of men a great and simple trust in the goodness of God, in the worth of life, and the divinity of the soul--a trust so apt to be crushed by the tramp of heavy years. Help a man to a firm faith in an Infinite Pity at the heart of this dark world, and from how many fears is he free! Once a temple of terror, haunted by shadows, his heart becomes "a cathedral of serenity and gladness," and his life is enlarged and unfolded into richness of character and service. Nor is there any tyranny like the tyranny of time. Give a man a day to live, and he is like a bird in a cage beating against its bars. Give him a year in which to move to and fro with his thoughts and plans, his purposes and hopes, and you have liberated him from the despotism of a day. Enlarge the scope of his life to fifty years, and he has a moral dignity of attitude and a sweep of power impossible hitherto. But give him a sense of Eternity; let him know that he plans and works in an ageless time; that above his blunders and sins there hovers and waits the infinite--then he is free! Nevertheless, if life on earth be worthless, so is immortality. The real question, after all, is not as to the quantity of life, but its quality--its depth, its purity, its fortitude, its fineness of spirit and gesture of soul. Hence the insistent emphasis of Masonry upon the building of character and the practice of righteousness; upon that moral culture without which man is rudimentary, and that spiritual vision without which intellect is the slave of greed or passion. What makes a man great and freed of soul, here or anywhither, is loyalty to the laws of right, of truth, of purity, of love, and the lofty will of God. How to live is the one matter; and the oldest man in his ripe age has yet to seek a wiser way than to build, year by year, upon a foundation of faith in God, using the Square of justice, the Plumb-line of rectitude, the Compass to restrain the passions, and the Rule by which to divide our time into labor, rest, and service to our fellows. Let us begin now and seek wisdom in the beauty of virtue and live in the light of it, rejoicing; so in this world shall we have a foregleam of the world to come--bringing down to the Gate in the Mist something that ought not to die, assured that, though hearts are dust, as God lives what is excellent is enduring! IV Bede the Venerable, in giving an account of the deliberations of the King of Northumberland and his counsellors, as to whether they should allow the Christian missionaries to teach a new faith to the people, recites this incident. After much debate, a gray-haired chief recalled the feeling which came over him on seeing a little bird pass through, on fluttering wing, the warm bright hall of feasting, while winter winds raged without. The moment of its flight was full of sweetness and light for the bird, but it was brief. Out of the darkness it flew, looked upon the bright scene, and vanished into the darkness again, none knowing whence it came nor whither it went. "Like this," said the veteran chief, "is human life. We come, our wise men cannot tell whence. We go, and they cannot tell whither. Our flight is brief. Therefore, if there be anyone that can teach us more about it--in God's name let us hear him!" Even so, let us hear what Masonry has to say in the great argument for the immortality of the soul. But, instead of making an argument linked and strong, it presents a picture--the oldest, if not the greatest drama in the world--the better to make men feel those truths which no mortal words can utter. It shows us the black tragedy of life in its darkest hour; the forces of evil, so cunning yet so stupid, which come up against the soul, tempting it to treachery, and even to the degredation of saving life by giving up all that makes life worth living; a tragedy which, in its simplicity and power, makes the heart ache and stand still. Then, out of the thick darkness there rises, like a beautiful white star, that in man which is most akin to God, his love of truth, his loyalty to the highest, and his willingness to go down into the night of death, if only virtue may live and shine like a pulse of fire in the evening sky. Here is the ultimate and final witness of our divinity and immortality--the sublime, death-defying moral heroism of the human soul! Surely the eternal paradox holds true at the gates of the grave: he who loses his life for the sake of truth, shall find it anew! And here Masonry rests the matter, assured that since there is that in man which makes him hold to the moral ideal, and the integrity of his own soul, against all the brute forces of the world, the God who made man in His own image will not let him die in the dust! Higher vision it is not given us to see in the dim country of this world; deeper truth we do not need to know. Working with hands soon to be folded, we build up the structure of our lives from what our fingers can feel, our eyes can see, and our ears can hear. Till, in a moment--marvelous whether it come in storm and tears, or softly as twilight breath beneath unshadowed skies--we are called upon to yield our grasp of these solid things, and trust ourselves to the invisible Soul within us, which betakes itself along an invisible path into the Unknown. It is strange: a door opens into a new world; and man, child of the dust that he is, follows his adventurous Soul, as the Soul follows an inscrutable Power which is more elusive than the wind that bloweth where it listeth. Suddenly, with fixed eyes and blanched lips, we lie down and wait; and life, well-fought or wasted, bright or somber, lies behind us--a dream that is dreamt, a thing that is no more. O Death, /P Thou hast destroyed it, The beautiful world, With powerful fist: In ruin 'tis hurled, By the blow of a demigod shattered! The scattered Fragments into the void we carry, Deploring The beauty perished beyond restoring. Mightier For the children of men, Brightlier Build it again, In thine own bosom build it anew! P/ O Youth, for whom these lines are written, fear not; fear not to believe that the soul is as eternal as the moral order that obtains in it, wherefore you shall forever pursue that divine beauty which has here so touched and transfigured you; for that is the faith of humanity, your race, and those who are fairest in its records. Let us lay it to heart, love it, and act upon it, that we may learn its deep meaning as regards others--our dear dead whom we think of, perhaps, every day--and find it easier to be brave and hopeful, even when we are sad. It is not a faith to be taken lightly, but deeply and in the quiet of the soul, if so that we may grow into its high meanings for ourselves, as life grows or declines. /P Build thee more stately mansions, O my soul, As the swift seasons roll! Leave thy low-vaulted past! Let each new temple, nobler than the last, Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown shell by life's unresting sea! P/ FOOTNOTES: [173] _As You Like It_ (act ii, scene ii). Shakespeare makes no reference to any secret society, but some of his allusions suggest that he knew more than he wrote. He describes "The singing Masons building roofs of gold" (_Henry V_, act i, scene ii), and compares them to a swarm of bees at work. Did he know what the bee hive means in the symbolism of Masonry? (Read an interesting article on "Shakespeare and Freemasonry," _American Freemason_, January, 1912.) It reminds one of the passage in the _Complete Angler_, by Isaak Walton, in which the gentle fisherman talks about the meaning of Pillars in language very like that used in the _Old Charges_. But Hawkins in his edition of the _Angler_ recalls that Walton was a friend of Elias Ashmole, and may have learned of Masonry from him. (_A Short Masonic History_, by F. Armitage, vol. ii, chap. 3.) [174] _Some Problems of Philosophy_, by William James. [175] In 1877 the Grand Orient of France removed the Bible from its altar and erased from its ritual all reference to Deity; and for so doing it was disfellowshiped by nearly every Grand Lodge in the world. The writer of the article on "Masonry" in the _Catholic Encyclopedia_ recalls this fact with emphasis; but he is much fairer to the Grand Orient than many Masonic writers have been. He understands that this does not mean that the Masons of France are atheistic, as that word is ordinarily used, but that _they do not believe that there exist Atheists in the absolute sense of the word_; and he quotes the words of Albert Pike: "A man who has a higher conception of God than those about him, and who denies that their conception is God, is very likely to be called an Atheist by men who are really far less believers in God than he" (_Morals and Dogma_, p. 643). Thus, as Pike goes on to say, the early Christians, who said the heathen idols were no Gods, were accounted Atheists, and accordingly put to death. We need not hold a brief for the Grand Orient, but it behooves us to understand its position and point of view, lest we be found guilty of a petty bigotry in regard to a word when the _reality_ is a common treasure. First, it was felt that France needed the aid of every man who was an enemy of Latin ecclesiasticism, in order to bring about a separation of Church and State; hence the attitude of the Grand Orient. Second, the Masons of France agree with Plutarch that no conception of God at all is better than a dark, distorted superstition which wraps men in terror; and they erased a word which, for many, was associated with an unworthy faith--the better to seek a unity of effort in behalf of liberty of thought and a loftier faith. (_The Religion of Plutarch_, by Oakesmith; also the Bacon essay on _Superstition_.) We may deem this unwise, but we ought at least to understand its spirit and purpose. [176] _Theocratic Philosophy of Freemasonry_, by Oliver. [177] "History of the Lost Word," by J.F. Garrison, appendix to _Early History and Antiquities of Freemasonry_, by G.F. Fort--one of the most brilliant Masonic books, both in scholarship and literary style. [178] _Symbolism of Masonry_, by Dr. Mackey (chap. i) and other books too many to name. It need hardly be said that the truth of the trinity, whereof the triangle is an emblem--though with Pythagoras it was a symbol of holiness, of health--was never meant to contradict the unity of God, but to make it more vivid. As too often interpreted, it is little more than a crude tri-theism, but at its best it is not so. "God thrice, not three Gods," was the word of St. Augustine (_Essay on the Trinity_), meaning three aspects of God--not the mathematics of His nature, but its manifoldness, its variety in unity. The late W.N. Clarke--who put more common sense into theology than any other man of his day--pointed out that, in our time, the old debate about the trinity is as dead as Caesar; the truth of God as a Father having taken up into itself the warmth, color, and tenderness of the truth of the trinity--which, as said on an earlier page, was a vision of God through the family (_Christian Doctrine of God_). [179] _The Bible, the Great Source of Masonic Secrets and Observances_, by Dr. Oliver. No Mason need be told what a large place the Bible has in the symbolism, ritual, and teaching of the Order, and it has an equally large place in its literature. [180] Read the great argument of Plato in _The Republic_ (book vi). The present writer does not wish to impose upon Masonry any dogma of technical Idealism, subjective, objective, or otherwise. No more than others does he hold to a static universe which unrolls in time a plan made out before, but to a world of wonders where life has the risk and zest of adventure. He rejoices in the New Idealism of Rudolf Eucken, with its gospel of "an independent spiritual life"--independent, that is, of vicissitude--and its insistence upon the fact that the meaning of life depends upon our "building up within ourselves a life that is not of time" (_Life's Basis and Life's Ideal_). But the intent of these pages is, rather, to emphasize the spiritual view of life and the world as the philosophy underlying Masonry, and upon which it builds--the reality of the ideal, its sovereignty over our fragile human life, and the immutable necessity of loyalty to it, if we are to build for eternity. After all, as Plotinus said, philosophy "serves to point the way and guide the traveller; the vision is for him who will see it." But the direction means much to those who are seeking the truth to know it. THE SPIRIT OF MASONRY /P _The crest and crowning of all good, Life's final star, is Brotherhood; For it will bring again to Earth Her long-lost Poesy and Mirth; Will send new light on every face, A kingly power upon the race. And till it comes we men are slaves, And travel downward to the dust of graves._ _Come, clear the way, then, clear the way: Blind creeds and kings have had their day. Break the dead branches from the path: Our hope is in the aftermath-- Our hope is in heroic men, Star-led to build the world again. To this event the ages ran: Make way for Brotherhood--make way for Man._ --EDWIN MARKHAM, _Poems_ P/ CHAPTER III _The Spirit of Masonry_ I Outside of the home and the house of God there is nothing in this world more beautiful than the Spirit of Masonry. Gentle, gracious, and wise, its mission is to form mankind into a great redemptive brotherhood, a league of noble and free men enlisted in the radiant enterprise of working out in time the love and will of the Eternal. Who is sufficient to describe a spirit so benign? With what words may one ever hope to capture and detain that which belongs of right to the genius of poetry and song, by whose magic those elusive and impalpable realities find embodiment and voice? With picture, parable, and stately drama, Masonry appeals to lovers of beauty, bringing poetry and symbol to the aid of philosophy, and art to the service of character. Broad and tolerant in its teaching, it appeals to men of intellect, equally by the depth of its faith and its plea for liberty of thought--helping them to think things through to a more satisfying and hopeful vision of the meaning of life and the mystery of the world. But its profoundest appeal, more eloquent than all others, is to the deep heart of man, out of which are the issues of life and destiny. When all is said, it is as a man thinketh in his heart whether life be worth while or not, and whether he is a help or a curse to his race. /P Here lies the tragedy of our race: Not that men are poor; All men know something of poverty. Not that men are wicked; Who can claim to be good? Not that men are ignorant; Who can boast that he is wise? But that men are strangers! P/ Masonry is Friendship--friendship, first, with the great Companion, of whom our own hearts tell us, who is always nearer to us than we are to ourselves, and whose inspiration and help is the greatest fact of human experience. To be in harmony with His purposes, to be open to His suggestions, to be conscious of fellowship with Him--this is Masonry on its Godward side. Then, turning manward, friendship sums it all up. To be friends with all men, however they may differ from us in creed, color, or condition; to fill every human relation with the spirit of friendship; is there anything more or better than this that the wisest, and best of men can hope to do?[181] Such is the spirit of Masonry; such is its ideal, and if to realize it all at once is denied us, surely it means much to see it, love it, and labor to make it come true. Nor is this Spirit of Friendship a mere sentiment held by a sympathetic, and therefore unstable, fraternity, which would dissolve the concrete features of humanity into a vague blur of misty emotion. No; it has its roots in a profound philosophy which sees that the universe is friendly, and that men must learn to be friends if they would live as befits the world in which they live, as well as their own origin and destiny. For, since God is the life of all that was, is, and is to be; and since we are all born into the world by one high wisdom and one vast love, we are brothers to the last man of us, forever! For better for worse, for richer for poorer, in sickness and in health, and even after death us do part, all men are held together by ties of spiritual kinship, sons of one eternal Friend. Upon this fact human fraternity rests, and it is the basis of the plea of Masonry, not only for freedom, but for friendship among men. Thus friendship, so far from being a mush of concessions, is in fact the constructive genius of the universe. Love is ever the Builder, and those who have done most to establish the City of God on earth have been the men who loved their fellow men. Once let this spirit prevail, and the wrangling sects will be lost in a great league of those who love in the service of those who suffer. No man will then revile the faith in which his neighbor finds help for today and hope for the morrow; pity will smite him mute, and love will teach him that God is found in many ways, by those who seek him with honest hearts. Once let this spirit rule in the realm of trade, and the law of the jungle will cease, and men will strive to build a social order in which all men may have opportunity "to live, and to live well," as Aristotle defined the purpose of society. Here is the basis of that magical stability aimed at by the earliest artists when they sought to build for eternity, by imitating on earth the House of God. II Our human history, saturated with blood and blistered with tears, is the story of man making friends with man. Society has evolved from a feud into a friendship by the slow growth of love and the welding of man, first to his kin, and then to his kind.[182] The first men who walked in the red dawn of time lived every man for himself, his heart a sanctuary of suspicions, every man feeling that every other man was his foe, and therefore his prey. So there were war, strife, and bloodshed. Slowly there came to the savage a gleam of the truth that it is better to help than to hurt, and he organized clans and tribes. But tribes were divided by rivers and mountains, and the men on one side of the river felt that the men on the other side were their enemies. Again there were war, pillage, and sorrow. Great empires arose and met in the shock of conflict, leaving trails of skeletons across the earth. Then came the great roads, reaching out with their stony clutch and bringing the ends of the earth together. Men met, mingled, passed and repassed, and learned that human nature is much the same everywhere, with hopes and fears in common. Still there were many things to divide and estrange men from each other, and the earth was full of bitterness. Not satisfied with natural barriers, men erected high walls of sect and caste, to exclude their fellows, and the men of one sect were sure that the men of all other sects were wrong--and doomed to be lost. Thus, when real mountains no longer separated man from man, mountains were made out of molehills--mountains of immemorial misunderstanding not yet moved into the sea! Barriers of race, of creed, of caste, of habit, of training and interest separate men today, as if some malign genius were bent on keeping man from his fellows, begetting suspicion, uncharitableness, and hate. Still there are war, waste, and woe! Yet all the while men have been unfriendly, and, therefore, unjust and cruel, only because they are unacquainted. Amidst feud, faction, and folly, Masonry, the oldest and most widely spread order, toils in behalf of friendship, uniting men upon the only basis upon which they can ever meet with dignity. Each lodge is an oasis of equality and goodwill in a desert of strife, working to weld mankind into a great league of sympathy and service, which, by the terms of our definition, it seeks to exhibit even now on a small scale. At its altar men meet as man to man, without vanity and without pretense, without fear and without reproach, as tourists crossing the Alps tie themselves together, so that if one slip all may hold him up. No tongue can tell the meaning of such a ministry, no pen can trace its influence in melting the hardness of the world into pity and gladness. The Spirit of Masonry! He who would describe that spirit must be a poet, a musician, and a seer--a master of melodies, echoes, and long, far-sounding cadences. Now, as always, it toils to make man better, to refine his thought and purify his sympathy, to broaden his outlook, to lift his altitude, to establish in amplitude and resoluteness his life in all its relations. All its great history, its vast accumulations of tradition, its simple faith and its solemn rites, its freedom and its friendship are dedicated to a high moral ideal, seeking to tame the tiger in man, and bring his wild passions into obedience to the will of God. It has no other mission than to exalt and ennoble humanity, to bring light out of darkness, beauty out of angularity; to make every hard-won inheritance more secure, every sanctuary more sacred, every hope more radiant![183] The Spirit of Masonry! Ay, when that spirit has its way upon earth, as at last it surely will, society will be a vast communion of kindness and justice, business a system of human service, law a rule of beneficence; the home will be more holy, the laughter of childhood more joyous, and the temple of prayer mortised and tenoned in simple faith. Evil, injustice, bigotry, greed, and every vile and slimy thing that defiles and defames humanity will skulk into the dark, unable to bear the light of a juster, wiser, more merciful order. Industry will be upright, education prophetic, and religion not a shadow, but a Real Presence, when man has become acquainted with man and has learned to worship God by serving his fellows. When Masonry is victorious every tyranny will fall, every bastile crumble, and man will be not only unfettered in mind and hand, but free of heart to walk erect in the light and liberty of the truth. Toward a great friendship, long foreseen by Masonic faith, the world is slowly moving, amid difficulties and delays, reactions and reconstructions. Though long deferred, of that day, which will surely arrive, when nations will be reverent in the use of freedom, just in the exercise of power, humane in the practice of wisdom; when no man will ride over the rights of his fellows; when no woman will be made forlorn, no little child wretched by bigotry or greed, Masonry has ever been a prophet. Nor will she ever be content until all the threads of human fellowship are woven into one mystic cord of friendship, encircling the earth and holding the race in unity of spirit and the bonds of peace, as in the will of God it is one in the origin and end. Having outlived empires and philosophies, having seen generations appear and vanish, it will yet live to see the travail of its soul, and be satisfied-- /P When the war-drum throbs no longer, And the battle flags are furled; In the parliament of man, The federation of the world. P/ III Manifestly, since love is the law of life, if men are to be won from hate to love, if those who doubt and deny are to be wooed to faith, if the race is ever to be led and lifted into a life of service, it must be by the fine art of Friendship. Inasmuch as this is the purpose of Masonry, its mission determines the method not less than the spirit of its labor. Earnestly it endeavors to bring men--first the individual man, and then, so far as possible, those who are united with him--to love one another, while holding aloft, in picture and dream, that temple of character which is the noblest labor of life to build in the midst of the years, and which will outlast time and death. Thus it seeks to reach the lonely inner life of man where the real battles are fought, and where the issues of destiny are decided, now with shouts of victory, now with sobs of defeat. What a ministry to a young man who enters its temple in the morning of life, when the dew of heaven is upon his days and the birds are singing in his heart![184] From the wise lore of the East Max Müller translated a parable which tells how the gods, having stolen from man his divinity, met in council to discuss where they should hide it. One suggested that it be carried to the other side of the earth and buried; but it was pointed out that man is a great wanderer, and that he might find the lost treasure on the other side of the earth. Another proposed that it be dropped into the depths of the sea; but the same fear was expressed--that man, in his insatiable curiosity, might dive deep enough to find it even there. Finally, after a space of silence, the oldest and wisest of the gods said: "Hide it in man himself, as that is the last place he will ever think to look for it!" And it was so agreed, all seeing at once the subtle and wise strategy. Man did wander over the earth, for ages, seeking in all places high and low, far and near, before he thought to look within himself for the divinity he sought. At last, slowly, dimly, he began to realize that what he thought was far off, hidden in "the pathos of distance," is nearer than the breath he breathes, even in his own heart. Here lies the great secret of Masonry--that it makes a man aware of that divinity within him, wherefrom his whole life takes its beauty and meaning, and inspires him to follow and obey it. Once a man learns this deep secret, life is new, and the old world is a valley all dewy to the dawn with a lark-song over it. There never was a truer saying than that the religion of a man is the chief fact concerning him.[185] By religion is meant not the creed to which a man will subscribe, or otherwise give his assent; not that necessarily; often not that at all--since we see men of all degrees of worth and worthlessness signing all kinds of creeds. No; the religion of a man is that which he practically believes, lays to heart, acts upon, and thereby knows concerning this mysterious universe and his duty and destiny in it. That is in all cases the primary thing in him, and creatively determines all the rest; that is his religion. It is, then, of vital importance what faith, what vision, what conception of life a man lays to heart, and acts upon. At bottom, a man is what his thinking is, thoughts being the artists who give color to our days. Optimists and pessimists live in the same world, walk under the same sky, and observe the same facts. Sceptics and believers look up at the same great stars--the stars that shone in Eden and will flash again in Paradise. Clearly the difference between them is a difference not of fact, but of faith--of insight, outlook, and point of view--a difference of inner attitude and habit of thought with regard to the worth and use of life. By the same token, any influence which reaches and alters that inner habit and bias of mind, and changes it from doubt to faith, from fear to courage, from despair to sunburst hope, has wrought the most benign ministry which a mortal may enjoy. Every man has a train of thought on which he rides when he is alone; and the worth of his life to himself and others, as well as its happiness, depend upon the direction in which that train is going, the baggage it carries, and the country through which it travels. If, then, Masonry can put that inner train of thought on the right track, freight it with precious treasure, and start it on the way to the City of God, what other or higher ministry can it render to a man? And that is what it does for any man who will listen to it, love it, and lay its truth to heart. High, fine, ineffably rich and beautiful are the faith and vision which Masonry gives to those who foregather at its altar, bringing to them in picture, parable, and symbol the lofty and pure truth wrought out through ages of experience, tested by time, and found to be valid for the conduct of life. By such teaching, if they have the heart to heed it, men become wise, learning how to be both brave and gentle, faithful and free; how to renounce superstition and yet retain faith; how to keep a fine poise of reason between the falsehood of extremes; how to accept the joys of life with glee, and endure its ills with patient valor; how to look upon the folly of man and not forget his nobility--in short, how to live cleanly, kindly, calmly, open-eyed and unafraid in a sane world, sweet of heart and full of hope. Whoso lays this lucid and profound wisdom to heart, and lives by it, will have little to regret, and nothing to fear, when the evening shadows fall. Happy the young man who in the morning of his years makes it his guide, philosopher, and friend.[186] Such is the ideal of Masonry, and fidelity to all that is holy demands that we give ourselves to it, trusting the power of truth, the reality of love, and the sovereign worth of character. For only as we incarnate that ideal in actual life and activity does it become real, tangible, and effective. God works for man through man and seldom, if at all, in any other way. He asks for our voices to speak His truth, for our hands to do His work here below--sweet voices and clean hands to make liberty and love prevail over injustice and hate. Not all of us can be learned or famous, but each of us can be loyal and true of heart, undefiled by evil, undaunted by error, faithful and helpful to our fellow souls. Life is a capacity for the highest things. Let us make it a pursuit of the highest--an eager, incessant quest of truth; a noble utility, a lofty honor, a wise freedom, a genuine service--that through us the Spirit of Masonry may grow and be glorified. When is a man a Mason? When he can look out over the rivers, the hills, and the far horizon with a profound sense of his own littleness in the vast scheme of things, and yet have faith, hope, and courage--which is the root of every virtue. When he knows that down in his heart every man is as noble, as vile, as divine, as diabolic, and as lonely as himself, and seeks to know, to forgive, and to love his fellow man. When he knows how to sympathize with men in their sorrows, yea, even in their sins--knowing that each man fights a hard fight against many odds. When he has learned how to make friends and to keep them, and above all how to keep friends with himself. When he loves flowers, can hunt the birds without a gun, and feels the thrill of an old forgotten joy when he hears the laugh of a little child. When he can be happy and high-minded amid the meaner drudgeries of life. When star-crowned trees, and the glint of sunlight on flowing waters, subdue him like the thought of one much loved and long dead. When no voice of distress reaches his ears in vain, and no hand seeks his aid without response. When he finds good in every faith that helps any man to lay hold of divine things and sees majestic meanings in life, whatever the name of that faith may be. When he can look into a wayside puddle and see something beyond mud, and into the face of the most forlorn fellow mortal and see something beyond sin. When he knows how to pray, how to love, how to hope. When he has kept faith with himself, with his fellow man, with his God; in his hand a sword for evil, in his heart a bit of a song--glad to live, but not afraid to die! Such a man has found the only real secret of Masonry, and the one which it is trying to give to all the world. FOOTNOTES: [181] Suggested by a noble passage in the _Recollections_ of Washington Gladden; and the great preacher goes on to say: "If the church could accept this truth--that Religion is Friendship--and build its own life upon it, and make it central and organic in all its teachings, should we not have a great revival of religion?" Indeed, yes; and of the right kind of religion, too! Walt Whitman found the basis of all philosophy, all religion, in "the dear love of man for his comrade, the attraction of friend to friend" (_The Base of all Metaphysics_). As for Masonic literature, it is one perpetual pæan in praise of the practice of friendship, from earliest time to our own day. Take, for example, the _Illustrations of Masonry_, by Preston (first book, sect, i-x); and Arnold, as we have seen, defined Masonry as Friendship, as did Hutchinson (_The Spirit of Masonry_, lectures xi, xii). These are but two notes of a mighty anthem whose chorus is never hushed in the temple of Masonry! Of course, there are those who say that the finer forces of life are frail and foolish, but the influence of the cynic in the advance of the race is--nothing! [182] _The Neighbor_, by N.S. Shaler. [183] If Masons often fall far below their high ideal, it is because they share in their degree the infirmity of mankind. He is a poor craftsman who glibly recites the teachings of the Order and quickly forgets the lessons they convey; who wears its honorable dress to conceal a self-seeking spirit; or to whom its great and simple symbols bring only an outward thrill, and no inward urge toward the highest of all good. Apart from what they symbolize, all symbols are empty; they speak only to such as have ears to hear. At the same time, we have always to remember--what has been so often and so sadly forgotten--that the most sacred shrine on earth is the soul of man; and that the temple and its offices are not ends in themselves, but only beautiful means to the end that every human heart may be a temple of peace, of purity, of power, of pity, and of hope! [184] Read the noble words of Arnold on the value of Masonry to the young as a restraint, a refinement, and a conservator of virtue, throwing about youth the mantle of a great friendship and the consecration of a great ideal (_History and Philosophy of Masonry_, chap. xix). [185] _Heroes and Hero-worship_, by Thomas Carlyle, lecture i. [186] If the influence of Masonry upon youth is here emphasized, it is not to forget that the most dangerous period of life is not youth, with its turmoil of storm and stress, but between forty and sixty. When the enthusiasms of youth have cooled, and its rosy glamour has faded into the light of common day, there is apt to be a letting down of ideals, a hardening of heart, when cynicism takes the place of idealism. If the judgments of the young are austere and need to be softened by charity, the middle years of life need still more the reënforcement of spiritual influence and the inspiration of a holy atmosphere. Also, Albert Pike used to urge upon old men the study of Masonry, the better to help them gather up the scattered thoughts about life and build them into a firm faith; and because Masonry offers to every man a great hope and consolation. Indeed, its ministry to every period of life is benign. Studying Masonry is like looking at a sunset; each man who looks is filled with the beauty and wonder of it, but the glory is not diminished. * * * * * BIBLIOGRAPHY (The literature of Masonry is very large, and the following is only a small selection of such books as the writer has found particularly helpful in the course of this study. The notes and text of the foregoing pages mention many books, sometimes with brief characterizations, and that fact renders a longer list unnecessary here.) Anderson, _Book of Constitutions_. Armitage, _Short Masonic History_, 2 vols. Arnold, _History and Philosophy of Masonry_. Ashmole, _Diary_. Aynsley, _Symbolism East and West_. Bacon, _New Atlantis_. Bayley, _Lost Language of Symbolism_. Breasted, _Religion and Thought in Egypt_. Budge, _The Gods of Egypt_. Callahan, _Washington, the Man and the Mason_. Capart, _Primitive Art in Egypt_. Carr, _The Swastika_. _Catholic Encyclopedia_, art. "Masonry." Churchward, _Signs and Symbols of Primordial Man_. Conder, _Hole Craft and Fellowship of Masonry_. Crowe, _Things a Freemason Ought to Know_. Cumont, _Mysteries of Mithra_. Da Costa, _Dionysian Artificers_. De Clifford, _Egypt the Cradle of Masonry_. De Quincey, _Works_, vol. xvi. Dill, _Roman Life_. _Encyclopedia Britannica_, art. "Freemasonry." Fergusson, _History of Architecture_. Findel, _History of Masonry_. Finlayson, _Symbols of Freemasonry_. Fort, _Early History and Antiquities of Masonry_. Gorringe, _Egyptian Obelisks_. Gould, _Atholl Lodges_. Gould, _Concise History of Masonry_. Gould, _History of Masonry_, 4 vols. Gould, _Military Lodges_. Haige, _Symbolism_. Hastings, _Encyclopedia of Religion_, art. "Freemasonry." Hayden, _Washington and his Masonic Compeers_. Holland, _Freemasonry and the Great Pyramid_. Hope, _Historical Essay on Architecture_. Hughan, _History of the English Rite_. Hughan, _Masonic Sketches and Reprints_. Hughan and Stillson, _History of Masonry and Concordant Orders_. Hutchinson, _The Spirit of Masonry_. _Jewish Encyclopedia_, art. "Freemasonry." Kennedy, _St. Paul and the Mystery-Religions_. Lawrence, _Practical Masonic Lectures_. Leicester Lodge of Research, _Transactions_. Lethaby, _Architecture_. Lockyear, _Dawn of Astronomy_. Mackey, _Encyclopedia of Freemasonry_. Mackey, _Symbolism of Masonry_. Manchester Lodge of Research, _Transactions_. Marshall, _Nature a Book of Symbols_. Maspero, _Dawn of Civilization_. Mead, _Quests New and Old_. Moehler, _Symbolism_. Moret, _Kings and Gods of Egypt_. Morris, _Lights and Shadows of Masonry_. Morris, _The Poetry of Masonry_. Oliver, _Masonic Antiquities_. Oliver, _Masonic Sermons_. Oliver, _Revelations of the Square_. Oliver, _Theocratic Philosophy of Masonry_. Pike, _Morals and Dogma_. Plutarch, _De Iside et Osiride_. Preston, _Illustrations of Masonry_. Quatuor Coronati Lodge, _Transactions_, 24 vols. Ravenscroft, _The Comacines_. Reade, _The Veil of Isis_. Rogers, _History of Prices in England_. Ruskin, _Seven Lamps of Architecture_. Sachse, _Franklin as a Mason_. Sadler, _Masonic Facts and Fictions_. St. Andrew's Lodge, _Centennial Memorial_. Schure, _Hermes and Plato_. Schure, _Pythagoras_. Scott, _The Cathedral Builders_. Smith, _English Guilds_. Stevens, _Cyclopedia of Fraternities_. Steinbrenner, _History of Masonry_. Tyler, _Oaths, Their Origin, Nature, and History_. Underhill, _Mysticism_. Waite, _Real History of Rosicrucians_. Waite, _Secret Tradition in Masonry_. Waite, _Studies in Mysticism_. Watts, _The Word in the Pattern_. Wright, _Indian Masonry_. * * * * * INDEX /$ Aberdeen: lodge of, 161 _Acadamie Armory_: 166 Accepted Masons: 147; earliest, 160; not in all lodges, 160 _note_; first recorded, 161; and Ashmole, 162-4; at Warrington, 164; in the London Company, 165; and the Regius MS, 166; at Chester, 166; Assembly of, 168; quality of, 168 _Æneas_: referred to, 44 _note_ _Ahiman Rezon_: 216 Alban, St: in Old Charges, 116; a town, not a man, 117 _note_; and the Masons, 120 America: advent of Masonry in, 206; spirit of Masonry in, 222; influence of Masonry on, 223 "Ancients, The": and Moderns, 212; Grand Lodge of, 216; growth of, 217; merged into universal Masonry, 221 Anderson, James: his account of Grand Lodge of England, 180; and the Old Charges, 186; sketch of, 187 _note_; on Masonic secrets, 192 _note_; on growth of Masonry, 203; publishes Book of Constitutions, 204 Andreae, J.V.: quoted, 157; his Rosicrucian romance, 163 Anti-Masonic political party, 228 Apprentice, Entered: requirements of, 129; moral code of, 130; masterpiece of, 131; degree of, 144 Architects: early, 14; of Rome, 72; initiates, 73; honored in Egypt, 74; College of, 82; Comacine, 88; churchmen, 114 Architecture: matrix of civilization, 5; spiritual basis of, 6; _Seven Lamps_ of, 7; moral laws of, 8; mysticism of, 9; and astronomy, 77; gaps in history of, 86; Italian, 87; and the Comacines, 88; new light on, 89; churchmen learn from Masons, 114; Gothic, 120; essay on, 136; influence of Solomon's Temple on, 191; no older than history, 241 Ashmole, Elias: Diary of, 162; not the maker of Masonry, 163; student of Masonry, 167 _note_; and Walton, 259 _note_ Assembly of Masons: at York, 117; semi-annual, 118; initiations at, 131; before 1717, 167 Atheist: does not exist, 261 _note_; would be an orphan, 267 Athelstan: and Masons, 116 Atholl Masons: Grand Lodge of, 216; power of, 217; end of, 221 Aubrey, John: 166; on convention of Masons, 167 Augustine, St: and Masons, 116 Babel, Tower of: 7 Bacon, Francis: 110; his _New Atlantis_ and Masonry, 179 _note_, 190 Benevolence: Board of, 188 Bible: Masonic symbols in, 32; and Masonry, 265 _Book of Constitutions_: 187 _Book of the Dead_: 40 Booth, Edwin: on Third degree, 197; a Mason, 232 Boston Tea Party: 224 Brotherhood: in Old Charges, 133; creed of Masonry, 134; make way for coming of, 282 Builders: early ideals of, 12; tools of, 26; in China, 31; forgotten, 34; orders of, 74; in Rome, 79; of cathedrals, 87; servants of church, 101; of Britain, 113; traveling bands of, 135; rallying cries of, 191; Longfellow on, 260 Building: spiritual meaning of, 6, 7, 8; ideal of, 15; an allegory, 154; two ways of, 158 _note_; of character, 275 Burns, Robert: 226; a Mason, 232; poet of Masonry, 233 Cantu, Cesare: on Comacines, 142 Capart: quoted, 6 Carlyle, Thomas: quoted, 4 Cathedral Builders: 87; and Masons, 91; greatness of, 121; organization of, 136-7; genius of, 158 _note_ Cathedrals: when built, 121 Charity: and Masons, 134; a doctrine of Masonry, 172 China: Masonry in, 30 Christianity: and the Mysteries, 50, 51 _note_; and the Collegia, 85; and Masonry, 221 _note_, 251 Churchward: on Triangle, 13 _note_; on symbols, 20 _note_ Circle: meaning of, 27 Clay, Henry: 228 Cleopatra's Needle: 33 Collegia, the: 73; beginning of, 80; customs of, 81; and the Mysteries, 82; emblems of, 83; and Christianity, 85; and cathedral builders, 87; in England, 112; on the continent, 113 Column: Wren on, 9; Osiris, 45; "brethren of the," 82 Comacine Masters: 87; privileges of, 88; migrations of, 89; symbols of, 90; tolerant of spirit, 101; and Old Charges, 111; in England, 113; Merzaria on, 114; and the arts, 115; degrees among, 142. Companionage: of France, 118 _note_; and legend of Hiram, 149 Conder: historian of Masons' Company, 165 Confucius: 30 _Cooke MS_: 106; higher criticism of, 107 Cowan: meaning of, 138 _note_ Coxe, Daniel: 207 Craft-masonry: morality of, 134; lodge of, 135; organization of, 136; routine of, 138; technical secrets, 147 Cromwell, Oliver: and Masonry, 179 _note_ Cross: antiquity of, 24; of Egypt, 25 Cube: meaning of, 27 Culdees: 189 Da Costa: quoted, 72; on Dionysian Artificers, 77 _note_ Deacon: office of, 217 Death: old protest against, 40; triumph over, 41; wonder of, 278 Declaration of Independence, signed by Masons, 225 _Defence of Masonry_: quoted 152 Degrees in Masonry: 141; among Comacines, 142; of Apprentice, 144; number of, 145; evolution of, 149 De Molai: 101 De Quincey on Masonry, 179 _note_ Dermott, Lawrence: and Ancient Grand Lodge, 216; industry of, 219; and Royal Arch Masonry, 220 _note_ Desaguliers, Dr. J.T.: "co-fabricator of Masonry," 195; sketch of, 195 _note_ Diocletian: fury of against Masons, 85 Dionysian Artificers: 72; builders of Solomon's Temple, 76; evidence for, 77 _note_; migrations of, 79 Dissensions in Masonry: bitter, 213; causes of, 214; led by Preston, 217; helped the order, 219; remedy for, 222 Doctrine: the Secret, 57; resented, 58; open to all, 61; reasons for, 63; what it is, 68 Drama of Faith: 39; motif of, 41; story of, 42; in India, 44 _note_; in Tyre, 76 Druids: Mysteries of, 49 Druses: and Masonry, 78 _note_ Dugdale: on formality in Masonry, 143 Eavesdroppers: their punishment, 138 _note_ Egypt: earliest artists of, 9; Herodotus on, 10; temples of, 11; obelisks of, 13; Drama of Faith in, 41; and origin of Masonry, 105, 109 _note_ Elizabeth, Queen: and Masons, 123 _note_ Emerson, R.W.: 39, 57 Euclid: mentioned in Regius MS, 105; in Cooke MS, 107 Evans: on sacred stones, 9 Exposures of Masonry, 210 Faerie Queene: quoted, 155 Faith: Drama of, 39; philosophy of, 270 Fellowcraft: points of, 128; rank of, 131; degree of, 146 Fichte: a Mason, 232 Findel: list of cartoons, 99 _note_; on Apprentice degree, 145 Francis of Assist: quoted, 173 Franklin, B.: on Masonic grips, 200; Masonic items in his paper, 207; Grand Master of Pennsylvania, 207; his _Autobiography_, 207 _note_ Frederick the Great: and Masonry, 205 _note_ Free-masons: 87; why called free, 88; Fergusson on, 90; Hallam on, 96; free in fact before name, 98; great artists, 99; cartoons of the church by, 99 _note_; early date of name, 104 _note_; not Guild-masons, 118; contrasted with Guild-masons, 119; organization of, 136; degrees among, 142-4 Friendship: Masonry defined as, 240; genius of Masonry, 284; in Masonic literature, 285; the ideal of Masonry, 288; as a method of work, 291 Fergusson, James: 90; on temple of Solomon, 191 G: the letter, 159 Garibaldi: 230 Geometry: in Old Charges, 108; Pythagoras on, 154; and religion, 154 _note_; mystical meaning of, 159 Gladden, Washington: quoted, 285 Gloves: use and meaning of, 137 _note_ God: ideas of, 22; "the Builder," 29; invocations to in old MSS, 108, _note_; Fatherhood of, 134; the Great Logician, 157; unity of, 176 _note_, 264; foundation of Masonry, 261; the corner stone, 262; Masonry does not limit, 263; wonder of, 267; kinship of man with, 270; friendship for, 284 Goethe: 232 Golden Rule: law of Master Mason, 133; creed of, 256 Gormogons: order of, parody on Masonry, 209; swallows itself, 211 Gothic architecture: 120; decline of, 185 Gould, R.F.: on Regius MS, 106; on York Assembly, 116 _note_; on early speculative Masonry, 160 Grand Lodge of all England, 218 Grand Lodge of England: 173; meaning of organization, 174; background of, 176; its attitude toward religion, 177; organization of, 180; Lodges of, 181; facts about, 182; usages of, 183; regalia of, 183 _note_; a London movement, 184; leaders of, 185; charity of, 188; growth of, 202; prolific mother, 204; article on politics, 208; rivals of, 213 Grand Lodge South of Trent, 218 Grand Master: office of, 182; power of, 202 Green Dragon Tavern: 223; a Masonic Lodge, 224 Gregory, Pope: and Masons, 113 Grips: in the Mysteries, 47; among Druses, 78 _note_; among Masons, 140; antiquity of, 149 _note_; number of, 141; Franklin on, 200; an aid to charity, 244 Guild-masonry: 98; invocations in, 108; not Freemasonry, 118; truth about, 119; morality of, 144 Hallam: on Freemasonry, 96; on Guilds, 118 Halliwell, James: and Regius MS: 104 Hamilton, Alexander: 225 Hammer, House of: 28 _Handbuch_, German: on Masonry, 241 _Harleian MS_: quoted, 126; in Holme's handwriting, 166 Hermes: named in Cooke MS, 108; and Pythagoras, 110; who was he, 194 Herodotus: on Egypt, 10; referred to in Cooke MS, 107 Hiram Abif: 77 _note_; not named in Old Charges, 109; esoteric allusions to, 110; legend of in France, 118 _note_; and the Companionage, 149; and the temple, 192 Hiram I, of Tyre: 75 History: Book of in China, 30; like a mirage, 100; no older than architecture, 241 Holme, Randle: 166 Horus: story of, 42; heroism of, 45 Hutchinson, William: on Geometry, 154 _note_; on Christianity and Masonry, 251 _note_; on Spirit of Masonry, 258 Idealism: soul of Masonry, 269; no dogma of in Masonry, 269 _note_; basis of, 270 Ikhnaton: city of, 12; poet and idealist, 14 Immortality: faith in old, 39; in Pyramid Texts, 40; allegory of, 46; in the Mysteries, 49; creed of Masonry, 134; held by Masons, 179; how Masonry teaches, 277 _Instructions of a Parish Priest_: 106 Invocations: Masonic, 108 _note_ Isis: story of, 42; and Osiris, 43; sorrow of, 45; in Mysteries, 47 Jackson, Andrew: 228 Jesuits: and Masons, 210 _note_; attempt to expose Masonry, 211 Kabbalah: muddle of, 67 Kabbalists: used Masonic symbols, 156, 157 Kennedy, C.R.: quoted, 238 Kipling, Rudyard: 232 Krause: on Collegia, 79 Legend: of Solomon, 75; in Old Charges, 111; of Pythagoras, 112; of Masonry unique, 128 Lessing, G.E.: quoted, 56; theory of, 179 _note_; a Mason, 232 Lethaby: on discovery of Square, 10 Liberty: and law, 7; love of, 122; of thought, 178; civil and Masonry, 224; in religion, 252; of faith, 255; philosophy of, 271; Lowell on, 272; of intellect, 273; of soul, 274 Litchfield, Bishop of: 175 Locke, John: 232 Lodge: of Roman architects, 82; of Comacines, 90; a school, 129; secrecy of, 132; enroute, 135; organization of, 136; degrees in, 146 Longfellow: quoted, 260 Lost Word: 67; Masonic search of, 263 Lowell: on liberty, 272 Mackey, Dr: on Craft-masonry, 251 _note_; definition of Masonry, 240 Magnus, Albertus: 156 Man: the builder, 6; a poet, 19; an idealist, 26; akin to God, 270; divinity of, 292; thoughts of artists, 294; ideal of, 297 Markham, Edwin: quoted, 282 Marshall, John: 225 Martyrs, the Four Crowned: 86; honored by Comacines, 90; in Regius MS, 105 _Masonry Dissected_: 212 Masonry: foundations of, 15; symbolism its soul, 18; in China, 30; symbols of in obelisk, 33; and the Mysteries, 53; secret tradition in, 66; and the Quest, 69; and Solomon's temple, 79; persecution of by Diocletian, 85; and the Comacines, 90; not new in Middle Ages, 97; and tolerance, 100; and the church, 102; antiquity of emphasized, 110; legend of, 111; and Pythagoras, 112; in England, 116; in Scotland, 123; decline of, 124; moral teaching of, 128-134; creed of, 134; degrees in, 142-4; not a patch-work, 149 _note_; an evolution, 150; defence of, 153; symbols of in language, 155; and Rosicrucianism, 164 _note_; parable of, 173; transformation of, 176; and religion, 177; theories about, 179 _note_; democracy of, 183; more than a trade, 185; mysticism of, 189 _note_; and Hermetic teaching, 194; universal, 201; rapid spread of, 204; early in America, 206; not a political party, 208; parody on, 209; attempted exposures of, 210-13; growth of despite dissensions, 219-20; unsectarian, 221 _note_; in America, 223; and the War of Revolution, 225; and Morgan, 227-8; and Civil War, 228; in literature, 232 _note_; defined, 239-40; as friendship, 240; best definition of, 241; description of, 242; has no secret, 244; misunderstood, 245; more than a church, 250; crypt, 253; temple of, 260; philosophy of, 262; and unity of God, 273; its appeal, 283; and friendship, 288; spirit of, 289; wisdom of, 295; ideal of, 297. Masons: and Comacines, 90; Hallam on, 96; denied their due, 99 _note_; culture of, 100; and Knights Templars, 101 _note_; first called free, 104; persecuted, 122; technical secrets of, 147; customs of, 166 Masons' Company: 104; date of, 123; and Accepted Masons, 165 Mason's Marks: 131 _note_ Maspero: on Egyptian temples, 11 Master Mason; and Fellows, 128 _note_; oath of, 133; dress of, 135 Masterpiece of Apprentice: 131 Master's Part: 148; in Third Degree, 193 Materialism: and Masonry, 268 Mazzini: 230 Mencius: 30 Merzaria, Giuseppe: on Comacine Masters: 114 _Metamorphoses_, by Apuleius: 51 Montague, Duke of: elected Grand Master, 185 Morgan, William: and Masonry, 227; excitement about, 292 _note_ Mysteries, The: origin of, 46; nobility of, 47; teaching of, 48; spread of, 49; and St. Paul, 50; corruption of, 51; Plato on, 52; and Masonry, 53; temples of, 59; Moses learned in, 76; and Hebrew faith, 77; and Masonic ritual, 110; and the Third Degree, 196, 203 Mystery-mongers: 60; fancies of, 164 _Mystery of Masonry Discovered_: 210 Mysticism: 60 _note_; of Hermetics, 164; its real nature, 189 _note_ Müller, Max: quoted, 253; parable of, 292 _Nathan the Wise_: quoted, 56 Numbers: use of by Pythagoras, 48 _note_; and religious faith, 153; in nature, 154; and mysticism, 159 Oath: in the Mysteries, 48; in Harleian MS, 126; of Apprentice, 129; of Fellowcraft, 132; of Master Mason, 133 Obelisks: meaning of, 13; Masonic symbols in, 33 Occultism: 60 _note_; and Masonry, 164 _Old Charges_: 102; number of, 103; the oldest of, 104; higher criticism of, 107-9; value of, 111; and English Masonry, 116; moral teaching of, 128-34; collated by Grand Lodge, 186 Oldest Mason honored: 181 Operative Masons: degrees of, 142; and speculative, 144; lodges of, 148; and Wren, 167 _note_; still working, 201 _note_ Oracles: Cessation of, 28 Orient, Grand of France: not atheistic, 261 Osiris: in trinity of Egypt, 23; history of, 41; and Isis, 43; death of, 44; resurrection of, 46; in Tyre, 76 Paine, Thomas: 225 _note_ Payne, George: Grand Master, 187 Philosophy: "blend of poetry, science and religion," 259; of Masonry, 264-68; of faith, 270 Pike, Albert: on symbolism of Masonry, 18; on Regius MS, 106; error of as to Guild-masonry, 158 _note_; on symbolism before 1717, 159; on Third Degree, 193; on atheism, 261 _note_; on old men and Masonry, 296 _note_ Pillars: origin of, 28; meaning of, 29; Isaac Walton on, 259 _note_ Plott, Dr: on Masonic customs, 166 Plutarch: on Square, 28; an initiate, 42; and the Mysteries, 46; on Pythagoras symbol, 143 Pole Star: cult of, 24 Politics: and Masons, 179; forbidden in Lodges, 208; relation of Masonry to, 245, 248 Pompeii: collegium in, 83 Pope, Alexander: _Moral Essays_ quoted, 210; a Mason, 263 Popes, the: and Masonry, 113, 122; bull of against Masonry, 211 Prayer: in Masonry, 179, 244 Preston, William: 182; defeated, 218 "Protestant Jesuits": Masons called, 210 _note_ Pyramids: wonder of, 13; loneliness of, 28 Pyramid Texts: quoted, 40 Quest, The: aspects of, 65; analysis of, 67; in Masonry, 69 Reade, Winwood: quoted, 172 Reconciliation, Lodge of: 221 _Regius MS_: oldest Masonic MS, 104; synopsis of, 105; Pike on, 106; Mason's points in, 128; and Accepted Masons, 160 Religion: of light, 14; decline of, 176; and Craft-masonry, 176; and Grand Lodge of England, 250; what is it, 251 _note_; in which all agree, 255; of nature, 258; what we practically believe, 293 Ritual: Old Charges part of, 128; growth of, 142-4; evolution of, 219 _note_ Rome: secret orders in, 81; college of architects in, 86 Rosicrucians: use Masonic symbols, 156, 157; and Ashmole, 163; distinct from Masons, 164; and De Quincey, 179 _note_; and Third Degree, 190 Royal Arch Masonry: 220 _note_ Ruskin, John: quoted, 7, 8; on light, 14 _note_; on the church, 250 St. John's Day: 181; origin of, 183, _note_ Sayer, Anthony: first Grand Master, 182 Schaw Statutes: 123 Sciences; the seven, 195; in Cooke MS, 108 Scott, Leader: quoted, 72; on Cathedral Builders, 87; on Comacines and Masonry, 111 Scott, Sir Walter: on the word cowan, 138 _note_; a Mason, 232 Secrecy: of the Mysteries, 48; of great teachers, 57; as to the arts, 74; not real power of Masonry, 212; reasons for, 243 _note_ Secret Doctrine: 57; objections to, 59; open to all, 61; reasons for, 63; what is it, 68 _Secret Sermon on the Mount_: 47 Sectarianism: Masonry against, 254 _Seven Lamps of Architecture_: quoted, 7 Shakespeare: 155; and Masons, 259 _note_ Shelley: 14 Signs: in the Mysteries, 47; Franklin on, 200; and charity, 244 Socrates: on unity of mind, 21; and the Mysteries, 46 Solomon: and Hiram, 75; and the Comacines, 89; in Cooke MS, 109; sons of, 149 Solomon: Temple of, 75; style of, 76; legends of, 77 _note_; and Masonry, 79; influence of on architecture, 191 Speculative Masonry: in Regius MS, 106; growth of, 123; meaning of, 144 _note_; Lodges of, 148; before 1717, 167 Spenser, Edmund: Masonic symbols in, 155 Square: discovery of, 10; in Pyramids, 13; eloquence of, 26; emblem of truth, 28; in China, 30; in obelisk, 33; throne of Osiris, 46; "square men," 155; an ancient one, 159; of justice, 275 _Staffordshire; Natural History of_, quoted: 166 Steinmetzen, of Germany: 118 _note_; degree of, 145 Stones: sanctity of, 28 Stuckely: Diary of, 203 Swastika: antiquity of, 23; meaning of, 24; sign of Operative Masons, 201 _note_ Symbolism: Carlyle on, 4; early Masonic, 11; Pike on, 18; richness of, 20; unity of, 21; Mencius on, 30; in Bible, 31; of Collegia, 93; of Comacines, 90; in Masonry, 143; of numbers, 154; in language, 155; in Middle Ages, 156; preserved by Masons, 159 Taylor, Jeremy: 175 _note_ Third Degree: legend of, 149; confusion about, 189; purely Masonic, 193; Pike on, 193; not made but grew, 196; and Ancient Mysteries, 196; Edwin Booth on, 197; and immortality, 277 Tiler: 135; origin of name, 138 _note_ Tolstoi: 232 Tools of Masons: 26; old meanings of, 29; in Bible, 32; kit of, 132 Tradition: of Solomon, 75; of Masonry unique, 128; of degrees, 144 Triangle: probable meaning of, 13 _note_; used by Spenser, 155 Trinity: idea of old, 22; in Egypt and India, 23; not opposed to unity of God, 264 _note_ Unity: of human mind, 21; of truth, 58; of God and Masonry, 176 _note_, 264 _Universal Prayer_: quoted, 263 Unsectarian: the genius of Masonry, 221, 250, 252, 253, 258 Waite, A.E.: 38; tribute to, 64; on the quest, 65; studies of, 66; "golden dustman," 67 War: and Masonry, 225; Civil, 228, 229 _note_; cause of, 287; end of, 202 Warren, Joseph: ardent Mason, 224 Washington, George: a Mason, 225; sworn into office by Mason, 226 Watts, G.F.: 174 Webster, Daniel: on Green Tavern, 224 Weed, Thurlow: and Masonry, 227 _note_; dirty trickster, 228 Wellington: a Mason, 232 Wesley, John: 175 Wharton, Duke of: traitor, 224 _Wiltshire, Natural History of_: quoted, 166 Wren, Christopher: on columns, 9; and Masonry, 167 _note_; not trained in a Lodge, 186 York: Bishop of, 113; Assembly of, 117; old Grand Lodge of, 204; Mecca of Masonry, 205; revival of Grand Lodge of, 215; no rite of, 216 _note_ Zoroaster: faith of, 22 $/ * * * * * /$ +--------------------------------------------------------------+ | Typographical errors corrected in text: | | | | Page 91: madiaeval replaced with mediaeval | | Page 98: sybolism replaced with symbolism | | Page 109: Proceding replaced with Proceeding | | Page 163: Andrea replaced with Andreae | | page 178: neverthless replaced with nevertheless | | Page 221: Christion replaced with Christian | | Page 229: rembered replaced with remembered | | Page 263: 'more fascinating that its age-long' replaced with | | 'more fascinating than its age-long' | | Page 273: despostism replaced with despotism | | Page 277: parodox replaced with paradox | | Page 307: Academie Armory replaced with Acadamie Armory | | Page 310: Furgusson replaced with Fergusson (twice, | | putting the index out of order) | | Page 314: Muller replaced with Müller | | | +--------------------------------------------------------------+ $/ 
13816	----	THE JERICHO ROAD by W. BION ADKINS Author of "Twelve Steps Toward Heaven," "The Anonymous Letter," etc. 1901 Like the rivers, forever running yet never passed, like the winds forever going yet never gone, so is Odd-Fellowship. DEDICATION WORTHY AND GENTLE BROTHERS I DEDICATE THIS LITTLE BOOK TO THEE, SINCERELY HOPING THAT IT WILL AFFORD YOU MUCH PLEASURE AND BE THE MEANS OF INCITING YOU TO GREATER EFFORT IN BEHALF OF OUR BELOVED ORDER. MAY THY YEARS BE MANY AND THEIR SEASONS ALL GOLDEN AUTUMNS, RICH IN PURPLE CLUSTERS AND GARNERED DELIGHTS. PREFACE "I have lived much that I have not written, but I have written nothing that I have not lived, and the story of this book is but a plaintive refrain wrung from the over-burdened song of my life; while the tides of feeling, winding down the lines, had their sources in as many broken upheavals of my own heart." A book, like an implement, must be judged by its adaptation to its special design, however unfit for any other end. This volume is designed to help Odd-Fellows in their search for the good things in life. There is need of something to break the spell of indifference that oftentimes binds us, and to open glimpses of better, sweeter, grander possibilities. Hence this volume, which is a plea for that great fortune of man--his own nature. Bulwer says: "Strive while improving your one talent to enrich your whole capital as a man." The present work is designed to aid in securing the result thus recommended. We send it forth, trusting that it will find its way into the hands of every Odd-Fellow and every Odd-Fellow's friend and neighbor, and that those who read it will gather from its pages lessons which shall enable them to pluck thorns from their pathway and scatter flowers instead. W. BION ADKINS. October 1, 1899. TODAY'S DEMAND God give us men. A time like this demands Strong minds, great hearts, true faith, and ready hands; Men whom the lust of office does not kill; Men who possess opinions and a will; Men who have honor; Men who will not lie, Tall men, sun-crowned, who live above the fog In public duly and in private thinking. For, while the rabble, with their thumb-worn creeds, Their large professions and their little deeds, Mingle in selfish strife, lo! Freedom weeps, Wrong rules the land, and waiting Justice sleeps. God give us men! --Selected. TOMORROW'S FULFILLMENT * * In the long years liker must they grow; The man be more of woman, she of man; He gain in sweetness and in moral height, Nor lose the wrestling thews that throw the world; She mental breadth, nor fail in childward care-- Till at the last she set herself to man, Like perfect music unto noble words; And so these twain, upon the skirts of time, Sit side by side, full summed in all their powers, Self-reverent each and reverencing each. Then reign the world's great bridals, chaste and calm; Then springs the crowning race of human kind. --Alfred Tennyson. CONTENTS Objects and Purposes of Odd-Fellowship The Higher Life Pithy Points The Bible in Odd-Fellowship Brother Underwood's Dream The Imperial Virtue Quiet Hour Thoughts Love Supreme Gems of Beauty Husband and Father Odd-Fellowship and the Future INTRODUCTORY On April 26, 1819, Thomas Wildey, the English carriage-spring maker, together with John Welch, John Duncan, John Cheatham and Richard Rushworth, instituted the first lodge of Odd-Fellows at the Seven Stars Tavern in Baltimore, and it was given the name of Washington Lodge No. 1. From this feeble beginning has grown the immense organization of today. The Odd-Fellows claim a venerable antiquity for their order, the most common account of its origin ascribing it to the Jewish legend under Titus, who, it is said, received from that Emperor the first chapter, written on a golden tablet. The earliest mention made of the lodge is in 1745, when one was organized in England. There were at that time several lodges independent of each other, but in a few years they formed a union. Toward the end of the century many of them were broken up by state prosecutions, on suspicion that their purposes were seditious. The name was changed from the Patriotic Order to that of the Union Order of Odd-Fellows. In Manchester, England, in 1813, some of the lodges seceded from the order, and formed the Independent Order of Odd-Fellows. The order's first appearance in America was in 1819. The purposes of the order were so changed by the founders here, that it is said to be almost purely an American organization. It was based on the Manchester Unity, which was really the parent institution. In 1842, this country severed its connection with that of England. Lodges connected with either those of England or America are established in all parts of the world. The real estate held by the organization exceeds in value $20,000,000, and there is scarcely a town in the country that has not its Odd-Fellows Building. The total revenue of the order is nearly $10,000,000 per annum. Yearly relief amounts to nearly $4,000,000 a year. THE JERICHO ROAD "A traveler passed down the Jericho road, He carried of cash a pretty fair load (The savings of many a toilsome day), On his Jericho home a mortgage to pay. "At a turn of the road, in a lonely place, Two villainous men met him face to face. 'Hands up!' they cried, and they beat him sore, Then off to the desert his money they bore. "Soon a priest came by who had a fold; He sheared his sheep of silver and gold. He saw the man lie bruised and bare, But he passed on by to his place of prayer. "Then a Levite, temple bound, drew nigh; He saw the man, but let him lie, And clad in silk, and filled with pride, He passed him by on the other side. "Next on the way a Samaritan came (To priest and Levite a hated name); The wounded man he would not pass, He tenderly placed him on his ass. "He took him to an inn hard by; He dressed his wounds and bathed his eye; He paid the landlord his full score; If more was needed would pay him more. "Ah! many travel the Jericho way, And many are robbed and beaten each day; And many there be on the way in need, Whom Priest or Levite never heed; And who to fate would yield, alas! If some Samaritan did not pass." THE OBJECTS AND PURPOSES OF ODD-FELLOWSHIP We are taught that "God hath made of one blood all nations of men to dwell on the face of the earth," and when we say mutual relief and assistance is a leading office in our affiliation, and that Odd-Fellowship is systematically endeavoring to improve and elevate the character of man, to imbue him with a proper conception of his capabilities for good, to enlighten his mind, to enlarge the sphere of his affections and to redeem him from the thralldom of ignorance and prejudice, and teach him to recognize the fatherhood of God and the brotherhood of men, we have epitomized the objects, purposes and basic principles of our order. Odd-Fellowship is broad and comprehensive. It is founded upon that eternal principle which teaches that all the world is one family and all mankind are brothers. Unheralded and unsung, it was born and went forth, a breath of love, a sweet song that has filled thousands of hearts with joy and gladness. To the rich and the poor, the old and the young, at all times, comes the rich, sweet melody of this song of humanity to comfort and to cheer. For eighty years the light of Odd-Fellowship has burned before the world, a beacon to the lost, a comfort to the wanderer and a protection to the thoughtless. Eighty years of work for humanity's sake; eighty years devoted to teaching men to love mankind; eighty years of earnest labor, consecrated by friendship, cemented with love and beautified by truth. In ancient times men sought glory and renown in gladiatorial combat, though the victor's laurel was wet with human blood. In modern times men seek the plaudits of the world by achievements for human good, and by striving to elevate and ennoble men. Looking back through nineteen centuries we behold a cross, and on it the crucified Christ, with nail-pierced hands, and wounded, bleeding side, but whose heart was so full of love and pity that even in His dying agonies He had compassion upon His persecutors, and cried out, "Father, forgive them, for they know not what they do." That event was the dividing line between the ancient and the modern era; between the rule of "brute force" and the "mild dominion of love and charity." The mission of Odd-Fellowship, like that of the lowly Nazarene, is to replace the rule of might with the gentle influence of love, and to teach a universal fraternity in the family of man. To meet and satisfy and better keep alive the nobler elements of man's nature. Many orders have been instituted, but none can challenge greater admiration from men, or deserve more blessings from heaven, than the Independent Order of Odd-Fellows. Looking back along the pathway of the century behind us we behold the wrecks of many orders. The morning of their life was beautiful and full of glorious promise, but the evening came and they had perished. Rich costumes, impressive ceremonies, beautiful degrees and magnificent effects, all lie buried and forgotten. It was not because their founders lacked energy or enthusiasm, not because their members were less susceptible to the beauty and poetry of tradition and ceremony, but because success and perpetuity come not from human effort, but are the outgrowth of a life-giving principle. The sculptor fashions from the marble a form of surpassing loveliness, its lines are those of grace and beauty. We stand before it charmed, whispering our admiration, but the impression on the heart is only passing. The poet sings of home, of mother and of love; the meter may be faulty and the words may charm not, but the sentiment is true and touches our hearts. The experience it recites is common to humanity, and wherever its sweet tones are heard it softens men's natures and makes them better, truer and nobler. Who among us would be willing to exchange the influence of the immortal song "Home Sweet Home," or be willing to forget the Christian's "Nearer My God to Thee," for all the inanimate beauty of art? One charms the eye, the other touches and calls to life the best and sweetest emotions of the human heart. So it is with fraternal societies. Flashing swords, glittering helmets, jeweled regalias and beautiful degrees may touch the vanity and excite the admiration, but to win the heart we must satisfy its longings, feed its hopes and lift it above the narrowness and selfishness of its daily experience. Odd-Fellowship strives to touch the heart and better feelings, rather than feed the vanity of man or arouse his admiration for gorgeous displays. Its work is an exemplification of the living, practical Christianity of today. In almost every state in this fair land of ours can be found Odd-Fellows' homes, within whose walls the orphan is no longer motherless. For each and every little one within these homes, one million Odd-Fellows feel a father's love and pledge a parent's care. Add to all this great work the little deeds of love, the little acts of kindness that make life beautiful; add kind words of cheer and friendly help and tender consolation, and add again the benefit of union, the strength that comes from hearts united in God's work among mankind, and you have caught a glimpse of the life-giving principle that has made Odd-Fellowship one of the grandest fraternal and beneficiary institutions the world has ever known. The work it has done can not be fully estimated until the record is read in the bright light of eternity. In that glad day the tears that have been wiped away will become jewels in somebody's crown, and the sobs that have been hushed will be heard again in hosannas of welcome. Onward! is the ringing, pregnant watchword of the world. The vast, complicated, ponderous machinery of life is kept in motion by tireless and irresistible forces. The multiform and magnificent affairs of men and of nations are all impelled forward with an energy and a velocity as wonderful as glorious to behold. Not retrogressive, but progressive--not enervating, but energizing--not ephemeral, but substantial--not from bad to worse, but from the imperfect to the consummate, are the characteristics by which are so prominently distinguished the tidal waves of the world's progress today. Activity and achievement came with creation, and constitute an inflexible, irrepealable law of the universe. In stir and push we have light and life, but in idleness, and superstitious clinging to fossilized ideas and bygones, we have demoralization, decay and death. Fortunately for the world, and agreeably with infinite design, man plods his way in harmony with the law alluded to. Not all men, but the great masses of them, wherever "The true light shineth," especially when accompanied by rays and helps from one of the noblest and grandest of confraternities our world has known, "The Independent Order of Odd-Fellows." When the huge planet which we call our world had been tossed into being from the furnace fires of Omnipotence, and the maternal lullaby began to gather force on hill top and in valley, the discovery was naturally enough made that association and co-operation were preferable to isolation and unrelieved dependence; and from that hour forward, this principle has been interwoven into the very framework of human society. The purpose has been the elevation and improvement of mankind. For, though the first product was pronounced "good," it quickly degenerated; and there came an emphasized demand for reform. EARLY ORGANIZATIONS. Human isolation is an unnatural condition. It antagonizes the highest and best interests of the world. Its influence is never beneficent, but always and necessarily harmful. If the truest well being of the universe, and the supremest glory of Jehovah could have been attained by conditions of solitude, it is not impossible that the good All-Father would have given to every man a continent, and so have made him monarch of all he surveyed. Physically regarded, there is no limit to Omnipotent power. A continent, and even a world, was therefore within the pale of divine possibilities. Jehovah, however, is not only great, but he is the Greatness of Goodness. High and holy ends were to be accomplished, and happy purposes to be secured, by means of human instrumentalities, and be jointly shared by Creator and creature. Among the earliest of Deific utterances, therefore, we have this: "It is not good that man should be alone." I concede that, primarily, the companionship of woman is here intended. But the declaration is not only good in this, but equally so in other regards. A lifetime of solitude with no incentives to action--nothing to draw out, exercise and expand the latent powers of the soul--no interchange of thought--no clashing of opinion--no towering resolves to stimulate--no difficulties to surmount! What imagination so fertile that it could picture a more hateful or intolerable Hades than would be such a condition of affairs? Hence, in the early days of the world's history we discern the principle of association and co-operation, with plans and systems embodying its practical application. Organizations came into being, obedient to the summons of necessity. How well the various organizations have wrought along the pathway of centuries, and how great or small may have been the measure of their success, I am not here to discuss, much less to determine. Each has done its work in its own way, and pockets responsibility for results. Common courtesy and candor suggest that each has been largely animated by highest and worthiest of motives. ODD-FELLOWSHIP, Reared upon the broad catholic principle of brotherhood, extending its helpful hand from nation to nation, and from continent to continent, linking its votaries together with the golden triple chain of Friendship, Love and Truth, can afford to be friendly with each, and have a kindly word for all societies that reach down after and raise up a fallen brother, and if possible make him wiser, better and happier. Should a like courtesy be extended to this order, while it would certainly constitute a new departure, it would prove none the less gratifying. But, from certain sources, the order has been the recipient of a peculiar kind of consideration, so long that "the memory of man scarce runneth to the contrary." Inflamed appeals and bristling denunciations have gone out against it, "while great, swelling words"--swollen with hatred, bigotry, prejudice and superstition--have assailed it relentlessly and almost uninterruptedly. Mainly, these assaults have been met with the terse and pointed invocation, "Father, forgive them; they know not what they do." That this great and potent brotherhood may not, in all its parts and jurisdictions, have so deported itself, and so carried forward its work, as to be justly free from unfavorable criticism and merited censure, is probably true. As with organizations, there is sometimes too much haste displayed in gathering, and too little discrimination exercised in selecting, the materials that are brought as component parts of the great superstructure of Odd-Fellowship. Too much daubing with untempered mortar--too great a desire for the exhibition of numerical force, and the multiplication of lodges--too much regard for the outward trappings and paraphernalia, and too little regard for the internal qualities of those seeking membership in the fraternity. Such deplorable departures, as well from the primary as the ultimate objects had in view, are not fairly attributable to anything that may be reasonably considered as an outgrowth of the order, but come despite its constant teachings and warnings. Bad work they of course make, and so at times and to a limited extent bring the fraternity under the ban of popular displeasure, but shall the world predicate unfavorable judgment upon a few and unfair tests? If so, and the principle logically becomes general, pray who shall be appointed administrator of the effects of other social and moral organizations, and even of the church itself? For in these regards all offend, if offense it be. When the principles of Odd-Fellowship are carefully studied it is apparent to every candid mind that it is founded upon that eternal principle which recognizes man as a constituent of one universal brotherhood, and teaches him that as he came from the hand of a common parent, he is in duty bound to cherish and protect his fellow-man. Viewed in this light, Odd-Fellowship becomes one of the noblest institutions organized by man in the world. If the beauty and grandeur of universal brotherhood could be impressed upon the minds of all the people, how very different from the past would the future history of the world read. What a delightful place this old stone-ribbed earth would be if men would look upon each other as brothers, members of one common family; enjoying the many comforts of one home; trusting to the guidance and protection of one Father--God. We are more nearly related than we think. Running through all humanity there is a link of relationship and a bond of sympathy that can not be exterminated. The principle of brotherly love is so great and broad that all mankind could unite in offices of human benefaction. Brother. Oh, how sacred and how sweet when spoken by a true heart! Whether it be in the home circle, lodge-room, or in some distant land, it sends the same soothing thrill of joy to the heart. Let us pause just a moment to think of the time and place when we first learned to call each other brother. Ah! Methinks no Odd-Fellow will ever forget his first lesson. He will always remember how quickly he was changed from the haughty disposition manifested by that one of old, who, when he prayed, went to the public square, or climbed to the house top, and thanked God that he was not like other men, to the humble attitude of that one who stood afar off and bowed his face in the dust, crying aloud, "O Lord! Be merciful unto me a sinner." How very much like this ancient boaster are thousands of the human family today. Sitting in high places, surrounded by wealth and power, they see nothing beyond the narrow circle in which they move. They are deaf to the low, sad wail of sorrow that comes from some breaking heart. Seated by their own comfortable fireside they give no thought to the lonely widow standing outside in the cold. It distresses them not that the keen, wintry blast sends its icy chill to the already broken heart. No thought, no feeling, for this poor creature that must now fight the fierce battles incident to human life, all alone. How sadly these tender duties to suffering humanity are neglected when left to the cold charity of the world. Odd-Fellowship seeks to lessen sorrow and suffering. It supplies temporal wants; gives encouragement; aids and comforts those who are in distress. In sickness we watch by their bedside and administer to their wants. If death calls, Odd-Fellowship forsakes not its follower, but hovers near, listening attentively to the last words and parting instruction of the dying one. Brothers and friends, let me admonish you to do all the good you can while in health and strength, for at most life is short and we know not how soon the Angel of Death will unfold his broad, shadowy wings over our path and call us to give an account of our stewardship; then all that will remain of us on earth will be the good or evil we have done. Odd-Fellowship is full of sacred teachings and sublime warnings. It teaches us that we are in a world full of temptations, sin and sorrow. We see the emblems of decay all around us. The strong man of today may stand forth, nerved for toil, with all the bloom of health mantling cheek and brow, seemingly as strong and vigorous as the mighty oak, and yet tomorrow he will fade as the autumn leaf. Then he realizes how foolish it is to be vain; thinks of the instability of wealth and power, and the certain decay of all earthly greatness. Odd-Fellowship teaches us that charity springs from the heart, is not puffed up, seeks not its own. It makes us strong, and encourages us to push on through life, even though we are beset on every side with toil, danger and strife. Brothers, let nothing cause you to turn back or away from the principles of our noble order. Cling closer and closer each day to honesty and truth, and bear in mind that be the road ever so rough and untraveled, narrow and dark, if you follow truth you will find light at the end of the journey. THE SECRESY OBJECTION. More common, perhaps, than any other filed against it has been the objection that Odd-Fellowship does its work secretly, this objection being not unfrequently urged by persons of candor and honest impulses. "If," it is demanded, "the aims and purposes of the order be legitimate and praiseworthy, why shroud them in mystery rather than give them the broad sunlight of publicity." The objection is not new, nor is it urged with any increase of its original force, whatever may be the fact in the matter of vehemence. Answer might be made: The order does not choose to ascend to the house tops for the purpose of heralding its affairs to the world. But that answer would not be satisfactory, nor is any likely to be that may be presented, now or hereafter. It is nevertheless true that there are certain matters pertaining to the order and its works with which the outside world has no sort of concern, even as with those very peculiar secret societies, the individual, the family, the church and the state. If other organizations prefer to resort to the newspapers, the pulpit, the rostrum and other information conduits for the purpose of advertising their wares, their greatness and their goodness, and the vast amount of humanitarian work they are doing and purposing, such is their unquestioned privilege. But if the preference of Odd-Fellowship be for quieter and less obtrusive methods, pray who shall fairly contest its right of choice? And then it should be remembered that there are matters in which the right hand is prohibited the privilege of interfering with the prerogatives of the left, and the left with those of the right. Nor should the fact be forgotten that there is Divine example, if not precept, for the established "modus operandi" of the order. Upon a certain occasion the Great Teacher had performed a very humble service for one of his disciples who was sadly at loss for the why and the wherefore, and the answer, received to his inquiry was: "What I do thou knowest not now, but thou shalt know hereafter." And in the grand hereafter, when the films of ignorance and the warpings of prejudice and superstition shall have melted away under the bright sunlight of Eternal Day, it is not impossible that our vexed, inquisitive, worrying opponents may be permitted to look back over the pathway this order has traversed, glance at the work that has been wrought and peradventure discover how unreasonable, as well as fruitless, has been the warfare they have been pleased to wage with such persistent fury. A long time to wait, maybe, but then good things do not come rapidly nor all at once. Meanwhile, to encourage them in their waiting, their watching and their worrying, let them take this lesson from the same Great Teacher: "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth." Ah, no! it will not do, because you can not see and comprehend all of everything, inside as well as outside, to conclude that it must necessarily be bad. Adopt that theory, and you not only fly in the face of reason, but bump your head against almost everything in nature, in art and in science. Secrets! yes; they are within us and without us, above us and beneath us and all about us, and "what are you going to do about it?" Well might Israel's old and gifted poet king write: "We are fearfully and wonderfully made," soul and body, the mortal and the immortal, the material and the immaterial, strangely and mysteriously conjoined! God's secret, this! Will you denounce Him and withdraw allegiance from Him, for the reason that He fails to make clear to you a clear and satisfying revelation? The same old singer said thousands of years ago, "The Heavens declare the glory of God and the firmament showeth His handiwork." And those heavens, with that firmament, are charged and surcharged with mightiest and profoundest secrets. We seize the telescope and "plunge into the vast profound overhead, intent upon mastering the secrets of the revolving spheres." We travel from star to star, from system to system, until we reach yon lonely star that appears to be performing the Guardian's task, upon the verge of unmeasured and immeasurable space. We may descry and describe the form and outlines of those heavenly bodies, detect their movements and approximately determine their distances and dimensions. But what more? Little that is satisfying. When they had a beginning, what purposes they subserve in the sublime system of God's stupendous universe, and when they shall have a consummation, we may not certainly know. Secrets, these, and such "Secret things belong unto God." We would like to know these secrets, but must wait; for there, "roll those mighty worlds that gem the distant sky," as distantly and dismally as when Chaldean and Egyptian astronomers and astrologers viewed their movements three thousand years ago, rifled meanwhile of but few of their well kept secrets. He that pencils the lily and paints the rose and gives to every blade of grass its own bright drop of dew, has been pleased to say: "Hitherto shalt thou come and no further." And there is great unwisdom in setting up factious opposition to the fiat of Omnipotence. Possess your souls in patience, O friends! wait, as we must wait, before knowing all, or even knowing much. If you can not be Odd-Fellows, you can at least be _men_, with an effort. WHAT IS ODD-FELLOWSHIP? "But, sir," you demand, "can you tell us something more about Odd-Fellowship, its purposes and its Work?" I can, a little. Come with me, then, and we will look into the lodge. Ah! In the most conspicuous place there stands an altar--upon it the open Bible, the world's great word of Life and Light. Upon the principles enunciated by that Book, largely rests the great superstructure of Odd-Fellowship. The Bible is to the order what the sun is to the material universe--its illuminator and vivifier, even as it also is the, guide to faith and practice. A man may neglect his closet, his church, his Bible, but when he enters the lodge he is bound to listen to the voice of his Maker, as it thunders from His word; and while the lodge does by no means lay claim to the possession of religious attributes, yet has it been the means, by the constant use of the Bible, of turning many from the ways of wrong-doing and sin, into paths of pleasantness and peace; and by a unique system of symbolism and a comprehensive and practical application of its sublime truths, the faith of the believer has been strengthened, enlarged and rendered usefully active. Odd-Fellowship's plan of benefaction addresses itself to the physical as well as the moral nature, and, reaching out from its immediate subjects, permeates by natural affinity every sphere in which active sympathy may be invoked. Its mission and its results are not only active and substantial, but often so effective by its consequential or indirect influence as to penetrate entire communities. In this connection I will say Odd-Fellowship is not a religious organization. Our work pertains particularly to this life, educating the heart of man to practical beneficence, alleviating the sufferings of humanity and elevating the character of man. Odd-Fellowship was not organized for the purpose of ridding the world of all its sorrows, but to ameliorate and to soften the suffering to which the human family is heir. It is an association of men who have united themselves for the purpose of smoothing the ragged edge of want, and extending to those who are bound down by the iron bands of misfortune a helping hand. Odd-Fellowship holds no affinity with the classifications or distinctions of society, but dispenses charity to all alike. It does not array itself against the church, nor presume to arrogate its functions, or to supervise its teachings. Its lodges are not the council rooms of enmity to religious, civil, moral or social organizations. Far otherwise; all its oracles and instructions in relation to these grave subjects find their warrant and authority in the divine law, under the inspiration of which it proclaims the Golden Rule as the sublimest illustration of the law of love. Odd-Fellowship keeps a close watch over its subjects, and constantly impresses upon their minds the fact that their hearts must not foster evil, the progenitor of crime, or hatred and vice, whose evil consequences must continue to afflict mankind until the coming of that time to which hope looks forward with ardent joy, when one law shall bind all nations, tongues and kindred of the earth, and that law will be the law of "_Universal Brotherhood_." Odd-Fellowship also teaches us that we are never to judge a man by his outward appearance. A man's form may be clothed with rags, his hands may be rough and hard, his cheeks may be browned by the rays of summer's sun; yet underneath all this there may be an honest heart. If so, we take him by the hand and call him brother. Odd-Fellowship teaches equality; we must meet upon one common level. The brother who lives in the rough log cabin enjoys the same right and privileges as the monarch on his throne. We live, we move and have our being, and are indebted for all things to the One Great Ruler of the Universe--God. All persons are desirous of being happy, and happiness is sought for in various ways. Odd-Fellowship teaches that man is responsible for his own misery. I believe that no mere misfortune can ever call for exceeding bitter sorrow. As long as man preserves himself from contamination of that which is evil and foul, he can not reach any very low depth of woe. By his own act, by his own voluntary desertion of the true aim of life, and by that alone, is it possible that a man should drink his cup of misery to the dregs. The want of happiness, so prevalent, is thus the natural consequence of the inherent blindness of men. By it they are led to pursue eagerly the phantom of _wealth_, _rank_, power, etc., white neglecting that which alone can satisfy the wants of the soul. If men could really know what is their chief good, we should no longer hear on every hand prayers offered up for those idle accoutrements of life, which may indeed be enjoyed, but often bring only dissatisfaction, and can be dispensed with without inconvenience to mankind. Many persons say Odd-Fellowship is contrary to the teachings of the Bible. The way such people read their Bible is just like the way that the old monks thought hedgehogs ate grapes. They rolled themselves over and over where the grapes lay on the ground. What fruit stuck to their spines they carried off and ate. So your hedgehoggy readers roll themselves over and over their Bibles and declare that whatever sticks to their spines is Scripture and that nothing else is. But you can only get the skins of the texts that way. If you want their juice you must press them in cluster. Now the clustered texts about the human heart insist as a body, not on any inherent corruption in all hearts, but on the terrific distinction between the bad and the good ones. "A good man out of the good treasure of his heart bringeth forth that which is good, and an evil man, out of the evil treasure, bringeth forth that which is evil." "They on the rock are they which, in an honest and good heart, having heard the word, kept it." "Delight thyself in the Lord, and He shall give thee the desires of thine heart. The wicked have bent their bow that they may privily shoot at him that is upright in heart." For all of us, the question is not at all to ascertain how much or how little corruption there is in human nature, but to ascertain whether, out of all the mass of that nature, we are the sheep or the goat breed; whether we are people of upright heart being shot at, or people of crooked heart doing the shooting. And of all the texts bearing on the subject, this, which is a quite simple and practical order, is the one you have chiefly to hold in mind: "Keep thy heart with all diligence, for out of it are the issues of life." The will of God respecting us is, that we shall live by each others happiness and life; not by each others misery or death. Men help each other by their joy, not by their sorrow. There is but one way in which man can ever help God--that is, by letting God help him. A little boy, who had often heard his father pray for the poor, that they might be clothed and fed, interrupted him one day by saying, "Father, if you will give me the key to your corn crib and wheat bin, I will answer some of your prayers." Ah! my friends, always keep in mind this truth, "One hour of justice is worth seventy years of prayer." Call not this, then, a Godless institution, rioting in selfishness and infidelity, as it has been denominated by certain super-excellent Christians, who appear to have fully persuaded themselves that no good can possibly come from such a Nazareth. For, with the constant and unvarying light of the Holy Bible, that illuminated lexicon of the sweet Beyond, and of the approaches thereto--that trusty talisman of all hopeful hearts--that competent counselor of the wisest and the best--that inspirer of joy and satisfaction born of no other book--that precious presager of immortal life beyond the river--that divine guide to faith and practice, can by no means fail in the ultimate working out of its sublime purposes. In the ranks of Odd-Fellowship there are many of the truest, noblest, sharpest and most holy men in the civilized world. None of these have been able to make that "Godless and selfish" discovery. This brilliant achievement is reserved for those favored mortals that never saw the inside of an Odd-Fellow's lodge, and are entirely ignorant of its character and practical workings. The order has increased largely in wealth, power and influence. Large cities and towns, which formerly paid little or no attention to us, now eagerly welcome us to their hospitalities. Judges and governors vie with each other in doing us honor, and well may we be proud of the position the order has attained. Just think of it a moment: when you clasp hands with an Odd-Fellow here in your own home, you are really clasping hands with one million men who have obligated themselves to stay with you through every trial and misfortune. Wonder no longer, then, at the growth and stability of this great fraternity, or that its votaries cling to it with such unshaken and unswerving fidelity. Ah! it is no light matter, no small privilege, to be admitted to membership in such an organization--so freeing one's self from the surgings of self-seeking and selfish considerations--free from the trammels of prevailing prejudice and passion--free from the false educational influences that warp the mind and drive charity from the heart. Our order's emblem is the three links, FRIENDSHIP, LOVE AND TRUTH. Friendship, love, truth--golden links these, that not only bind together their obligated votaries, but that recognize and embrace, because of worthiness and plighted faith, that behind the back as well as face to face, have a defensive, kindly word and a brother's generous deed; that, amid the upheavals of communities and the crumbling of nations, systems and governments, swerve not from their course, and are corralled by no arbitrary bounds, and that, whatever the dialect, the nationality or the religion of men, read upon humanity's brow the inscription written by the finger of infinite love--a man and a brother, a woman and a sister. A faithful and true friend is a living treasure, estimable in possession and deeply to be lamented when gone. Nothing is more common than to talk of a friend; nothing more difficult than to find one; nothing more rare than to improve by one as we ought. The only reward of virtue is virtue. The only way to have a friend is to be one. Such is friendship. Next in our golden chain is Love. Love is the stepping stone to heaven. This principle teaches man his capabilities for good, enlightens his mind, enlarges the sphere of his affections and leads him to that true fraternal relation which was designed by the Great Author of his existence. Love teaches us to be self-sacrificing. For a bright instance of this we point you to Moses, the great law-giver of the Jews. He turned his back on the splendors of Pharaoh's court and chose rather to share the wretchedness of his lowly people than serve as a king for their oppressors, finally dying in sight of that inheritance, which, though denied to him, was given to his ungrateful countrymen. How very bright on the pages of history shine such acts of love and sacrifice. This principle belongs to no one organization, party or sect. It can be made to bud and bloom as well under the fierce rays of the torrid zone, midst the icebergs of Greenland, or the everlasting snows of Caucasus. It always carries the same smile, whether in the cabin or in the palace. Following in its footsteps there is such a halo of glory, such a gentle influence, that it gathers within its sacred realm antagonistic natures, controls the elements of discord, stills the storm, soothes the spirit of passion, and directs in harmony all of man's efforts to fraternize the world. In this strangely selfish and uncertain world none are so affluent or favorably circumstanced as not at some time and in some way to become dependent. Oh! there are emphasized essentialities that are not embraced among the commodities of the market, and in order to the realization of which money possesses no purchasing power. To relieve the pungent pinchings of penury with raiment, food and shelter, and so send the sunshine of gladness to the poor and needy, is something--indeed is much. But, ah! the delicate and intricate mechanism of mind is out of gear, a secret sorrow swells and sways the heart, and unitedly they cry: "Who will show us any good? Who remove this rankling sorrow? What good Samaritan competent to the task of affording relief to this dazed brain?" Oh! it is here that the trained votaries of the triple brotherhood bring to bear their wondrous power. If it be true "that one touch of nature makes the whole world kin," it is equally true that the ties of brotherhood here would wield their most potent influence, and of the true Odd-Fellow well may it be said, "He hath a tear for pity, and a hand open as day for melting charity." TRUTH! crown jewel of the radiant sisterhood of queenly graces! She can not be crushed to earth. The eternal years of God being hers, she, no more than her author, can go down. Error may fling widely open his arsenal gates of defilement and deceit, and seek so earnestly and tirelessly the usurpation of her throne; but there she sits, as firmly and gracefully as when the morning stars sang together and the sons of God shouted for joy. Such is truth, the rarest of all human virtues. The man who is so conscious of the rectitude of his intentions, as to be willing to open his bosom to the inspection of the world, is in possession of the strongest pillars of a decided character. The course of such a man will be firm and steady, because he has nothing to fear from the world and is sure of the approbation of heaven. While he who is conscious of secret and dark designs, which, if known, would blast him, is perpetually shrinking and dodging from public observation, and is afraid of all around, and, much more, of all above him. Such a man may indeed pursue his iniquitous plans steadily; he may waste himself to a skeleton in the guilty pursuit, but it is impossible that he can pursue them with the same health-inspiring confidence and exulting alacrity with him who feels at every step that he is in pursuit of honest ends by honest means. The clear, unclouded brow, the open countenance, the brilliant eye, which can look an honest man steadfastly, yet courteously, in the face, the healthfully beating heart and the firm, elastic step, belong to him whose bosom is free from guile, and who knows that all his motives and purposes are pure and right. Why should such a man falter in his course? He may be slandered, he may be deserted by the world, but he has that within him which will keep him erect, and enable him to move onward in his course, with his eyes fixed on heaven, which he knows will not desert him. Odd-Fellowship teaches its members to be men of honor. When I say honest, I use it in its larger sense of discharging all your duties, both public and private, both open and secret, with the most scrupulous, heaven-attesting integrity; in that sense, farther, which drives from the bosom all little, dark, crooked, sordid, debasing considerations of self, and substitutes in their place a bolder, loftier and nobler spirit, one that will dispose you to consider yourselves as born not so much for yourselves as for your country and your fellow-creatures, and which will lead you to act on every occasion sincerely, justly, generously and magnanimously. There is a morality on a larger scale, perfectly consistent with a just attention to your own affairs, which it would be folly to neglect; a generous expansion, a proud elevation and conscious greatness of character, which is the best preparation for a decided course in every situation into which you can be thrown; and it is to this high and noble tone of character that I would have you to aspire. I would not have you to resemble those weak and meagre streamlets, which lose their direction at every petty impediment that presents itself, and stop and turn back, and creep around, and search out every channel through which they may wind their feeble and sickly course. Nor yet would I have you resemble the headlong torrent that carries havoc in its mad career; but I would have you like the ocean, that noblest emblem of majestic decision, which in the calmest hour still heaves its resistless might of waters to the shore, filling the heavens day and night with the echoes of its sublime declaration of independence, and tossing and sporting on its bed with an imperial consciousness of strength that laughs at opposition. It is this depth and weight and power and purity of character that I would have you resemble; and I would have you, like the waters of the ocean, to become the purer by your own action. Men are sometimes ruined because they aim not at virtue, but only at the reputation which it brings. Odd-Fellowship teaches its members to be brave, honest and diligent. If we have these attributes, victory must surely crown our efforts. How often in the history of our country have men of humble birth come forth in time of danger, and, nobly risking all, even to death, or disgrace worse than death itself, stood between their country and defeat, and built for themselves a glorious name. Nor, alas! is the opposite case to this unknown. Some of America's proudest sons have, by their own acts, sunk themselves into the inner-most depths of infamy and vice. "Virtue alone is true nobility. Oh, give me inborn worth! dare to be just, Firm to your word and faithful to your trust." Knowledge is a mighty rock in a weary land, and to you, brothers, 'tis permitted to smite this rock, and from it gushes fountains of living waters, which form rivers of wisdom, flowing to the uttermost parts of the earth, carrying the proper idea of life to the souls of men. The river of science flows in a deep, straight course, searching out the hidden mysteries, and demonstrating facts, while Truth builds her defenses on its shores, and Love rears her fair palaces and calmly enjoys the result of labor and research. History, with its broad stream bringing knowledge down through the vanished centuries, revealing many a lost art, which avails us much in these later days. Mysteries which magicians have left behind them--secrets for ages undusted--that we may read the records of the past. Experience builds citadels upon these heights. Flowing parallel to history is the great, turbid stream of politics. Its crimson billows cast wrecks upon the strand, and the moaning waves strangely blend the tones of grand martial music with the discords of despair and disappointment, for it is a treacherous tide. Along its winding shores war builds her forts, and there are fields of carnage and blood, and dark fortresses of envy, from which fly the poisoned shafts of malice, falsehood and revenge, and there are many graves in which lie ambition, glory and renown, with all their brilliant dreams. Opposite to this from the rock of knowledge gush the sweet fountains of poetry and music, singing on their way through fair, secluded dells, where there are moss-covered rocks, clinging vines, fragrant flowers and ferns and singing birds. In their shining waves of light are mirrored the azure sky, golden sunshine and fleecy clouds, while youth, beauty, laughter and joy stray along the verdant shores, keeping time to the music of the merry spray and weaving garlands to crown their radiant brows. Not far from the rock of true knowledge flows a deep stream, calm, clear and beautiful. Majestically it sweeps through stately forests, extended plains and lofty mountains; and the fair cities of honesty, temperance and truth are built upon its shores. This wonderful stream is fed by the ever-living fountains of honor, morality, justice, mercy and divine love. The music of its waves sends forth hymns of true patriotism, love of country and of home; and the sweet songs of faith and immortality float upward like strong, white wings, bearing the soul away on pure melody above this world of longing and of hope, until it rises to meet the world of glory and fulfillment. Upon these shores faith, hope, charity and security have reared their white temples, which shall ever represent a living institution, bearing on its banner as a motto these beautiful words: FRIENDSHIP, LOVE AND TRUTH. The stream which I have just described is the great river of Odd-Fellowship, and flows into the vast ocean of eternal peace, and such is the momentum and indestructibility of Odd-Fellowship, that, like a great river fed from inexhaustible sources, men may come and men may go, but it goes on forever and forever. Brothers, these are the streams flowing from the smitten rock whose fountains you unseal. Standing at the mouth of the Columbia River, one can hear the ocean waves moaning, surging, thundering forevermore. You can not stay the rushing tides that come and go, ebb and flow, until time shall be no more; and there the great river of the west, the mighty Columbia, pouring her floods into that vast, boundless sea, so shall Odd-Fellowship pour her deep, exhaustless stream into futurity, and all the combined forces of opposition, ignorance and fear shall have no power to stay the onward rushing, overwhelming flood. Wafted back to us from the unexplored shore across that sea--softly whispering through the rose marine spirit of the mist--intuitive knowledge reveals the throne of the Grand Lodge above, from which flows the pure river of life, on whose shores grow the trees of knowledge and of life immortal, which bear no fruit of sin, but whose leaves are for the healing of poor, suffering humanity. Brothers, build such a character as will cause Christ and the angels to rejoice when they behold it. Then, when life's work is done, when the blessed Master calls, you will not look mournfully into the past, but will look eagerly into the mighty future just opening before you. And as your life goes out amidst the rustling of an angel's wings--like a summer sea asleep upon a sandy shore--you will not regret that you practiced the principles laid down by our noble order, FRIENDSHIP, LOVE AND TRUTH. THE HIGHER LIFE Manhood, fully developed and symmetrically formed, through the various stages of the world's history, has been the great conservative element of society, and has been in high request. Some ages, however, have seemed to make a larger demand for this element than others, and this age of ours is one which yields to none of its predecessors in its call for manliness of character--for men of the right stamp. The perils of the times are imminent, and the demand for a high grade of intelligence and great strength of moral principle never was stronger. New developments of human genius and activity, are constantly arising, and new dangers to the dearest interests of society are calling for vigilance. This is neither a stagnant nor a tame and quiet age. It is an age of activity, of enterprise, of speculation, of adventure, of philosophizing and of both real and pseudo reforms. The age eminently demands vigorous and mature manhood. Therefore, study, think, investigate, learn. Remember, however, that it is not knowledge stored up as intellectual fat which is of value, but that which is turned into intellectual muscle. Out of dull and selfish seclusion go forth. Regulate with care your basal endowments. Prove thy strength, and render it sure. Deliver thy conceptions from narrowness, thy charity from scrimpness, thy purposes from smallness. Deny thyself and take up thy cross. Do and dare, love and suffer. So shalt thou build a character that will abide all the tests which future years or ages may bring. Bear constantly in mind that you are endlessly improvable. "It is for God and for Omnipotency to do mighty things in a moment; but degreeingly to grow to greatness is the course that He hath left for man." To the conscious human self there belong possibilities of such moment that no one can well study them without being either thrillingly impressed or made to experience unusual emotions. The conclusion is, therefore, unavoidable, that every soul can become great. By processes of culture to which it is able to subject itself, it can perpetually increase in wisdom, in strength, and in nobleness. The soul's chief capabilities may, for the sake of elucidation, be represented as so many different rooms within itself, each of which can be made to have a spaciousness equaled by no material amplitude ever yet ascertained, and each of which, so long as it is kept in the process of growth, is and will be susceptible of fresh furnishing. These apartments of the minor man are too wonderful to admit being depicted either by a writer's pen or by a painter's brush. Their most distinguishing characteristics can, at best, only be indicated. Who can tell how much knowledge can find place in them, or what volumes of feeling they can contain? Who can declare the magnitude of the grandest traits that, in them, can have freedom to thrive and bear fruit? Who can estimate the length and breadth, the height and depth of the loftiest inspirations or the noblest joys that, in them, can be experienced? To give a full expression to the utmost intelligence, potency, amiability, purity, meritoriousness and majesty that can reside in the capability--rooms of a human soul--would be equivalent to picturing the imaginable or to portraying the infinite, and to do either the one or the other is impossible. One may be sadly indifferent to the value of his soul's foremost capabilities, may inadequately exercise them, and may secure to them merely a dwarf-like compass; but there is never a time when they can not be made to transcend the limits of development to which they have attained. Their possessor can educate them forever. He can unceasingly add to their roominess and resource. In all time to come he can cause them to continue to exceed breadth after breadth. Oh, who can conceive how great his mental being is able to become? Who can comprehend how elevated a life it is possible for him to live? Who can be liable to overrate the vastness of the destiny for which he was created? In the language of Hughes, "Our case is like that of a traveler on the Alps, who should fancy that the top of the next hill must end his journey because it terminates his prospect, but he no sooner arrives at it, than he sees new ground and other hills beyond it, and continues to travel on as before." The thought of the soul's improvability is well adapted to quicken torpid virtue and to revive drooping aspirations. It tends to scatter the gloom resulting from disappointed endeavors. Let it but have a star-like clearness in the mind, and there will spring from it an ever-new interest in life and being. We know that the paths of usefulness and affection must sometimes be strewn with smitten leaves and faded bloom, and that the heart must sometimes be chilled by harsh changes, even as the face of nature is chilled by rude winds. We know that we are doomed to find thorns in roses, and to suffer from "thorns in the flesh." We know that there are for us hours when the sunshine without must be darkened by shadows within; when we must be pierced by trials; when we must be humbled by afflictions. Yet, so we but duly know our mental possibilities, how much there is to animate us and to make us hopeful. Well may we go our way, with a high ambition and with good cheer. Well may we prize, as a stage of action, this old stone-ribbed earth, whereon we can behold the beauty of emerald meadows and of blossoming plants, and can hear the songs of russet-bosomed robins and the prattle of children, the voice of the vernal breeze, and the sound of the summer rain. Oh, who that ever muses on the soul's heirship to the divine, can wish he had never been born? I am grateful for my existence. I rejoice that I have place amid the bright-robed mysteries which surround me. I glory in the shifting scenery of the seasons. No flaw do I find in the sun, the moon, or the stars. No prayer have I to make that the grass which grows at my feet may be fairer than it is, or that the mornings and evenings may be more attractive. Let me know as I may, and feel as I should, the truth that I am endlessly improvable, and I am assured that the soul of the universe will somehow sweeten every bitter allotment that falls to me, will "charm my pained steps over the burning marl" which belongs to the course of probationary experience, and will assist me joyfully to approximate the greatness of His own infinite and tranquil character. It is bliss to feel that the soul is an ever-enduring entity. Unlike the clouds and the snow-heaps, the fluids and the liquids, the rocks and the metals--unlike all the generations of living organisms--it neither wastes away nor loses its distinctiveness. Nay, it outlasts every transmuting process, and, as a self-identifying self, is endlessly living. If we reach the high plane of a perfect manhood, we must climb. "Come up hither, and I will show thee things which must be hereafter."--Rev., iv, 1. In this mystical Revelation we behold the seer, John, dreaming at the base of the celestial hill, and in his dream he hears a voice commanding him to rise to the summit of the eternities, where, standing, he shall behold all things that must be. This vision has an infinite significance, in that no small part of the felicity associated with the| idea of eternity is the thought that, with ample mind, we shall perfectly understand the mighty plan and enterprise of God, and know with perfect knowledge that which is dark and obscure now. But not only has this truth to us an infinite significance; it has also a temporal one, in that it tells us that there is an immediate relationship between elevation of life, between high thinking, living and doing, and the power to command the future. "Come up hither, and I will show thee things which must be hereafter." That is, let us stand high and we see far and wide, let us stand high and we see deep. Elevation grants perspective and yields the possession of those years not only that are, but that are not. Now, so understood, these words have much inspiration, comfort and solace for all of us, for a very large part of man's life is future. Indeed, the great regulative force of every human spirit is not so much the present and the past--present opportunity and past experience--as future ideality. The architectonic principle of life is not the momentum that sweeps down to us from the years that have been, but the ideal that lies deep in the years that are yet to be. This is the mysterious, occult power that moulds, forms and fashions our stature, and that is determining the greatness or the littleness of our destiny. And not only is the future architectonic, it is also an inspiration and refuge for our anxieties, defeats and inadequacy, his incompetency, how little he has achieved, realizes his inconsequence and insignificance, and he looks forward and sees triumph in tomorrow; he beholds the summit of the hill, and says, "There I shall stand victorious some future day." Today incomplete, tomorrow complete; today imperfect, tomorrow perfect; today bound, tomorrow emancipated; today humiliated, tomorrow crowned. Hence, the future is man's refuge, hope and strength. And in a yet more profound sense does the future exert a wonderful power over our lives, in that it holds for us the inheritance undefiled and incorruptible, the patrimony of eternity. And who can measure the influence of this belief over human character? Blot it out, and what inspiration have we to struggle on? If we are to perish as the beast of the field, wither like the grass, and vanish like the transient cloud, man has no grand, sublime impulsion in this life. But let him believe that he is the child of God, that there is an immortal soul, not only in him, but an eternal sphere awaiting him--let him believe that here he is but in the bud, that these seventy years are but the seed time, and that infinite eons lie before him for fruition and efflorescence, and you magnify his spirit, enlarge his hope, and inspire him with a zeal to conquer and achieve. But now there is a popular philosophy that tells us that man can only know two points of time: that point of time through which he has gone--the past, and that point of time in which he is now living--the present. He may know experience and he may grasp opportunity, but he can know nothing of futurity. The future is a riddle, an unexplored continent, a _terra incognita_ into which no human eyes have ever pried or ever may pry, sealed as it is by the counsel of God against the curious vision of His children. And to some extent I think we all must admit that this popular notion holds true. There are those to whom the future must be a blank, who peer into it and behold nothing there. I have noticed that no great poem, no great religion, no great creation of any kind, was ever written or conceived by people who lived in the valleys, cramped by the hills. The hills narrow one's horizon, make one insular, provincial, limited. And what is true of literature and art is true also of life. The man of low ideals never vaticinates; the man who is living down in the lower ranges of existence never prophesies. The man with a low brow has always a limited perspective; so, also, the man with a low heart or a low conscience. The sordid man can never measure the consequences of his wealth. He may know that tomorrow he will be as rich as he is today, or richer, but he can not prognosticate what his riches will mean to him tomorrow--whether he will find in them more or less felicity, whether they will be a blessing or a burden. Neither has the base man, the immoral man, any clear vision of futurity. He lives in doubts and fears, and is begirt with clouds and confusion. He half fears that there is a law of God, and half doubts it; half believes in retribution, and half doubts it; half believes in moral cause and effect, and half doubts it. He sees, with no certain sight, the inevitable penalty awaiting his wrong-doing, else he would not and dare not sin. No man would sin, could he read the future; no man would defy the Infinite, did he unerringly know that God is a just God, and that He shall visit inevitable retribution upon him who trangresses His holy law. The wicked man, like the sordid man living in the low lands, never vaticinates, and can not, not by reason of any want of talent or conscience, but by reason of want of altitude of vision. But St. John does not tell us here that all men shall know all things that must be; that all men have a sense of futurity. What he does say is that there is an intimate and indissoluble relationship between elevation and futurity; that only the man who stands upon the altitudes can command the future; for only there, when he is at his best, and when he is living on the summit of his soul, does he behold the true and perfect action of the forces and the laws of the Eternal. It is not "Stay down there and I will show thee things which must be hereafter," but "Come up hither"--live, aspire, ascend into the altitudes of mind; ascend into the altitudes of feeling; ascend into the altitudes of conscience; live where God means you to live, and then--"I will show thee things which must be hereafter." And now, if you will consult your own experience or meditate on history, if you will scan the great things thought and the great things done, and the great things wrought and the great things won by man, you will see that they have been always wrought and won and done and thought upon the heights. The Muses live upon Parnassus, the Deities upon Olympus. Jehovah has his abiding place on Zion. David says, "I look unto the hills, whence cometh my help." Not unto the meadows, or the streams, or by the forests, or the cities, or the seas, but "unto the hills, whence cometh my help." He looks high, and his high vision grants him spiritual perspective. And Jesus speaks his great sermon, not by the Jordan, but on the mount. He is transfigured on a mount, crucified on a mount, and ascends to the right hand of His Father from a mount. Everywhere the heights play a great part in the history of human thought, feeling and faith. All great truth comes down; it does not rise up. All great religion comes down; it does not rise up. It is not the wilderness, nor the low lands, nor the level places, but Mount Carmel, Mount Horeb, Mount Zion, the Mount of the Beatitudes and the Mount of Transfiguration that are focal points of righteousness and faith. And when you look at and reflect upon men--the great men, the men who have moulded the world, who have made the massive contributions to humanity, who have dealt the Titan strokes that have redeemed the race from its servitudes and bestialities, who, like Atlas, have upheld and lifted up the world; who, like Prometheus, have brought to man precious gifts from Zeus, and so delivered him from the tyranny and dominion of his ignorance, superstitions, fears and passions--you will always find that they are men who have lived upon the lofty summits of the Spirit, and therefore have been seers of the future and have seen "those things which must be hereafter." Every high-minded man has always lived in the future. Take the sovereign prophet of the ancient faith. The world about him is dark and desolate; Israel's powers are at the ebb; the great faith that she has inherited is degraded, sensualized, formalized, buried under a debris of priestcraft, infidelity, idolatry and corruption; and yet this prophet stands upon the hills and dreams--dreams against the present, dreams through all the darkness environing him--and sees the day when the faith of Israel shall be the faith of the world; when the law of Israel shall dominate the conscience of the world; when the Savior of Israel shall be the Savior of the world, and when the Jehovah of Israel shall be the Jehovah of the world. Standing high, his soul soaring, thinking lofty thoughts, he beholds Israel in glorious perspective as the nation that shall lead man from bondage to liberty, from darkness to light. Or think again of the life, the history, the hope of Jesus, and behold in Him a perfect illustration of this truth; this truth that there is an intimate relationship between high living and high thinking, high doing, high willing and the vision of the future. What right had Christ to hope at all? What right had He to think of a Kingdom of God that was going steadily to conquer and take possession of this earth? What right had He to think that His Gospel would come to be the regnant gospel over the minds of men? What right had He to think that His own beautiful spirit would prevail over the perverse and rebellious will of society? What right had he to think that the world would ever come to accept His marvelous beatitudes as truth? What right had He to believe that the cross would ever be a universal symbol of salvation? Judged from the near point of view, by immediate results, by the facts that were right before His eyes, history records no more conspicuous and terrible failure than the life of Jesus. A Savior, and yet disbelieved in by the people; a Savior, and yet scorned by the multitude; a Savior, and yet called a "wine bibber" and a "glutton;" a Savior, and yet humiliated and degraded; a Savior, and yet dying ignominiously upon the cross. Where is there any ample redemption, any glorious assertion of the mind, in these sad, gloomy, hopeless facts? And yet He said, "I, if I be lifted up, shall draw all men unto Me." How did He dare make such a prophecy as that? How did He dare arrogate to himself such a dominion as that? Why, simply because, living in the altitudes, he had vision of things that must be. He knew that He had righteousness in His heart, and that righteousness must at last be established. He knew that His spirit was a spirit of peace and good will towards men, and that peace and good will towards men must ultimately prevail. He lived on the heights, and He saw those things that were to be. And now, what is true of these great men may be true of every one of us, according to the loftiness of our living. Every one of us may command the future--may, in a measure, prophesy and weigh the consequences, and calculate the issues of our own life; and every one of us can live a far larger, fuller and richer life, in the years that are to be than we can live in the past or in the time that is now. And first, let me say to you that the man that lives upon the altitudes of his spirit beholds with sure vision the issuance of his life in triumph. We speak of life habitually as being a complicated and intricate thing, and no doubt it is, upon its lower ranges. A man is prosperous today, sweeping, with sails full set, before the breeze, his bark leaping gladly, mounting buoyantly upon the waves; but no man can tell what the morrow will bring forth to him. Prosperity is not a matter of certitude, security or permanency. An ill wind comes, and the vessel is swept to disaster; on the shoals or rocks, rushing to destruction against some Scylla or swallowed up by some Charybdis. And what is true of prosperity is true of power. Today a man is the idol of the people, flattered, honored, extolled and crowned by them. They gather round him and intoxicate him with their plaudits. He is the man of the people, the great man of his day, but who can tell how long this will rule enthroned? An unfortunate speech, an error of conduct, a moment of indecision, a failure to appeal to the demagogic instincts of the race, and he is ruthlessly bereaved of his honor and his glory gone. The idols of yesterday are the broken statues of today; the heroes of yesterday are the "have-beens" of today. So capricious, so ephemeral, so mutable, so mercurial, so impermanent are the whims of humanity, and so unstable its idolatries and adorations. And as the mighty fall, so the obscure rises. Names that were unknown ten years ago are blazoned almost on the skies. The insignificant come up and take the scepter in their hand. The poor man of a little while ago is the rich merchant or the successful lawyer of today. This is his hour, this the moment of his power. Strange, is it not? There seems to be no method, no system in those lower planes of life. The rich become poor and the poor rich, the strong weak and the weak strong; the ruler becomes the ruled and the ruled the ruler; the master becomes the servant and the servant the master. No order, no system, no method anywhere in mundane things, and therefore no power of vision and vaticination. But now in the higher things there is none of this impermanence and instability. Everything is in order here. When man is living in the fulness of his nature, when he is living on the heaven-kissing pinnacles of his spirit, when his whole being is harmonious with the great and glorious laws of God, his future is assured; it is bound to be a great and beautiful success. No possibility of failure upon the heights; every possibility of failure upon the level; every possibility of disaster down there, but upon the peaks there can be no disaster, no mistake, no accident, no dethronement; there must be inevitable and unconditional achievement. Of course, I do not mean popular achievement--achievement as men usually count achievement, or success as men ordinarily rate success. So measured, every great man's life has been a dismal failure. Paul's life was not a popular success, nor was Isaiah's, nor was Augustine's, nor was Savanarola's, nor was Socrates', nor was Christ's life a popular success. Measured by terrestrial standards, measured by the low ideals of humanity, these lives were all ignominious failures, every one of them; but measured by the Divine standard, by the mind and will of God, they are triumphant victories. And now I say that every man whose point of view is high, who is standing upon the very highest reaches of his own being, seeking sincerely to be true to all that is heroic and great in his heaven-endowed nature, that man is bound to be, by the decree of the Eternal, an ultimately successful man. He is bound, just so surely as God's sun is bound to come tomorrow, he is bound to be crowned, not only with a celestial but with a terrestrial success--success as God measures success. He may feel pain; he may feel the slings and arrows of outrageous fortune; he may experience neglect; he may contend against a host of untoward circumstances; he may groan under the pressure and weight of many woes; he may weep bitter, burning, scalding tears of sorrow and grief, but still he must triumph, for God is just and will crown with a perfect equity His faithful children. And so, my friends, the central truth that I deliver to you is this, that life, life upon the summit of the soul, is the supreme, resplendent luminary. Not argument, not philosophy, not the elaborate, logical processes of the intellect, not the Bible, not the church, but life; this is the great infallible interpreter. Live and ye shall see. "Do my will," says Christ, "and ye shall know." Stand high and firm on the summit of your soul and ye shall see the things that must be hereafter--a victorious righteousness, a triumphant life, and the redeemed hosts swathed and folded in the light of Him who is everlasting, omnipotent and all-loving. PITHY POINTS Brethren, be merciful in your judgment of others. Every temptation promptly resisted strengthens the will. There is a sad want of thoughtful mercy among us all. Every step we take on the ladder upwards helps to a higher. If we are true Odd-Fellows we will put away all bitterness and malice. Brothers, remember the moral harvest comes to all perfection; not one grain is lost. As Odd-Fellows there are loads we can help others to carry, and thus learn sympathy. The test of truthfulness is true dealing with ourselves when we do wrong and true dealing with the brethren when they fall. It is a serious reflection that even our secret thoughts influence those around us. The Brotherhood has a Father watching over it, "who is the same yesterday, today and forever." Man alone is responsible for the eternal condition of his soul. We make our own heaven or hell, not by the final act of life, but by life itself. Truth supplies us with the only true and perfect standard by which to test the value of things, and so corrects the one-sided, materialistic standard of business. If an Odd-Fellow begins right I can not tell how many tears he may wipe away, how many burdens he may lift, how many orphans he may comfort, how many outcasts he may reclaim. Love edifies; that is, it builds up perfectly the whole man, secures an entire and harmonious and proportionate development of his nature. It does so by casting out the selfishness in man which always leads to a diseased and one-sided growth of his nature. No two souls are endowed in an exactly similar way. And for the difference of endowment there is a reason in the Divine mind, for each soul in its generation has its appointed work to do, and is endowed with suitable grace for its performance. We are not Odd-Fellows in the true sense unless we put away all bitterness, malice and selfishness. Common sense of mankind is quite right when it says a man's religion is not worth much if it does not make him good. Have goodness first--out of goodness good works will come. Every good work requires every good principle. A man with very prominent and striking characteristics will always be a perfect man. A perfect man has such harmonies that he scarcely has a characteristic. To be fruitful in every good work you must have in your heart the germs and seeds, the springs and sources of all Christian virtue. We are all greater dupes to our weakness than to the skill of others; and the successes gained over us by the designing are usually nothing more than the prey taken from those very snares we have laid ourselves. One man falls by his ambition, another by his perfidy, a third by his avarice, and a fourth by his lust; what are these but so many nets, watched indeed by the fowler, but woven by the victim? Sorrow is not an accident--occurring now and then--it is the very woof which is woven into the warp of life, and he who has not discerned the divine sacredness of sorrow, and the profound meaning which is concealed in pain, has yet to learn what life is. The cross manifested as the necessity of the highest life alone interprets it. Equity--An eternal rule of right, implanted in the heart. What it asks for itself it is willing to grant to others. It not only forbids us to do wrong to the meanest of God's creatures, but it teaches us to observe the golden rule, "All things whatsoever ye would that men should do unto you, do you even so to them." There is no greater injunction--no better rule to practice. Don't rely on friends--don't rely on the name of your ancestors. Thousands have spent the prime of life in the vain hope of help from those whom they called friends, and many thousands have starved because they have rich fathers. Rely upon the good name which is made by your own exertions, and know that better than the best friend you can have is unquestionable determination, united with decision of character. How little is known of what is in the bosom of those around us! We might explain many a coldness could we look into the heart concealed from us; we should often pity where we hate, love when we curl the lip with scorn and indignation. To judge without reserve of any human action is a culpable temerity, of all our sins the most unfeeling and frequent. How a common sorrow or calamity spans the widest social differences and welds all, the rich and poor, in one common bond of sympathy, which, begetting charity and all her train, softens the hardest heart and banishes the sturdiest feeling of superiority! Over the lifeless body of the departed, enemies and friend can weep together, and, burying strife and differences with their common loss, feel a kinship which unites them, and which all humanity shares. Don't be exacting.--An exacting temper is one against which to guard both one's heart and the nature of those who are under our control and influence. To give and to allow, to suffer and to bear, are the graces more to the purpose of a noble life than cold, exacting selfishness, which must have, let who will go without, which will not yield, let who will break. It is a disastrous quality wherewith to go through the world; for it receives as much pain as it inflicts, and creates the discomfort it deprecates. Verily, good works constitute a refreshing stream in this world, wherever they are found flowing. It is a pity that they are too often like oriental torrents, "waters that fail" in times of greatest need. When we meet the stream actually flowing and refreshing the land, we trace it upward, in order to discover the fountain whence it springs. Threading our way upward, guided by the river, we have found at length the placid lake from which the river runs. Behind all genuine good works and above them, love will, sooner or later, certainly be found. It is never good alone; uniformly, in fact, and necessarily in the nature of things, we find the two constituents existing as a complex whole, "love and good works," the fountain and the flowing stream. Never give up old friends for new ones. Make new ones if you like, and when you have learned that you can trust them, love them if you will, but remember the old ones still. Do not forget they have been merry with you in time of pleasure, and when sorrow came to you they sorrowed also. No matter if they have gone down in social scale and you up; no matter if poverty and misfortune have come to them while prosperity came to you; are they any less true for that? Are not their hearts as warm and tender if they do beat beneath homespun instead of velvet? Yes, kind reader, they are as true, loving and tender; don't forget old friends. Young men! Let the nobleness of your mind impel you to its improvement; you are too strong to be defeated, save by yourselves. Refuse to live merely to sleep and eat. Brutes can do this; but you are men. Act the part of men. Prepare yourselves to endure toil. Resolve to rise--you have but to resolve. Nothing can hinder your success if you determine to succeed. Do not waste your time by wishing and dreaming, but go earnestly to work. Let nothing discourage you. If you have no books, borrow them; if you have no teachers, teach yourself; if your early education has been neglected, by the greater diligence repair the defect. Let not a craven heart or a love of ease rob you of the inestimable benefit of self-culture. Have the courage to face a difficulty, lest it kick you harder than you bargained for. Difficulties, like thieves, often disappear at a glance. Have the courage to leave a convivial party at the proper hour for doing so, however great the sacrifice; and to stay away from one upon the slightest grounds for objection, however great the temptation to go. Have the courage to do without that which you do not need, however much you may admire it. Have the courage to speak your mind when it is necessary that you should do so, and hold your tongue when it is better you should be silent. Have the courage to speak to a poor friend in a seedy coat, even in the street, and when a rich one is nigh. The effort is less than many people take it to be, and the act is worthy of a king. Have the courage to admit that you have been in the wrong, and you will remove the fact in the mind of others, putting a desirable impression in the place of an unfavorable one. Have the courage to adhere to the first resolution when you can not change it for a better, and abandon it at the eleventh hour upon conviction. THE BIBLE IN ODD-FELLOWSHIP The Bible is a book for the understanding; but much more it is a book for the spirit and for the heart. Many other kinds of learning are found in the Bible. It is a manual of Eastern antiquities, a handbook of political experiences, a collection of moral wisdom as applied to personal conduct, a mine of poetry, a choice field for the study of languages. The Bible is the book of God, and therefore it is the book of the future, the book of hope. It pierces the veil between this and another life, pointing us on to the realms of light. In sorrow, in sin, and in death we may, if we will, find in the Holy Bible patience, consolation and hope. The Bible opens the widest, freest outlook for the mind into the eternal, enlarging a man's range of spiritual sight, and enabling him to judge of all things in both worlds in their true proportion. The Bible gets into life because it first came out of life. It was born of life at its best. Its writers were the tallest white angels literature has known. No other literature has five names equal to these: Moses, David, Isaiah, Paul and John. These men and the others wrote as they were moved by the Holy Ghost. The messages of the Bible are the loftiest in the range of human thought. There have been many magnificent periods like the age of Elizabeth, the time of the Renaissance and the age of Victoria, but no other single century has ever done anything equal to the production of the New Testament in the first century. The Bible has a sound psychology. It seeks to influence the whole man. It pours white light into the intellect. It grapples with the great themes upon which thinkers stretch their minds. John Fiske's three subjects are all familiar themes to the readers of the Bible. Its style is incomparable in grandeur and variety. It approaches the intellect with every form of literary style. It is the supreme intellectual force in the life of the common people. It has been teacher and school for the millions. The Puritans, for example, used it as a poem, story book, history, law and philosophy. Out of it New England was born. It has been the chief representative of the English language at its best. Anglo-Saxon life and learning are saturated with it. The literature of England and America is full of the Bible. Shakespeare and Tennyson are specimens. Each of these authors quote from nearly every book in the Bible, and each of them refers to the Bible not less than five hundred times. Herbert Spencer admits that it is the greatest educator. It is winning its place in school and college. No education is complete without a knowledge of this literature. It is the privilege of Odd-Fellowship to enthrone the Bible in the lodge-room, and in the home. It teaches the intellectual life from above and lifts it to the Bible's own level. Dean Stanley was visiting the great scholar, Ewald, in Dresden, and in the course of the conversation, Ewald snatched up a copy of the New Testament and said, in his impulsive and enthusiastic way, "In this little book is contained all the wisdom of the world." There is a sense in which this statement is not extravagant. The book contains the highest and fullest revelation of truth the world has known. The greatest themes man's mind can ponder are here presented. The most profound problems with which the human intellect has ever grappled are here discussed. We maintain that a mastery of the contents of this book will in itself provide an intellectual discipline no other book can give. Refinement of character, refinement of thought, refinement of speech, all of the essential characteristics of the intellectual as well as of the spiritual life, have been found in our own church from the beginning, among those whose only advantages have been a personal religious experience and the consequent love and continuous study of God's word as well as among those who have had all the advantages of the schools. No man need be afraid of exhausting the truth in the Bible. No man can ever flatter himself that he has got beyond it. Whatever his intellectual attainments may be, the Bible will still have further message for him. There was a very suggestive spectacle on the streets of London one day, just after Elizabeth had become England's Queen. As she was riding by the little conduit at the upper end of Cheapside an old man came out of it, carrying a scythe and bearing a pair of wings. He represented Father Time coming out of his dark cave to greet the young Queen. He led by the hand a young girl clad in flowing robes of white silk, and she was his daughter, Truth. Truth held in her hands an English Bible, on which was written "Verbum Veritatis," and which she presented to the Queen. It was a pageant prepared for the occasion but suggestive for this occasion as well. Truth is the daughter of Time. Our backs may be bent and our hair may be gray before we can lead Bible truth forth by the hand. We may be old before we know much; our intellectual life may be matured in fullest measure and we still can know more; we must grow a pair of wings before we know it all--even if we do then. The Bible is the conquering book. It has already dominated English literature, so that almost the whole of its text from Genesis to Revelation might, if all the copies of the Bible were suddenly lost from the world, be restored in piecemeal fragments gathered out of the books in which the Book has been quoted, Then, besides, there are the Bible thoughts that have indirectly, we might almost say insidiously, permeated the literature of Europe and America. More than that, the Bible has been industriously for years securing its own translation into hundreds of tongues and dialects of the globe. The Koran does not take pains to translate itself, and, indeed, refuses to be translated; but in contradistinction with such apathy of false faiths, the Bible courts transcription into foreign tongues, loses nothing in the process, but thereby gains for itself the homage of multitudes who, on reading it for the first time, cry, "This is the book we long have sought, that finds us out in the deepest recesses of our being and satisfies the profoundest cravings of our souls." The Bible is the comforting book. There is no volume like it for consolation. It is the only sure and steady staff for pilgrim spirits to lean upon, and the only book that is quoted at the bedside of the sick. It is a book to wear next the heart in life, and upon which to pillow the head in death. No other so-called "scriptures" of the world say the things that the Bible says, or supply the hopes that its promises afford. The Bible is not simply a book; it is The Book. It is the best book of any kind that we have. We can not do without it, either here or hereafter. There are many books in the world, but there is only one book. The Bible is unique. It is in a class by itself. It seeks to control everything, but it co-ordinates itself with nothing. It sets forth imitable examples of character, but it is not itself imitable. No one has ever written or ever will write a second Bible. The very phrase which every one uses, "The Bible," signifies the uniqueness of this book. It is a whole library in itself, and yet it is more than a simple collection of books. There is a homogeneity and consistency to the whole which lead us to speak of scripture as being a single story, not many revelations. The Bible is the exhaustless book. It may sometimes prove exhausting to its light-minded readers, but it never exhausts itself. "It is the wonder of the Bible," observes Dr. Joseph Parker, who has preached more than twenty-five volumes of sermons upon scriptural subjects, "that you never get through it. You get through all other books, but you never get through the Bible." On the basis of a rationalistic criticism, this quality of exhaustlessness is really inexplicable. And when we come to realize that, after all has been said as to scrolls and tablets and styluses and human factors and copyists, God wrote the Bible, we understand why it is that scripture is so rich in treasures of wisdom. We see that we can not exhaust the Bible because we can not exhaust God. The Bible wields an influence that can not be estimated. The spoken word is powerful, the printed word surpasses it. The one is temporal, the other is eternal; the one is circumscribed, the other is unlimited. The spoken sermon of today is forgotten tomorrow; the written word of thousands of years ago still sways the masses of today. The whole civilized world bows down with reverence before the book of all books, the Bible. The Roman sword, the Grecian palette and chisel, have indeed rendered noble service to the cause of civilization, yet even their proudest claims dwindle into insignificance when compared with the benefits which the Bible has wrought. It has penetrated into realms where the names of Greece and Rome have never resounded. It has illumined empires and ennobled peoples, which Roman war and Grecian art had left dark and barbarous. Where one man is charmed by the Odyssey, tens and hundreds of thousands are delighted by the Pentateuch; where one man is enthused by the Philippics of Demosthenes, millions are enthused by the orations of Isaiah; where one man is inspired by the valor of Horatious, tens of millions are inspired by the bravery of David; where one man's life is ennobled by the art in the Parthenon, scores of millions of lives are ennobled by the art in the sanctuary: where one man's life is guided by the moral maxims of Marcus Aurelius, hundreds of millions find their law of right and their rule for action in the Bible. It is read in more than two hundred and fifty languages, by four hundred millions of people living in every clime and zone of the globe. It constitutes the only literature, the only code of law and ethics, of many peoples and tribes. For thousands of years it has gone hand in hand with civilization, has led the way towards the moral and intellectual development of human kind, and despite the hatred of its enemies and the still more dangerous misinterpretations of its friends, its moral law still maintains its firm hold upon the hearts and minds of the people, its power is still supreme for kindling a love of right and duty, of justice and morality, within the hearts of the overwhelming masses. Were it possible to annihilate the Bible, and with it all the influence it has exercised, the pillars upon which civilization rests would be knocked from under it, and, as if with one thrust of the fatal knife, we would deal the death blow to our morality, to our domestic happiness, to our commercial integrity, to our peaceful relationships, to our educational and chart-table institutions. There are wives and mothers, who stand with lacerated hearts at the open grave and see the light of their life extinguished beneath the cruel clods, and yet, they bear up bravely, resting their bent forms and supporting their tottering feet on the staff of hope and trust which the Bible affords. Take that solace from them, and you may soon have occasion to bury the wife next to her husband, and the mother next to her child. There are husbands who, when sitting lonely, dependent, in the circle of their motherless, weeping children, find the good old Book the only comforter; take it from them and you drive them to the madhouse or to suicide. There are maidens grieving, pining, their hearts broken, their lives blighted, their career irretrievably blasted; take the solace from them which this book breathes into their withered hearts, the solace that suffering innocence will be recompensed, that a God of justice rules, take that solace from them and you have taken all that makes life bearable. There are millions of people pining in bondage, toiling in obscurity, suffering physically and mentally for no crime of their own, sick and hungry, friendless and hopeless; take the book from them that teaches them the lesson of patient endurance, and you may write the word Finis, and close the records of civilization forevermore. It is the one book that has a balm for every wound, a comfort for every tear, a ray of light for every darkness. Its language all people can understand, its spirit all minds can grasp, its moral laws all people can obey, its truths appeal not only to the lowly and simple, but also to the highest intellect, they win the spontaneous approval, not only of the pious, but also of the most skeptical. At a literary gathering at the house of the Baron von Holbach, where the most celebrated atheists of the age used to assemble, the gentlemen present were one day commenting on the absurd and foolish things with which the Bible abounds. The French encyclopedist, Diderat, a materialist himself, startled his friends by his little speech: "But it is wonderful, gentlemen, it is wonderful. I know of no man who can speak or write with such ability. I do not believe that any of you could compose such narratives, or could have laid down such sublime moral laws, so simple, yet so elevating, exerting so wide an influence for good, and awakening such deep and such reverential feelings, as does the Bible." Diderat spoke the truth. Place the most celebrated systems of philosophies or the most famous code of ethics, into the hands of the masses, and see whether the subtleties of their learning, the elegance of their diction will touch their hearts as deeply as does the Bible. All the genius and learning of the ancient world, all the penetration of the profoundest philosophers, have never been able to produce a book that was as widely read, as voluminously commented on, as dearly loved, as this book, neither have all the law-givers of all the lands, and of all ages, been able to produce a code of law and ethics that was universally and as implicitly followed as that of the law-giver, Moses. The Bible is an emblem of Odd-Fellowship, because it is the Odd-Fellows' text-book. Here we get our doctrines for faith and our rules for practice in all the relations of life. As Odd-Fellows, we believe the Bible is the word of God, because in their enmity humanity has never been able to destroy it or rob it of its power; nor have any who reject it given us a book to take its place. The intellect and culture of our day can not improve the teachings of Christ, nor set before us a nobler ideal life. As Odd-Fellows, we believe in this beautiful emblem, because our hearts attest its truth. We need not be told that the landscape is beautiful, or that the song of birds is sweet. When we see the one and hear the other, we know it. As the eye discerns the beautiful, and the ear discerns sweet sounds, so the heart of man discerns the divineness of the Bible teachings and sets its seal to their truth. As Odd-Fellows, we believe in the scriptures, because the experiences of all true believers, of whatever name, or age, or country, prove it to be the "bread of life" and the "water of life" to a needy and suffering world. Age by age the evidence of experience is accumulating, and growing stronger, and for a soul to distrust the revelations made unto it, and the divine leading of the human race, is as though the eye should disbelieve in the sun shining at mid-day. We recognize the Bible as a precious boon to man, the gift of the Great Father above. It is a "light to our feet and a lamp to our path." It is a compass whose never-failing needle directs us safely across the desert sands of life, and through the dark labyrinths of an evil world, and its precious promises gives us comfort while we bear the burdens and endure the sorrows, pain and anguish incident to human life. Since our organization is founded on the Bible, we should, as Odd-Fellows, become more conversant with it. Many evils creep into our lodges that could be avoided if we used the Bible more in our talks for the good of the order. Intemperance is an evil that does us much harm. What does the Bible say in regard to it? Proverbs, xx, 1, says: "Wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise." Proverbs, xxi, 17: "He that loveth pleasure shall be a poor man; he that loveth wine and oil shall not be rich." Ah me! what dead courage, what piles of bleached bones that was once the concentration of all that was great and lofty and true. What aspirations, ambitions, enterprise and resolutions--what genius, integrity and all that belongs to true manhood--have been swept from the tablets of time into oblivion by King Alcohol and his horrid half brothers, the gambling hell and the brothel. A few years ago a noted wild-beast tamer gave a performance with his pets in one of the leading theatres. He put his lions, tigers, leopards and hyenas through their part of the entertainment, awing the audience by his awful nerve and his control over them. As a closing act to the performance, he was to introduce an enormous boa-constrictor, thirty feet long. He had bought it when it was only two days old, and for twenty years he handled it daily, so that it was considered perfectly harmless and completely under his control. He had seen it grow from a tiny reptile, which he often carried in his bosom, into a fearful monster. The curtain rose upon an Indian woodland scene. The wild, weird strains of an oriental band steal through the trees. A rustling noise is heard, and a huge serpent is seen winding its way through the undergrowth. It stops. Its head is erect. Its bright eyes sparkle. Its whole body seems animated. A man emerges from the heavy foliage. Their eyes meet. The serpent quails before the man--man is victor. The serpent is under control of a master. Under his guidance and direction it performs a series of fearful feats. At a signal from the man it slowly approaches him and begins to coil its heavy folds around him. Higher and higher do they rise, until man and serpent seem blended into one. Its hideous head is reared above the mass. The man gives a little scream, and the audience unite in a thunderous burst of applause, but it freezes upon their lips. The trainer's scream was a wail of death agony. Those cold, slimy folds had embraced him for the last time. They crushed the life out of him, and the horror-stricken audience heard bone after bone crack as those powerful folds tightened upon him. Man's playful thing had become his master. His slave for twenty years had now enslaved him. The following is a will left by a drunkard of Oswego, New York State: "I leave to society a ruined character and a wretched example. I leave to my parents as much sorrow as they can, in their feeble state, bear. I leave to my brothers and sisters as much shame and mortification as I could bring on them. I leave to my wife, a broken heart--a life of shame. I leave to each of my children, poverty, ignorance, a low character, and the remembrance that their father filled a drunkard's grave." It behooves us as Odd-Fellows to ponder well the lessons taught by our order. Unless the principles that are laid down are fully carried out, we can never be Odd-Fellows in spirit and in truth. Today is our opportunity; act now. Have you ever seen those marble statues fashioned into a fountain, with the clear water flowing out from the marble lips or the hand, on and on forever? The marble stands there, passive, cold, making no effort to arrest the gliding water. So it is that time flows through the hands of men, swift, never pausing until it has run itself out, and the man seems petrified into a marble sleep, not feeling what it is that is passing away forever. And the destiny of nine men out of ten accomplishes itself before they realize it slipping away from them, aimless, useless, until it is too late. "Be such a man, live such a life, that if every man were such as you, and every life a life like yours, this earth would be God's Paradise." Remember that no good the humblest of us has wrought ever dies. There is one long, unerring memory in the universe, out of which nothing dies. A chill autumn wind, blowing over a sterile plain, bore within its arms a little seed, torn with ruthless force from its matrix on a lofty tree, and dropped the seed upon the sand to perish. A bright winged beetle, weary with flight and languid with the chilly air, rested for a moment on the arid plain. The little seed dropped Aeolus served to satisfy the hunger of the beetle, which presently winged its flight to the margin of a swift running stream that had sprung from the mountain side, and cleaving a bed through rocks of granite, went gaily laughing upon its cheery way down to the ever rolling sea. Sipping a drop of the crystal flood, the beetle crawled within a protecting ledge, and, folding its wings, lay down to pleasant dreams. The Ice King passed along and touched the insect in its sleep. Its mission was fulfilled; but the conflict of the seasons continued until the white destroyer melted in the breath of balmy spring. And then a sunbeam sped to the chink wherein the body of the insect lay, and searching for the little seed entombed, but not destroyed, invited it to "join the Jubilee of returning life and hope." Under the soft wooing of the peopled ray, the little seed began to swell with joy, tiny rootlets were developed within the body of the protecting beetle, a minute stem shot out of its gaping mouth, and lo! a mighty tree had been carried from the desert, saved from the frosts of winter, nurtured and started upon its mission of life and usefulness by an humble insect that had perished with the flowers. The agent had passed away, but, building better than he knew, the wide-spreading tree remained by the margin of the life-giving stream, a shelter and a rest to the weary traveler upon life's great highway through many fretful centuries. A child abandoned by its mother to perish in an Egyptian marsh may become the instrument to deliver a nation from bondage, and an unostentatious man, unknown to fortune and to fame, may become the agent of a mighty work destined to benefit the human race as long as it may last upon the earth. George Eliot says, "Our deeds are like children that are born to us; they live and act apart from our own will. Nay, children may be strangled, but deeds never; they have an indestructible life, both in and out of our consciousness." No man has come to true greatness who has not felt in some degree that his life belongs to his race, and that what God gives him he gives him for mankind. The different degrees of consciousness are really what make the different degrees of greatness in men. While Odd-Fellowship does not claim to be a religious institution, yet so closely is it allied to Christianity that we deem it proper to discuss these questions. I quote from Dr. Lyman Abbott's lecture on "Christianity and Orientalism," as follows: "Religion as a thought has four questions to answer: First, What is God? Second, What is man? Third, What is the relation between God and man? Fourth, What is the life which man is to live when he understands and enters into that relation? There is no other question; there is nothing left. What is God? What is man? And how are men to live when they have entered into that relationship? Now, Christianity has its answer to each one of those four questions. God--one true, righteous, loving, helpful Father of the whole human race. God--love. And love, what is that? Such a life as Jesus Christ lived on the earth. What is man? Man is in the image of God. If he is not, if he fails in that, he fails being a man. He is in the image of God, and not until he has come to be in the image, of God will he be a man. What is a statue? I can see a nose, a mouth, appearing out of the marble block. No, it is not a statue, it is a half-done statue. Wait until the sculptor is through, then you will see the statue. Not till God is done will you see a man, and you never saw one except as you saw him in Jesus of Nazareth. And what is the relation between this God and this man? It is the relationship of the most intimate fellowship that the human soul can conceive; one life dwelling in the other life, and filling the other life full of His own fullness. You can not get any closer relationship to God than that. When this fullness has been realized, when you and I have the fullness of God in us, when God has finished, the man life will result. Just such a life as Christ lived, with all the splendor of self-sacrifice, with all the glory of service, with all the magnificent heroism, with all the enduring patience." BROTHER UNDERWOOD'S DREAM. Being invited some time since to deliver an address before a benevolent institution, and being pressed amid the daily business cares which surrounded, I was fearful I should not be able to command sufficient time for preparation of the task. Returning home, I retired to my bed, my thoughts still keeping themselves in active motion in their endeavor to "think out" what I should say. In this state of mind I fell asleep, and soon was in dreamland. I dreamed that death had taken place, and as I approached the gates of the unseen world, I was met by an angel, who kindly tendered his services in escorting me through the realms of Heaven. Being a stranger there, I gladly and gracefully accepted his kind invitation. Proceeding along the pearly streets, enraptured with the beauties which surrounded me, I saw a multitude of people, the number of whom figures fail to compute; but I noticed there were dividing lines, and they were gathered in companies. Observing a beautiful body of water in the distance, and a gathering of one company by its banks, I inquired of my escort who they were. He replied they were Baptists, and said "they always keep near the water's edge." Just beyond was another company, which my faithful attendant informed me was a Presbyterian band, and that their infant baptism views still clinging to them was one of the causes of their "corralling" together. Just then we heard loud and prolonged shouting and singing of the hymn "Shall we gather at the river," and, pointing to the spot from whence it came, near a beautiful stream not far off, the angel said: "Those are the Methodists. They never cease shouting, and so loud are they at times that they annoy the Episcopalians, whom you see on the opposite side of the stream, in their discussion of the doctrine of apostolic succession." Seeing still other gatherings farther on, I was anxious to go thither and mingle with them; but my guide remonstrated, saying: "You can see from this standpoint the representatives of all churches. There, said he, are the Catholics and the Jews, the Universalists and the Congregationalists, the Unitarians and the Moravians, all with their varied 'creeds,' and if you go that way you will be surrounded by them, each trying to prove that you got to Heaven through their peculiar doctrine or faith." Turning to the right, we moved on, only to pass to more gorgeous and beautiful apartments, where the streets were golden. Here I observed another multitude, but it was one body. "This," said the angel, "is the gathering of the various priests and pastors, rectors and rabbis, and the ministers and the elders who are trying to unite on some common ground upon which their congregations (which we had passed) might stand, where there would be but 'One Lord, one faith, one baptism.'" Gal., iv, 5. For, said the angel, until then, they go not up with their churches and creeds to higher seats above, for "neither circumcision availeth anything, nor uncircumcision." Gal., v, 6. Proceeding on our way we approached a magnificent archway, over the lintels of which was inscribed, "The Christian's Home in Glory." The grandeur of this new apartment exceeded all the rest, a description of which lies beyond the power of words, "For eye hath not seen, nor the ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him." I Cor., ii, 9. This I found to be the abode of the apostles, martyrs and Christians of all ages. Here was Paul and Peter, and the prophets, the thief on the cross and Bunyan, Lazarus and Baxter, Stephen and Father Abraham, Martha and Mary and the widow who gave her two mites. Pausing, I beheld, with banners above, an innumerable number "marching on," with Lincoln and Lovejoy, Lyman, Beecher and John Brown in the advance, and on the banners was inscribed, "These are they which came out of great tribulation." Rev., viii, 14. The angel said: "That is the multitude of poor slaves from the cotton fields of earth, doing homage to their deliverers." "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat." Rev., vii, 16. Here I also found Watts and Wesley singing, while Bliss (who had but lately been translated from earth to heaven by way of Ashtabula bridge), catching the inspiration, was setting the songs of Heaven to the music of earth. Gazing on the many thrones and crowns, there were some of peculiar brightness. I looked on one, and what was the inscription? Was it, I was a Methodist? No. I was immersed? No. I was a Jew? No. But rather this: "Because I delivered the poor that cried and fatherless, and him that had none to help him, the blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing with joy." Job, xxix, 12, 14. And this was the crown of Job. And there was another just beyond, and I read the inscription. Was it, I was a Presbyterian? No. I prayed by quantity? No. I was a Universalist? No. But "Pure religion and undefiled before God and the Father is this, to visit the fatherless and the widow in their affliction and to keep himself unspotted from the world." James, i, 27. And while the memory and name of Peabody, the philanthropist, is and shall be honored and loved for ages to come in two hemispheres, his crown of glory in heaven is second to none. But there was still another. It was worn by one of queenly beauty, and she sat upon her throne; the splendor of her robe and the brilliancy of her apparel dimmed my vision. I read her inscription, set, as it was, in Heaven's choicest diamonds. Was it, I was an Episcopalian? No. I was baptized? No. I was a Catholic? No. But thus: "I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me." Matt., xxv, 35, 36. And before her throne stood thousands who had come up from the battle fields of the Crimea, and the widows and orphans, the lame and the halt, the blind and the deaf from the streets and alleys of London, and as they shouted their hallelujahs before her, they carried banners on which were emblazoned these words: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Matt., xxv, 40. And the crown of Florence Nightingale glistens brightly in Heaven. Passing on, and observing a large number of vacant thrones and crowns, I naturally asked, for whom are these? The angel replied: "For the Christians of earth; the managers of the 'homes' for the friendless, the widows and the orphans, and those who, regardless of their respective church creeds and doctrines, like their Master when he was on earth, go about doing good." The angel vanished, and I awoke. MORAL.--Brethren, in our tenacity for church creeds, let us not fail in the practice of a little daily Christianity. "Finally, brethren, if there be any virtue and if there be any praise, think on these things." Gal., iv, 8. THE IMPERIAL VIRTUE Though sophists may argue, or philosophers prate, The evils of lying they can not mitigate. Our God's law is truth! Who then dares justify A falsehood? Remember, a lie is a lie! Let this he our motto, in old age or youth: "All lying is sinful, so, stick to the truth!" "Truth we accept as a cardinal virtue, and require its practice on the part of all the votaries of Odd-Fellowship while traveling the rugged journey of life in search of reward and rest." Truth is above all things else, and every Odd-Fellow knows full well that his obligation binds him to speak the truth. Remember a lie is never justifiable. It does the person more harm than that he seeks to avoid by telling a falsehood would do. "What is truth?" This question of Pilate is in the air today. It is repeated on every side and in every department of intellectual pursuit. It always pays to tell the truth under all circumstances. Abraham came near bringing a whole nation into trouble in lying about his wife. Be it said to the honor of President Grant, that once a visitor called at the White House wishing to see him. The door-keeper told the servant to tell the visitor the president was not in. General Grant, who was very busy, heard what was said. He called out, "Say no such thing. I don't lie myself, and won't allow anyone to lie for me." Tell the truth always. "I said in my haste all men are liars." Psalms, cxvi, 2. It was a very sweeping assertion that the Psalmist made, and one that incriminates us all. He probably did not mean that all men were liars in the sense that everybody always spoke untruthfully, but that the great majority of people would, under certain stress of circumstances, equivocate to suit the conditions of the occasion. If that was what he meant, he uttered a sage truth when he said very hastily one day: "All men are liars." Though a hasty utterance, facts seem to prove its truthfulness. The greatest mischief-maker in the world today is the liar. I honestly believe that lying causes more real anguish and suffering than any other evil. It would be effort wasted to spend much time in proof of this assertion of David's, so we will attempt to classify briefly, that each of us may know where he belongs. First, there is the deliberate lie. This species needs no particular definition. All are acquainted with it, all have met it, some have uttered it. You all know it when you see it; it is barefaced and shameless; it reeks with the mire of falsity and is foul with the slime of the pit infernal. This lie contains not an atom of truth, is tinctured not with a grain of fact, but is a full-blooded, thoroughbred, out and out lie. Then we have the campaign lie. A large, open-faced fellow, loud-voiced and blatant; bold, daring and sweeping; it claims everything, asserts everything, denies anything. During the campaign this lie is a factor. Men buy papers to read it, and go miles to hear it. The campaign lie is the greatest worker in the canvass for votes. He pats the workman on the back and promises to fill his pail with sirloin steak and fresh salmon, when, if the other man is elected, he will have to carry liver and codfish. He grasps the merchant strongly by the hand and promises him larger sales and better profits in case his party gets into power; he enters the magnate's office and promises him increased dividends and no strikes; he promises everything till after election, when he has no more promises to make. There is the polite lie, too. A very gentle affair this. A very proper lie, clothed with the attire of an elegant etiquette and of graceful form. It is never harsh and never rude, but smooth as oil, as gentle as a zephyr. The number of polite lies that are told every day are legion. It would be useless to attempt to classify them, worse than useless to try to enumerate them. They are of all sizes, colors, descriptions and shapes. They have much in common, but differ widely in particular. No locality is destitute of this venerable and classic falsehood. The ancients used it, the moderns still cling to it; the poor find it handy, the rich could not keep house without it; it abounds in every clime and thrives in every latitude. The polite hostess says to the departing guest: "We have been delighted by your visit; do us the favor to come again," when she sincerely hopes that most any catastrophe may overtake her rather than another visit from this same personage. There are the every-day expressions, 'Not at home,' which the housemaid is instructed to give the caller; and a score of other social lies which in truth deceive nobody, nine times out of ten. Society would lose little and gain much if the polite lie could be banished, and every man say what he thought and speak as he felt. Another lie I will notice is the business lie. The business lie is a very matter of fact lie. It sounds well. There are some genuine bankrupt sales, of course; there are a few bona fide smoke, fire and water mark-downs undoubtedly, but there are more advertised in a week than there are failures and fires in a year. Good, staple merchandise will usually bring its value, and he who advertises an unheard of bargain has generally set a trap for the unwary. One class of goods in the window marked a certain price, an inferior class on the bargain counter at the same figure. You bargain for a piece of furniture at a surprisingly low figure; when it is delivered you have every reason to suppose that it is like what you bought in appearance alone. A roll of cloth marked "all wool," it is half cotton, and the rest shoddy. The business lie, though found so often, is never the friend of merchant or purchaser. It is the foe of all honest transactions. Office, salesroom and storehouse would be better without it; proprietor, clerk and purchaser would thrive better if rid of it. The lie of gossip. If by some power, human or divine, the gossiping tongue could be silenced and the tattling mouth effectually closed, half of the evil of this world would already be stopped, and the other would commence to languish for want of patronage. The lie of gossip is the blackest of them all. The blackest of all the black horde, the very worst of the whole evil troop; insinuating, sly and crafty, it creeps around with a serpent's stealth, and carries beneath its tongue the deadly poison of ten thousand adders. The venom can be extracted from the cobra's fangs, but no power on earth can tame the tongue of an unprincipled gossip. Some lies you can kill, but the lie of gossip is imperishable. You may clip its wings, but its flight is unhindered; you may cut off its head, but two will grow out in its place; you may crush it to earth beneath the heel of denial. Let it alone and possibly the dirty, contemptible, infamous thing will die; touch it not and it may droop and languish; do not chase it and it may grow weak for want of exercise. Oh, my dear reader, above all things, don't have your life a lie, your career a falsehood. Be no hypocrite, live no lie, and the God of all truth will see something in you to admire if you live truthfully and honestly before all men. Truth is a sure pledge not impaired, a shield never pierced, a flower that never dieth, a state that feareth no fortune, and a port that yields no danger. We can not build a manly character unless we are in possession of the imperial virtue, truth. Ah! truth is the diamond for which the candid mind ever seeks. It is the sanction of every appeal that is made for the good and the right. It may be crushed to earth, it may be long in achieving victory, but it is omnipotent and must triumph at last. Christ brought truth into the world. Truth, then, is a personal, experimental and practical thing. It is a thing of the heart, and not mere outward forms; a living principle in the soul, influencing the mind, employing the affections, guiding the will, and directing as well as enlightening the conscience. It is a supreme, not a subordinate matter, demanding and obtaining the throne of the soul-giving law to the whole character, and requiring the whole man and all his conduct to be in subordination. Truth blends with every occupation. It is noble and lofty, not abject, servile and groveling; it communes with God, with holiness, with Heaven, with eternity and infinity. Truth is a happy, and not a melancholy thing, giving a peace that passeth understanding, and a joy that is unspeakable and full of glory. And it is durable, not a transient thing, passing with us through life, lying down with us on the pillow of death, rising with us at the last day, and dwelling in our souls in Heaven as the very element of eternal life. Such is truth, the sublimest thing in our world, sent down to be our comforter and ministering angel on earth. It is plainly God's intention, as in nature and in history, that our human life should grow better and more joyous as it advances, and that the best shall not be at the first, but shall wait until we are ready for it. The highest and largest blessings can come to men only when the men are fitted to hold and to use them. If you are going to give a man a purse or a diamond you can thrust it into his hand in his youth, or on the street, even when he is asleep; but if you would give to him a great truth or virtue, if you would make him a noble character, you must wait upon the man's growth, and be content if after many years you see only a flash of what you would give him appearing. Step by step, through all the gradations, we travel, and if faithful to truth, Christ will make in us a perfect manhood, and of us a perfect society. His gift is so great, vital and complex, that He can not bestow it all in the beginning. He would make our life an increasingly joyous life, and give us the best of its wine at the last of its feast. Christ would have us always increasingly hopeful and joyous, and never of sad countenance. All our faculties were designed to minister to our joy. All the great world of life below is a happy world. The children of the air and the water are all baptized into joy. Even the solitary creatures that carry their narrow houses with them have their joys, which are well known to their intimate acquaintances. So in the world of adult man we find the joy of life disproportionate to condition and faculty. In the faces of the men we meet on the streets we see many scars and dark lines of storm and care; only seldom do the faces we meet there wear the rainbow. Men are without joy because they have violated the laws of nature, they have subordinated their manly powers, reason and conscience to their animal instincts; they have lived by wrong theories and wrong methods, and for unmanly ends, and thus have exhausted the joy of life's banquet. A man can have deep and continuous joy only if his life is continuously rational and progressively manly. He must put away childish things and live for truth and right, for love and immortal virtue. If our hearts sadden as our years increase and our thoughts widen, it is because there has been a defect in our vision and a sophistry in the logic of our conduct. If the growing corn comes only to the blade and to the ear, and not to the full golden corn in the ear, we may be sure it is because there has been something wrong in our gardening. Christ comes into our wasting life to give us a new, a higher and a better joy; to give us new truth, new faith, new arguments, new motives, new impulses and new joys. Christ gives us the Heavenly Father, and thus lifts us into the dignity and beatitude of a divine nature, relationship and destiny. Man is a child of the skies, and can not find rest complete and joy abiding in anything less or lower. Bearing now the image of the earthly, we must go on to bear the image of the heavenly. To have our manly joy ever increasing we must keep the heavenly in sight and take our way from it. Christ brings us into the living alliance with forces and personalities that are spiritual, and thus makes us strong to resist all animal temptations and those impulses toward greed and wrong which, if indulged, drain our life of its manly felicities. He would have us lift our manly cups to God, and make their rims to touch the heavens. Christ would have us to live for other's welfare and to know the joy of duty and of sacrifice. It is the man who is living for wife, and child, and neighbor, who has flung himself with all his might into the carrying forward of some great cause that blesses his fellow-men, who knows the true and increasing joy of the manly life. The happiest woman in the world is the mother who is living for her child. It is in working out the salvation of other people that we find the true joy of our own. It is this joy that carries the martyr through his fiery tasks with a song and a shout. To be able at the end of our days to look up to God and say, "I have finished the work thou gavest me to do," is to have the best wine at the last of our feast. We must have joy; it is indispensable. It makes us healthy and strong and enables us to be of some use in the world. It is so necessary to our best becoming and doing that we must put away everything that increases it. We must have the joy of truth and virtue, of duty and sacrifice, of hope and love, which is the joy of the eternal life. Christ thus holds out to us a joy that lasts, and one that satisfies forever. Jesus was no cynic, no ascetic, and no fanatic. He loved the great outward world, and was the friend of all men. He was hated only by the Pharisees, if to these He spoke sharply, His words to the children were sweet as a mother's, and in His words about the birds and the flowers you hear the tones of a lover. He loved the lakes of sweet Galilee, her hills, her fields and her olive groves; and among them often took His disciples apart to rest awhile. Adopt Christ's views of God; of the future; Christianize your opinions, your character and your conduct, and you will have manly joy even in the midst of sorrow. Christ lived much in communion with God. He lived much out of doors, in the fields and among trees, the birds and the flowers. We must come back to nature. Happy the man who owns a piece of ground in the country and lives on it betimes, where he can hear the robins singing their hymns and the winds chanting their litanies; where he can see the sun rise and feel the hush of the hills; where the spirit that is in the beautiful world can touch and bless him as it did the blessed Christ. Brothers, I wish you great joy. Live in the constant sense of the Heavenly Father's loving presence, and of nature's veracity and friendly intention. Distrust all doctrines, all opinions and all ways of living that destroy manly joyousness. Never lose sight of the fact that a noble life is a truthful life. Truth is a trust. He who has discovered any portion of useful truth has something in trust for mankind. God is the author of truth, and when man seeks this imperial virtue and acquires it, he is in possession of great power. This brings us to the final practical thought. This power must be appropriated. The cable car that is unattached to the cable will make no progress and stand still forever, even though the engines in the power house glow with heat, and the cable, gliding along in the center of the track not two feet away, is laden down with power. The cable car must close its grappling iron and grip the cable before progress can be made. It must come in contact with the power. An electric lamp will swing dark and unlighted while all the other lamps about it send forth enlightening rays, and all the dynamos in the world may be revolving in the engine house, sending a surging current within a few inches of the isolated lamp, and all in vain unless it come in contact with the power. You must turn the switch and let the current flow in, and then the lamp will itself shine and will illumine its surroundings like the rest. So, in like manner, if we are to make progress in this life, we must lay hold of the cable. We must come in contact with the Divine. If we do not, the power of God is of no avail to us. If we would be lights in the world, we must come in contact with the Divine spirit, we must unbar the doors to our hearts and let the current of divine power and love flow into our lives and illumine them. The great design of Odd-Fellowship is to improve the morals and manners of men, to promote their interest, well being and happiness. Great prudence is demanded in our daily life and conversation. We should be actuated by a realizing sense of our position, and by example, action and generous thought, recommend our cause to the consideration of others. We should persevere for the attainment of every commendable virtue, to raise the mind from the degrading haunts of intemperance and folly; we should be distinguished for usefulness to society and the community at large. A good Odd-Fellow must necessarily be an upright and useful member of the community. The precepts inculcated are calculated to stimulate to the faithful performance of every moral and relative duty; and an individual who holds a standing with us, and is careless and negligent of these things, is a reproach to the Order--they wear the livery, and bow before the same shrine, but in the heart and practice they belie their profession. Profanity, intemperance and every species of immorality are rigidly discountenanced. We have pledged ourselves to aid in diffusing the principles of brotherly love throughout the world. We have assumed the office of guarding the holy flame which burns on the altar of benevolence, and we are bound to cherish its principles. That brother is recreant to every honorable feeling who can trifle with the solemn pledge he has taken. A duty we owe to the community is to cultivate the principle of virtue, to lend holy serenity to the mind, and shed around a halo of light and glory to direct the steps of others in virtue, to happiness and greatness. The man who treads only in virtue's ways, when every act is honest, acquires the confidence and friendship of others, thus benefiting others, and thus benefiting the community, which, also, the center of another circle, continues this influence to those that surround it, purifying the thought, emboldening the idea and elevating the man. How grand is the position Odd-Fellowship now occupies--a world of honesty in a world of deceit, with a character strictly virtuous and solely dependent upon its members for the perpetuity of that character. It depends upon the brethren to be virtuous, upright, honest and benevolent, thus sustaining in its purity the noble reputation it now enjoys, which will continue a bright and shining star in the constellation until time shall be no more, when it will be perpetuated in the glorious light of eternity. Amid the wrecks of institutions and powerful interests that were a short time since thought to be impregnable against all assaults, the Independent Order of Odd-Fellows still maintains its vantage ground, and bears its banners proudly up. With its doors thrown so widely open to applicants for admission, composed as it is of nearly every shade of thought or educational influence, whether of sect or party, with all the infirmities incident to human nature, modifying by their weakness its true purposes, or retarding its advancement, its unity and moral force, its stability and progress are truly wonderful. Its bond of cohesion, so frail and yet so potent, is seemingly inexplicable. It is the recognition of the principles of brotherhood and fraternity, and the practice of their resultant virtues. To appreciate and practice is to attain strength. We are weak and frail. Odd-Fellowship is strong, and its principles are as eternal as the stars. The history of the past is little but a record of the domination of physical force. The law of might was the law of right. Violence and strife, outrages and wrong, have been for ages the common heritage of the race. Man has been the sport and victim of human passions, and notwithstanding the culture and the progress of the race, the earth yet resounds with the tread of armed combatants. Weary, sad-eyed toilers groan under the burden of war, countless millions are squandered upon the maintenance of non-producing, destructive hosts. Widows and orphans, nay, the very angels in heaven, if they are permitted to look down upon us from their bright abodes in bliss, must mourn over the sad result of man's semi-barbarism, and his worship of the world's materialism. Long ere this mind should have been the controlling force in all nations claiming to be civilized. Pure intellect and its struggles, its aspirations for light and truth, should have relegated to the regions of barbarism and darkness mere animal contests. Not only so, but intellectual supremacy should have been in its turn subordinated, or crowned by true spiritual life. "God is a spirit, and they that worship Him must worship Him in spirit and in truth." Man would occupy a higher and happier position than he at present fills if he had earnestly co-operated with good agencies for the unfolding and development of his better nature. The special mission of Odd-Fellowship is to incite and stimulate the dormant moral energies to action, to rouse the lethargic, encourage the timid, and to strengthen the aspirations for a nobler and a better life. Reaching out its helpful hand to the needy and distressed upon the one hand, and with the other battling with selfishness, intolerance and vice--with all that dwarfs man's moral nature--it appeals to something within us, to be earnest advocates of its principles, by making them a living faith and illustrating its beneficent purposes. If we make one man purer and better, and that man one's own self, we have done something toward the betterment of the world. The voices of the past and of the present all speak to us today. Men and brethren, let us hearken unto them, and putting our trust in God, let us march onward, side by side together, until the standards of our order are planted upon the highest summit of achievement, and as their glorious folds are illuminated by the Sun of Righteousness, may the simple yet the sublime legend emblazoned thereon be seen and acknowledged by the nations, as with uplifted eyes and reverent hearts they read, "God is our Father, and we are all brothers." QUIET HOUR THOUGHTS. Genuine love and sympathy are what wins the hearts of our fellows. A Christian ought always to wake up in the morning in a good humor. Remember that sorrow and pain soften the heart and sweeten the temper. The young man who sees no beauty in a flower will make a mean husband. If you love young people's work you will prove it by laboring and sacrificing for it. Begin active work in your society at once, and do not fail to see that each one has something to do. The fact that God gives any consideration to mere mites of humanity scattered about the surface of this little world of ours is conclusive proof of His infinity. What a blessing it is that we can not always do what we wish to do, or have everything our own way. Many words are no more an indication of depth of feeling and heart than are boiling bubbles in a frying pan. There are some people who would scorn to keep bad company, but who think the worst kind of thoughts by the hour. Do not wait for somebody else to put your society on the roll of honor. If you want a thing well done, do it yourself. If the very hairs of our head are numbered, then why should we not consult the Father in regard to all our temporal affairs? How the heart of God must yearn for the record of lives devoted to humanity. He asks no higher service of man than this. The truly great man is that one who is satisfied if he is doing to the utmost limit of his capacity the thing which he has at hand. God would never make the mistake of helping any young man or young woman who did not make every possible effort to help himself. Do not make the mistake of thinking you are the biggest man in your society. Bigger men than you have died and have not been missed after forty-eight hours. The girl who is caught by gold-headed canes, carried by heads with no brains on the inside and only pasted hair on the outside, has a pitiable future before her. No pain, no privation, no sacrifice endured for Christ is a loss, but is rather a gain. Christ will not forget those who suffered for Him when He comes to make up His jewels. Sunday manners are just like Sunday clothes; everybody can tell that you put them on for the occasion only, and know that you are not used to wearing them through the week. The devil led the Prodigal Son away from a good home into the gay society of the world, and amused him with the pleasures of sin till he got him down, then he fed him on husks. That is the way he works. A good many church members do not like to have it known how much they give for missions. They remind us of the man who said, when asked about the amount he gave, "What I give is nothing to nobody." The reason why some people do not want the preacher to preach on personal sins, is because they are afraid he might say something against them. When we see a man going to get water at his neighbor's well, we naturally suppose his own is dry. So when we see a Christian seeking the pleasures of the world, we suppose he no longer finds pleasure in religion. To know which way a stream of water is flowing, you must not look at the little eddy, but at the main current, and to know which way a life is tending, you must not look at a single act, but at the whole trend of the life. Satan likes to discourage people, to hinder them in the performance of their Christian duties, but remember that Christ has said, "My grace is sufficient for you." Go steadily forward in the line of duty and success will crown your efforts. The light of a candle can not be seen very far in the light of a noon-day sun, but at night it may be seen for a long distance and may be a guiding star to some poor wanderer. And so, God sometimes darkens our way that we may shine. The man who prays for the conversion of the heathen, and then spends a great deal more for tobacco than he gives to missions, is certainly not very consistent in his praying and giving. Thomas Hood once wrote to his wife: "I never was anything, dearest, till I knew you; and I have been a better, happier, and more prosperous man ever since. Lay by that truth in lavender, sweetest, and remind me of it when I fail." "I believe one reason why such numerous instances of erudition occur among the lower ranks is, that with the same powers of mind the poor student is limited to a narrower circle for indulging his passion for books, and must necessarily make himself master of the few he possesses before he can acquire more."--_Walter Scott_. Christians should not forget that God uses human agency in the work of salvation. The only reason that there are not more saved, is because the people of God do not put themselves at his disposal for the work. The Lord wants all to be saved, but they will not be saved until the people of God are willing to let the Lord use them to bring the lost unto Himself. Deceit and falsehood, whatever conveniences they may for a time promise or produce, are, in the sum of life, obstacles to happiness. Those who profit by the cheat distrust the deceiver; and the act by which kindness was sought puts an end to confidence. The judges of the election can not tell the difference, when they are counting the votes, between the one cast by the minister of the gospel and the one cast by the saloon-keeper, when it has been cast for the same party. Vote for principle rather than for party. "Let every man," said Sydney Smith, "be occupied in the highest employment of which his nature is capable, and die with the consciousness that he has done his best." If the highest employment is not to be found in our avocations, let us seek it in our leisure. Beware of anger of the tongue; control the tongue. Beware of anger of the mind; control the mind. Practice virtue with thy tongue and with thy mind. By reflection, by restraint and control, a wise man can make himself an island which no floods can overwhelm. He who conquers himself is greater than he who in battle conquers a thousand men. He who is tolerant with the intolerant, mild with the fault-finders, and free from passion with the passionate, him I call indeed a wise man. Brothers, keep posted in what your lodge is doing; knowing who is sick; inquire if there is not some widow in need of help; some poor orphan that should be clothed and provided with a home and sent to school. Remember that the widow was your brother's wife, and the children your brother's. Be a brother to the widow, and a kind uncle to your brother's children. There is plenty of work for you, and you agreed to do it. Cheer up the care-worn traveler on his pilgrimage--help the weak and weary, the lonely and sad ones. Time is passing by, and we have none too much of it in which to do our work. Remember that if we expect to complete our labor, now is the time; soon all will be over with us, and then all that we shall leave behind, by which to be remembered, will be the good or evil we have done. If we have done good it will be emblazoned on many hearts, and our names will be spoken of with reverence and love; but if we have done evil, our names will be blotted out of the memory of the good and true, and we despised. "How is't the sons of men are sad, Oppressed with grief and care? How is't that some of this world's goods, Have such a scanty share? Why should the orphan's piercing cry, Assail so oft our ear, And thousands find the world to be All desolate and drear? "We do not solve the mystery Of woes, the lot of man, But in the lodge we all unite To do the good we can. 'Tis there we learn the pleasing task To soothe the troubled breast, To educate the orphan child, And succor the distressed. "Our motto--Friendship, Love and Truth-- These e'er shall be our guide, Our aim shall be, of misery To stop the running tide." We ask not what's a brother's faith, What country gave him birth; But open the door to every creed And nation of the earth. Hail, Charity! Odd-Fellows all Bow down before thy shrine; They raise no altar, make no vow, That is not wholly thine. LOVE SUPREME. Love is the key to the human heart. If we want to have power with God and man, we must cultivate love. It is love that burns truth into the hearts of people. A man may be a good lawyer without love. There may be a good surgeon without love. A man may be a good merchant without love. But a man can not be a good Odd-Fellow or Christian without love. I would rather have my heart full of love than be even a prophet. If a man is full of love, Paul says, "he is greater than a prophet." A wife would rather live in a cabin with the love of her husband, than to live in a palace without it. If I love a man I will not cheat him or slander him or envy him. I pity people who are constantly looking out for slights. It is better to look on the bright side rather than the dark side of life. Love will lead us to look on the bright side. Some persons are always magnifying the faults of others. They use a magnifying glass in this business. If you want power with persons, speak as well as you can of them. Self-control is a great thing. This comes and stays through love. How many dwarfs there are in God's church now. They have not grown one inch spiritually in twenty years. If our hearts are full of love, we are bound to grow. Many other graces pass away, but love is eternal. The most selfish man is the most miserable man. A man may be miserly with his money, but no man can be miserly with love. Love creates love. The more we love, the more we will be loved. Love must show itself. Love demonstrates its presence by action. Our lives, after all, are mere echoes. I speak harsh to a man, and he will speak harsh to me. If a man has bad neighbors it his own fault. If a woman has bad servants it is her own fault. If we make others happy we will be happy ourselves. If you are not happy, go and buy all the poor people near you a turkey for Christmas. "He that noticeth others shall be noticed also himself." If you want to get your own soul above its own troubles, go and do good to some unhappy soul. If we do this work, I believe we will have to do it in this world. There will be no tears to wipe away, or sorrows to assuage, or afflictions to remedy in the other world. This work is for this world. It is a blessed work. It is the best investment a man can make. It pays an hundred fold. Labors of love demonstrate better than the church membership that we are in the Master's service. This is the Master's business. Though my way through life has often been through graveyards and through glooms, I have loved and I have been loved, and I know that life is worth living. Love is the fulfilling of the law; the end of the gospel commandment; the bond of perfectness. Without it, whatever be our attainments, professions or sacrifices, we are nothing. Love obliterates the differences in education, wealth, station, religion, politics and nationality. It is a promoter of peace and harmony; it cultivates the social graces; it makes friends of strangers and brothers of acquaintances; it softens the asperities of life; it worships at the shrine of piety, and recognizes the omnipotence of God and the immortality of man. It is religious not sectarian, patriotic but not partisan. It glows by the fireside, radiant with perpetual joy. It glorifies God in worship and in song. It blesses humanity in genial mirth and human sympathies. It is a perennial fountain at which the old may drink and grow strong. It is a daily benediction to its devotees, and, like "a thing of beauty, is a joy forever." It stands like the statue of liberty, a beacon light to the tempest-tossed and wayfaring mariner and brother, pointing him the way to the haven of refuge, to the right living and right doing. Oh love, thou mightiest gift of God; thou white-winged trust in Him who doeth all things well; thou one light over His darkest providences, lingering to cheer when all else has passed away, thy whisper upon the dull ear of night. But alas! this world was made to break hearts in, while love was sent from heaven to heal them. The precious balm, though, is so scarce that many must die for want of it. Oh, the might-have-been! What human soul has not sung that dirge? Verily, the winds come, howling it by like an invisible band of mourners from the grave of all things. Alas! is anything in this life real, or are we indeed shadows, and this world altogether a shadowy land, while the blackened skies above give us only glimpses of a far-off better home, better friends and better love? Alas! Heaven's loudest complaint to mortals is ever for lack of love. Even He who sitteth upon the throne of thrones knoweth what it is to stretch out His arms in utter desertion of no one to love Him, no one to seek Him, and no one to fear Him--"no, not one." Then as we may best show our love to Him by loving one another, is it not well that we commence loving those around us at once? Ah! yes, and like the ambitious vine, do thou reach out all thy tendril thoughts to what is nearest, the while aspiring to the oak or the pine of the loftier trust, even the faith of Abraham that was accounted unto him for righteousness. Would I had some new phrase for love, some new figure for hope! How lonely and weary must that life be without love, how tasteless all its joys, and how vacant every scene. If we have the spirit of love we will live for others. Auguste Comte inscribed on the first page of his work, "Politique Positive," wherein he depicted in systematic form, life that had been forming itself throughout human history, these words: "Order and progress--live for others." The force of this thought is, in accord with Odd-Fellowship, which teaches love of our kind, love of right, zeal for the good. Man's happiness consists in living as a social being, living for self in order to more truly live for others. This is summed up in the word humanity. But affection, as the true motor force of life, must have a foundation, must stir us not only to the right things, but to the right means; in other words, action must be guided by knowledge. Improvement must be the aim of social life, as it is the incentive to individual effort. It is not enough to desire the good, or to know how to achieve it, we must labor for it. Associated effort gives the opportunity for gaining grander results than centuries of divided activity. The conception of humanity has grown nobler. The good of the vast human whole is now acknowledged as the end of all social union. Humanity embodies love; the object of our activity; the source of what we have; the ruler of the life under whose span we work, and suffer and enjoy. All religions, all social systems worthy of the name, have sought to regulate human nature and perfect the organization of society by proclaiming as their principles the cultivation of some grand social sentiments. Philosophers, moralists, preachers have united in saying: "Base your life upon a noble feeling, if you are to live aright; base the state upon a generous devotion of its members to some great ideal, if it is to prosper and be strong." All have agreed that the difference of life could only be harmonized by placing action under the stimulus of high unselfish passion. Odd-Fellowship has grown strong under this governing law. The banner it bears aloft proclaims sentiments that are attractive to all the nations of the earth. We are strong in as far as we truly interpret, for the good of humanity, this elevated aim, this devotion to fraternal ends. Compte defines religion as consisting of three parts--a belief, a worship, and a rule of life--of which all three are equal, and each as necessary as any other. As is truly said, "Society can not be touched without knowledge; and the knowledge of social organization of humanity is a vast and perplexing science. The race, like every one of us, is dependent on the laws of life, and the study of life is a mighty field to master." Enthusiasm of humanity would be but shallow did it not impel us to efforts to learn how to serve--demanding the best of conduct, brain and heart. The power of Odd-Fellowship lies in its fraternity. It goes forward with irresistible magnetism when its fraternal principles are truly interpreted. It furnishes to men a strong union, where general intelligence, by attrition, is increased; it provides a high moral standard; its objective action is such as touches the common heart of humanity; and by its grand co-operative system it gives the finest means of securing those advantages that tend to the securement of material comfort and mental and spiritual peace and happiness. Drummond says: "Love is the greatest thing in the world." Read what Paul says about it in I Cor., xiii: "Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up: Doth not behave itself unseemly; Seeketh not her own. Is not easily provoked. Thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child; but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, love, these three, but the greatest of these is love." The more I study Odd-Fellowship, the more I become convinced that I have just crossed the threshold, and that new truths and sublime lessons await me, of which I never dreamed. Brothers, there is hidden treasure in our order for which we must dig. It must be brought to the surface. We must know more of the beauties of this great organization of ours. "The greatest thing," says some one, "a man can do for his Heavenly Father is to be kind to some of His other children." "I wonder why it is that we are not all kinder than we are? How much the world needs it. How easily it is done. How instantaneously it acts. How infallibly it is remembered. How super-abundantly it pays itself back--for there is no debtor in the world so honorable, so superbly honorable, as love. Love is success. Love is happiness. Love is life." "Where love is, God is. He that dwelleth in love dwelleth in God. God is love. Therefore love." "Without distinction, without calculation, without procrastination, love. Lavish it upon the poor, where it is very easy; especially upon the rich, who often need it most; most of all upon our equals, where it is very difficult, and for whom perhaps we each do least of all. There is a difference between trying to please and giving pleasure. Give pleasure. Lose no chance of giving pleasure. For that is the ceaseless and anonymous triumph of a truly loving spirit. I shall pass through this world but once. Any good things that I can do, or any kindness that I can show to any human being, let me do it now. Let me not defer it or neglect it, for I shall not pass this way again. We can be Odd-Fellows only while we act like honest men." Every Odd-Fellow ought to be a "gentleman." Do you know the meaning of the word "gentleman"? "It means a gentleman--a man who does things gently, with love. And that is the whole art and mystery of it. The gentleman can not in the nature of things do an ungentle, an ungentlemanly thing." "Love doth not behave itself unseemly." Life is full of opportunities for learning love. Every man and woman every day has a thousand of them. There is an eternal lesson for us all, "how better we can love." What makes a good artist, a good sculptor, a good musician? Practice. What makes a man a good man, a man of love? Practice. Nothing else. If a man does not exercise his arm he develops no biceps muscle; and if a man does not exercise his soul, he acquires no muscle in his soul, no strength of character, no vigor of moral fibre, nor beauty of spiritual growth. Love is not a thing of enthusiastic emotion. It is a rich, strong, manly, vigorous expression of the whole round Christian character--the Christ-like nature in its fullest development. And the constituents of this great character are only to be built up by ceaseless practice. To love abundantly is to live abundantly, and to love forever is to live forever. We want to live forever for the same reason that we want to live tomorrow. Why do you want to live tomorrow? It is because there is some one who loves you, and whom you want to see tomorrow, and be with, and love back. There is no other reason why we should live on than that we love and are beloved. It is when a man has no one to love him that he commits suicide. The reason why, in the nature of things, love should be the supreme thing--because it is going to last; because in the nature of things it is an eternal life. It is a thing that we are living now, not that we get when we die; that we shall have a poor chance of getting when we die unless we are living now. No worse fate can befall a man in this world than to live and grow old alone, unloving and unloved. At any cost cultivate a loving nature. Then you will find as you look back upon your life that the moments when you have really lived are the moments when you have done things in a spirit of love. As memory scans the past, above and beyond all the transitory pleasures of life, there leap forward those supreme hours when you have been enabled to do unnoticed kindnesses to those around about you, things too trifling to speak about, but which you feel have entered into your eternal life. I have seen almost all the beautiful things God has made; I have enjoyed almost every pleasure that He has planned for man; and yet as I look back I see standing out above all the life that has gone, four or five short experiences when the love of God reflected itself in some poor imitation, some small act of love of mine, and these seem to be the things which alone of all one's life abide. Everything else in all our lives is transitory. Every other good is visionary. But the acts of love which no man knows about, or can ever know about--they fail not. Odd-Fellowship ought to grow. The kinship of the human race--how beautiful a thought! Without mutual aid the race would perish. Think of it. Throughout life you are dependent upon your fellow-man. Who can live without a friend? When you have no money and no home, where, brothers, will you find food and shelter? When low with fever, the tongue parched, the brain wandering, who will give you water, bathe your throbbing temples, and watch over you lest you die? See the old man. The frosts of seventy winters have whitened his head; his eye is dim; his limbs tremble; reason and memory fail; he is an infant again. He goes down to the valley of the shadow of death. Who shall lead him and comfort his weary soul? Who lay his body gently and reverently in the grave, and sod it over with green grass? So with us all. A man alone in the world, without a human being who cares whether he live or die! Not a hand to touch, nor a voice to hear, nor a smile to receive! Human affections forever sealed to him; no fireside; no home with father, mother, brothers, sisters; no little children, no son to be proud of; no daughters to caress; no "good night;" no "good morning." Who could bear it? The sun could not warm such a man. The brightest days and the greenest fields could not give him pleasure. Better chain him on a rock in mid-ocean and leave him to the vultures, than thus rob him of his kinship with the human race. This world is beautiful, and it is full of priceless sympathies. All creation is glorious with melody. The morning stars, saith the Bible, sang together, and all the sons of God shouted for joy when it was made. The universe of stars, and suns, and planets and globes, swing harmoniously through space. Not a sparrow falleth to the ground without our Father's notice; not a soul yearns, or sorrows, or rejoices, but He knoweth it. He hath made of one blood all nations of men to dwell together on the face of the earth. We are bound to each other by indissoluble ties. It is a law of nature that we must all work for each other. Though ten thousand miles apart; though oceans roll between us and continents divide us, we labor not for ourselves alone. You plow the furrow in California and sow the wheat for your brother in Louisiana, while he plants the cane and cotton for you. The good Siberian is this day roaming over snows and ice, hunting the otter and gathering furs, that you may be warm. Men are diving in the Persian gulf for pearls to grace your wives and daughters. The silkworm of India and China may have spun the threads of your dress, the Frenchman may have woven it; the hardy mariner braved the seas to bring it here. Truly, we are brothers. A common Father brought us all into this world, and to a common Father we all go. Let us, then, help one another, in money (if need be), in education, in sympathy. There is one feature of the order we desire to emphasize, and that is its full sympathy with those that labor and toil. No reference would do justice to the order that did not emphasize this fact. It is its pride and glory. It is from this class its membership is chiefly drawn. It was with this class it originated, the first lodge in the United States having been organized by half a dozen humble mechanics; Thomas Wildey, their leader, was a blacksmith. You see it had no aristocratic origin, and its broad and catholic sympathy, its popularity with this class is explained. They know its value, and have seen its active charity and experienced its beneficence. A man who has no sympathy with the humble and the lowly, a man of mean and narrow heart, will find no congenial dwelling place in our lodges. The true Odd-Fellow is a man of heart; his hand is open to every worthy appeal of the needy, and he is honest and upright in his life. It enforces no religious or political tests; in these every member is free; but it does teach and urge its members to be grateful to their Creator and loyal to their country. In conclusion, let me urge upon the living, fidelity to the teachings of Odd-Fellowship. If these are respected it will make you better citizens, better husbands, better fathers, better men. It is a cultivation of the heart and the better feelings, and expands our humanity. If you are poor, it will come to you, or your family, sometimes as a benefaction. If you are rich, you can afford to give, and with a good Odd-Fellow that is more blessed than to receive. I want to say here what I have often said in the lodge-room. I love Odd-Fellowship, above all, for the heart there is in it. For its display on the street and its pageantry I care but little. I shrink from it rather than follow it. But its benevolence, its active charity, and its mission of good will, I admire. When death's unwelcome presence rests within our portals, and obedient to his call a loved one has gone hence, we should give the mortal remains of the departed brother a decent sepulture; fondly cherish the remembrance of his virtues, and bury his frailties "beneath the clods which rest upon his bosom." We should then direct our thoughts and cares to the desolate home, where the widow, clad in the robes of grief, her heart cords broken and bleeding, is weeping over earth's only idol, now lost to earth forever. Then, too, should we extend the helping hand to the fatherless children, and endeavor to so direct their steps that their paths may be paths of usefulness and honor. These are the imperative duties. But our ministrations of charity and benevolence should by no means be confined exclusively within the pale of the order. This crowded world, with its eager millions, maddened with ambition's unquenchable fires, trampling under foot and well-nigh smothering each other in the great rush of competitive strife, is full of poor unfortunates, daily appealing for generous sympathy and assistance. Though not members, it may be, of our peculiar family, yet the poorest, the humblest, the most wretched, is a human being--"the master-piece of His handiwork"--and, as such, demands our aid and comfort as far as practicable. Life has been compared to a river. Aye, and beneath its murky waters lurk countless reefs and shoals. Many a beautiful bark, sailing, seemingly, under the very star of hope, dashes upon them, and is lost. All along its shores are scattered the wrecks of stranded vessels, once laden with joyous hopes and brilliant prospects. Odd-Fellowship renders the passage of this river safe by a bridge of mystic form, "On one side is friendship planted-- Truth upon the other shore; Love, the arch that spans the current, Bears each brother safely o'er." It should be the most pleasing duty of Odd-Fellows to point our fellow-travelers to this beautiful and stately arch; to lead thitherward their weary steps. Such would be assistance more permanent than can be rendered by silver or gold. The time is certain to come when every young man is thrown back upon himself--must leave the tranquil security of the parental home, and seek a refuge among strangers. When beyond the reach of family influence--beyond the reach of that tender providence which so carefully guarded him from vice, and soothed his griefs and sympathized with all his youthful aspirations and pleasures--when this influence ceases to surround him, what will continue its ministry of love? What will be to him father, mother, brother, sister--home? Will society? No! Society to its deepest core is selfish, corrupt, unnatural and unloving? Society will not, and can not. He is in the great world--allurements and temptations are rife around him--he is sick and in distress, and must suffer alone, with no one to console him with a word of comfort, sympathy, or love; he has no attention but such as money will purchase--he dies, and the cold eyes of strangers only look upon the grave, if, indeed, a grave he has. This is a life picture, and it is at this point the beauty and utility of Odd-Fellowship is seen, for the order is a vast family circle, spread throughout the community; always powerful and efficient to preserve those who are brought within the sphere of its influence. He who is a member of this fraternity may go where his father's counsel and his mother's care can not reach him, but he can not go beyond the reach of that larger family to which he belongs! Silently and invisibly, yet with unslumbering assiduity, Odd-Fellowship watches over him, and by its wise counsels, its tender sympathies and rational restraints, saves him from the ways of vice. Mythic story tells us that the ancient gods invisibly and secretly followed their favorites in all their wanderings, and when exposed to danger, or threatened with destruction, would unveil themselves in their awful beauty and power, and stand forth to preserve them from harm or to avenge their wrongs. Odd-Fellowship realizes this myth of the pagan gods; she surrounds all her children with her preserving presence, and reveals herself always in the hour of peril, sickness or distress. Nowhere in our country can a true Odd-Fellow feel himself alone, friendless or forsaken. The invisible, but helpful arms of our order surround him wherever he may be. And should he be overtaken by illness or misfortune, be he in any part of the country, and never so poor, he will, if he makes his wants known, receive as a right the necessary assistance, and friends to watch over him with fraternal solicitude. And should he fall a victim to disease, the brothers of charity will be there to close his eyes, and with solemn, yet hopeful, heaven-born rites, consign his body to the repose of the silent tomb. Odd-Fellowship is an embodiment of family love and affection, and is the only substitute for home influence, and the only green spot in the dreary waste of life which binds these brothers to the tender practice of every virtue--guides in prosperity and health, and as a ministering angel bends over them with tenderest pity in their chamber of suffering. True, there are sorrows which it can not reach--there are griefs which it can not remove; notwithstanding, it still pursues its way, imparts its healthful influence, and accomplishes its beautiful and holy ministry of benevolence and charity. If it can not heal the wounds of misfortune, it administers the balm of sympathy, friendship and love. My dear reader, learn to give encouragement to those around you. Everybody feels the need of encouragement, from the humblest artisan to the king on his throne. We hear of the choice spirits who have been the world's idols, how they came up through terrible trials alone and almost unaided, setting aside obstacles that would have crushed others, and fighting their way to the very pinnacle of fame. Aye! but great as they were, they needed and received encouragement. In some part of their poor home they saw the smile that spoke the hearty appreciation of the genius, though, perhaps, the lips said nothing. Even West left on record, "my mother's smile made me a painter." The encouragement of a little child will send the blood more warmly to the heart, and even the appreciation of a poor dumb brute is worth its gaining. Give encouragement. Everybody needs it--men, women and even children. Oh! how many a dear little heart has been chilled into ice when the coarse laugh has greeted its rude hieroglyphics in the first attempt to portray its ideal. The child sees warm visions of sunlight and beauty in those uncouth angles. Whole minds of thought lie concealed under those strange shapes. To the young mind's eye they are wonders, and the tiny fingers have built monuments that deserve not to be thrown down so rudely, when a smile that costs nothing would have left them standing to be finished into finer shape and more classical proportions in the years that are to come. You do a positive injury to the dullest child when you reward his little efforts with contempt. It is a wrong that can never be repaired, for the disheartment that strikes the happy spirit, flushed with the consciousness of having achieved something new and great, comes up in after time with the very same vividness at every trivial disappointment. Give encouragement. You men of business, who know so well what a good, hearty "go ahead," coupled with a frank, merry face, will do in your own case--give encouragement to the young beginner, who starts nervously at the bottom of the race, and who, though he may put a bold outside on, quakes at the center of his being with the dread that among so many competitors he shall always be left in the rear. Hold out your hand to him as if you thought the world was really large enough for two, and bid him God-speed. Tell him to come to you if he feels the need of a friend to advise with him. Don't emulate your sign in overshadowing him. Out upon these mean, cringing souls who would grudge God's sunlight if it shone upon a piece of merchandise as good as their own. They are poor, barren wretches, who plow furrows only in their own cheeks, and plant wrinkles on their brows. Above all things, if you have any tenderness or compassion, encourage your pastor, your physician, and your editor. Suppose, once in a while, they do, in expressing their own honest views, say something that conflicts a little with your own starved or plethoric notions. Suppose they do dare to tell you the truth sometimes in a way that makes you cringe, and you say to yourself, "he has no business to be personal," when the poor man never thought that his homely coats would fit; don't grow cold, and cast sheep's eyes, and nudge somebody's elbow in a corner, and whisper all around, and say complacently, "Yes, Brother A. is a good man--but--" Those "buts" and "ifs" ought to be christened intellectual revolvers, for they kill more reputations than any other two words in the English language. We have known instances where pastors and editors and others have felt weary of living, from having to encounter the spirit of discouragement among their brethren; and oh! how many wives, husbands and children, are dying deaths daily from this same prolific source of suffering. Give encouragement, then, wherever and whenever you can, and you will find that you have not lived in vain. If God blesses those who offer but a cup of cold water in charity, how much more will He regard the kind heart that has refreshed a weary spirit fainting by the way. Death quickens recollections painfully. The grave can not hide the white faces of those who sleep. The coffin and the green mound are cruel magnets. They draw us farther than we would go. They force us to remember. A man never sees so far into human life as when he looks over a wife's or mother's grave. His eyes get wondrous clear then, and he sees as never before what it is to love and to be loved; what it is to injure the feelings of the loved. Let us deal gently with those around us. Remember every day a flower is plucked from some sunny home; a breach made in some happy circle; a jewel stolen from some treasury of love; each day from summer fields of life some harvester disappears--yea, every hour some sentinel falls from his post and is thrown from the ramparts of time into the surging waters of eternity. Even as I write, the funeral of one who died yesterday winds like a winter shadow along some silent street. Daily, when we rise from the bivouac to stand at our posts, we miss some brother soldier whose cheering cry in the sieges and struggles of the past has been as fire from heaven upon our hearts. Each day some pearl drops from the jeweled thread of friendship--some harp to which we have listened has been hushed forever. Love, however, annihilates death even; blots away all record of time and creates the world it lives in; conjures back arms to embrace, lips to kiss, and eyes to smile, whispers its own praises and breathes its own names of endearment. Thus, love maketh the light to our dreams and planteth hope in the midst of our sorrow. In darkness and in danger, too, love cometh to us ever, ever, now warning, now chiding, now blessing, and always safely guarding. Love lightens labor, shortens distance and quickens time. Love teaches us to forgive, helps us to forget and whitens the memory of all things. Love paints every hope, brightens every scene and maketh beautiful whatsoever it shines on. Love is wisdom. Love is high. Love is holy. Love is God. Love gloweth in the hearts of the angels, wreathes the smiles on their brows and melts the kisses on their lips. Love is the light of the beautiful beyond. GEMS OF BEAUTY More hopeful than all wisdom is one draught of human pity that will not forsake us. Laughing is one of the products of civilization. In the uncivilized tribes laughter is entirely unknown. Let him who neglects to raise the fallen fear lest, when he falls, no one will stretch out his hand to lift him up. Time is a species of wealth which it is impossible for us to hoard, but which we may spend to good advantage. Character is the eternal temple that each one begins to rear, yet death can only complete it. The finer the architecture, the more fit for the indwelling of angels. It is only by labor that thought can be made healthy, and only by thought that labor can be made happy; and the two can not be separated with impunity.--_John Ruskin_. Don't moralize to a man who is on his back. Help him up, set him firmly on his feet, and then give him advice and means. There is a pleasure in contemplating good; there is a greater pleasure in receiving good; but the greatest pleasure of all is in doing good, which comprehends the rest. Morality without religion is only a kind of dead reckoning--an endeavor to navigate a cloudy sea by measuring the distance we have to run, but without observation of the heavenly bodies. Most people keep too strong a hold of their personality to be able to forget themselves in their subject; they carry an unacknowledged self-consciousness along with them. If to be single-minded is to have an undivided interest in things, they are not single-minded. Real affection is independent. A woman may passionately love a man who does not care for her, and men have gone mad for the sake of women who were indifferent to them. That affection which survives coldness or even contempt on the part of the subject is a stronger proof of its strength than jealousy, however well founded. To have a respect for ourselves guides our morals, and to have a deference for others governs our manners. If you want to be miserable, think about yourself, about what you want, what you like, what respect people pay you, and what people think of you. One great impediment to the rapid dissemination of new truths is that a knowledge of them would convict many sage professors of having long promulgated error. The leaves that give out the sweetest fragrance are those that are the most cruelly crushed; so the hearts of those who have suffered most can feel for others' woes. Each of us can so believe in humanity in general as to contribute to that pressure which constantly levers up the race; can surround ourselves with an atmosphere optimistic rather than the contrary.--_Selected_. He who has more knowledge than good works is like a tree with many branches and few roots, which the first wind throws on its face; while he who does more than he says is like a tree with strong roots and few branches, which all the winds can not uproot.--_Talmud_. If we waited until it was perfectly convenient, half of the good actions of life would never be accomplished, and very few of its successes. A helping word to one in trouble is often like a switch on a railroad track, but one inch between wreck and smooth rolling prosperity. Prayer is the key of day and lock of the night; and we should every day begin and end, bid ourselves good morrow and good night, with prayer. In order to love mankind, expect but little from them; in order to view their faults without bitterness, pardon them. The wisest men have always been the most indulgent. There are souls which fall from heaven like flowers, but ere the pure and fresh buds can open they are trodden in the dust of the earth, and lie soiled and crushed under the foul tread of some brutal hoof. Many of the men we calmly set down as failures may have been doing as much as those who have made ten times as much noise in the world. A great deal of the best work in the world is anonymous, if we do not confine the term to writing. To a man of brave sentiments midnight is as bright as noonday, for the illumination is within. That man who lives in vain lives worse than vain. He who lives to no purpose lives to a bad purpose.--_Nevins_. Labor is the law of the world, and he who lives by other men's means is of less value to the world than the buzzing, busy insect. Deep is the sea, and deep is hell, but pride runneth deeper; it is coiled as a poisonous worm about the foundation of the soul.--_Tupper_. The integrity of the heart, when it is strengthened by reason, is the principal source of justice and wit; an honest man thinks nearly always justly. Be firm, but be not too hasty to decide; weigh well before you act, but, having weighed, act promptly, and abide the result. This is the test of judgment. Wit loses its respect with the good when seen in company with malice; and to smile at the jest which plants a thorn in another's breast is to become a principal in the mischief. Success never did, never will come to that young man who knows everything--in his own opinion. In love, as in everything else, truth is the strongest of all things, and frankness is but another name for truth. Frequent disappointment teaches us to mistrust our own inclination, and shrink even from vows our hearts may prompt. For children there is no leave-taking, for they acknowledge no past, only the present, that to them is full of the future. To love, in order to be loved in return, is man, but to love for the pure sake of loving, is almost the characteristic of an angel. Fond as a man is of sight-seeing, life is the great show for every man--the show always wonderful and new to the thoughtful. The sweetest book in all the world, if properly read, is the Bible. Its leaves are as fragrant as a bed of violets in full bloom. Pity gilds mortality with rays of immortal light, and through faith enables its possessor to triumph over sin, sorrow, tribulation and death. If we can not live so as to be happy, let us at least live so as to deserve happiness.--_Fichte_. Little by little fortunes are accumulated; little by little knowledge is gained; little by little character and reputation are achieved. Don't rely for success upon empty praise. The swimmer upon the stream of life must be able to keep afloat without the aid of bladders. Industry--In seeking a situation, remember that the right kind of men are always in demand, and that industry and capacity rarely go empty-handed. Frankness is the child of honesty and courage. Say just what you mean to do on every occasion, and take it for granted that you mean to do what is right. To be always intending to lead a new life, but never to find time to set about it, is as if a man should put off eating from one day to another till he is starved. A man loved by a beautiful and virtuous woman carries a talisman that renders him invulnerable; every one feels that such a one's life has a higher value than that of others. The great beauty of charity is privacy; there is a sweet force, even in an anonymous penny. Every heart has its secret sorrows, and oftentimes we call a man cold when he was only sad. A promise should be given with caution, and kept with care; it should be made with the heart and kept with the head. "The mind of a young creature," says Berkely, "can not remain empty; if you do not put into it that which is good, it will be sure to use even that which is bad." We all see at sunset the beautiful colors streaming all over the western sky, but no eyes can behold the hand that overturns the urns whence these streams are poured. We often live under a cloud, and it is well for us that we should do so. Uninterrupted sunshine would parch our hearts. We want shade and rain to cool and refresh them. Poverty is very terrible to you, and kills the soul in you sometimes; but it is the north wind that lashed men into vikings; it is the soft, luscious south wind that lulls to lotus dreams. There is nothing so valuable, and yet so cheap, as civility; you can almost buy land with it. It has been justly said nothing in man is so Godlike as doing good to our fellows.--_Selected_. Contentment swells a mite into a talent, and makes even the poor richer than the Indies.--_Addison_. Never was a sincere word utterly lost, never a magnanimity fell to the ground; there is some heart always to greet and accept it unexpectedly. There are people who often talk of the humbleness of their origin, when they are really ashamed of it, though vain of the talent which enabled them to emerge from it. A witty old deacon put it thus: "Now, brethren, let us get up a supper and eat ourselves rich. Buy your food, then give it to the church; then go and buy it back again; then eat it up, and your church debt is paid." Self-sacrifice is the essential mark of the Christian, and the absence of it is sufficient at once to condemn the man who calls himself by that name and yet has it not, and to declare that he has no right to it.--_Bolton_. There are many comfortable people in the world, but to call any man perfectly happy is an insult. Women often make light of ruin. Give them but the beloved objects, and poverty is but a trifling sorrow to bear.--_Thackeray_, Independence is a name for what no man possesses; nothing in the animate or inanimate world is more dependent than man. Wealth is to be used only as an instrument of action, not as the representative of civil honors and moral excellence.--_Jane Porter_. There is nothing purer, nothing warmer than our first friendship, our first love, our first striving after truth, our first feeling for nature.--_Jean Paul Richter_. Shakespeare is as much out of the category of eminent authors as he is out of the crowd. He is inconceivably wise; the others conceivably.--_Representative Men_. A smooth sea never made a skillful mariner. Neither do uninterrupted prosperity and success qualify a man for usefulness and happiness. The storms of adversity, like the storms of the ocean, arouse the faculties and excite the invention, prudence, skill and fortitude of the voyager. It is not work that hurts men. It is the corrosion of uncertainty; it is the anticipation of trouble; it is living in a state of painful apprehension. Therefore we should endeavor to rise out of the atmosphere of gloomy forebodings. The man who is lifted above fear and its whole brood of mischief can go through twice as much trouble as a man who is subject to its influence. He that looks out upon life from a sour or severe disposition, with hard and stringent notions, is ill prepared to meet the experiences of the world; but he who has the sweetness of hope, he who has an imagination lit up with cheerfulness, he who has the sense of humor which softens all things--he who has this atmosphere of the mind--has made himself superior to accident. As the angel described by Milton, who was smitten by the sword, and whose wounds healed as soon as the sword was withdrawn, so ought man to be; and when he receives a spear thrust in life, no sooner should the spear be withdrawn than his flesh ought to "close and be itself again." A married man falling into misfortune is more apt to retrieve his situation in the world than a single one, chiefly because his spirits are soothed and retrieved by domestic endearments, and his self-respect kept alive by finding that, although all abroad is darkness and humiliation, yet there is a little world of love at home over which he is monarch. HUSBAND AND FATHER Miss Frances Power Cobb is right, and she is wrong, when she says: "It is a woman, and only a woman--a woman all by herself, if she likes, and without any man to help her--who can turn a house into a home." She is unquestionably right in her judgment, that it is a woman who can, if she will, turn a house into a home, but she is much in the wrong in her assertion that it is a woman all by herself, without any man to help her, who can effect such a beneficial transformation. Woman possesses magical powers in the way of building up a home; but home naturally implies the presence and protection of man--and it is man himself, if he likes, and without any woman to help him, who can give that home a semblance of that place where, as some people believe, the wicked suffer after they have "shuffled off this mortal coil." The husband can never make the home, but he can succeed most admirably, if so he choose, to unmake it, to banish its happiness and comfort, to exile from it its ministering angels of peace and content, to shatter woman's sweet and blessed work to its very foundation. Let the wife concentrate, all day long, all her care and ingenuity and love upon building up her little paradise at home, let her hands be ever so busy in strewing fresh flowers around the domestic hearth, let her heart be ever so happy throughout the day in the discharge of her domestic duties, let her countenance be ever so beaming in her sweet anticipation of the happy smile of appreciation, of the kind word of sympathy and encouragement, which shall be her reward when her husband returns; and then see this star in her domestic firmament enter, sulking and surly, blind to all that her busy hands have so lovingly prepared, grim and gruff to her and the little ones, who have been fitted up in their neatest and cleanest, in which to welcome their father's return, and then see whether you can agree with Miss Cobb's assertion "that it is a woman, and only a woman--a woman all by herself, if she likes, and without any man to help her--who can turn a house into a home." See how her heart sinks, how her voice, full of mirth and glee and music before his coming, dies in her throat, how the little ones, full of merriment all day long, tremblingly hide in the corner, or withdraw from the room; see how the intrusion of this grim spectre of malcontent shuts the door upon domestic peace and happiness, and withers every pious resolve to make home the dearest, sweetest, most contented and most sacred spot on earth, and then calculate how long, under such disheartening surroundings, woman will be able all by herself, and without any man to help her, to prevent her house from becoming anything and everything except a home. While studying language, I observed that most of my mistakes in grammar occurred in the feminine gender, and thinking over the cause of it, it dawned upon me that, belonging to the masculine sex, I was in the habit of thinking in that gender, and that my teachers were men, and that my text-books and grammars had been written by men, and that the masculine gender predominated so strongly in the exercises, that it was but natural for me to make the greatest number of mistakes in the gender to which the least attention had been given. When dealing with the social and domestic question, the unbiased among us can not but observe a similar failing. Many a serious mistake has been made by man when speaking or writing concerning women, because our speakers and writers and preachers and teachers belonged from the very beginning of civilization, almost exclusively to the masculine sex, a sex which has never tired in exalting itself at the expense of the weaker sex, in emphasizing woman's inferiority to man, in asserting its rights, and in complaining about its wrongs, and as woman did not write or speak for herself, we have heard but little of her side of the story, know next to nothing of her just rights and of her grievous wrongs, seldom dream that she, too, has rights that must be respected, and suffers wrongs that must be corrected. The universities, colleges and all great institutions of learning of this and other lands refused, until quite recently, to recognize woman as a human being possessing a mind in need of training, and therefore excluded her from their privileges, and the order of Odd-Fellows partook of the same spirit and excluded the better half of the human race from its lodge-rooms. Man had ever been a selfish, conceited, cowardly tyrant from the day in which our father Adam disgraced his sex by taking without question the forbidden fruit; and, after eating it, crying with selfish, pusillanimous cowardice: "The woman thou gavest to be with me gave me of the tree and I did eat," and he has always sought to make and keep woman an inferior, dependent, submissive slave. To this end he has striven to keep her in ignorance, exclude her from all the avenues of knowledge, and then, because she did not possess the knowledge that he had forbidden her, proclaimed throughout the world that she was mentally inferior to man, and in consequence unfit to be admitted to the various institutions and associations in which men sought to improve their minds. The object of Odd-Fellowship is to improve and elevate the character of man, to enlighten his mind and enlarge the sphere of his affections, and of course woman, as being mentally weak and naturally inferior to man, was excluded from its sacred precincts. Now, however, things are changed; nearly all educational institutions worthy of mention admit women, and the Rebekah of today, emulating the Rebekah of old, will be hand in hand with her brothers in all good works. She will accompany him on his errands of mercy, watch beside the bedside of anguish, foregoing pleasure to follow in the path of duty. I would have every man know--who has a wife--that "mutual benefit from harmonious partnership work" is an axiom in as full a sense as "in union there is strength." There are two sides to every question, and in this article I shall deal with the woman's side. I want to present especially the wife's side of the question to every Odd-Fellow, hoping that it will be of lasting benefit in many ways. I know full well that only one accustomed to deal with high and holy things, one whose glance is ever at sacred things, one who, as it were, administers the treasures of the kingdom of God, can fittingly touch this subject. It would be easy for me to be a cheap wit, to rake up the old scandal of Mother Eve, to even declaim with windy volubility that a woman betrayed the capital, that a woman lost Mark Anthony the world and left old Troy in ashes. But far be it from me! Rather would I assume a loftier mood; rather would I strike a loftier note, and, with blind Homer, beg for an unwearied tongue to chant the praise of woman. It is true Eve lost us Eden, but in that garden of monotonous delight, had we been born there, we would never have truly known what woman is. O, Felix Culpa! O, happy fault! that has shown the world the mines of rich affection of woman's heart, that else would never have been discovered. O, happy fault, that has shown the world a wealth of woman's nature, her capability for love, the radiance of her tenderness, her infinite pity, her unswerving devotion, the solace of her presence in sickness and sorrow, the depth and sweetness of her mercy. A river of pure delight flowed through paradise, but blind Adam never saw it, never dreamed of it until the flaming sword cut him off forever; but he has since drank of it, and so has every man who has ever tasted the sacramental wine of woman's true affection. The seamy side of life has been laid bare to me. Its sorrows and its anguishes have I often witnessed, but into that pool of Bethesida of the world's anguish, with healing do I see ever come an angel, a pitying woman. The influence of wife and mother is ever near me; their faces are the most lovely; their hearts the most tender of all in this world--my mother and my wife. And for their sake, and for the sake of all the mothers, wives, sisters and daughters, whom I daily meet doing good, I long and I earnestly yearn for the eloquence and grace to half express the thoughts that rise within me of what the world owes woman. To me every good woman is the fair fulfillment of dreamed delight. She is the first at the cross and the last at the grave. All that is highest and best in the world is nurtured and fed by the milk of her nobility. The Christ of all greatness and hope was born of a woman. The noble women of the world! O, would that the days of chivalry were not past, that I might unsheath a lance in their name, for their glory! But in our more prosaic days, what can I do but let the will suffice for the deed, and say to the woman, "God bless you." I propose to let her speak for herself today. I propose to accept her invitation to accompany her through the various spheres of her domestic life, and see whether she alone is responsible for that vice and crime and misfortune which moralists and superintendents of penal and charity institutes trace back to neglects at home; whether it is always the wife and mother that is responsible for unhappiness in marriage and for the increase of divorces; whether the husbands and fathers are always the saints and martyrs, or whether they are not very, very often the root of the whole evil themselves. We retrace our steps and begin with our observations of the husband and father a few months prior to that solemn day, on which he plighted his vows of protection and faithfulness, on which he took into his care and trust a woman's life and happiness, on which he sacredly promised, in the name of God, and in the presence of witnesses, to love her, to honor and cherish her, to provide for her, to be faithful to her in all his obligations as husband, in youth and in old age, in sunshine and in darkness, in prosperity and in adversity. We make first his acquaintance in the happy days of his courtship. He is burning with love. He is the facsimile of Shakespeare's lover, "sighing like a furnace." Her praises are on his lips always. He avows himself her slave and worships her as a goddess. It is in her company alone that he can find happiness. Whether at home or in society, he is always at her side. Life is dreary where she is not. He wonders how he could have lived so long, or how he could continue existence, without her. How regular and how punctual he is in his calls, and how he scowls at the clock for running away with time so fast! Not a wish does she express, no matter how unreasonable and extravagant, but he eagerly gratifies it. How numerous his little attentions and his kind remembrances! How thoughtful of her birthday, and how lavish in floral tributes and costly presents! How numerous and how lengthy his letters when separated! How sweet their moonlight walks and talks! How bright her future, which he maps out! How many the pledges which he breathes forth between his ardent kisses; never a harsh word shall break on her ear, never a wish of hers shall be ungratified, never a trouble shall mar her happiness; such a love as his has never been before, and will never be again; he only lives for her happiness; his affection will never cool, he will be a lover all his life; their whole wedded life will be one never-waning honeymoon. In the drama the plot usually ends with marriage. At the instant when it is reached, when all obstacles are removed, the curtain falls, and the young people have no further existence for us. But in the practical world the play goes on. The curtain rises again, the same personages reappear, only they frequently play different parts, and what was before a comedy or a melo-drama often changes into a tragedy. Sad and tearful scenes are often enacted by them. The misery and pain are no longer inflicted by their former enemy, but by their own hands. He, who prior to marriage overcame almost insurmountable obstacles to make his lady fair his happy wife, now moves heaven and earth to make that wife as miserable as possible. A number of years have passed since last we observed the lover. He is husband and father now, but what a change these few years have wrought in him! Forgotten are the lover's vows. She that once his goddess was, is now his slave. The fulsome flatterer of former times has degenerated into a chronic fault-finder. With the change of her name has begun his change of treatment of her. Cast aside are the many courtesies and expressions of endearment that marked his conduct to her prior to marriage, and which were the thousand golden threads that day by day throughout their courtship wove their hearts closely into one. No bouquets and no costly gifts any more. The anniversary of her birth and of their wedding day passes by unnoticed by him. His former efforts to entertain her, to make himself agreeable to her, have altogether ceased. Rarer, and ever rarer, become his parting and his coming kiss, his "good-bye, dear," and his "good evening, darling." Fewer and fewer become his words of praise. Irksome becomes the task of staying at home. He, who once upon a time found life dreary where she was not, who vowed that in her company alone he found happiness, who could not await the evening that would bring him to her, who declared that his affection would never cool, and their whole wedded life would be one continuous honeymoon, now finds her company tedious, her home unattractive. He looks upon his home as his boarding and lodging-house, upon his wife as the kitchen scullion, or as the nurse of his children, for which services he generally allows her so many dollars a week. At the breakfast table his face is buried in the morning paper. He rises without interchanging a word with wife and child. Absent from home all day long, he is absent still, even when home in the evening. No sooner has he swallowed his meal, when he buries himself in the newspaper for the rest of the evening, or dozes on the sofa till bedtime, or he has an important business engagement down town, or some meeting to attend, or an important engagement brings other husbands to his house, where they transact any amount of business in the exchange of diamonds for hearts, and clubs for spades. All day long she has been toiling hard in her home, toiling with hand and brain. She has been preacher and teacher, physician and druggist, provider and manager, cook and laundress. The children had to be attended to, purchases had to be made, the meals had to be provided, the servants to be looked after, the house to be gotten in order; there was mending and sewing and baking and cleaning and scrubbing and scouring, which had to be done; there were the children's lessons, and practicings that had to be looked after; there were the children's ailments that had to be cured, and there were the hundred other things the husband never dreams of, and which tax a woman's nerves and strength as much, and often more, than his occupation taxes him. But not a word of appreciation, not a look of sympathy and encouragement from him, who never tired to sing her praises before they were married, who vowed that never a harsh word should remotely break on her ear, never a trouble should mar her happiness. On the contrary, he has no end of faults to find, and she is doomed to listen to the same old harangue on economy and saving. She has been saving and stinting until she can save and stint no more. She has patched and mended and turned and altered until she could patch and mend and alter no more, and still the same complaints; the table costs too much, the dry goods store bills are too long, the seamstress comes into the house too often, the physician is consulted too much, and of such as these many more. Not a word does he say about the expensive cigars he smokes, the wines he drinks; about his frequent visits to the sample-room, and about the liberality with which he treats his friends there; about the sumptuous dinners he takes at noon in the down-town restaurant, while wife and children content themselves at home with a frugal lunch; about the money he loses at the card table, or in his bets on the games and races and politics. And of the children he takes but little notice. He has not seen them all day long, and he is too tired to be bothered with them in the evening. He must have his rest and quiet. The mother worried with them all day long, she may worry with them in the evening, too. It is enough for him to supply her with the means wherewith to care for their wants, further obligations he has none; these are a mother's duties, but not a father's. They tell a story of a learned preacher who had isolated himself from his children on account of his dislike to their noise. One day, while taking a walk, he was attracted by the beauty and wonderful intelligence of a little boy. Inquiring of the nurse whose child it was, she answered, much astonished: "Your own, reverend sir, your own." Judging from the attention that some fathers bestow on their children, I am inclined to believe that this learned preacher has many an imitator among his sex, for whom not even the inexcusable excuse of absorption in studies can be set up. I have read of a business man, who one day thanked God that a commercial crisis had thrown him into bankruptcy. He said it afforded him an opportunity to stay at home for awhile, and get acquainted with his own family, and that for the first time he learned to know the true worth of his wife, and that he found his children the sweetest and dearest creatures that ever lived, and not for all the business of the world would he again deprive himself of their sweet association. Prior to his misfortune, or rather good fortune, his business had so absorbed him that he had altogether forgotten that there were sacred claims at home that demanded his interest and his service. Not all our orphaned children are in our orphan asylums, or under the supervision of "The Orphans' Guardians." There are more of them at home with their fathers and mothers, and especially among our well-to-do families. There are children growing up who scarcely know anything else of their father except that he is referred to during the day by their mother when they are bad, as that dread personage who would inflict a severe chastisement on them when he returns, or whose presence silences their fun and makes their own absence agreeable. He makes no effort to entertain them, takes no interest in their pleasures, in their progress at school. He is simply their punisher, but not their friend, and it is not at all surprising to see children growing up with a conception of their father such as that little boy had, who, when told by a minister of heaven, and of the meeting of the departed there, asked: "And will father be there?" On being told that "of course he would be there," he at once replied, "Then I don't want to go." Occasionally wife and husband spend an evening out, or they entertain company at home, and oh, what a transformation she observes in him. In other people's homes, or when other people are present, his stock of material for conversation is unlimited. Then and there he is full of fun, bright and cheerful; when alone with his wife he has scarcely a word to say; he moves about the house with the lofty indifference of a lord, and with a heartless disregard of every member of the household. At home he is cold and cross and boorish, in other women's parlors he is polite and considerate and engaging. He has a smile and a compliment for other women, none for his wife. If they attend an evening reception, he brings his wife there, and he takes her home; during the interval she has little, if any, of his company. She may be shy, she may be a stranger, she may not be much accustomed to society life, she may feel herself out of place in the gay assemblage, she may be unentertained or bored or annoyed, it matters not to him as long as he is having a good time with the boys, or is encircled by the ladies fair, who unanimously think him the most gallant of men, unrivaled in his wit and wisdom and conversational powers, and who secretly sigh if but their husbands were like him. To such an extent is this wife-neglect carried on that a lady not long ago made a wager that, in nine cases out of ten, she would distinguish between married and unmarried couples. She won the wager. When asked to explain her method of discrimination, she said: "When you see a gentleman and a lady walking in silence side by side, it is a married couple; when their conversation is continuous and animated, and smile-and-laugh-provoking, they are single. When a gentleman sits next to a lady in the theatre, and never keeps his opera glass away from the boxes and galleries and stage, he is her husband; when his eyes rest more on her than on the stage, it is her lover. When a lady, who sits at the side of a gentleman, drops her glove, and she stoops to hunt it, it is a married couple; if he stoops quickly to pick it up it is an unmarried couple. When a lady plays, and a gentleman stands near her, and does not turn for her the pages of the music book, it is her husband; when you see his fingers in eager readiness to turn the leaf, it is not her husband." There is in every true woman a spark of divinity, which glows in her heart, and blazes into a most luminous light when a husband's love and respect and sympathy and appreciation and encouragement fan that spark into activity. But woe to the home where cruel hands quench that flame. The sun is the heater and illuminator of our whole solar system. The vast supplies which it sends forth daily must be compensated, or else it would soon expend itself, and our world would go to ruin. Nature, therefore, hurls millions of meteors every second into the sun's fiery furnace to keep up the supply of heat and light. The wife is the sun of the household. Her womanly attributes give the light and warmth and happiness of the home to all who cluster around her. But a wife's love and self-sacrifice for her home are not infinite. They soon exhaust themselves, where love is unreturned, where a husband is a tyrant, where self-sacrifice is unappreciated, where faithful and prudent industry is accepted as a labor of duty, and not as a labor of love, where she is simply regarded as his housekeeper, and not as his devoted helpmate, where his presence alone is sufficient to cast gloom and fear over the entire household. Woman was made to bless mankind, but also to be blessed in return; to make society better for forming a part thereof, but also to receive some recognition for her work. Endurance is woman's prerogative. Suffering is her heirloom. Disasters, which would crush the spirit of man, often turn her heart to steel, and she performs deeds grand and heroic. Disheartened by continuous neglect, she will make heroic efforts to throw her influence all the more affectionately over her home. Wounded deeper and ever deeper, she will toil on, hiding from the world the pangs of wounded affection, "as the wounded dove will clasp its wings to its side and cover and conceal the arrow that is preying on its vitals." But the shafts of continuous neglect will pierce her heart at last--a husband's continuous neglect extinguish, at last, the sacred flame upon the domestic hearth. She, too, finds home irksome. She, too, learns to find more pleasure abroad than in her home. She, too, thinks light of liberties and indiscretions. The grown children learn to emulate their parents' example, and seek their pleasures also abroad. The little children are left to servants to finish the corruption begun by parents. And so the home, the very spot designed by God to become the chief school of human virtue, the seminary of social affections, the keystone of the whole fabric of society, the germ-cell of civilization, becomes a hotbed of corruption, and almost as often on account of a husband's neglect and sins, as on account of a wife's ignorance or frailties or failings. Our stock of advice to wives and mothers seems inexhaustible. Almost every one of the stronger sex has his fling at woman, and his remedy to offer, which, if immediately followed, will at once eradicate unhappiness in marriage, decrease the number of divorces, and lessen vice and crime in society. Might not a little advice be also profitable to man? Is there not room for improvement in the stronger sex as well as in the weaker? Reform in the one sex will be of little benefit unless there is reform in the other sex as well. Our husbands and our fathers, too, need reforming, and that reform must begin very early in their lives, before yet they enter into marriage, before yet they enter upon the days of their courtship. Our young men need curbing. Youthful precocity must be checked. "_Cito maturum cito putridum_" says the Latin, "soon ripe, soon rotten." We allow our young men, some of them exceedingly young, too many liberties. We allow them to sow too many wild oats. If their intention is some day to take unto their care and keeping a woman's life and happiness, to pluck from out a comfortable and contented home, and from the embrace of devoted parents, a pure and happy and trusting young woman, who has never felt the wrench and shock of life's storms, nor the cold shoulder of neglect, nor the gnawing tooth of want, then let them see to it in time that they may bring to her a heart as pure and mind as uncorrupted, and character as unpolluted as they expect from her. The law of heredity, of transmission of ancestral poison, is as operative in the male sex as in the female. A pure and healthy offspring must be preceded by a pure and healthy parentage. A rottening tree never produces luscious fruit. "Like begets like." An enfeebled father means not only feebleness in the next generation, but also perpetuated misery and vice and crime. Marriage is sacred and necessary and obligatory, but not all marriages are so. There are some marriages from which woman should recoil as much as she would from death itself. Rather that death would woo her than a man--if I may be permitted to honor him with that name--whose constitution is undermined, whose strength is sapped, and whose marrow and blood are poisoned. Rather an old maid than a profligate's nurse. Rather a life of single blessedness than the housekeeper of a wreck of a husband. Rather single and happy and stainless and conscience-free than a mother of an unfortunate offspring, that have the sins of their father visited upon them, and that shall one day curse their parents for having given existence to them. Another remedy for unhappy marriages will be found in the cessation, of the anxiety on the part of so many parents _to get their daughters married off_. It is but natural that this constant anxiety should make the daughter feel that she would like to lessen her parents' dread, and cease being a trouble to them, especially when there are younger sisters crowding fast upon her, and so she says "Yes," even when the word almost chokes in her throat, even though she knows in her heart that he is not her ideal, nor the man that will make her happy. It is not true that any husband, who can support a wife, is better than no husband. Marriage means more to a sensible woman than an alliance with a husband for the sake of being clothed and fed and housed. She has a heart and soul and mind that have their wants, and if they be starved, unhappy marriage, if nothing worse, is the result. Mothers and fathers! Have you watched over your daughter from the day of her birth; have you guarded her from infancy to girlhood, and from girlhood to womanhood; have you suffered for her sake; have you surrendered comforts and sacrificed pleasures for her sake; have you toiled and stinted and saved for her sake; have you afforded her the best education and all the pleasures and opportunities that your means will allow, and all to wish yourselves rid of her; to think that any husband, who can support your daughter--sometimes not even so much is expected from him--no matter how old, how uncultured, how unsuitable to her tastes and wants, is better than no husband? A father's personal attention to the training of his children will in time reduce materially unhappy marriages, and greatly lessen the miseries and vices of society. He owes his children more than support and chastisement. Society holds him responsible for their character. The duties of training devolve upon the father as much as on the mother. A father's wider experience and worldly wisdom prove valuable contributions to the mother's simpler knowledge in the raising of their children. A father's continuous absence, or neglects, or severity, or unkindness, or heartlessness, has made more reprobates and scamps and criminals in this world than all the failings of women combined. Think less of your dignity and more of your duty. Rather that your child should love you than fear you. You can maintain your authority and dignity by love and gentleness as well as by frowns and threats and chastisements. You may walk and talk and study and play with them, and yet have their full respect. The great and warlike Agesilaus did not think it beneath him to entertain his children during his leisure hours, to join them in all their merry sports, and permit himself to crawl on his fours with his little child upon his back. If you would raise good children let your example at home be accordingly. As you will teach them so they will act. If you are a devil they will scarcely be angels. Children are keen observers. An old proverb says that a father is a looking-glass by which children dress themselves. See to it, fathers, that the glass be clean, so that your children's morals may be pure. A little more memory on the part of the husband will prove a powerful remedy for the eradication of unhappy marriages and for the lessening of divorces. She is the same woman after marriage that she was during the days of your courtship, and a good deal better. Why so forgetful of all the sacred vows and solemn pledges which you plighted then? Why so constant then and so inconstant now? Why so affable and faithful and loving and attentive then, and why so inattentive and bitter and sullen and neglectful now? Why such a profuseness then in your courtesies and smiles and flowers and gifts and kisses, and why such a lack of them now? Is it because of wrinkles? Is it because of her faded beauty? She has lost it in your service. She has come honestly by her wrinkles. She got them in the sick-bed, in the kitchen, in the nursery, by the bed of your sick children, by the grave of your child, by painful night-watches and overtaxing day toils, by your harsh words, and by your heartless treatment. This is all she has in return for her beauty and youth and cheerful mind and happy disposition, which she laid at your feet when you asked her to join her destiny with yours. A little courtesy, a kind attention, a bouquet of flowers, a small token, a word of appreciation and of encouragement is not much to you, but it is a world to your wife. Your smile is all the reward she craves. Her heart thirsts for it, and when given, its effect upon her soul is as the refreshing dew upon the withered grass. It is a mistake to believe that she can draw in her married life on your love-deposits during courtship. If love is to prosper, the supply must be ever fresh. The love of the past will never satisfy the need of the present. Love constantly and carefully cultivated will increase its blessings as fruit trees double their bearing under the hand of the gardener. It will be killed, as will the fruit tree, if the gardener's hand grows neglectful and noxious influences are permitted to impede its growth. Let your wife be your helpmate and not your housekeeper. She shares your sorrows, your defeats, let her also share your thoughts and plans. Unbosom your thoughts to her. Lay open to her your heart and soul. Trust her with your confidence, she trusts you with hers. The men who succeed are those who make confidants of their wives. The marriages that are happy are those where husbands and wives have no thoughts apart. The children that are well raised are those that have had the example of loving and confiding parents before them. Proud of your confidence, she will labor to deserve it. She will study to please you. In your prosperity she will be your delight; your stay and comfort in your adversity. She will return your confidence and affection in full measure. Gloom will vanish from the hearth, and happiness will hold dominion within the home. "Her children will rise up before her and call her happy; and her husband will sing aloud her praises." Marriage is, perhaps, the only game of chance ever invented at which it is possible for both players to lose. Too often, after many sugar-coated words, and several premeditated misdeals on both sides, one draws a blank and the other a booby. After patiently angling in the matrimonial pool, one draws a sunfish and the other a minnow. One expects to capture a demigod, who hits the earth only in high places, but when she has thoroughly analyzed him, she finds nothing genuine, only a wilted chrysanthemum and a pair of patent leather shoes, while he in return expected to wed a wingless angel who would make his Edenic bower one long drawn out sigh of aesthetic bliss. The result is very often that he is tied to a slattern, who slouches around the house with her hair in tins, a dime novel in her hand, with a temper like aqua fortis and a voice like a cat fight--a voice that would make a cub wolf climb a tree; a fashionable butterfly, whose heart is in her finery and her feathers; who neglects her home to train with a lot of intellectual birds; whose glory is small talk; who saves her sweetest smiles for society and her ill temper for her family altar. If I were tied to such a female as that, do you know what I would do? You don't, eh? Well, neither do I. There was a time, we are told, when to be a Roman was to be greater than to be a king; yet there came a time when to be a Roman was to be a vassal or a slave. Change is the order of the universe, and nothing stands. We must go forward, or we must go backward. We must press on to grander heights, to greater glory, or see the laurels already won turned to ashes upon our brow. We may sometimes slip; shadows may obscure our paths; the boulders may bruise our feet; there may be months of mourning and days of agony; but however dark the night, hope, a poising eagle, will ever burn above the unrisen tomorrow. Trials we may have, and tribulations sore, but I say unto you, O, brothers mine, that while God reigns and the human family endures, this nation, born of our father's blood, and sanctified by our mother's tears, shall not pass away, and under heaven, for this great boon, this great blessing, we'll be indebted to the women of America--God bless them. Finally, brethren, be serious while I impart this concluding lesson: "She--was--a--good--wife--to--me. A good wife, God bless her!" The words were spoken in trembling accents over a coffin-lid. The woman asleep there had borne the heat and burden of life's long day, and no one had ever heard her murmur; her hand was quick to reach out in helping grasp to those who fell by the wayside, and her feet were swift on errands of mercy; the heart of her husband had trusted in her; he had left her to long hours of solitude, while he amused himself in scenes in which she had no part. When boon companions deserted him, when fickle affection selfishly departed, when pleasure palled, he went home and found her waiting for him. "Come from your long, long roving, On life's sea so bleak and rough; Come to me tender and loving, And I shall be blest enough." That hath been her long song, always on her lips or in her heart. Children had been born to them. She had reared them almost alone--they were gone! Her hand had led them to the uttermost edge of the morning that has no noon. Then she had comforted him, and sent him out strong and whole-hearted while she stayed at home and--cried. What can a woman do but cry and trust? Well, she is at rest now. But she could not die until he had promised to "bear up," not fret, but to remember how happy they had been. They? Yes, it was even so. It was an equal partnership, after all. "She--was--a--good--wife--to--me." Oh, man! man! Why not have told her so when her ears were not dulled by death? Why wait to say these words over a coffin wherein lies a wasted, weary, gray-haired woman, whose eyes have so long held that pathetic story of loss and suffering and patient yearning, which so many women's eyes reveal to those who weep? Why not have made the wilderness in her heart blossom like the rose with the prodigality of your love? Now you would give worlds, were they yours to give, to see the tears of joy your words would have once caused, bejeweling the closed windows of her soul. It is too late. "We have careful thoughts for the stranger, And smiles for the sometime guest, But oft for own, The bitter tone, Though we love our own the best." ODD-FELLOWSHIP AND THE FUTURE There is infinite and perennial fascination in the contemplation of the future. The past is a fixed province, the finished result of an ever-moving present. The future is the province of the poet, the prophet and the seer. The past is adamant, the future is plastic clay. The past is with God alone; the future is with God and man. We toil for it; dream of it; look to it; and all seek so to * * * "Forecast the years, As find in loss a gain to match, Or reach a hand through time to catch The far-off interest of tears." Let us consider the future as a field and Odd-Fellowship as a force. The future is a field, billowing with the ripening harvest of golden possibilities. It is as wide as the world, for the world is the field. It comprises every zone and clime; every nation and tribe; every island of the seas. Wherever we find one of our fellow-men in darkness and in chains, there is our field. It is as long as from now to the coming of Christ. A moment's survey of the field will convince us that the greatest conquests are yet to be made. There is battle ahead, great interests to be gained, great incentives to heroic effort. The times call for men--broad-browed, clear-eyed, strong-hearted, swift-footed men. Odd-Fellows, not behind you but before you, not in the past but in the future, lies the widest and richest field of Odd-Fellowship's possibility. Turn your faces, not toward the waning light of yesterday, but toward the growing radiance of a better morning. The force is commensurate with the field. The cry of every true Odd-Fellow ought to be the cry that leaped from the heart of Isaiah when his lips were touched with the coal from off the altar: "Here am I, Lord, send me." Our order is no longer a puny and helpless infant, but a lusty giant, panoplied in the armor of truth and clad in the strength of perpetual youth. We have riches untold. We have institutions for the care of the old, and the orphan, the equal of any of which the world can boast. We have a grasp on the sympathy and confidence of the masses which is immeasurable. We stand for principles that are the incarnation of God's infinite thought and throbbing love. We are equipped for conquest. What answer shall the force make to the cry from the field? As loyal Odd-Fellows, let us take our answer from the Great Commander. What answer did He make to a dying world? What did he come to do? He came to lift fallen humanity. He came to bind up the wounds of those who were bruised and bleeding. He came to speak words of cheer and sympathy to hearts bowed in sorrow. He came to break the chains of bondage and restore mankind to its former beauty and greatness. Our mission is identical with His. Our work is identical with His work. We are His representatives. Our highest destiny is the working out of His purposes. The world with all its boasted progress has not advanced beyond the need of a Savior. It is the same at heart now as it was when the blessed feet of Christ trod its hills and valleys. Men change, but man changes not. The same problems are confronting us as confronted them. It may be trite, but it is tremendously true, that our primary and ever-present duty is to seek and save the lost. We are to win them to faith in high and noble ends, and having won them to faith in our mission is not enough. They are to be instructed, cultured, enlarged, inspired, ennobled, until man looking in the face of man shall see the face of Christ shining through. He is to be the accepted Lord and law-giver in every realm of human thought and activity. He is to rule in the family. He is to rule in business. He is to rule until the demon of hate, malice and injustice has been throttled. He must rule in the affairs of state. He must rule in society, until the watchers at the gate shall announce to Him who sitteth upon the throne: "Thy kingdom has come and thy will is done in earth as it is in heaven." Christ is the solution of man's most difficult problems. He came to save men. How did He go about the task? He gave himself. We can accomplish our task only as in burning earnestness we give ourselves. What depth of humiliation, what self-devotion, what unmeasured sacrifices, what unspeakable suffering, what unfathomable anguish, what toil and anxiety, what love and pity, what loneliness and sorrow, are crowded into those three words, "He gave himself." If we as an order would give ourselves to the principles taught by our institution, we could win the world in the next half century. If we are to be truest to the future, we must stand by the side of the Great Teacher and proclaim a complete and perfect truth. Our platform should be neither broader nor narrower than His. If there is one truth in revelation that we can not give its proper setting and due emphasis, then we are not the keepers of God's truth. To my thinking, there are no organizations formed by man that can appeal more confidently to the Word of God for confirmation than the Odd-Fellows. We appeal to sane reason and common sense. No organization can hold up a higher ideal of individual freedom and worth. But there is a danger that we become narrow, that we violate the maxims of sane reason and common sense, that we lose the balance between individual prerogative and the claims of a united brotherhood. We can not accomplish the aims of our order by onesidedness. We are to become "all things to all men." We are not to be prisms breaking up the rays of light and declaring that this or that color is the most important. We as Odd-Fellows are to be lenses, converging the rays and bringing them to a focus upon the hearts of men as the white light of God's eternal truth. This is a practical age, and if we are to win we must demonstrate the superiority of our faith and practice over that of other claimants, not only in terms of the Written Word, but also in terms of manhood. Odd-Fellowship is standing upon the golden dawn of a new morning. It is to be a day of battle and conquest. It is truth blazoned upon the page of history, that if we as Odd-Fellows are true to our standard, to our possibilities and to our Maker, he will lay the suffering of a throbbing world in our arms that we may lay it at the feet of Him who died to redeem it. Let us cherish high hopes, noble aims, and lofty ideals. Never since the world was peopled has mankind stood in such anxious expectancy, awaiting the outcome of the immediate future, as in these closing years of the nineteenth century. Men are wistfully trying to peer through the portals of the year nineteen hundred--marveling, as the effects and forces of applied science is unfolded to our comprehension, and discovery moves on, each invention leading in another, in stately procession; we, all the while rapt in wonder, are straining in hope and fear to catch the coming word, and to comprehend its import. Never was speculation so rife, never was the field of human observation so unobstructed and expanded, nor the ascertainment and sifting of facts so facile. Never were opinions more diverse, nor was it ever so obviously important to detect and assert the philosophical principle, in recognition and obedience to which the laws of human government may be preserved and kept in view, and the retrocession of mankind prevented. At no stage of history was it more important to call to mind the great principle that government is a means, and not an end, and is instituted to maintain those general liberties which are essential for human happiness and progress. At this time, Odd-Fellowship looks toward the future with longing eyes, and its followers lift high their banner, on which is inscribed that beautiful motto, "Friendship, Love and Truth." After all, what lives in this world? Is it thought pulsations alone or deeds done? If thought alone, then the lowest thought coordinated in the brain of man would live. Something must be combined with thought in order to have a lasting effect. There must be thought and deeds and sentiment. Sentiment must go to the very existence of the race. On these forces may be built up structures that live and breathe a benediction on all mankind. I ask you to cast your eye over the world and note the permanency of such institutions as have come down to us, and are alive, and such as we say will live. I venture your first question will be: "What is the foundation on which they rest? Why, through the slow, revolving years have these institutions lived and thrived and grown? Have they lived on greed, or a desire for pelf or power, or out of human desire for adulation and praise? Or have they lived because of man's needs, and out of human wants?" If we probe to the bottom we will find this the corner-stone of all laudable ambitions, because man needs man, and needs help into a higher plane of usefulness and activities. We find institutions coming down to us from a date which the memory of man runs not to the contrary; indeed, some so old that the musty volumes of the long ago reveal not their origin. But simply the need of man for man would not entirely account for the duration of society in its ancient form. There must be still other underlying principles. There must be love and the acknowledgment of the brotherhood of man all along the way of life, or the family would go to ruin, society would dissolve, citizenship would not exist, states and principalities, kingdoms and powers would exist only as an idea in the brain. There would be no command to be our brother's keeper, no plighted vow that "The Lord be between thee and me, and between my seed and thy seed forever." Man would, as an individual, stand absolutely alone, like an atom dropped from the abyssmal depths onto this earth of ours. The little wild flower struggles through leafy mold, endures the tempestuous blast of winter, that when spring comes it may bloom to gladden the earth and scatter sweet incense all around. But without the cementing influence that runs like a thread all through society, man would not, could not, cast a sweet odor even on his own life, and dying would leave no benediction on the lives of others. And here the command comes, "Gather into thy quiver the lives and aspirations of others, that fitted to thy bow they may go forth scattering blessings by your help and by your kindly influence." So all great achievements have been based on great fundamental principles, and each principle has for its object the betterment of the conditions of mankind. Truth is said to be eternal. It was just as true at the dawn of creation that the square described on the hypotenuse of a right-angle triangle is equal to the square described on the other two sides, as it was when Pythagoras enunciated the theorem. "Thou shall not kill," is a law written by the Divine hand amid tempest and fire, but it stands. "Thou shalt love thy neighbor as thyself," rings from the portals of heaven through the gates of humanity and its command will not go unheeded. They are all great fundamental truths. Do you observe that they live? Give heed also to the fact that they stand for a better condition among men, for more helpfulness and higher elevations. Truths enunciated, whether old or new, that live, only have one tendency, viz., to raise man to better conditions. Since the dawn of creation there has been a constant tendency to arise from a lower to a higher estate. Self-preservation, self-helps, self-culture have been the trend of thought and action. And this has not been altogether an effort in the individual for his own personal advancement, but for the advancement of the race. Men have undergone sacrifices, humbled and almost debased themselves, that the succeeding generation might live on a higher plane, physically, morally and spiritually, than they themselves enjoyed. I do not know of any act of humanity that calls forth louder praise than to so act and speak and do as that humanity shall not only catch the inspiration, but shall make material progress on a better understanding of surrounding conditions. Odd-Fellowship, in its essence, is no new institution. Its principles, practices and precepts have existed from the beginning of the race. When Abraham stood with the churlish Lot on the line dividing the plains and highlands and said, "I pray thee let there be no contention between thee and me, if thou goest to the right hand I will go to the left, or, if thou goest to the left hand I will go to the right," he breathed the pure essence of unselfish devotion to the founder of a race. The acts of kindness shown by the traveler as the caravan plods its tortuous way across the sands of the desert; the mission of the wise men from the east in search of a Redeemer, all show forth that trait that you and I, my brother, try to emphasize while vowing devotion to the triple links. I said a moment ago that Odd-Fellowship, in its essence, was no new institution, and so it is not. As we know it in reality we have simply crystalized its workings. Instead of humanity, by its individual exertion, seeking to perform the task, we, as an organized band, have taken up the subject. What was paramount with individuals has become a living force with the multitude. What was before an invitation to duty has now become a command. In seeking after friendship we do not court the beasts of the fields and the fowls of the air as the hermit does, but we seek man; not man, but men; not this little society or faction, but embrace all mankind in the issue. If we seek for love it is not love for pelf or power, but love for man and God. In truth we do not depend on the right conduct of individuals, but accept truth as it is written in nature's open book, emblazoned on the sky of hope that bends over us, and speaks in all the higher attributes of life. Time was when the inclination of men was to withdraw into clans. Ishmael stood in the desert by himself with his hand against every man. His true descendant, the Arabian sheik, draws his mantle about him, and surrounded by his little band withdraws within his own circle, and woe betide him who attempts to break through. But in this came no advancement, no progress. The Ishmaelite of old is the same today. Wherever progress and advancement has shown itself it is found that true regard for all mankind has been the cardinal doctrine. "Thou shalt love thy neighbor as thyself." Soon a broad catholicity of ideas seizes the multitude and man no more lives for himself than he lives for others. He who lives closest to the true heart of humanity lives nearest to God. Show me a man who lives for himself alone, and you will present almost a social outcast. Society tolerates him no more. In all the plans and calculations of life he is not numbered. For two thousand years the command has come stronger and stronger for a closer unity on social lines and fraternal regard. Not to segregate but to crystalize and raise the status. The conditions of our social life are such that we can not live entirely to ourselves. The monk may withdraw himself from the gaze of the world, the anchorite may seek a hiding place in caves and dens, but they ignore entirely the demands of society upon them. If I were the only person in the world there would be no social problem. I would commune with myself and God and nature about me, without reference to my surroundings. There would be no social environment; no one to please, no one to whom I am indebted by nature or acquired obligation, and so I would remain. But we do not find the conditions to so exist. We must look squarely in the face the facts as they are. On all sides we are surrounded by a multitude who rightly make demands of us and which we can not ignore. If I were alone, I would do as the patriarchs of old did, erect a little altar of stone, rude and unsightly, and bow myself down before it and commune with Deity. But here we find that different types of men have different religious views, and different spiritual aspirations, and so churches must be erected; and while all tend to the same end, each hopes to reach it by a different route. I must respect all these views. Only one can be my view, but my social surroundings are such that all have rights which I am bound to yield some obedience to. Again, if I were alone there would be no need of law, because both good and bad would be represented in my personality. There could be no murder, no crime, no punishment; but with all the manifold people with different tendencies, there must be law, or the social fabric would go to pieces by the strong trampling on the weak. Hence I must stand with reference to the law on the right side or the wrong side, and all humanity regardful of each other's rights must line up on one side or the other. In addition to our churchly ties and duties, we have family duties, and there begins the first of duty, first of government, first of obligations as citizens. And so I say we live in relation to those who surround us, and we can not live unmindful of them. We are touched by humanity everywhere, and walk elbow to elbow down the vale of life, supporting or destroying, and whether our pilgrimage be long or short we can not destroy the facts as they exist. It must be seen with only a hasty glance that with the varying conditions of men, with their different mental dispositions, moral ideas and social status, that a crying demand comes all the time for some organization where men can unite on a common level--some place where a divergence of political or moral views do not bar an entrance, where the family ties remain sacred, and more sacred because of the organization. It seems that men groped about for just such an organization, and men's wants are necessities, and social and civil status might be brought to a common level with all who might be brought into the assembly. It is believed by Odd-Fellows that our organization furnishes just this want. All the life that a man wants outside of his spiritual life has its food here, and society and family and man's relations to man have been helped by it. I state it without fear of contradiction, that no order has been more potent for good than ours. It has been the hand-maiden of civilization wherever it has established itself; it has smoothed out the asperities of life for many, many individuals; it has defended character, protected life and limb, and stood as champion of all good between man and man and between God and man. Every agency by which men are advanced, socially and morally, is an agency that guides government and state and individual up to a higher plane of development. Odd-Fellowship and Christianity go hand in hand. There is not a tenet of the order in any department that is repugnant to the highest development of Christianity. Indeed, it could not be so, for any lesson that is drawn from the three pillars of our order, Faith Hope and Charity, is a lesson pointing to the better life here and hereafter. In the eighty years, last past, who can estimate the benign influence of the lives and actions of men, yea, on their eternal destinies, of the oft-repeated utterances pointing to the Fatherhood of God and the brotherhood of man--a sermon that has been painted on the bow of God's eternal promise since Paul stood on the Mars Hill and preached this everlasting, unchangeable doctrine to the heathen world. When I think that since 1830 there has been expended for the relief of the members of this order and their families millions of dollars, in all right undertakings, and know that many hearts have ceased to ache, many cold feet covered, many a tear dried up, many a naked person clothed and many a hungry mouth fed, it rejoices my heart. I know also that such love could not spring from the hearts that were kindled by no spark of the Divine, but the lesson comes to you and to me, my brother and my sister, that he who opens not only the granary of earthly substance, but opens also the portals of the heart, and lets the Divine spark kindle into a blaze, will be thrice blessed in that day when the jewels of the eternity are made up. I do not desire to convey the impression that all our civilization is the outgrowth of Odd-Fellowship. We are too much inclined on such occasions as these to become mutual admiration societies and think that all the good things that we enjoy could not have been possible if our particular order had not existed. I do not wish to convey that impression. I only desire it to be understood that this order has been helpful in all right undertakings, and constantly endeavors to espouse the right and discard the wrong. It does not take the place of the church or the Sunday school or the prayer-meeting. It does not invade the pulpit, but only stands as an auxiliary to all these institutions that touch the better side of our natures. It inveighs against no religion or creed, and has no religious belief other than that we are brothers; nor does it encroach upon the domain of the politician. If Odd-Fellowship had more in it than the social and restraining influence one meets and is subjected to in the lodge-room, it would be sufficient inducement to organize and perpetuate lodges. No true Odd-Fellow crosses the threshold of his lodge-room but he feels he is treading on more sacred ground than the busy marts of trade, or in the office or counting house; he feels that he is coming home where dwells the purest principles of humanity--friendship, love and truth. But there is more in the workings of this order than the social. Its object is to touch humanity in all its phases. To rejoice with those that rejoice, and weep with those that weep. It sustains the living with friendship; causes man to stand firm in his integrity by the truth it teaches, and embrace the whole world with charity. The three links of friendship, love and truth mark the fuller and better development of this life, reaches beyond the grave, reaches beyond the vision, extends into the portals of the other and the better life. We may profess friendship, but that is an empty profession; our membership in a lodge is fruitless and our meetings produce no good results unless we have charity. It is but a small part that we should perform our mystic rights, typifying friendship, love and truth, but that we should so live them and act them that the touch of a member is the touch of a brother whose words sweeten the asperities of life and whose last offering is a tribute at the grave. We may be rudely brought back to the world with its pomp and show, its pageantry and vanity, by an emblem of mortality presented to us, but should we not ever have the spectre of mortality before our eyes? In the mad rush through life we forget the kinship of man to man. We are too often forgetful that the hand of a brother is reaching upward for succor. We forget that we are mortal, and the heart grows cold; our sympathies extend only to those around and nearest to us, forgetful that all mankind is our brother, and that he is especially our brother and friend who has mercy. But in this mad rush in life we are suddenly and almost rudely brought back to a full realization of our mortality, our helplessness, our emptiness, our nothingness, when we stand at the grave of our departed brother and reflect that here lies one who was born and had ambitions and died as we must die. His ambitions and hopes all went in the grave with him. The little grassy mound and the little marble slab is all that remains visible to tell us that he was our brother. Life would hardly be worth living; its struggles would be disastrous, its triumphs vain, empty bubbles, if the clods that fall upon the coffin and the sprig of evergreen tell the whole story of an Odd-Fellow. No, the very fact that we bury our departed brother teaches us that the grave is not the end of all. Though our brother dies he shall live in our hearts, in the flowers that we cast, in the precious memories that forever cluster around the links, the heart and the hand, the altar and the hour glass. When the supreme moment comes and the brother gathers his arrows into his quiver and fades from sight into the grave, we know that he has passed the portal into the land of the eternal, but the quiver and the arrows will ever stand as the badge of friendship. The heart may cease to beat, and the hand fall listless in death, yet the heart and hand will ever be emblems of love, and denote that when the hand of an Odd-Fellow is extended his heart goes with it. The good Odd-Fellow has constantly before his mind the book of books. His first sight into a lodge-room catches sight of that divine missive to man. It is his solace in life, and its precepts his consolation in death. It ever stands to him as an exhaustless fountain of truth. On these three cardinal principles he lives and dies, and in the constancy of that life we venerate his memory and do him kindly offices. It is the nature of a man to be communistic. It is only the anchorite that withdraws himself from the societies of man and communes with himself and his God. All right-thinking men desire and enjoy the society of their kind and kindred spirits. You had as well lock the sane man in the felon's cell as to doom him to live without the society of his fellows. The family is the first and best society. Perhaps the church is next, which is only the human family on a larger scale, fitting and preparing the members for a community in that house not made by hands. Next to my church I prize the secret organization to which I belong, where the cardinal principles of our holy Christianity are taught. The deathless friendship of David and Jonathan teaches me that though I may live in the king's palace, be clothed in purple and fine linen every day, be in the line of regal succession, yet I do not live to myself. I would herald broadcast that tenet of our order, "that we do for others as we would have others do for us, and that if I find my brother in distress, I must bind up his wounds, lift him from the quagmire of despond and set him on his feet." If any lesson stands out boldly before the mind of the Odd-Fellow it is truth. He finds it on his banner wherever he goes. Friendship is ephemeral. It lasts only through life. It may die, it will die. The grave ends it all. The silent messenger that comes to king and peasant alike, and causes the scepter of the monarch to be laid by the crook of the shepherd, ends our friendship. Love comes from God. God is love. It touches us at every point of our lives. From the cradle to the grave, every moment of our lives we are the objects of love to some one, and we love in turn. But human love must end. After life's fitful dream, the cares and vanities, the vexations and pleasures of life have no terror or concern for us, the love that thrilled our whole being will return to the source from whence it came. But truth will never die. It is the "imperial virtue." The heart may fail; it will fail, and the hand fall listless by the side. The arrow will fall after being shot into the air and never return, and the bow will be broken; the altar will be thrown down; the sand, grain by grain, run through the hour-glass, and the glass be shattered; the eye grow dim; the world roll up as a scroll and pass away; the hills may crumble and the pyramids melt with fervent heat; all the friendships will die and the love return to the Father that begat it, but truth will stand. It is indeed the imperial and the imperishable virtue. There, above the chaos and the confusion of time, it will stand to warn men from the wrong, and beckon them to do right. Despite the glamor of the world that secret societies propagate a secresy of men's actions at the expense of truth and justice, it can not obtain in a lodge of this order. No man ever took upon himself the vows and studied the underlying motives, and practiced the lessons of the order, but he becomes a better citizen. If he has become a good husband and father, he becomes better in his domestic relations. If he has been charitable before, he becomes more so now. Men's weaknesses he looks upon as human frailties, until time and sense teach him that frailties have degenerated into positive perversity of character and baseness of heart. He will condemn falsehood and hypocrisy wherever found. The object of religious organizations is to make men better and fit them for the life immortal. The object of government and its laws is to make and protect good citizens and repress vice. The object of this secret organization is to bind men more firmly together for mutual protection, for help and sustenance, to look after their families, and to be in a broad sense our brother's keeper. I would not be understood as placing a secret organization in place of the church, or in the place of a political government. By no means. Each has its own proper and particular sphere of action. No one in its actions and endeavors is inimical to the actions of the others. Each rests on its own peculiar foundation, but all dovetail together, and all make a harmonious whole. The man who is a good Christian is better by being a good Odd-Fellow. If both a good Christian and a good Odd-Fellow, he comes nearer being the typical citizen. If man reveres the law of this order, he will have more devotion to his church, his home, his flag and his country. I have no fault to find with those who do not believe in uniting with a secret organization, but I do object to any man inveighing against the objects and purposes, the ends and aims, of our order when he knows nothing about it. I do not expect every man to belong to my church, for men in their constitution and mental make-up can not see alike theologically. But I do accord to every member of every church the hope of getting to heaven if he lives up to the teachings of this particular sect. I believe in justification by faith and good works, but I have no use for a man who decries this doctrine when he never exercised a particle of faith nor did a good deed in his life. And so I would say to any one who thinks he stands on some lofty pinnacle and scents danger to the family tie, or church, or state, or society, because of the existence of secret orders, that he thinks and talks of something he knows nothing about. If I should desire to draw comparisons, I could say truthfully that during the last year this order gave more in charity and benefits to its members in Illinois than any religious denomination in the state. Look around your own community and see if it be not so. Think of the widow with tear-stained cheek, from whose door the wolf has been kept, because the charitable hand of our order was upon her. Count the orphan children of members of our order who have had shoes put on their feet, clothes put on their backs and food in their mouths. Enumerate the sufferers on beds of anguish, racked with pain and scorched with fever, who have had the nightly vigil of Odd-Fellows to smooth their pillows, dampen their parched lips and moisten their feverish brows. Watch the funeral pageant with its long train of mourners, brothers, dropping the evergreen in the grave, and doing the last sad offices, and then croak no more that secret societies are baneful to our civilization. He who thus sustains and soothes and encourages will be reckoned as twice blessed in that day when the secrets of all hearts are disclosed, and men are rewarded according to the deeds done in the body. "[*]Some years ago I stood out on the great plains this side of Denver. To the north, the south and the east was one vast stretch of plains, the eye interrupted only by the horizon. I turned and looked to the west, and clearly outlined in the distance was the chain of the Rocky Mountains--the backbone of the continent. There I saw Long's Peak, Pike's Peak, and the Spanish Peaks, as mighty sentinels--watch towers--that had served as landmarks to many a weary traveler on the Santa Fe trail. They stood as the manifestation of the might of an Omnipotent Power. So I turn to the record made by this order in the last eighty years, and find colossal sums of money--not hoarded, but collected to relieve humanity, to educate the orphan, to bury the dead and to befriend the widow. I see arising, as if by magic, asylums for our needy. I see a great host, one million strong, advancing, shoulder to shoulder, elbow touching elbow, all bent on deeds of mercy and acts of love. Are not these also mighty sentinels erected amid this surging, striving throng of humanity to serve to guide man in the road to a higher and better life? These peaks of the Rockies may crumble and pass away, but a force for good once set in motion never loses its force. It is eternal. To beautify, to strengthen, to adorn and to expand our order and more fully present its magnificence to the world, we have the department of Patriarchs Militant. It depicts as gallant a band as ever marched to the sound of martial music or deployed for battle. As the knights under Richard Couer de Leon or Peter the Hermit marched forth to rescue the Holy Sepulcher from the hand of the infidel and guard its sacred entablatures, so will our chevaliers as bravely guard our ritual, our mystic rights, our honor, the honor of our mothers wives and sisters, as a sacred trust. "And so our order moves forward to greater conquests. In the past it has worked marvels for humanity. May we not, for the future, predict better and more highly wrought out achievements? Humanity has been taken as it is and in the progress of refinement has been raised to a higher standard. It is the hand-maiden of civilization that works under even yoke for the best sides of humanity. While it does not displace or attempt to displace the church, it aids. It has friendship, love and truth as the three human graces, and clings to faith, hope and charity as the Christian virtues. It is now like the city that is set upon the hill. It can not be hid. Out upon a rocky point of the ocean's shore at Minot's ledge is a great light-house, erected by the fostering care of the government to protect the mariners on the high seas. Its great light swings around, now flashing on the land and now sending its rays far out across the billowy ocean. It is a grateful act of a great government. Many a bewildered seaman has caught its rays and sheared the prow of his ship further out to sea to avoid the dangerous shoals. "So we, imitating the kind of example of the generous government, and measuring our acts by the example of the blessed Master, have erected a light-house here for the protection of humanity from its ills. Now it shines on us as mortals hastening to a final consummation of things; again it throws its beams out across the illimitable sea of hope, where sooner or later we all may ride, and by the light here given we may steer our bark into a haven of final rest. Today we are on the tempestuous ocean of life. We who feel that we are on the deck, let us throw the life-line and the life-preservers to him who is about to sink. Let us make this order even a greater light-house than our fathers ever dreamed of. It can be done, because it is so ordained. What God in his good providence orders can be, will be accomplished. With thankful hearts we have passed over more than three quarters of a century of existence as an organization. We are speeding onward to the century mark, and whether we remain to see its wonderful processes or not, humanity will be here demanding just what we have done in the past. Let us lay the work strong today and transmit it in higher forms, so that the end of the century of our existence as an order shall see better life, better hope and higher aspirations. Let the Subordinates, Patriarchs, Rebekahs and Chevaliers all form a cordon around the altar of our beloved order, where the fires shall never be extinguished while friendship, love and truth endures, and faith, hope and charity are necessities. "Grand as has been the record of Odd-Fellowship from 1819 to the present, it is but the sunbeams from the birth of the day that will develop grandly into a magnificence that shall combine all the charms of the morning, the glare of the noontide, and the blaze of a sunset splendor in an endless panorama of glory and grandeur. And if, with such a picture before our eyes, painted by a faith founded upon the achievements of eighty years, and our intimate knowledge of the vast practical benevolence that begins at the cradle and ends only at the gate of heaven, the Odd-Fellow is not dazzled by the sublimity of Odd-Fellowship and awed into a reverence for its work and character, there is a lamentable defect in his appreciation of the beautiful, and an utter failure to read the joys and dignity and influence of a properly developed and appreciative Odd-Fellow. Let it never be forgotten that there is nothing groveling in Odd-Fellowship. Mutual relief, it is true, is a leading office in our affiliation, but Odd-Fellowship seeks to elevate the character of man, make him what God intended him to be; and while such a helpful influence is extended to each one of us who have chosen to come within its holy power, may we endeavor to lift ourselves up to the high standard of the order of which we are a part, faithfully discharging our duties to ourselves and to the world; shedding its benign influence and hallowed inspiration alike in the palace with its draped windows and velvet laden floors and in the cottage nestling among the flowers of the humble dooryard; glowing with the same peerless luster in halls of learning and in workshop and factory; kissing with the same tender, holy touch the rough hand that guides the implement of industry, and the soft hand that guides the pen; making character the test of merit and the heart the bond of friendship, and recognizing the equality and holy influence of noble womanhood. Odd-Fellowship is the unerring, resplendent guiding star to that grand development of human nature to which hope looks forward with such ardent joy, when one law shall bind all nations, tongues and kindred, and that law will be the law of universal brotherhood." [*]Extract from address delivered by Hon. E. G. Hogate. 
29147	----	DEPARTMENT OF THE INTERIOR BUREAU OF EDUCATION BULLETIN, 1921, No. 41 EDUCATIONAL WORK OF THE BOY SCOUTS By LORNE W. BARCLAY DIRECTOR OF THE DEPARTMENT OF EDUCATION BOY SCOUTS OF AMERICA * * * * * [Advance sheets from the Biennial Survey of Education in the United States, 1918-1920] [Illustration: Department of the Interior Logo] WASHINGTON GOVERNMENT PRINTING OFFICE 1921 ADDITIONAL COPIES OF THIS PUBLICATION MAY BE PROCURED FROM THE SUPERINTENDENT OF DOCUMENTS GOVERNMENT PRINTING OFFICE WASHINGTON, D. C. AT 5 CENTS PER COPY EDUCATIONAL WORK OF THE BOY SCOUTS. By LORNE W. BARCLAY. _Director of the Department of Education, Boy Scouts of America._ * * * * * CONTENTS.--Scouting and the schools--Scouting and citizenship--The pioneer scout--Seascouting, a branch of the Boy Scouts of America--National Councils endeavor to discover vital facts in regard to the boyhood of the Nation--International aspects of scouting--Scout handbooks, organs, and other literature--Motion pictures for boys. * * * * * SCOUTING AND THE SCHOOLS. Scouting continues to enjoy the cordial indorsement of school men everywhere all over the country. More and more those interested are coming to see the enormous possibilities of cooperation between the scout movement and the schools. Many schools now give credit for scout work done outside of the schools. Many more are in hearty sympathy with the program as an extraschool activity. In 1919 there were organized in connection with public schools 1,942 troops and 170 in connection with private schools. The records also show that for the same year 1,623 scoutmasters were also school-teachers. Many troops have their meetings in the school buildings and in turn render good service by taking charge of fire drills, first aid and safety first instruction, yard clean ups, flag drills, etc. Scout leaders take the utmost pains to see that scout activities do not in any way interfere with school duties, and troop meetings are regularly held on Friday evening for that reason. The best results have been obtained not by formalizing scouting, but by supplementing and vitalizing the book work by the practical activities of the scout program. Through scouting many a boy's healthy curiosity to know has been whetted, so that he comes for perhaps the first time in his life to see "sense" in books. As one school man has said, "Scouting has done what no other system yet devised has done--made the boy _want to learn_." The National Education Association, meeting in Chicago in 1919, had a special scouting section which was particularly helpful, interesting, and conducive to closer cooperation between the scout movement and the public schools. The department of education of the National Council is at present engaged in working out the development of a national policy governing the relations between scouting and the schools, for important and successful as the work has hitherto been, it is believed that only the very outskirts of the possible fields of mutual helpfulness have yet been reached. SCOUTING AND CITIZENSHIP. The making of good citizens is one of the chief aims of the scout movement. Everything in its program contributes directly and indirectly to this end. Every boy who associates himself with the movement is impressed with a sense of personal responsibility. If he sees a heap of rubbish that might cause a fire or collect disease-carrying germs, he is taught to report these traps to the proper authorities without delay. He is enlisted in every movement for community betterment and good health. Scouts are organized for service and have participated in hundreds of city-clean-up and city-beautiful, and "walk-rite" campaigns. They fight flies and mosquitoes and fever-carrying rats. They assist forest wardens and park commissioners in preserving and protecting trees and planting new ones. They help the police in handling traffic in crowded conditions, as in parades, fairs, etc., and work with fire departments in spreading public information as to fire prevention, as well as actively participating in cooperation with fire brigades. All this means the making of an intelligent, alert, responsible citizenry, dedicated to being helpful to all people at all times, to keep themselves physically strong, mentally awake, morally straight, to do their duty to God and country. THE PIONEER SCOUT. In order that boys who live in remote country districts may enjoy the benefits of the scout training, even though it is not possible for them to join a regular troop, the Pioneer Division of the Boy Scouts of America has been established. Pioneer Scouts follow the same program as other scouts do, taking their tests from a specially appointed local examiner, usually a teacher, pastor, or employer. On January 31, 1920, there were 758 active Pioneer Scouts on record at national headquarters. Much interest has been manifested in this branch of scouting, which has been found to fill a real need among country boys. The State agricultural departments and colleges have given generous aid and indorsement, as have also the Grange, Antituberculosis League, and other local institutions. The United States Department of Agriculture is also lending its hearty support and indorsement to this branch of scout work. The Secretary of Agriculture, the Hon. E. T. Meredith, says: "The Boy Scout program fits in with the work of the rural school, the rural church, the agricultural boys' club, and other rural welfare organizations. They should go hand in hand." SCOUTING AND AMERICANIZATION. Mr. James E. West, Chief Scout Executive, makes the following statement in his tenth annual report rendered to the National Council, Boy Scouts of America: The tremendous value of the Boy Scout movement in the Americanization problems of this country has been recognized by the division of citizenship training, Bureau of Naturalization, Department of Labor, from whom was received a request that Boy Scouts distribute letters and cards among aliens in the interest of the educational work of the division of citizenship training. A study of the indorsements of the movement by national leaders (selected from the many received) will reveal similar recognition in such quarters. Many leaders in the organization, from coast to coast, have long recognized that the Boy Scouts of America enjoy a high privilege as well as a high responsibility in truly democratizing the boyhood of this country. The foreign-born boy and the son of foreign-born parents sit side by side with native-born boys (as they should) in our schools. They mingle in their play and in their homes. They are one boyhood. But it is a boyhood of marvelously diverse racial characteristics and tendencies. Moreover, this boyhood is the future manhood of America. And the boy inside each individual in this 8,000,000 or so of American youth instinctively responds to the Boy Scout program. As America is the melting pot of the nations, even so scouting is the melting pot of the boys of the nations. Fortunately, the program needs no modifications or special manipulation to "Americanize" its followers. It is inherently an Americanizing program. In Manhattan's crowded East Side, since 1912, when the first scout troop was founded there, thousands of boys have taken the Scout Oath and Law and followed its principles and lived its out-of-door life. To-day there are 25 troops in New York City, numbering 800 boys. Every scoutmaster and assistant scoutmaster in the district is an ex-scout. These troops have a splendid record of war-service work, and it has been declared of them that they were the greatest single agency in operation rightly to interpret the war to their foreign-born neighbors. The aggressive introduction of scouting into all our industrial sections, the enlistment of the men of those sections (who are eligible) as local council members, troop committeemen, scoutmasters, the fullest possible round of scouting activities for the men and the boys in this country who do not yet know America, but aspire to be her sons, will help to solve all our industrial problems and preserve our national ideals and institutions. SEA SCOUTING--A BRANCH OF THE BOY SCOUTS OF AMERICA. Sea scouting is another important branch of scouting which aims to develop water scouting and nautical activities and training of all sorts. Chief Sea Scout James A. Wilder says: Sea scouting is the way whereby scouting fulfills its obligation to the American boy to prepare him for emergencies on water as well as on land. High officials of the Navy and the merchant marine have expressed their unqualified approval of the entire program of seamanship, watermanship, cloud study, sailmaking, boats under oars and sail, shore camping, and the other fascinating activities. Our merchant marine languishes for lack of instructed seamen. It is not a far cry to the time when boys who have followed the seascout program will be found in the four quarters of the globe, doing business on great waters because they, as sea scouts, received the same training which helped keep our flag flying on the seven seas. During the year 1919 the sea scouting department tripled its membership and had regularly commissioned ships in 19 States. It is essentially an older-boy plan and is not a substitute for scouting but a development of it. Only boys over 15 years of age are eligible to join a sea scout ship, though a preliminary rank, that of Cabin Boy, is open to younger scouts who are able to meet certain tests in "water preparedness" and take the Sea Promise. THE SEA PROMISE. On my honor, I will, as a scout and as a cabin boy, do my best to become proficient in scouting. 1. To learn swimming and always "be prepared" to render aid to those in need in connection with water accidents. 2. To make it my practice to know the location of the life-saving devices aboard every boat I go on, and to outline mentally any responsibility in maintaining order for myself and shipmates in case of emergency. 3. To be vigilant and cautious, always guarding against water accidents. 4. To cooperate with the responsible authorities for the observance of all regulations for the conduct and safety of boats and ever seek to preserve the motto of the sea, "Women and Children First." Like all scouting, sea scouting is both recreation and education. A sea scout has a jolly good time in the water and on it, but at the same time he is acquiring a tremendous amount of practical knowledge and nautical efficiency which will stand him in good stead whether he follows the sea or not. NATIONAL COUNCIL'S ENDEAVOR TO DISCOVER VITAL FACTS IN REGARD TO THE BOYHOOD OF THE NATION. Earnest search reveals the lack of any comprehensive and uniform data as to the youth of the Nation, although such data are absolutely essential if we are to reach every boy and assure him the educational and other opportunities to which he is entitled. At the instigation of the chief scout executive, Mr. James E. West, the National Council of the Boy Scouts of America is endeavoring to start in motion an aggressive campaign in the ascertaining and collecting of such facts. Each local council is charged with the responsibility of studying conditions in its own locality. Realizing the importance of making this study of nation-wide extension, the National Council, at its last annual meeting (March, 1920), passed the following resolution: Whereas the National Council of the Boy Scouts of America regard it of the utmost importance that there should be available for use by the Boy Scouts of America and other organizations interested in the welfare of the youth of the Nation all possible data relating to this subject; and Whereas investigation has proved that practically no uniform data of this sort are at present available as a basis for a thorough study of the situation and further development of their respective programs for service to the youth of our Nation: _Resolved_, That the National Council of the Boy Scouts of America in tenth annual meeting now assembled requests that the Federal Government and the various States of the United States shall, at their earliest conveniences, through their various appropriate departments, collate and make available for our use and that of other organizations such data as will provide intelligent, efficient, and economic promotion of the program devoted to making of good citizenship, and _Be it further resolved_, That the United States Bureau of Education, Census Bureau, and the Department of Child Welfare be especially urged to collate such data as are absolutely necessary for a thorough investigation of the problems involved; and _Be it further resolved_, That if sufficient funds are not at the present time available for this absolutely essential purpose, the Congress of the United States and the legislatures of the various States of the Union be urged to immediately make such appropriation as may be necessary for carrying out this purpose. INTERNATIONAL ASPECTS OF SCOUTING. Scouting as a world movement was represented in the summer of 1920 by the International Scout Jamboree held at London, England, at which delegates were present from 34 of the 53 nations in which scouting is definitely established. The Boy Scouts of America were represented by a group of about 250 scouts and scout leaders representing the whole country. The gathering was most interesting and impressive in every way, and the value of the scout movement in training boys to healthful, useful activities by a program which is both educational and recreational was triumphantly demonstrated. Aside from their participation in the jamboree itself, the trip was of immense value to our own boys, as it allowed of extensive visiting of points of interest and historic association both in England and France, and in Belgium, where the delegation was reviewed by King Albert, of Belgium. At the invitation of the American Committee for Devastated France, the National Council loaned its department of education director, Mr. Lorne W. Barclay, to be in charge of the scout camp at Compiegne, France, on the bank of the Aisne. SCOUT HANDBOOKS, ORGANS, AND OTHER LITERATURE. _Handbook for Boys._--The Handbook for Boys continues to be increasingly in demand. Two or three printings of the book are required annually, each printing including a 1,000,000 edition, to supply the demand for what is said to be the most popular boy's book in the world. It is now in its twenty-fourth edition and is the official interpretation of the scout movement. _Leaders' handbooks._--The new Scoutmaster's Handbook contains a wealth of valuable material for scout leaders and other adults interested in the movement. It is prepared by experts and based upon sound pedagogical principles as well as good scouting. The new handbook for executives, called Community Boy Leadership, is now in circulation and is proving valuable. _Magazines._--Boy's Life, the official scout magazine for boys, is a live, wholesome, interesting publication issued monthly, containing stories and articles by well-known authors and specialists. _Scouting_, issued monthly, is prepared especially for scout leaders not under council, while The Scout Executive, another monthly bulletin, is directed chiefly to the field under council. _Merit Badge pamphlets._--The editorial department of the Boy Scouts of America has prepared and edited a series of valuable pamphlets in connection with the Merit Badge subjects, which is filling a long-felt want among scouts and others interested. There are 68 different pamphlets, each written by a recognized authority in the respective subject, and each submitted before printing to a large number of experts, over 500 of whom were consulted for critical suggestion and guidance. No effort has been spared to make these booklets accurate and interesting. They contain over 3,000 pages of printed matter and over 800 illustrations, as well as valuable bibliographies and biographical matter. The pamphlets have already attracted considerable favorable notice among school men, and several colleges are placing the whole series in their reference libraries. A classified list of the subjects for which pamphlets have been issued follows: I. _Subjects that have to do with outdoor activities._ 1. Angling. 2. Archery. 3. Camping. 4. Cooking. 5. Cycling. 6. Hiking. 7. Horsemanship. 8. Marksmanship. 9. Pathfinding. 10. Photography. 11. Pioneering. 12. Seamanship. 13. Stalking. 14. Swimming. II. _Subjects that have to do with outdoor activities of a vocational nature._ 1. Agriculture. 2. Beekeeping. 3. Bird study. 4. Botany. 5. Conservation. 6. Dairying. 7. Forestry. 8. Gardening. 9. Poultry keeping. 10. Taxidermy. III. _Subjects which have to do with modern application of mechanics._ 1. Automobiling. 2. Aviation. 3. Electricity. 4. Machinery. 5. Signaling. 6. Wireless. IV. _Subjects which have to do with the preservation of health and the saving of life._ 1. Athletics. 2. First Aid. 3. First Aid to Animals. 4. Firemanship. 5. Life Saving. 6. Personal Health. 7. Physical Development. 8. Public Health. 9. Safety First. V. _Subjects which have to do with so-called "Trades."_ 1. Blacksmithing. 2. Carpentry. 3. Craftsmanship, including Craftswork in Metal, Leather, Basketry, Pottery, Cement, Book-binding, Wood Carving. (7 separate pamphlets.) 4. Handicraft. 5. Leather working. 6. Masonry. 7. Mining. 8. Plumbing. 9. Printing. 10. Surveying. VI. _Subjects which have to do with knowledge gained mainly from books and laboratories, under instructors._ 1. Astronomy. 2. Chemistry. 3. Business. 4. Civics. 5. Interpreting. 6. Scholarship. VII. _Subjects which have to do with some form of art._ 1. Architecture. 2. Art. 3. Music (including Bugling). 4. Painting. 5. Sculpture. _Other literature._--The National Council also issues a large number of other informational and interpretative publications, such as the Manual of Customs and Drills, The Seascout Manual, What Every Scoutmaster Wants to Know, Scouting and the Public Schools, Your Boy and Scouting, What Scouts Do, Membership in the Boy Scouts of America, The Boy Scout Movement (as approved by the Religious Education Association), etc. _Cooperation with publishers._--The department during the year has maintained through its director constant contact with publishers and authors. More than 100 new books published for boys in 1919 have been carefully examined (a good many in manuscript form) for review in Boys' Life or inclusion in some one of our book lists and, of these, of the few really good books for boys published in 1919, it is a joy to report that more than half of these were first published serially in Boys' Life, a record that stands alone. _New books edited._--The director has edited as usual the Boy Scouts' Year Book, compiled from last year's issues of Boys' Life, the sales of which have been more than a third larger than in previous years. More notable still has been the success of the Boy Scouts' Book of Stories, a compilation of stories of interest to boys selected, one each, from the writings of our best American and English short-story writers. The purpose of the director in editing such a book was to interest boys in stories that have the quality of fine writing, and so help to develop in them a taste for literature that will make them lovers of the great and good books of all ages. The very nature of the book warranted the conclusion that it would take considerable time to make it a good seller. Once again the unexpected has happened in that the first year's sales of the Boy Scouts' Book of Stories has equaled the first year's sale of the Boy Scouts' Year Book, and the present promise is that for years to come this book will more than hold its own. In the coming year material is being gathered for a companion volume to be published under the title the Boy Scouts' Book of Stories in Verse. _Motion pictures for scouts._--The director of the library department of the National Council, Mr. Franklin K. Matthews, has served as a literary adviser to a motion-picture company. As a result of this collaboration a large number of educational and scout films have been put into circulation, including the popular "Knights of the Square Table," by Chief Seascout James A. Wilder. It is believed that these films offer splendid opportunities not only to show the educational possibilities of the scout movement but also to interest and instruct the public in the joys and benefits of outdoor life, the necessity for safety first and fire-prevention measures, and other features which are accentuated by the scout program. The films can also be admirably used in connection with the Americanization movement. * * * * * Transcriber's Notes: This book uses both "Seascouting" and "Sea scouting" in their various forms. Page 7, "pracically" changed to "practically" (that practically no uniform) 
29253	----	file was made using scans of public domain works put online by Harvard University Library\\\'s Open Collections Program, Women Working 1800 - 1930) THE GIRL SCOUTS _A Training School for Womanhood_ By KATE DOUGLAS WIGGIN [Illustration] Series No. 11 GIRL SCOUTS NATIONAL HEADQUARTERS 189 Lexington Avenue New York City A Training School for Womanhood _By Kate Douglas Wiggin_ I am heartily interested in the Girl Scouts of America. The fact is, I think I was always a Girl Scout myself (although the name was unknown); yes, from the very beginning. Even my first youthful story was "scouty" in tone, if I may invent a word. Then for a few years afterward, when I was "scoutingly" busy educating little street Arabs in San Francisco, I wrote books, too, for and about younger children, but there came a time when "Polly Oliver's Problem" brought me a girl public. It was not an oppressively large one; that is, I never was mobbed in the streets by Polly's admirers, but they existed, and Heavens! how many letters they wrote! I see now that "Polly" was a real girl scout, but faithful as she unconsciously was to the then unwritten laws of the sisterhood, she faded into insignificance when my absolutely true-to-type Scout appeared in the guise of Rebecca of Sunnybrook Farm. Rebecca did not reform, convert or uplift her seniors, her parents, grandparents, neighbors and constituents, but she could never keep her hands off things that needed to be done, and whatever enterprise was on hand there was Rebecca to be found--sometimes on the outskirts, frequently, I fear, in its storm centre. Do you remember that it was Rebecca and her twelve-year-old friends who sewed the white stars on the Riverboro home-made flag, just as the Roosevelt High School girls have been doing for their great leader these last weeks? My summer home lies between two Maine villages on opposite sides of the Saco River. There are Girl Scouts and Boy Scouts in each of the villages; but off the main roads, almost on the fringe of the pine forests, are boys and girls too far away from one another to reach any group. One little chap said to me: "My brother Tim wants to be a Scout, but there isn't anybody to be a leader and the boys live too far apart. Tim's got all the circulars and books and instructions and he can be a lone scout, but he doesn't want to be a lone scout--Tim doesn't; he wants to be with other boys." The very words "A lone scout" suggested a story to me that I have never written, but wish that these words might reach the eye of a girl who would like to practise the scout virtues, even if she cannot belong to the great band. It is hard, without the companionship and inspiration of a large friendly company, to follow a secret ideal and an imaginary leader, to be a lone scout yet to be working with thousands of unknown little sisters. All the while that the "lone scout" is learning to be a woman--true, brave, busy, thrifty, cheerful, she can say to herself: "To help a little is to do the work of the world." That is the real slogan of the Girl Scouts since for the most part they do little duties, assume small responsibilities, carry the lighter burdens. Above all, they learn to "Carry on!" doing a woman's work in a woman's way, doing small things that women have always done as well as the new things that have opened to women, either by their own pluck or because men have at least given women a chance, and doing them patiently, self-forgettingly, with the old-fashioned touch of a woman's hand. The world isn't in need of women who are duplicates of men. A girl should try to be the best scout in the world, if it is in her to go so far, but she must remember that after all she is a Girl, not a Boy Scout. 
29373	----	file was made using scans of public domain works put online by Harvard University Library's Open Collections Program, Women Working 1800 - 1930) DEPARTMENT OF THE INTERIOR BUREAU OF EDUCATION BULLETIN, 1921, No. 46 EDUCATIONAL WORK OF THE GIRL SCOUTS LOUISE STEVENS BRYANT EDUCATIONAL SECRETARY GIRL SCOUTS [Advance sheets from the Biennial Survey of Education in the United States, 1918-1920] [Illustration: DEPARTMENT OF THE INTERIOR] WASHINGTON GOVERNMENT PRINTING OFFICE 1921 ADDITIONAL COPIES OF THIS PUBLICATION MAY BE PROCURED FROM THE SUPERINTENDENT OF DOCUMENTS GOVERNMENT PRINTING OFFICE WASHINGTON, D. C. AT 5 CENTS PER COPY EDUCATIONAL WORK OF THE GIRL SCOUTS. By LOUISE STEVENS BRYANT, _Educational Secretary, Girl Scouts._ CONTENTS.--History and growth--Activities--Methods--Organization. Do you believe that girls should like to work at home, to cook and clean house and mind the baby? Do you believe that a girl should like to take care of her clothes and be able to make them; that she should know how to be thrifty and to conserve the family money in buying and using food and clothing; that she should play a fair game and put the group above her personal interests? Do you believe that she should value a strong healthy body above clothes and cosmetics, and rejoice in the hope of being some day the healthy mother of healthy children? If you do, you believe in the Girl Scouts, for in this organization the girls learn all these things in such a happy way that they _like_ to do them, which means that they keep on doing them. The Girl Scouts, a national organization, is open to any girl who expresses her desire to join, and voluntarily accepts the promise and the laws. The object of the Girl Scouts is to bring to all girls the opportunity for group experience, outdoor life, and to learn through work, but more by play, to serve their community. Patterned after the Girl Guides of England, the sister organization of the Boy Scouts, the Girl Scouts have developed a method of self-government and a variety of activities that appear to be well suited to the desires of the girls, as the 89,864 scouts and the 2,500 new applicants each month testify. HISTORY AND GROWTH. Girl Scouts and their leaders, to the number of 89,864, were in 1920 organized in every State, and in Hawaii, Porto Rico, and Alaska. There are troops in 1,400 cities, and local councils in 162 places. This represents a tremendous growth since the founding by Mrs. Juliette Low in March, 1912, of a handful of enthusiastic "Girl Guides" in Savannah, Ga. In 1915 the growth of the movement warranted its national incorporation; so headquarters were established in Washington, D. C., and the name changed to Girl Scouts, Incorporated. In 1916 the headquarters were removed to New York, and are now located at 189 Lexington Avenue. From the start the organization has been nonsectarian and open to all races and nationalities. Through the International Council the Girl Scouts are affiliated with the Girl Guides of England and all parts of the British Empire, and similar organizations in other parts of the world. At the 1920 meeting of the international conference at London, reports were received from Italy, France, Belgium, Switzerland, Poland, Norway, Sweden, Denmark, Holland, Portugal, Russia, Czechoslovakia, Brazil, Argentina, Japan, China, and Siberia, as well as from all parts of the British Empire, and the United States. From a membership of 9,769 in January, 1918, the girl scouts grew to 89,864 in 1921, at the rate of nearly 10 to 1 in three years. The greatest relative growth was in 1918, when the membership grew fourfold. During 1919 the increase over the preceding year was more than two-thirds, while in 1920 the relative increase was one-third. The details are as shown in the accompanying table. This growth is due to a spontaneous demand of community after community for scouting for girls, and not to deliberate propaganda on the part of the national headquarters. The reasons for it are therefore to be sought in the activities and methods themselves, which make such widespread appeal. ACTIVITIES. A glance through the handbook, Scouting for Girls, will show that the activities of the girl scouts center about the three interests--Home, Health, and Citizenship. _Home._--The program provides incentives for practicing woman's world-old arts by requiring an elementary proficiency in cooking, housekeeping, first aid, and the rules of healthful living for any girl scout passing beyond the Tenderfoot stage. Of the forty-odd subjects for which Proficiency Badges are given, more than one-fourth are in subjects directly related to the services of woman in the home, as mother, nurse, or home-keeper. _Growth of Girl Scout membership, Jan. 1, 1918, to Jan. 1, 1921--Active registrations._ January 1. Officers. Increase. Scouts. Increase. Total. Increase. 1918 1,314 ...... 8,455 ...... 9,769 ...... 1919 3,823 2,509 36,847 28,392 40,670 30,901 1920 5,357 1,534 61,754 24,907 67,111 26,441 1921 6,839 1,482 83,025 21,271 89,864 22,753 Into this work, so often distasteful because solitary, is brought the sense of comradeship. This is effected partly by having much of the actual training done in groups. Another element is the public recognition and rewarding of skill in this, woman's most elementary service to the world, usually taken for granted and ignored. The spirit of play infused into the simplest and most repetitious of household tasks banishes drudgery. "Give us, oh, give us," says Carlyle, "the man who sings at his work. He will do more in the same time, he will do it better, he will persevere longer. Wondrous is the strength of cheerfulness; altogether past comprehension its power of endurance." While the place of most production is to-day outside the home, much of the final preparation of goods, particularly food and clothing, is still done there. So that, while the homecrafts are far from being the vital necessities they once were, they are still needed. Handicrafts of many sorts enter into the program of the girl scouts. In camping, girls must know how to set up tents, build lean-to's, and construct fireplaces. They must also know how to make knots of various sorts to use for bandages, tying parcels, hitching, etc. Among the productive occupations in which Proficiency Badges are awarded are cooking, house planning, beekeeping, dairying and general farming, gardening, millinery, weaving, and needlework. While production has left the home, consumption is increasingly the business of the home-keeping woman. There are few purchases, even for men's own use, which women do not have a hand in selecting. Practically the entire burden of household buying in all departments falls on the woman, who is thus in a position to learn how to spend wisely and make the most of each dollar. In France this has long been recognized, and the women of the middle classes are the buying partners and bookkeepers in their husbands' business. The girl-scout organization encourages thrifty habits and economy in buying in all of its activities. The scout troops are self-supporting, and are expected to earn most of their equipment by means of rallies, pageants, plays, as well as by individual effort. One of the 10 scout laws is that "A girl scout is thrifty." _Health._--The girl scout learns that "a cheerful scout, a clean scout, a helpful scout is a well scout. She is the only scout that really _is prepared_." So that health, physical and mental, is the keynote to the scout activities, which are calculated to develop the habit of health, rather than simply to give information about anatomy or physiology. Personal health is recognized by the badge of "Health Winner," given to the girl who for three months follows certain rules of living, such as eating only wholesome food, drinking plenty of water, going to bed early, exercising in the open air, and keeping clean, and who shows the result by improved posture, and by the absence of constipation and colds. Outdoor sports, swimming, boating, and dancing are other health-producing activities. Of all health-promoting activities, camping is the best, and this means all stages of life in the open, from the day's hike, with one meal out of doors, to the overnight or week-end hike, and finally the real, big camp, open all summer. Girl scouts learn how to dress for outdoor living, how to walk without fatigue, and how to provide themselves with food, warmth, and shelter, so that "roughing it" does not mean being uncomfortable. During 1920, 50 large girl-scout camps were maintained in 16 States. These are self-supporting, and as they are open for 10 weeks as a rule and accommodate about 50 girls at a time, they give an opportunity to several thousand for the best sort of holiday. The idea is to have enough camps to give every scout the experience. To promote this work national headquarters maintains a camping section and has published a book, "Campward Ho!" which gives full directions for organizing and running large, self-supporting camps for girls. Community health habits are quite as important as the purely personal, and the older girl scout is expected to become a "health guardian," which means that she takes an intelligent interest in the things pertaining to public health, such as playgrounds, swimming pools, school lunches, the water and milk supplies, clean streets, the disposition of waste and garbage, the registration of births, and the prevention of infant mortality. She also learns how to help in times of emergency as first aid, in sickness as home nurse, and at any time as child nurse. A scout whose mind is filled with interesting facts about birds and animals and trees, and who is busy playing games with her companions or in making useful and beautiful things and in rendering active service to her home and community, is apt to have a healthy mind without thinking much about it. And she has a little rule for the blue times, which is "to smile and sing under all difficulties." _Citizenship._--The basic organization of the girl scouts into the self-governing unit of a patrol is in itself an excellent means of political training. Patrols and troops conduct their own meetings, and the scouts learn the elements of parliamentary law. Working together in groups, they realize the necessity for democratic decisions. They also come to have community interests of an impersonal sort. This is perhaps the greatest single contribution of the scouts toward the training of girls for citizenship. Little boys play not only together but with men and boys of all ages. The interest of baseball is not confined to any one age. The rules of the game are the same for all, and the smallest boy's judgment on the skill of the players may be as valid as that of the oldest "fan." Girls have had in the past no such common interests. Their games have been either solitary or in very small groups, in activities largely of a personal character. If women are to be effective in modern political society, they must have from earliest youth gregarious interests and occupations. Among the scout activities that tend to develop this larger community sense are games, athletic sports of all kinds, including team work and competition between small, well-knit groups. Folk dancing and other forms of amusement, such as dramatics, pageants, and story-telling, serve a similar purpose because they all mean the possession of a resource not only for the right use of the girl's own leisure time, but for serving this need in the community. METHODS. The activities of the girl scouts are, of course, not peculiar to this organization. Every one of them is provided for elsewhere, in schools, clubs, and societies. But the way in which they are combined and coordinated about certain basic principles is peculiar to the girl scouts. In the first place all these activities have a common motive, which is preparation for a fuller life for the individual, not only in her personal but in her social relations. It is believed that both the habits formed and the concrete information acquired contribute to the girls being ready to meet intelligently most of the situations that are likely to arise in their later life. This concept is expressed in the girl scout's motto, "Be prepared." The method of preparation followed is that found in nature, whereby young animals and birds _play_ at doing all the things they will need to do well when they are grown and must feed and fend for themselves and their babies. The heart of the girl scouts' laws is helpfulness, and so the scouts have a slogan: "Do a good turn daily." By following this in letter and spirit, helpfulness becomes second nature. Because the girl scouts are citizens they know and respect the meaning of the flag, and one of the first things they learn is the pledge: "I pledge allegiance to my flag, and to the Republic for which it stands; one Nation indivisible, with liberty and justice for all." Some observers have criticized the girl-scout organization because of its apparently military character. It is true that the girls wear a uniform of khaki and are grouped in patrols corresponding to the "fours" in the Army; that they salute and learn simple forms of drill and signaling. But the reason they do these is because the military organization happens to be the oldest form of organization in the world, and it works. It is the best way men have found of getting a number of persons to work together. Following directions given to a group is quite a different matter from doing something alone, and most of us need special training in this. A group of eight has been found to work the best, because it is the largest number that can be handled by a person just beginning to be a leader, and, moreover, elementary qualities of leadership seem to exist in just about the proportion of one in eight. It is probably on this account that children take so kindly to the form, rather than because of any glamor of the army, though this must be admitted as a factor. In actual practice the drill and signaling take up a very small portion of the program and are nowhere followed as ends in themselves, but only as a means to an end. _Uniform._--The uniform is simple, durable, and allows freedom of action. It is of khaki because this has been found to be the best wearing fabric and color. It is not easily torn and does not readily soil. Wearing it gives the girls a sense of belonging to a larger group, such as it is hard to get in any other way. It keeps constantly before them the fact that they represent a community to whose laws they have voluntarily subscribed, and whose honor they uphold. It is well, too, to have an impersonal costume, if for no other reason than to counteract the tendency of girls to concentrate upon their personal appearance. To have a neat, simple, useful garb is a novel experience to many an overdressed doll who has been taught to measure all worth by extravagance of appearance. ORGANIZATION. The outstanding feature of the girl-scout organization is its voluntary character. Among some 7,400 officers and leaders of girl scouts throughout the country in the fall of 1920, just 211 were "paid workers." This is about 3 per cent. The organization is actually a great volunteer school of citizenship in which the women of the country share with their younger sisters the results of their own experience in ideals and practical working knowledge of community living. Scout troops are organized either independently or in connection with public and private schools, churches, settlements, and other associations. _Scouts of different ages._--The original girl-scout program was designed mainly with the needs of the young adolescent in mind, and the age was fixed from 10 to 18 years. But the little girls wanted to come in, and so a separate division was made for them called the Brownies or Junior Scouts. Then the older girls and women wanted to join, and as time went on the original girl scouts grew up but not out of the scout movement, and programs are being made for Citizen Scouts who are 18 and over. The three age groups seem to be natural ones, and each has its own methods and activities. The Brownies are formed into packs, under the leadership of a "Brown Owl," and play games and learn self-help and how to "lend a hand" to their families. The Citizen Scouts are expected to be self-directing and to take actual part in the life of the community and, either as wage earners or service givers, to pay their way. But the large majority of all girl scouts belong to the middle group. More girls register at 13 than at any other age. This is interesting, as it marks the age of susceptibility to social ideas, shown also by the fact that it is the most common age of religious conversion. It is also the age of first crime. The distribution of ages at first registration is shown by the accompanying table. The organization of the regular girl scouts is as follows: _Ages of Girl Scouts at first registration._ ------------+--------+----------- Ages. | Number.| Per 1,000. ------------+--------+----------- | | 6-9 | 440 | 5 10 | 6,059 | 73 11 | 9,130 | 110 12 | 14,857 | 179 13 | 16,434 | 198 14 | 14,276 | 172 15 | 10,707 | 129 16 | 5,810 | 70 17 | 3,486 | 42 +--------+----------- Total 10-17 | 80,759 | 978 18 and over | 1,826 | 22 +--------+----------- Grand total | 83,025 | 1,000 ------------+--------+----------- _Patrol._--Eight girls form a Patrol, which is the working unit. One of them is elected patrol leader and has charge of the activities for as long as the patrol wishes. It is desirable to have each girl of a patrol serve as a leader at some time or other. _Troop._--One or more patrols constitute a Troop, which is the administrative unit recognized by the national organization. The Troop meets weekly and wherever possible at a place which "belongs" to it. When possible troops should meet outdoors. The troops are self-supporting and earn money for all equipment as well as for camps and hikes or special activities. Troops are registered with national headquarters and pay annual dues of 50 cents for each member. They also have their own local dues, generally 5 or 10 cents weekly. _Captain._--The troop is under the direction of a Captain, who must be at least 21 years of age and whose qualification as a leader of young girls is passed upon by national headquarters before she is commissioned. _Lieutenant._--A captain may have one or more Lieutenants, who must be at least 18 years of age, and whose commissions are likewise subject to control by national headquarters. Captains and lieutenants may be organized into associations in any given locality. _Scout classes._--There are three classes of girl scouts, the youngest being the "Tenderfoot," the name given by frontiersmen to the man from the city who is not hardened to the rough life out of doors. Even the Tenderfoot, however, has to know some things, including the promise, laws, slogan, and motto; how to salute and the respect due to the flag; how to make an American flag; and how to tie at least four kinds of useful knots. She must also have earned enough money to buy some part of her scout equipment. The "Second-class" scout has been a tenderfoot for at least one month and can pass a test of distinctly greater difficulty. This includes, under home interests, the ability to make fires in stoves and out of doors, to cook a simple dish so that it will be palatable, to set a table for two courses, to make an ordinary and a hospital bed, and to sew. Under health interests, she must know the main rules of healthful living, her own height and weight, and their relation to the standard; some simple first-aid points such as stopping bleeding, removing speck from eye, and bandaging a sprained ankle. She must also have a variety of facts at her command that will keep her alert and interested when out of doors, such as an acquaintance with animals, birds, and plants, the use of a compass, the alphabet of a signal code; and must demonstrate her ability to observe her surroundings accurately and quickly so as to report upon them. Under topics preparing for citizenship she must know the history of the American flag, how to prevent fire, and what to do in case of fire, and must have served her troop, church, or community in some way and earned or saved money for some personal or troop equipment. The highest rank is that of "First-class" scout, and is to be attained only by a young person of considerable accomplishment. She must be able to find her way about city or country without any of the usual aids, using only the compass and her developed judgment of distance and direction. She must also be able to communicate and receive messages by signaling. She must have shown proficiency in home nursing, first aid, and housekeeping, and, in addition, in either child care, personal health, laundering, cooking, needlework, or gardening. She must also be an all-round outdoors person, familiar with camping and able to lead in this, or be a good skater or a naturalist or be able to swim. Not only must she know all these different things, but she must have trained a tenderfoot, started a savings account, and served her community in some tangible way. _Proficiency badges._--After a girl scout has attained to first class there are still other worlds to conquer, as the badges she has earned on the way are only a few of the many to be worked toward. There are no less than 47 subjects in which a scout may achieve, and more are being added. Just to mention a few: A girl scout may be an artist, a beekeeper, a business woman, a craftsman, or a dancer; an electrician, a farmer, a flower finder, a horsewoman, an interpreter, a motorist; or a musician, a scribe, a swimmer, or a star gazer. The highest award given is the Golden Eaglet, which means the earning of 21 Merit Badges, of which 15 are in required subjects. About 2,000 Merit Badges are earned a month. An analysis of the subjects shows that home nursing is the most popular, with 126 of each 1,000 earned. Laundress comes next with 97. First aid is next with 67. Needlewoman, child nurse, cook, pathfinder, health guardian, flower finder or zoologist, and home maker complete the first 10 most popular badges, with between 61 and 38 in each 1,000. The details are shown in the accompanying table. _Local councils._--Where troops are numerous it is usual to form a council composed of women and men representing all the best interests of the community: Parents, schools, religious denominations of all sorts, business, producers, women's clubs, and other social and philanthropic organizations. The council acts as the link between the girl scouts and the community. It has the same relation to the separate troops that the school board has to the schools--that is, it guides and decides upon policies and standards, interprets the scouts to the community and the community to the scouts. It does not do the executive or teaching work; that belongs to the directors, captains, lieutenants, and patrol leaders. One function of the council is to interest public-spirited women and men, particularly artists and scientists, in girl-scout work and to get them to act as referees in awarding proficiency badges. But wisdom is to be sought not only in large cities, where there are schools and museums, laboratories and studios. It is a poor community that does not have at least one wise old person--a farmer learned in nature's ways, a retired sailor stocked with sea lore, or a mother of men who knows life as perhaps no one else can. The wise council will know where to find these natural teachers and see that the scouts go to their schools. Another prime function of the council is to raise funds and to make available such material equipment as camp sites, meeting places for the troops, etc. The captain should turn to the council for help in arranging and directing rallies, dances, fairs, pageants, and other devices for entertainment or securing money. _National organization._--The central governing body of the girl scouts is the national council, holding an annual convention of elected delegates from all local groups. The national council works through an executive board, which meets monthly and conducts national headquarters in New York. The national director is in charge of headquarters and his direct responsibility for the administration of the whole organization, with the general divisions of field, business, publication, and education, each in charge of a secretary. The field work is administered through 14 regions, each covering several States, and in charge of a regional director, who helps in the formation of local councils, the training of captains, and acts as general supervisor and consultant for all work in the district. Under business comes the handling of mails, all the work of the shop where uniforms, insignia, books, badges, flags, and other equipment are sold, and the distribution of material ordered by mail. There are three classes of publications: First, a monthly journal, The American Girl. Second, pamphlets and articles for general propaganda and publicity; these are handled by the editorial and publicity staffs, respectively. Third come publications of a technical nature, like the official handbooks for scouts and officers and outlines for training courses. These form part of the work of the education department, which has general oversight of all that pertains to training for leaders and the development of standards of work, including the important feature of coordinating the girl scouts with the other educational and social organizations. Camping also forms a part of the work of the education department. During 1919 and 1920 the following publications were issued: _Scouting for Girls:_ The official handbook, 576 pages. _Campward Ho:_ A manual for girl-scout camps, 192 pages. Designed to cover the needs of those undertaking to organize and direct large, self-supporting camps for girls. _The Blue Book of Rules for Girl Scout Captains:_ All official rules and regulations, 32 pages. _Training Courses:_ (1) Outline for 32-period course, 17 pages. (2) Introductory course, 10 periods, 16 pages. _Girl Scout Health Record:_ Booklet form for recording points for health winner's badge. _Miscellaneous Pamphlets:_ Averaging 8 pages; 128,325 copies. _Need for leaders._--The growth in membership has been twice as rapid among the scouts as it has among the officers, as may be seen in the table already given. For every scout in 1918 we have 10 in 1921. For every officer in 1918 we have but 5 in 1921. For some time to come, therefore, the energy of the national officers must be directed toward the securing of properly trained leaders. Colleges and higher schools are responding to a gratifying extent with the introduction of training courses in scouting for girls. Within two years courses have been given at the following colleges or universities: Adelphi, Boston, Bryn Mawr, Carnegie Institute, Cincinnati, Converse, Elmira, Hunter, Johns Hopkins, Missouri, New Rochelle, Northwestern, Pittsburg, Rochester Mechanics' Institute, Rochester University, Rockford, Simmons, Smith, Syracuse, Teachers' College, and Vassar. Also at the following higher schools: Battle Creek Normal School of Physical Education, Brooklyn Training School for Teachers, Chautauqua Institute, Chicago Normal School of Physical Education, Community Service Council of Marquette County, Mich., Manhattan Trade School for Girls, Milwaukee Normal, State Normal at Pittsburgh, Pa., Washington State Normal, and Western State Normal, Mich. The following schools and colleges are asking for courses: Chicago, Cornell, Detroit Normal, Kalamazoo, Michigan State Normal, Pennsylvania State, and Temple University. Through cooperation with the deans of women in all parts of the country, and with the Intercollegiate Community Service Association, the college women are being influenced to take up scouting as an extra academic activity before graduation, and as a form of community service in their home towns later. In addition to this work through existing educational bodies, many special courses are conducted in connection with the organizations of local councils. The First National Training School for Girl Scout Officers has been conducted for four years, the last two years at Long Pond Camp in Plymouth, Mass. During the summer of 1920 special training camps were also held in connection with the councils of Greater New York, Cincinnati, and Harrisburg, with instruction given under the auspices of national headquarters. Five such camps are planned for 1921, located in Plymouth, Central Valley, in the Catskills, Lake Mohegan, N. Y., Philadelphia, and Cincinnati. _Scouting in the public schools._--Only that organization for young people can succeed which contributes directly to their chief business, which is getting an education. One reason the girl scout organization is received so cheerfully by school people is that it works into the school's own plans to a remarkable degree. Local councils have a larger representation from the public schools than from any other single agency. Scout leaders are drawn largely from the teaching force because teachers naturally have a better insight into the needs of young people than any other single group. In a few places this interest has resulted in the gradual assimilation of scouting into the school system. At Fort Scott, Kans., this work has progressed furthest, with 90 per cent of all pupils of scout age, either boy or girl scouts. Supt. Ramsey made a most favorable report on this situation at the Cleveland meeting of the Department of Superintendence of the National Education Association in 1920. Among essential features he mentioned the following: The boy scout executive and girl scout commissioner act as recreational directors and have charge of all the health education and vocational guidance. A room is set aside in the Junior High School for all scout work which, however, is passed upon by a council, including persons outside of the school force. Through glee clubs and choruses great interest in community singing and other music has been developed. The scout organization is helping to solve the dress problem for both boys and girls. "To give the modern ideals of education would be to state the ideals of scouting." The modern teacher is increasingly well fitted to become a good scout leader. Scouting may best be promoted through the public school, because that is the only organization that includes all the boys and girls. Moreover, because of close daily association, leaders of school troops can insure each scout being an active scout. The school also benefits by scouting in a number of ways. Older pupils stay in school longer because of their interest in scouting than because of any other influence. "A year of work in scouting will do as much toward acquainting a teacher with the ideals of teaching as a year spent in any college or university of the country." Finally, scouting secures the interest, attention, and good will of the parents to the public schools. _Girl Scout badges earned in 1919-20._ -------------------------------+---------+----------- Subject. | Number. | Per 1,000. -------------------------------+---------+----------- | | 1. Home nurse | 2,852 | 126 2. Laundress | 2,192 | 97 3. First aid | 1,523 | 67 4. Needlewoman | 1,389 | 61 5. Child nurse | 1,267 | 56 6. Cook | 991 | 44 7. Pathfinder | 990 | 44 8. Health guardian | 923 | 41 9. Flower finder or zoologist | 878 | 39 10. Home maker | 861 | 38 11. Citizen | 732 | 32 12. Signaler | 647 | 28 13. Bird hunter | 636 | 28 14. Health winner | 600 | 26 15. Pioneer | 595 | 26 16. Artist | 592 | 26 17. Musician | 580 | 26 18. Interpreter | 578 | 25 19. Swimmer | 557 | 25 20. Business | 424 | 19 21. Cyclist | 422 | 19 22. Gardener | 393 | 17 23. Athlete | 345 | 15 24. Horsewoman | 266 | 12 25. Bugler | 254 | 11 26. Scribe | 216 | 10 27. Telegrapher | 192 | 8 28. Motorist | 190 | 8 29. Dairy maid | 190 | 8 30. Farmer | 187 | 8 31. Sailor | 130 | 6 32. Electrician | 101 | 4 | | Total | 22,693 | 1,000 -------------------------------+---------+----------- TRANSCRIBER'S NOTE: On the second table, first column, the totals look a little confusing, but properly read they are correct. The sub-total does not take into account the first line (440) making the total 80,759. Adding it back in gives the total of 81,199 plus 1,826 (18+) gives the correct grand total. It has been left as in the original. There is a variation between girl-scout and girl scout; girl-scout denotes the organization, and girl scout pertains to an individual. They have been left as in the original. Only one typo found and corrected; susceptibility was misspelled as "susceptibilty". 
28983	----	(This file was made using scans of public domain works put online by Harvard University Library\\\'s Open Collections Program, Women Working 1800 - 1930.) [Illustration] How Girls Can Help Their Country Adapted from Agnes Baden-Powell and Sir Robert Baden-Powell's Handbook 1917 COPYRIGHT, 1917 BY JULIETTE LOW Transcriber's note: Italics are signified by underscores, _, and bold is signified by tildes, ~, around the words. In one spot in the text [=V] is used to describe a V with a line above it and [V=] signifies a V with a line below it. Contents Part I. PAGE HISTORY 1 HOW TO BEGIN 4 LAWS 7 SELF-IMPROVEMENT 9 Part II. MEMBERSHIP 20 QUALIFICATIONS FOR GRADES AND RANK 25 ENROLLMENT 27 BADGES AND AWARDS 29 TESTS FOR MERIT BADGES 31 Part III. GAMES 48 CAMPING 57 SCOUTCRAFT 68 STARS 83 GARDENING 92 Part IV. SANITATION 94 HEALTH 98 HOME LIFE 106 Part V. FIRST AID 124 Part VI. PATRIOTISM 136 LIST OF BOOKS TO READ 142 INDEX 153 Copies of this book may be obtained from Girl Scout National Headquarters, 527 Fifth Avenue, City of New York; price 30 cents, postpaid. PATRONESSES OF GIRL SCOUTS. MRS. PHILIP BROWN New York " ARTHUR CHOATE " " " POWERS FARR " " " SNOWDON MARSHALL " " " HENRY PARISH, JR. " " " THEODORE PRICE " " " DOUGLAS ROBINSON " " " SAMUEL VAN DUSEN " " " LEONARD WOOD " " " WM. J. BOARDMAN Washington, D. C. " ALBERT BURLESON " " " " JAS. MARION JOHNSTON " " " " JOSEPH R. LAMAR " " " " RICHARD G. LAY " " " " OSCAR UNDERWOOD " " " " JOHN VAN RENSSELAER " " " " EDWARD DOUGLAS WHITE " " " " H. C. GREENE Boston, Mass. MISS KATHERINE LORING " " " LOUISA LORING " " MRS. RONALD LYMAN " " " HENRY PARKMAN " " " WILLIAM LOWELL PUTNAM " " " LAWRENCE ROTCH " " " WILLIAM W. VAUGHAN " " " BARRETT WENDELL " " " ROGER WOLCOTT " " " WILLIAM RUFFIN COX Richmond, Va. " HUNTER MCGUIRE " " " GEO. HYDE CLARK Cooperstown, N. Y. " HERBERT BARRY Orange, N. J. " THOMAS EDISON " " " " PHILIP MCK. GARRISON " " " " GEORGE MERCK " " " " B. PALMER AXSON Savannah, Ga. " GEORGE J. BALDWIN " " MISS ELIZABETH BECKWITH " " MRS. ROCKWELL S. BRANK " " " W. W. GORDON " " " LOUIS W. HASKELL " " MISS HORTENSE ORCUTT " " " NINA PAPE " " MRS. FREDERICK F. REESE " " " SAMUEL DRURY St. Paul's School, Concord, N. H. " ORTON BROWN Berlin, N. H. " FREDERICK FRELINGHUYSEN Newark, N. J. " WAYNE PARKER " " " " DOUGLAS GORMAN Baltimore, Md. MISS MANLY " " MRS. JAS. HOUSTOUN JOHNSTON Birmingham, Ala. " WILLIAM S. LOVELL " " " ROBERT C. ALSTON " " " JOHN B. GORDON Atlanta, Ga. " CLELAND KINLOCH NELSON " " " JOHN M. SLATON " " " CARTER HARRISON Chicago, Ill. " HERBERT HAVEMEYER " " " CYRUS MCCORMICK, SENIOR " " MISS SKINNER " " " FREDERICA SKINNER " " MRS. MARK WILLING " " " CHARLES G. WASHBURN Worcester, Mass. MISS KATHERINE HUTCHINSON Philadelphia, Pa. MRS. ROBERT LESLIE " " " JOHN MARKOE " " " ALFONSO MUNOZ " " MISS ANNE THOMPSON " " MRS. CHARLES DOBNEY Cincinnati, Ohio " JAMES PERKINS " " MISS JOSEPHINE SIMRALL " " MRS. ROBERT TAFT, JUNIOR " " " MAX HIRSCH " " " G. S. RAFTER Washington, D. C. Part I HISTORY OF GIRL SCOUTS Girl Scouts, like Boy Scouts, are found all over the world. When Sir Robert Baden-Powell formed the first troops of Boy Scouts, six thousand girls enrolled themselves, but, as Sir Robert's project did not include the admission of girls, he asked his sister, Miss Baden-Powell, to found a similar organization for girls, based on the Boy Scout laws, with activities and occupations properly adapted for girls. She then founded the Girl Guide organization. In America, in March, 1912, the first patrols of Girl Guides were enrolled by Juliette Low, in Savannah, Georgia. In 1913, the National Headquarters were established by her in Washington, D. C., and Miss Edith Johnston became the National Secretary. The name Girl Guides was then changed to Girl Scouts because the object of the organization is to promote the ten Scout Laws: TRUTH, LOYALTY, HELPFULNESS, FRIENDLINESS, COURTESY, KINDNESS, OBEDIENCE, CHEERFULNESS, PURITY, and THRIFT. The movement then grew and spread in a remarkable way. The success of the movement is due, in a great measure, to the work of the National Secretary, Miss Cora Neal, who built up the organization during the most difficult years of its existence. In 1916, Headquarters were removed from Washington to New York, and the machinery for unifying the national work of the organization is now placed on an efficient basis. The training of Girl Scouts is set forth in the Handbook, written by Lieut.-General Sir Robert Baden-Powell and Miss Baden-Powell. Juliette Low obtained the rights of their book and, with the help of committees and experts from all parts of America, adapted it to the use of the Girl Scouts of the United States. It is impossible to train Girl Scouts without the Handbook. In 1915, a Convention of Girl Scout leaders from most of the large cities was held and a National Council was formed, composed of delegates from the cities or communities where more than one hundred Girl Scouts were enrolled. This National Council met in Washington, D. C., on June 10, 1915, and put the management of the business of the National Organization in the hands of an Executive Committee, composed of: A President. A Secretary or Executive Officer. A Treasurer. A Vice-President. Chief Commissioner. Six or more members of the National Council. The Duties of the Executive Committee are: (1) To grant charters to the Local Councils of Girl Scouts. (2) To manufacture and copyright the badges. (3) To select uniforms and other equipment. At every annual meeting of the National Council there is an election of the Executive Committee. This committee has the power to cancel a charter. National Headquarters The National Headquarters has a staff of officers to do the work of the organization, holding their positions at the pleasure of the Executive Board. The National Secretary is appointed by the President and holds office at the pleasure of the President. Each city or locality has a Local Council of twelve or more members, according to the size of the community. These local Councils are under the direction of the National Council and obtain their charters from Headquarters. Where one hundred or more Girl Scouts have been enrolled, the Local Council has the right to send one representative to the National Council for the annual meeting. The salute is three fingers raised, the little finger held down by the thumb. [Illustration: _The Salute_] Handshake with the left hand while the right hand is raised in half salute--that is three fingers raised and held on the line with the shoulder. This is the salute given between one Girl Scout and another, and the full salute is when the fingers are raised to the temple on a level with the brow. This is given to officers and to the United States flag. (In saluting, the hand is always held upright, never in a horizontal position.) HOW TO BEGIN It is not intended that Girl Scouts should necessarily form a new club separated from all others. Girls who belong to any kind of existing organization, such as school clubs or Y. W. C. A.'s may also undertake, in addition to their other work or play, the Girl Scouts' training and games, especially on Saturdays and Sundays. It is not meant that girls should play or work on Sunday, but that they may take walks where they can carry on a study of plants and animals. Groups or bands of girls not already belonging to any club may be organized directly as a Girl Scout Patrol or Troop. How to Start a Patrol Eight girls in any town, school, or settlement may join together to form a Patrol. They should have a Captain who must be at least twenty-one years old. The Captain selects a Lieutenant, or second in command, and the girls elect a Patrol leader. The girls should be from ten to seventeen years of age. It is best if all the girls in each Patrol are about the same age. A less number than eight girls can begin the movement, but eight girls are required to form a Patrol. A girl may not become a Lieutenant until she has reached the age of eighteen, or a Captain until she is twenty-one. In Europe, Girl Scout Patrols are sometimes formed by grown women who wish to carry out the Girl Scout program of preparedness. Members of such Patrols are called Senior Scouts. Senior Scouts make the three promises and accept the Scout law. They are enrolled as Scouts but do not meet regularly in the same manner as girls' Troops. They are organized in classes to learn first aid, signalling, marksmanship, or any other subject of the Girl Scout program of training. Senior Scouts may well practice what they learn in such classes by teaching, for one or two months, Patrols of younger Girl Scouts. Thus they improve their command of what they have learned, and serve as an example to the younger Scouts, stimulating their interest in being prepared and especially in the subject taught. The First Meeting At the first meeting, the Scout Captain, who has previously studied the plan, principles, and object of the Girl Scout organization, explains the laws, promises, and obligations of the Girl Scouts to the members who are to form the troops. The names and addresses of the girls are recorded, the day set for the regular meeting, and the length of time for each meeting determined. Fifteen minutes may be spent on knot-tying, the Scout Captain first explaining the parts of the knot, and the requirements for knot-tying. Three-quarters of an hour to an hour should be spent on recreation out of doors. Succeeding Meetings The second, third, and fourth meetings should be spent in learning the requirements for the Tenderfoot tests. Each meeting should open with the formation of the troop in rank, by patrols, facing the Scout Captain. The first salute should be given to the Scout Captain, followed by the pledge to the flag, and inspection of the troop by the captain. After inspection the troop should break ranks and hold a short business meeting. Elections may be held at the second or third meeting for the patrol leader, corporal, secretary, treasurer, and any other officers the members of the troop may desire. The Scout Captain should instruct the troop how to conduct a business meeting, and explain the nomination and election of officers. Weekly dues may be determined, and some decision had on the disposition of the funds. After the business meeting, the work or the tests should be studied, and the proper time spent on recreation. Every meeting should have a formal closing as well as a regular opening. For the closing, the troop should line up as for the opening routine, and give the good-bye salute. A definite time should be decided upon for the examination for Tenderfoot Scout, and the examination held at that time. Every Girl Scout who passes her examination is then ready to be enrolled and to make the Girl Scout Promise. Girl Scout's Promise Each girl must promise on her honor to try to do three things: ~1. To do my duty to God and to my country.~ ~2. To help other people at all times.~ ~3. To obey the laws of the Scouts.~ She learns the salute and the secret sign of the Scouts. The Girl Scout Motto Is [Illustration] _These laws are for the guidance of Captains, and the girls, although they learn the Law, are not allowed to make the promise to keep the Law until the Captain considers they are capable of living up to its spirit._ THE GIRL SCOUT LAWS 1. A Girl Scout's Honor Is to be Trusted If a Scout says, "on my honor it is so," that means that what she says is as true as if she had taken a most solemn oath. 2. A Girl Scout Is Loyal to the President, to her country, and to her officers; to her father, to her mother, and to her employers. She remains true to them through thick and thin. In the face of the greatest difficulties and calamities her loyalty must remain untarnished. 3. A Girl Scout's Duty Is to be Useful and to Help Others She is to do her duty before anything else even if she gives up her own pleasure, safety, or comfort. When in doubt as to which of two things to do she must think, "Which is my duty?" which means, "Which is the best for other people?" and do that at once. She must be prepared at any time to save life or help the injured. She should do at least one good turn to someone every day. 4. A Girl Scout Is a Friend to All, and a Sister to Every Other Girl Scout. Thus if a Scout meets another Scout, even though a stranger to her, she may speak to her, and help her in any way she can, either to carry out the duty she is then doing or by giving her food, or as far as possible anything she may want. Like Kim a Scout should be a "Little friend to all the world." 5. A Girl Scout Is Courteous That is, she is polite to all. She must not take any reward for being helpful or courteous. 6. A Girl Scout Keeps Herself Pure in thought, word, and deed. 7. A Girl Scout Is a Friend to Animals She should save them as far as possible from pain and should not kill even the smallest unnecessarily. They are all God's creatures. 8. A Girl Scout Obeys Orders Under all circumstances, when she gets an order she must obey it cheerfully and readily, not in a slow, sullen manner. Scouts never grumble, whine, or frown. 9. A Girl Scout Is Cheerful under all circumstances. Scouts never grumble at hardships, nor whine at each other, nor frown when put out. A Scout goes about with a smile and singing. It cheers her and cheers other people, especially in time of danger. 10. A Girl Scout Is Thrifty This means, that a Scout avoids all useless waste of every kind; she is careful about saving every penny she can put into the bank so that she may have a surplus in time of need. She sees that food is not wasted, and that her clothing is cared for properly. The Girl Scout does not waste time. She realizes that time is the most precious thing any one of us has. The Girl Scout's time is spent either in useful occupations or in wholesome recreation, and she tries to balance these two harmoniously. SELF-IMPROVEMENT A Great Law of Life One of the most fundamental laws of life is that, in the natural course of things, the influence of women over men is vastly greater than that of men over one another. This is what gives to girls and women a peculiar power and responsibility, for no Girl Scout or other honorable woman--whether old or young--could use her influence as a woman excepting to strengthen the characters and to support the honor of the men and boys with whom she comes in contact. Kipling, in ~Kim~, says that there are two kinds of women,--~one kind that builds men up, and the other that pulls men down~; and there is no doubt as to where a Girl Scout should stand. This great law is nothing to make a girl feel proud or superior to men; but, on the contrary, the understanding of it should make her humble and watchful to be faithful to her trust. Many a boy has been strengthened in his character and his whole life made happier by the brave refusal of a girl to do wrong; while the opposite weakness has been the cause of endless misery and wretchedness. To gain and always retain the power to be a true woman friend to the men who belong in her own sphere of life is not always an easy matter for a girl, for she cannot do it unless she keeps a watch over her own faults and weaknesses so that the best of her is always in control. You can not fight for the right in the life of another unless you are first fighting for the right in your own life. The chief difficulty in acquiring this happy and cheerful dignity comes from _the desire to be admired_, which is a tendency inborn in the great majority of women. It stands in the way of their greatest strength and usefulness, because it takes away their real independence and keeps them thinking about themselves instead of about others. It is a form of bondage which makes them vain and self-conscious and renders impossible the truest and happiest companionship between men and women friends. "Be prepared," therefore, to do a true woman's full duty to her men by never allowing the desire for admiration to rule your actions, words, or thoughts. Our country needs women who are prepared. Prepared for what? To do their duty. Be Strong Have you ever stopped to think that your most constant companion throughout life will be yourself? You will always have this body, this mind, and this spirit that you call "I," but this body, this mind, this spirit are constantly growing and changing, and it is quite possible for the owner to direct this growth and change. In order to live well, in order to possess the joy of life, and to be helpful to others, a Scout needs to apply her motto "Be prepared" to herself. Strength and beauty should be hers in body, mind, and spirit. [Illustration] The body responds very readily to proper care and attention. In fact one may have the kind of body that she wishes, if a beginning is made in youth, and a plan persistently followed. The joyful exercise of vigorous outdoor games gives the finest type of training to the body, and at the same time the player enjoys the fun. To be happy and merry has a good effect itself on the body, while being angry or morose actually saturates the body with slow poisons. The body and mind are very closely related. Things that are good for one are good for the other. A girl who develops a strong agile body, at the same time improves her brain. A girl with weak, flabby muscles cannot have the strength of character that goes with normal physical power. It has been said, that "health is the vital principle of bliss, and exercise of health." Be Helpful To make others happy is the Scout's first wish. When you come home from work or school turn your thoughts to those you love at home and try to see what you can do to lighten their burdens or cheer them. It is not beyond the power of a girl to make home peaceful and happy. Perhaps there are little ones to think of. They are quick to copy and every good action and kind word of yours may have an effect on them through their whole lives. DO A GOOD TURN to some one every day. That is one of the Scout laws. Tie a knot that you will have to untie every night, and before you go to sleep think of the good turn you did that day--if you find you have forgotten, or that the opportunity has not arisen that day, do two next day to make up for it. By your Scout's oath you know you are in honor bound to try to do this. It need be only a small thing. Help some one across the street or show him the way to the place he wishes to go. Aid a person overburdened with packages, or pick one up that has dropped. Any little thing of this sort will count. Habits "'Tis today we make tomorrow." One of our wisest men has said that each one of us is a bundle of habits. We are so made that once we perform any act, that particular thing is ever afterward easier to do. We tend to do the things we have already done. By selecting the right things to do and always doing them, we actually are making our destiny. Each one of us has her character made by her habits. Habits are repeated acts, and we may choose what our habits should be by choosing our acts. As Scouts we choose to be happy, loyal, helpful girls. As we practice the Scout laws they become a part of us. Modesty Girl Scouts have often been complimented for their modest bearing. One does not hear them talk about what they have done, or what they are going to do. They just do the thing and say nothing about it. They go about their business or pleasure quietly and gently, and never draw attention to themselves unnecessarily by behaving noisily and talking or laughing loudly in public. They should be particularly careful of this when in the company of boys or men. Girls and boys should be comrades and should never do anything to lose the respect of older men and women. Girls of good feeling should be especially careful to be modest in dress and deportment on social occasions. Unfortunately many girls who are perfectly innocent and unconscious, cause comment and are the cause of improper feelings being aroused among their companions. Girls should not risk, by their manner of dress or method of dancing, bringing temptation to others. It is easily possible for a girl to exert an excellent influence upon her friends by setting a proper example. Reading Wherever you go you will have the choice of good or bad reading, and as reading has such a lasting effect on the mind, you should try to read only good things. If you find that you are tempted by reading rubbish, it is easy to stop doing so. Once you know what your fault is you can fight it squarely. Ruskin says, "All your faults are gaining on you every hour that you do not fight them." The thing is, when there is danger before you, don't stop and think about it,--the more you look at it the less you will like it,--but take the plunge and go boldly in at it, and it will not be half as bad as it looked, when you are once in it. This is the way to deal with any difficulty in life. If you have a job, or if any trouble arises which seems too difficult to meet, don't shirk it--just smile, and try and think out a way by which you may get successfully through with it. Read in _�sop's Fables_ how the old man advised his son that it was easy to break a bundle of rods, but only if you took them one at a time. Economy More women are engaged in housekeeping than in all the other professions and employments combined. This is a difficult profession and requires knowledge and training, if good results are to be secured. Housekeepers need to have a plan, and especially a budget of expenses. One of the chief duties of housekeeping consists in seeing that there be no waste of any kind. The efficient housekeeper prevents a waste of food, of light, fuel, and of every other item. The wise individual gives special care to preventing a waste of time on the part of herself and others. The real orderly Girl Scout has a place for everything and keeps everything in its place. She has a time for performing each of her duties and does it at that time. Thrift It seems easy to learn how to spend money, but it is an art to learn how best to spend. Scouts gain experience by being allowed to purchase for the company, also by keeping the accounts, and they should always keep their own accounts neatly. We have to keep accounts when we grow up, and it is well to get into the way of measuring our expenditure from the first. You will remember that one of the Scout laws is to BE THRIFTY. The girl who begins making money young will go on making it as she grows older. It may be difficult at first, but it will come easier later on, especially if you earn money by hard work. If you try to make it only by easy means you are bound to lose after a time. Any number of poor girls have become rich, but in nearly every case it was because they meant to do so from the first. They worked for it and put every penny that could be spared into a savings account. The history of the majority of the world's greatest millionaires is that they began life without a dollar. To become a first-class Scout a girl must have a certain amount in the savings bank before she can have the honor of receiving her badge. By saving only two cents a week at least a dollar a year is saved. Employment "Stick to it" the thrush sings. One of the worst weaknesses of many people is that they do not have the perseverance to stick to what they have to do. They are always wanting to change. Whatever you take up, do it with all your might, and stick to it. Besides the professions of nursing, teaching, stenography and type-writing, and clerking, there are many less crowded employments, such as hair-dressing, making flowers, coloring photographs, assisting dentists, and gardening. There are many occupations for women, but before any new employment can be taken up one must begin while young to make plans and begin collecting information. "Luck is like a street car; the only way to get it is to look out for every chance and seize it--run at it and jump on; don't sit down and wait for it to pass. Opportunity is a street car which has few stopping places." CHOOSE A CAREER: "Be prepared" for what is going to happen to you in the future. Try to master one trade so that you will be independent. Being punctual is a most important thing. This counts for a great deal in filling any kind of position. Be Observant In the early days of human development, centuries ago, the chief training men had was gained from fishing, hunting, and the other activities of savage life in the woods. This is a very valuable kind of training which city people miss. This knowledge of the woods, of animals and their habits, and of all the other phases of nature necessary for life in the open is called "Wood-craft." It is possible to train ourselves to be observant of nature and to develop a keenness of sight and hearing that are very valuable. It is a part of the duty of Scouts to see and appreciate the beauties of nature, and not be blind to them as so many people are. Try to see everything. Consider it almost a disgrace if, when with others, they see anything big or small, high or low, near or far, that you fail to discover. See it first if you can. Careers Well educated women can make a good income by taking up translating, library work, architecture, and many professions which formerly have been open only to men. In Russia, a municipal fire brigade has been commanded by a young woman. The medical profession offers a great opportunity to women. Nursing is more easily learned, and is of the greatest advantage at the same time, for every woman is a better wife and mother for having been a nurse first. Even so long ago as the first century women devoted their lives to the medical profession, as Zenais, a relative of St. Paul, Leonilla, and Hildegarde of Mont Rupert. Later, Nicerate, in 404, studied medicine and practiced with great ability. Fifty years ago no woman could become a doctor. Now it is within the power of any intelligent girl, through study and perseverance, to enter the medical profession, and even to rise to distinction and to honorable celebrity. Mme. Curie has done such wonderful work in chemistry, that the Academy of Paris has long debated whether she should not be made an academician for her discoveries in connection with polonium and radium. Study Each one of us has her own destiny in her control, and has her own personal problems in life to settle. Thus, we all need all the knowledge and wisdom that we can secure. Each one of us should be a student, ever growing in power of thought and in usefulness to others. Too many people think that education consists in memorizing all kinds of information exactly as it is put down in the books. What each one of us really needs is to have a mind that can think definitely and intelligently upon all the problems presented in life. It is possible for us to train our minds for this kind of useful and independent thought. In the first place we should select subjects for study that are of real interest because they bear upon some problem that concerns us. Whenever we begin to read a book, or undertake any topic of study, it should be done with a definite purpose in mind. Propose to yourself some question that you expect to be answered by this book, or by this subject. Do not be satisfied with the statement of one author, but also find out what other authors say, and what some of your friends think upon this question. When you have done this, try to arrange the different thoughts and statements according to a plan. Pick out the largest truth in the whole matter and arrange other statements or thoughts as they are related to this central one. Making an outline of a book is an excellent plan. Do not commit yourself entirely to the author's point of view, if it does not agree with your own. Each one of us has a distinct individuality and is entitled to his own views, to a certain extent. However, we should keep our minds open, ready to accept new truths as they are brought to our attention. Science and knowledge are constantly advancing, and what we believe now, we may find, some years hence, to be only a part of the truth. Thus, it is not necessary to memorize lessons and subjects until after we have thought out what the real meaning is, and arranged the whole subject on a definite plan. Then, we will usually find that we know the topic without having to memorize it formally. Finally we should try to put to use the ideas we have gained. The real value of ideas lies in making them serve us. When you have actually put into practice some bit of knowledge, you may then feel that it really belongs to you. In our work and study we need to learn to devote our whole attention to one thing,--to do this one thing with all the power that we have. Too many of us form a habit of dividing our attention, trying to carry two things in mind at the same time. This is a weakness that interferes with our success. If we are truly interested, we should put our whole attention upon the one matter and develop power of concentration. To make what has been said about study clearer, let us use an illustration. Suppose one of our Girl Scouts is fond of gardening. The family has no garden, and there is a vacant space in the yard that could be used for this purpose. She begins the reading of one of the farmers' bulletins on this subject, and has in mind, all the time, making a garden of her own. This object of making her own garden is her guide in the study. She wishes to learn what plants are best suited to her plot, which ones will give her the best return for the kind of soil that she has, and so, as she reads, she chooses for herself from the ideas that are presented. The whole subject is arranged in her own mind around her own plan of making a garden. After reading this bulletin she is likely to consult her friends who know anything about this subject, and to read other articles. Finally she puts into practice the notions she has gathered, and finds through actual trial whether they succeed or not. If she is successful in growing flowers and vegetables, the ideas have been put to a very practical and beneficial use. This girl will know a great deal more about gardening than if she merely read the book. Patriotism You belong to the great United States of America, one of the great world powers for enlightenment and liberty. It did not just grow as circumstances chanced to form it. It is the work of your forefathers who spent brains and blood to complete it. Even when brothers fought they fought with the wrath of conviction, and when menaced by a foreign foe they swung into line shoulder to shoulder with no thought but for their country. In all that you do think of your country first. We are all twigs in the same fagot, and every little girl goes to make up some part or parcel of our great whole nation. Part II MEMBERSHIP This Organization is Non-Sectarian and Non-Political Any girl over ten years old may become a Girl Scout and she may belong to other organizations at the same time. She first ranks as Tenderfoot or third-class Girl Scout, then, after one month, she becomes, after passing certain tests, a second-class Girl Scout, and finally attains the rank of first-class Girl Scout. After she has reached the age of eighteen, a girl can become a lieutenant, and when she is twenty-one years old she may become a captain if she has passed the first-class examinations. Girl Scouts' patrols in Europe are sometimes formed by grown-up women, who wish to carry out the Girl Scout program of preparedness, and these are called Senior Scouts. Grades Tenderfoot Second Class First Class Officers of the Local Organization A Commissioner. The duties of a Commissioner are: To inspect companies and patrols and advise how to conduct them according to the principles found in the Handbook. To secure the harmonious co-operation of all the captains in the district. To be the authority for recommending the issue or the denial of captains' certificates before they are sent to Headquarters. To foster the movement generally throughout the district. (Where there is no Secretary, the Commissioner must organize the examinations for Merit Badges.) To forward the semi-annual reports to Headquarters. A Secretary. The duty of a Secretary is to be the local executive officer. She shall have charge of Headquarters and other property of the local organization. She shall have a general supervision of the captains and instruct new captains in their duties. She shall keep a record of all the troops, the names and addresses of the captains and the councilors of Girl Scouts, and such other information in regard to them as may be necessary for her work. She shall receive all the applications for Girl Scout captains' certificates and send these applications to Headquarters. Where a local council exists, all applications must be approved by the local council. She shall render a report at the regular meetings of the local board of councilors on the condition and progress of the Girl Scouts. She shall notify all the members of the annual, regular, and special meetings. She shall attend all the public meetings connected with the organization. A Treasurer. The duties of a Treasurer: She shall keep an itemized account of all receipts and disbursements in a book, and present a written report at the regular meeting of the board of councilors. She shall pay only those bills that have been signed by the Commissioner and Secretary. She shall make an annual report and produce the vouchers which shall be submitted to an auditor at least one week before the annual meeting. All the local organization's funds shall pass through her hands. A Captain. The duties of a Captain: The captain has the power to enroll Scouts and to recommend them to the local committee for badges and medals. She also has the power to release a Scout from her promise, and to withdraw her badges at any time, and to discharge her. A Scout who considers herself unjustly treated may appeal to the local council. Their decision shall be final. The captain must apply to National Headquarters for an official certificate. Her application must be accompanied by the names of two prominent citizens, and in places where a local council is established her application must be sent through the local council or court of honor and be endorsed by one member of the council. The qualifications for a captain shall be: A general knowledge of the Handbook for Girl Scouts. A full appreciation of the religious and moral aim underlying the practical instruction of the entire scheme of training. Personal standing and character such as will insure a good moral influence over the girls, and sufficient steadfastness of purpose to carry out the work with energy and perseverance. Age not less than twenty-one years. A captain is assumed to have passed the first-class Scout Test. She wears the all-round cords, if she prefers to do so, instead of putting on all the separate badges as the girls do. Captains may join the Red Cross or any other organization or club. Officers' certificates must be returned if the officer resigns or if the certificate is cancelled, as these are the property of the President. A Lieutenant: The duties of a lieutenant are the same as those of a captain in the absence of the captain. She is chosen by the captain to work with her, and must be over eighteen years of age. Lieutenants may wear captains' badges after passing the first-class test. A Patrol Leader is selected in each patrol by the girls themselves (or, if the girls desire it, by the captain). She holds her office for six months or a year. The girls are apt to select the right girl for the place. The patrol leader must be what her name implies, "A Leader," for she stands next to the captain and lieutenant, and takes either place in their absence. The patrol must not look upon her as a "Boss." This feeling must not enter into the patrol affairs at all, but the girls must remember that they have put her there, and they must do all they can to uphold her and support her in the work. If she is the right sort of girl no such feeling will arise. If a patrol leader gives an order that a Girl Scout does not like or think fair, the Scout must obey the order, but later on she may talk it over with her patrol leader. If, still, she is dissatisfied, she may go to her captain, who must decide the matter. If the patrol leader is not a good officer, the captain may reduce her to Scout rank and have another election. The patrol leader appoints one of her girls as a Corporal, who takes her place when she is absent, and assists her in keeping the patrol leader's books. The duties of the patrol leader are to call the roll and keep a record of attendance of her patrol. The patrol leader keeps a record of the dues. Patrol leaders' registers may be obtained at Headquarters. The patrol leader is responsible for leaving the club room in perfect order. She may have her corporal assist her in tidying up, or she may choose some girls to help her. Patrol Officers: Each patrol selects its own secretary or scribe. The duties of a secretary: To keep a record of what is done at the meetings; to receive and answer letters. Patrol Nurse. The duty of a patrol nurse is to take care of any accidents to the girls during a hike or a picnic. She should possess a first-aid kit. QUALIFICATIONS FOR THE THREE GRADES OF GIRL SCOUTS The Tests ~A Tenderfoot~ (Badge, a Brooch) must be ten years old. Before making the Scout Promise, she must know: How to tie four of the following knots: reef, sheet-bend, clove hitch, bowline, fisherman's, and sheep-shank (see p. 68). The name of the Governor of the State and of the Mayor of the city. The History of the Flag, and how to fly it (see p. 135). The ten Scout Laws. ~A Second-Class Girl Scout~ (Badge, worn on left arm) must have had one month's service as Third-Class Scout. She must pass the following tests: Must have made a drawing of, or cut out and made in cloth or on paper, the Flag of the United States. Know how to cook one simple dish, such as potatoes or a quarter of a pound of meat. Lay a fire in stove, or light a fire in the open with two matches. Make a bed properly, and know how to make an invalid's bed. Know her own measurements (see cards at Headquarters for details of measurement). Must know the eight points of the compass (see compass, p. 71). Must know what to do in case of fire (see p. 125). Must know remedy for poison ivy and what to do to prevent frost-bite (see pp. 134 and 135). Must know health habits (page 96). Must know how to work a button-hole, or knit or crochet, sew a seam and hem a garment. Must know Morse alphabet or semaphore alphabet. ~A First-Class Scout~ (Badge, sewn on left sleeve above elbow, which entitles the wearer to go in for all-round cords) must have gained a Second-Class Badge. Must know how to set a table properly for breakfast, dinner, and supper. Bring a shirt-waist or skirt sewn by herself or equivalent needlework. Be able to describe how to get a specified place and walk one mile in twenty minutes. Must be able to dress and bathe a child two years old or younger (see p. 122). Be able to pass an examination upon the first three chapters of the woman's edition of the American Red Cross Abridged Text-Book in First Aid. Must have knowledge of signaling and of semaphore code or International alphabet (p. 75), writing 32 letters per minute. Must have 50 cents in savings bank earned by herself. Must produce a girl trained by herself in tests, Tenderfoot Class. Know how to distinguish and name ten trees, ten wild flowers, ten wild animals, ten wild birds. Must know simple laws of sanitation, health and ventilation (pp. 111 to 115). Swim fifty yards in her clothes or show a list of twelve satisfactory good turns. Show points of compass without a compass. Must give correctly the Scouts' secret passwords. The subjects for proficiency badges may be undertaken after a girl becomes a Second-Class Girl Scout, and the interest in her work is thus continuous. The badges for proficiency are registered and are issued only by Headquarters. ENROLLMENT Ceremony of Investiture of Scouts The ceremonial for a Tenderfoot to be invested as a Scout should be a serious and earnest function. The captain calls "Fall in." The patrol is formed in a horseshoe, with captain and lieutenant in the gap, and the American flag spread out. The Tenderfoot, with her patrol leader (who will already have taught her tests and knots), stands just inside the circle, opposite the captain. "Salute." All salute her. The lieutenant holds the staff and hat, shoulder-knot and badge, and neckerchief of the Tenderfoot. When ordered to come forward by the captain, the patrol leader brings the Tenderfoot to the center. The captain then asks: "Do you know what your honor means?" The Tenderfoot replies: "Yes, it means that I can be trusted to be truthful and honest"--(or words to that effect). Captain: "Can I trust you on your honor to be loyal to God and the country, to help other people at all times, and to obey the Scout Law?" The Tenderfoot then makes the half salute, and so do the whole company, whilst she says: "I promise, on my honor to be loyal to God and my country, to help other people at all times, and to obey the Scout Law." The captain then says: "I trust you, on your honor, to keep this promise." Whilst the recruit is making her promises aloud, all the Scouts remember their own promises, and vow anew to keep them. The captain orders: "Invest." The patrol leader then steps out, gives the Tenderfoot her staff, and puts her hat, neckerchief, and knot on her. She then marches up the line to the captain, who pins on her trefoil badge, and explains that it is her Scout's "life." If, for misbehavior, her trefoil or life has to be taken from her, she becomes a dead Scout for the time the captain orders--a day or a week--and is in disgrace. The badge may be worn at all times, but the uniform is worn only when the patrol meets. The new Scout is then initiated into the mysteries of secret passwords Be Prepared (said backwards). The captain orders: "To your patrol--quick march." The whole patrol salute and shoulder staves; the new Scout and her patrol leader march back to their places. These badges being the registered designs of the Corps, do not belong to the girls who have passed the tests. The equipment does not belong to the girl except by special permission. Any person wearing Girl Scouts' badges without permission is liable to be prosecuted according to law, and may incur a penalty. Offenses, such as people who are not enrolled saluting, outsiders wearing Girl Scouts' badges, or "Monkey" patrols wearing Girl Scouts' uniforms, must be dealt with by trial at a Court of Honor to determine the forfeit or penalties to be imposed on the culprits. Captains have the power to dismiss a Scout, and the badge and the buttons of her uniform must then be returned. BADGES AND AWARDS The Badge [Illustration] The Girl Scout badge is a clover leaf, the three leaves representing the Girl Scout promises: (1) To do her duty to God and her country. (2) To help other people at all times. (3) To obey the Scout law. When to Wear the Badge A girl asked me what were the occasions on which she might wear her badge, thinking it was not for everyday use. The reply was, "You may wear your badge any day and any hour when you are doing what you think is right. It is only when you are doing wrong that you must take it off; as you would not then be keeping your Scout promises. Thus you should either take off the badge, or stop doing what you think is wrong." The "Thanks" Badge The "Thanks" badge may be given to any one to whom a Girl Scout owes gratitude. Every Girl Scout throughout the whole world when she sees the thanks badge, recognizes that the person who wears it is a friend and it is her duty to salute and ask if she can be of service to the wearer of the badge. [Illustration: The "Thanks" Badge.] The approval of National Headquarters must be obtained before a thanks badge is presented to any one. Medals for Meritorious Deeds These medals are granted only by Headquarters, or by the President on special recommendation from the captain, who should send in a full account with written evidence from two witnesses of the case. These are worn on the right breast, and are awarded as follows: Life-Saving Medals The Bronze Cross. (Red Ribbon.) Presented as the highest possible award for gallantry, this medal may be won only when the claimant has shown special heroism or has faced extraordinary risk of life in saving life. The Silver Cross (Blue Ribbon) is given for gallantry, with considerable risk to herself. [Illustration: Bronze and Silver Cross for Saving Life.] The Badge of Merit (Gilt Wreath. White Ribbon), for a Scout who does her duty exceptionally well, though without grave risks to herself, or for specially good work in recruiting on behalf of the Girl Scout movement, or for especially good record at school for one year in attendance and lessons is awarded when full records of such deeds accompany the claim. [Illustration: Gilt Medal of Merit.] How to Become a "Golden Eaglet" To secure this honor a Girl Scout must win fourteen of the following badges: Ambulance, Clerk, Cook, Child-nurse, Dairy-maid, Matron, Musician, Needlewoman, Naturalist, Sick-nurse, Pathfinder, Pioneer, Signaler, Swimmer, Athletics, Health or Civics. In examining for tests one of the Court of Honor should, if possible, be present. The Local Committee should be satisfied, through the recommendation of the girls' captain, that the tests were satisfactorily performed. TESTS FOR MERIT BADGES A girl must become a Second Class Scout before she is eligible for the proficiency tests. Merit badges are issued to those who show proficiency in the various subjects listed in this chapter. These badges are registered at Headquarters and are issued from no other source. The purpose of the various tests is to secure continuity of work and interest on the part of the girls. The girl who wins one of these merit badges has her interest stimulated and gains a certain knowledge of the subject. It is not to be understood that the knowledge required to obtain a badge is sufficient to qualify one to earn a living in that branch of industry. Merit Badges 1. Ambulance. (Maltese Red Cross.) [Illustration] To obtain a badge for First Aid or Ambulance a Girl Scout must have knowledge of the Sylvester or Schaefer methods of resuscitation in cases of drowning. Must pass examination on first three chapters of Woman's Edition of Red Cross Abridged Text Book on First Aid. Treatment and bandaging the injured (p. 131). How to stop bleeding (p. 133). How to apply a tourniquet (p. 134). Treatment of ivy poison (p. 134). Treatment of snake-bite (p. 59). Treatment of frost-bite (p. 135). How to remove cinder from eye (p. 124). 2. Artist. (Palette.) [Illustration] To obtain an artist's badge a Girl Scout must draw or paint in oils or water colors from nature; or model in clay or plasticine or modeling wax from plaster casts or from life; or describe the process of etching, half-tone engraving, color printing or lithographing; or Arts and Crafts: Carve in wood; work in metals; do cabinet work. 3. Athletics. (Indian Clubs.) [Illustration] To obtain this badge a Scout must: 1. Write a 500-word article on value of Athletics to girls, giving proper method of dressing and naming activities most beneficial. 2. Be a member of a gymnasium class of supervised athletics or a member of an active team for field work. 3. Understand the rules of basket ball, volley ball, long ball, tether ball, tennis and captain ball. 4. Must be able to float, swim, dive and undress in water. 5. Know and be able to teach twenty popular games. 4. Attendance. (Annual.) (Badge, Silver Star.) Must complete one year of regular attendance. 5. Automobiling. (A Wheel.) [Illustration] 1. Must pass an examination equal to that required to obtain a permit or license to operate an automobile in her community. 2. Know how to start a motor and be able to do it and be able to explain necessary precautions. 3. Know how to extinguish burning oil or gasoline. 4. Comply with such requirements as are imposed by body conducting the test for licensing drivers. 6. Aviation. (Monoplane.) [Illustration] To obtain a merit badge for aviation, a Scout must: 1. Have a knowledge of the theory of the aeroplane, helicopter, and ornithopter, and of the spherical and dirigible balloon. 2. Have made a working model of any type of heavier than air machine, that will fly at least twenty-five yards; and have built a box kite that will fly. 3. Have a knowledge of the types and makes of engines used for aeroplanes, of the best known makes of aeroplanes, and of feats performed or of records made by famous aviators. 4. Have a knowledge of names of famous airships (dirigibles) and some of their records. 5. Understand the difference between aviation and aerostation, and know the types of apparatus which come under these two heads. 7. Bird Study. (Bird.) [Illustration] To secure this badge a Scout must: 1. Give list of 30 well known wild birds of United States. 2. State game bird laws of her State. 3. Give list of 30 wild birds personally observed and identified in the open. 4. Give list of 10 wild birds sold as cage birds. 5. Name 10 birds that destroy rats and mice. 6. Give list of 25 birds of value to farmers and fruit growers in the destruction of insect pests on crops and trees. 7. Give name and location of 2 large bird refuges, explain the reason for their establishment and the birds they protect. 8. Tell what the Audubon Society is and how it endeavors to conserve the birds of beautiful plumage. 9. What an aigret is, how obtained, and from what bird. (_Land Birds and Water Birds_, C. A. Reed.) (The Department of Agriculture has a number of bulletins on birds. See list.) 10. What methods to attract birds winter and summer. 8. Boatswain. (Anchor.) [Illustration] To obtain a badge for seamanship a Girl Scout must: 1. Be able to tie six knots. 2. Be able to row, pole, scull, or steer a boat. 3. Land a boat and make fast. 4. State directions by sun and stars. 5. Swim 50 yards with clothes and shoes on. 6. Box the compass and have a knowledge of tides. 7. Know rules of the road for steamers and power boats, also lights for boats underway. See Pilot Rules, Gov. Ptg. Office, Washington, D. C. 9. Child-Nurse. (Green Cross.) [Illustration] To obtain this badge a Girl Scout must: 1. Take care of a child for two hours each day for a month, or care for a baby for one hour a day for a month. 2. Know how to bathe and dress a baby. (Examination should be made with infant present, if possible.) 3. Should understand care of children, have elementary knowledge as to their food, clothing, etc. 4. Know three kindergarten games and describe treatment of simple ailments. 5. Be able to make poultices, and do patching and darning. 6. Know how to test bath heat and use of thermometer; count the pulse (p. 123). 10. Clerk. (Pen and Paper.) [Illustration] 1. Must have legible handwriting; ability to typewrite; a knowledge of spelling and punctuation; a library hand; or, as an alternative, write in shorthand from dictation at twenty words a minute as a minimum. 2. Ability to write a letter from memory on a subject given verbally five minutes previously. 3. Knowledge of simple bookkeeping and arithmetic. 4. Keep complete account of personal receipts and expenditure for six months, or household accounts for three months. 11. Civics. (Eight-point Star.) [Illustration] To obtain this badge a Scout must: 1. Be able to recite the preamble to the Constitution. 2. Be able to state the chief requirements of citizenship of a voter, in her state, territory or district. 3. Be able to outline the principal points in the naturalization laws in the United States. 4. Know how a president is elected and installed in office, also method of electing vice-president, senators, representatives, giving the term of office and salary of each. 5. Be able to name the officers of the President's Cabinet and their portfolios. 6. The number of Justices of the Supreme Court of the United States, the method of their appointment and the term of office. 7. Know how the Governor of her state, the lieutenant-governor, senators and representatives are elected and their term of office. Also explain the government of the District of Columbia and give the method of filling the offices. 8. Know the principal officers in her town or city and how elected and the term of office. 9. Know the various city departments, and their duties, such as fire, police, board of health, charities and education. 10. Be able to name and give location of public buildings and points of interest in her city or town. 11. Tell the history and object of the Declaration of Independence. 12. Cook. (Gridiron.) [Illustration] 1. Must know how to wash up, wait on table, light a fire, lay a table for four, and hand dishes correctly at table. 2. Clean and dress fowl. 3. Clean a fish. 4. How to make a cook place in the open. 5. Make tea, coffee or cocoa, mix dough and make bread in oven and state approximately cost of each dish. 6. Know how to make up a dish out of what was left over from the meals of the day before. 7. Know the order in which a full course dinner is served. 8. Know how to cook two kinds of meat. 9. Boil or bake two kinds of vegetables successfully. 10. How to make two salads. 11. How to make a preserve of berries or fruit, or how to can them. 12. Estimate cost of food per day for one week. 13. Invalid Cooking. (A palm leaf.) [Illustration] 1. How to make gruel, barley water, milk toast, oyster or clam soup, beef tea, chicken jelly. 14. Cyclist. (A Wheel.) [Illustration] 1. Own a bicycle. 2. Be able to mend a tire. 3. Pledge herself to give the services of her bicycle to the government in case of need. 4. If she ceases to own a bicycle, she must return the badge. 5. Read a map properly. 6. Know how to make reports if sent out scouting on a road. 15. Dairy. (Sickle.) [Illustration] 1. Know how to test cow's milk with Babcock Test (p. 119). 2. To make butter. 3. How to milk. 4. Know how to do general dairy work, such as cleaning pans, etc., sterilizing utensils. 5. Know how to feed, kill, and dress poultry. 6. Test five cows for ten days each with Babcock Test and make proper reports. 16. Electricity. (Lightning.) To obtain a merit badge for Electricity, a Scout must: 1. Illustrate the experiment by which the laws of electrical attraction and repulsion are shown. 2. Understand the difference between a direct and an alternating current, and show uses to which each is adapted. Give a method of determining which kind flows in a given circuit. 3. Make a simple electro-magnet. 4. Have an elementary knowledge of the construction of simple battery cells, and of the working of electric bells and telephones. 5. Be able to replace fuses and to properly splice, solder, and tape rubber-covered wires. 6. Demonstrate how to rescue a person in contact with a live electrical wire, and have a knowledge of the method of resuscitation of a person insensible from shock. 17. Farmer. (Sun.) [Illustration] 1. Incubating chickens, feeding and rearing chickens under hens. 2. Storing eggs (p. 116). 3. Knowledge of bees. 4. Swarming, hiving and use of artificial combs. 5. Care of pigs. 6. How to cure hams (p. 120). 7. Know how to pasteurize milk (page 116). 18. Gardening. (A Trowel.) [Illustration] 1. Participate in the home and school garden work of her community. 2. Plan, make and care for either a back-yard garden, or a window garden for one season. 3. Give plan of her work, the flowers or vegetables planted, the size and cost of her plot and the profit gained therefrom. 4. She must also supervise or directly care for the home lawns, flower beds; attend to the watering, the mowing of the grass, keeping yards free from waste paper and rubbish, to the clipping of shrubbery and hedges. This test is open to scouts already in the Girls' Garden and Canning Clubs throughout the country and a duplicate of their reports, sent in for their season's work, to the state agricultural agents, or agricultural colleges, in co-operation with the Department of Agriculture of the United States, may be submitted as their test material for this badge. _Farmers' Bulletins_, 218, 185, 195. 19. Personal Health. (Dumb-bells.) [Illustration] To obtain a badge for personal health, a Scout must: 1. Eat no sweets, candy, or cake between meals for three months. 2. Drink nothing but water, chocolate, or cocoa for a year. 3. Walk a mile daily for three months. 4. Sleep with open window. 5. Take a bath daily for a year, or sponge bath. 6. Write a statement of the care of the teeth, and show that her teeth are in good condition as a result of proper care. 7. Tell the difference in effect of a cold bath and a hot bath. 8. Describe the effect of lack of sleep and improper nourishment on the growing girl. 9. Tell how to care for the feet on a march. 10. Describe a good healthful game and state its merits. 11. Tell the dangers of specialization and over-training in the various forms of athletics, and the advantages of an all-around development. 12. Give five rules of health which if followed will keep a girl healthy (page 96). 20. Public Health. (U. S. A. Flag.) [Illustration] 1. Write an article, not over 500 words, about the country-wide campaign against the housefly, and why, giving the diseases it transmits and make a diagram showing how the fly carries diseases, typhoid, tuberculosis and malaria. (See _Public Health Service Bulletins_ on these subjects.) (Also see page 117.) 2. Tell how to cleanse and purify a house after the presence of contagious disease. 3. State the laws of her community for reporting contagious disease. 4. Tell how a city should protect its supplies of milk, meat and exposed foods. 5. Tell how these articles should be cared for in the home. (See _Farmers' Bulletin_--"Care of Food in the Home.") (Also see pages 115 and 116.) 6. Tell how her community cares for its garbage. 7. State rules for keeping Girl Scout camp sanitary--disposal of garbage, rubbish, etc. 21. Horsemanship. (Spur.) [Illustration] 1. Demonstrate riding at a walk, trot and gallop. 2. Know how to saddle and bridle a horse correctly, and how to groom a horse properly. 3. Know how to harness correctly in a single or double harness, and how to drive. 4. Know how to tether and hobble and when to give feed and drink. 5. State lighting up time, city law. 6. How to stop run-away horse (page 135). 22. Home-Nursing. (Red Cross, Green Ring.) [Illustration] 1. Must pass tests recommended by American Red Cross Text Book and Elementary Hygiene and Home Care of the Sick, by Jane A. Delaro, Department of the American Red Cross. These tests may be had from Headquarters, upon request. 2. Know how to make invalid's bed. 3. Know how to take temperature; how to count pulse and respirations. 4. Know how to prepare six dishes of food suitable to give an invalid. 23. Housekeeper. (Crossed Keys.) [Illustration] 1. Tell how a house should be planned to give efficiency in housework. 2. Know how to use a vacuum cleaner, how to stain and polish hardwood floors, how to clean wire window screens, how to put away furs and flannels, how to clean glass, kitchen utensils, brass and sinks. 3. Marketing. Know three different cuts of meat and prices of each. Know season for chief fruits and vegetables, fish and game. Know how flour, sugar, rice, cereals and vegetables are sold; whether by packages, pound, or bulk, quarts, etc. 4. Tell how to choose furniture. 5. Make a list of table and kitchen utensils, dishes for dining-room and glasses necessary for a family of four people. 6. How to make a fireless cooker, small refrigerator and window box for winter use. 7. Prepare a budget showing proper per cent of income to be used for food, shelter, clothing, savings, etc. 24. Interpreter. (Clasped Hands.) [Illustration] 1. Be able to carry on a simple conversation in any other language than her own. 2. Write a letter in a foreign language. 3. Read or translate a passage from a book or newspaper in French, German, Italian, or in any other language than her own. 25. Laundress. (Flatiron.) [Illustration] 1. Know how to wash and iron a garment, clear starch and how to do up a blouse. 2. Press a skirt and coat. 3. Know how to use soap and starch, how to soften hard water, and how to use a wringer or mangle. 26. Marksmanship. (Rifles.) [Illustration] 1. Pass tests in judging distances, 300 to 600 yards and in miniature rifle shooting, any position, twenty rounds at 15 or 25 yards, 80 out of 100. 2. Know how to load pistol, how to fire and aim or use it. 3. Or be proficient in fencing or archery. 27. Music. (Harp.) [Illustration] 1. Know how to play a musical instrument. Be able to do sight reading. Have a knowledge of note signs and terms. 2. Name two master composers and two of their greatest works. 3. Be able to name all of the 25 instruments in the orchestra in their proper order. 4. Never play rag time music, except for dancing. Or, as an alternative: 1. Have a knowledge of singing. Have a pleasing voice. 2. Know two Scout songs and be able to sing them, or lead the Scout Troop in singing. 3. Be able to do sight reading. 4. Have a knowledge of note signs and terms. Or, as an alternative: 1. Sound correctly on a Bugle the customary army calls of the United States. 28. Naturalist. (Flower.) [Illustration] 1. Make a collection of fifty species of wild flowers, ferns and grasses and correctly name them. Or, 1. Fifty colored drawings of wild flowers, ferns or grasses drawn by herself. 2. Twelve sketches or photographs of animal life. 29. Needlewoman. (Scissors.) [Illustration] 1. Know how to cut and fit. How to sew by hand and by machine. 2. Know how to knit, embroider or crochet. 3. Bring two garments cut out by herself; sew on hooks and eyes and buttons. Make a button-hole. 4. Produce satisfactory examples of darning and patching. 30. Pathfinder. (Hand.) [Illustration] 1. Know the topography of the city, all the public buildings, public schools, and monuments. 2. Know how to use the fire alarm. 3. In the country know the country lanes and roads and by-paths, so as to be able to direct and guide people at any time in finding their way. 4. Know the distance to four neighboring towns and how to get to these towns. 5. Draw a map of the neighborhood with roads leading to cities and towns. 6. Be able to state the points of the compass by stars or the sun, using watch as compass when sun is invisible. 31. Pioneer. (Axes.) [Illustration] 1. Tie six knots. Make a camp kitchen. 2. Build a shack suitable for three occupants. 32. Photography. (Camera.) 1. Know use of lens, construction of camera, effect of light on sensitive films and the action of developers. 2. Be able to show knowledge of several printing processes. 3. Produce 12 photos of scout activities, half indoor and half outdoors, taken, developed and printed by herself, also 3 pictures of either birds, animals, or fish in their natural haunts, 3 portraits and 3 landscapes. 33. Scribe. (Open Book.) [Illustration] 1. Must present a certificate from teacher of her school, showing a year's record of excellence in scholarship, attendance and deportment. 2. Describe in an article, not to exceed a thousand words, how a newspaper is made; its different departments, the functions of its staff; how the local news is gathered; how the news of the world is gathered and disseminated. 3. Define briefly a news item. 4. Define briefly an editorial. 5. Define briefly a special story. 6. Tell how printer's ink is made. 7. Tell how paper is made. 8. Describe evolution of typesetting from hand composition to machine composition. 9. Write 12 news articles (preferably one a month), not to exceed 500 words each, on events that come within the observation of the Scout that are not public news, as for instance, school athletic events, entertainments of Scouts, church or school, neighborhood incidents. 10. Write a special story on some phase of scout-craft, a hike, or camping experience, etc. Or, as an alternative: Write a good poem. Write a good story. Know principal American authors of prose and verse in the past and present century. 34. Signaling. (Two Flags.) [Illustration] 1. Send and receive a message in two of the following systems of signaling: Semaphore, Morse. Not fewer than twenty-four letters a minute. 2. Receive signals by sound, whistle, bugle or buzzer. 3. Or general service (International Morse Code). 35. Swimmer. (Life-buoy.) [Illustration] 1. Swim fifty yards in clothes, skirt and boots. 2. Demonstrate diving. 3. Artificial respiration. 4. Flinging a life-line. 5. Flinging a life-buoy. 6. Saving the drowning. Requirements for examination must be sent to parents of candidate for approval. Approval must also be obtained from the family physician or some other doctor. 36. Telegraphy. (Telegraph Pole.) [Illustration] 1. Be able to read and send a message in Morse and in Continental Code, twenty letters per minute, or must obtain a certificate for wireless telegraphy. (These certificates are awarded by Government instructors.) (See p. 77.) [Illustration: Captain's Badge] Part III GAMES AND ATHLETICS FOR GIRLS The finest type of physical vigor is developed from playing vigorous outdoor games. This applies to girls as well as to boys. Games have the great advantage over drills and gymnastics that they are worth while for the fun alone. Play is a necessary and natural activity for every individual. Unless each one of us gives the proper share of her time to wholesome forms of recreation, she cannot be cheerful and happy, and thus she cannot influence those around her toward greater happiness. Each one of us should so plan each day that we shall spend at least one hour playing vigorous games outdoors. The younger girls should use the whole afternoon for play and recreation. No girl can become a normal woman without having had her share of joyful and active play. Girls nowadays are playing more and more, and growing stronger and more athletic. As a result they have better health and greater beauty. No beauty parlor can produce the perfect complexion and bright eyes which nature gives to the out-of-doors girl. [Illustration] There are certain cautions which girls should use in practicing games and athletics. After they are twelve or thirteen, they should avoid sports like high or broad jumping, which cause a heavy jar upon landing. Girls should not compete in long distance running, or in games which call for violent and long-continued exertion. Basket-ball may easily be too severe if played according to boys' rules or for long halves. In such games there should be a gradual preparation for the competition. An examination of the heart by a physician is very desirable, before this type of game is played. Girls frequently overdo rope-skipping. No girl should jump more than fifty times in succession. Excessively keen competition under trying conditions frequently has a bad effect upon girls of a nervous temperament. Of course, girls should rest and not take part in active games when they are physically incapacitated. There are, however, a wide variety of games and sports in which girls may find both pleasure and profit. The ideal type of exercise for girls is found in swimming, walking and similar activities in which the exertion is not excessively violent, and which call for long-continued or repeated efforts. Girls excel in endurance in such sports. Team games are especially valuable for girls as they need the moral discipline of learning to efface themselves as individuals and to play as a member of the team. That is, they learn to cooperate. Among the team games suitable for girls are: field hockey, soccer, baseball played with a soft ball and basket-ball. Among athletic events that may be used for girls, are: short sprints, usually not over fifty yards, throwing balls for distance, relay races and balancing competitions. Walking is a delightful sport when done at a good pace, in the country. All girls are fond of rope-skipping and skating. Novelty competitions, in wide variety, may easily be invented to amuse a group of Scouts. The following will suggest many other variations: A short walking match, heel and toe. The distance may vary from twenty to one hundred yards or more. The same competition may be conducted going backward. Have all the girls take a prone position, face downward, hands and feet in a specified position. On a signal, get up and run to the finishing line. The usual signal is "On your marks," "Get set," "Go." There should be no movement whatever until the final signal "Go." Have the players hop backward or forward in a race. Various combinations of these will readily suggest themselves. Two or more teams of girls may find much fun in simple passing games. Arrange the teams in line, either seated or standing. Have them pass such an object as a bean bag, ball or stick in a specified way. For instance, if the girls are seated, one behind the other, the bean bag may be passed backward over the right shoulder with one hand, around the back of the last girl, and forward over the left shoulder. The game starts with the bag on the ground in front of the leader, and is finished when the leader replaces it there, after it has passed through the hands of each girl on the team. Be careful to see that there are the same number of girls on each team, and that the lines occupy, when arranged, the same space on the ground. Next let the players pass the bag backward overhead with both hands, and forward in any manner they like. The following variation will introduce an additional feature that makes the game all the livelier. Let the object be passed back to the last player who then runs forward and takes the place of the leading player, every player in that line moving back one position as this player runs to the front of the line. This is continued until the captain or leader has gone through every place in the line and run back to the front. The team whose captain gets to the front first, wins the game. Another stage of this game may be played by stretching a cord or rope across in front of the two lines, eight or ten feet high. As each player advances, the bag or ball must be thrown over the rope from the near to the far side, caught, and then thrown back. Any player failing to catch the object must make the throw over again. After she returns to the head of the line, the object is passed back to the last player in the same manner, and the game continues until the captain or leading player has passed through every position in the line, and come back to the front. A similar game may be played with a basket-ball and basket-ball goals, each girl being required to shoot a goal at one or both ends of the basket-ball court. In the woods or in camp a ring or hoop may be substituted for the basket-ball goal. Hundreds of such simple games are found in the books on games listed in the Handbook. A few of the more useful and popular games are described below. Three Deep Twenty-four or more players form a circle of pairs with space enough between the players (who stand closely one behind the other, facing the center of the circle) to allow the runners to turn and run in all directions. Two players on the outside of the circle and at a distance from each other begin the game. One of these is called the "tagger," the other is "It." She tries to tag "It" before she can secure a place in front of any of the pairs forming the circle. If she succeeds, rôles are changed, the player who has been tagged then becomes the "tagger" and the former "tagger" tries to secure a place in front of some pair. But whenever the runner (the player pursued) has succeeded in getting in front of a pair before being tagged, then the hindmost (the last or third, in the respective rank) must take to her heels and seek to evade the unsuccessful "tagger" who now turns her attention to the new runner. In trying to evade a tagger the successive players may run in any direction, either left or right, outside the circle, but not pass in front of any one rank to another rank in such a manner as to induce wrong starts. A hindmost player may also form in front of his own rank, making the second player in such rank hindmost or "third." The play is always directed against the third or last of a rank, two players being the number limited to each place. (When classes of players in the beginning are too large the circle may be formed by rows or ranks of threes, instead of twos or pairs.) Expert players may form several circles and run from circle to circle, two pairs playing simultaneously. The above play may be varied in a number of ways. Day and Night The players divide into two parties, form in two lines, back to back, about three paces apart. One of the lines is named the "Day Party" the other the "Night Party." The leader has a disk painted black on one side and white on the other. (A coin may be used instead of the disk.) In front of each party is a goal. The leader throws the disk into the air. If the disk alights with the white side up the leader calls "Day." The "Day Party" then rushes toward its goal and the "Night Party" pursues, tagging as many players of the "Day Party" as possible. These they take back to their own line. The disk is thrown again, and the party whose side turns up starts for their goal as before. The game continues in this way until all the players on one of the sides are lost. Sculptor One of the players is chosen as the "Sculptor" and she arranges the other players in different positions and attitudes as statues. No player dares move or speak, for as soon as she does the sculptor punishes her by beating her with a knotted handkerchief or towel (the sack-beetle). After having arranged the players to suit her fancy the sculptor leaves the playground, saying: "The sculptor is not at home." No sooner is she gone than the statues come to life, sing, dance, jump and play havoc in general. On the return of the sculptor she counts, "One, two, three," and any player who is not in her former posture at "Three" receives a beating with the knotted handkerchief from the sculptor. Should the sculptor punish the wrong statue all the players rush at her with knotted handkerchiefs and drive her to a goal previously decided upon, and the game is resumed with some other player as sculptor. Cross Tag Any player who is chased may be relieved by any other player running between her and the one trying to tag her. The latter must then run after the player who ran between, till she in turn is relieved. Dodge Ball Of any even number of players, half form a circle, while the other half stand inside the ring, facing outward. The players in the center dodge the ball, which, while in play, is thrown by any of those forming the circle. Those who are hit with the ball take their places among those around the circle, and have an equal chance at those remaining in the center. One is put out at a time. This is kept up until no one is left, in the circle, after which the players exchange places, that is, those who were in the circle now form around the circle, and _vice versa_. Kim's Game Place twenty or thirty small articles on a tray or table, or the floor, and cover with a cloth--different kinds of buttons, pencils, corks, nuts, string, knives, or other such small things. Make a list and have a column opposite for each player's name. Uncover for just one minute and then take each player by herself and check off the articles she can remember. The winner is the one who remembers the most. Morgan's Game Players run quickly to a certain bill-board or shop window where an umpire is posted to time them a minute for their observation. They then run back to head-quarters and report all they can remember of the advertisements on bill-board or objects in shop window. Scout Meets Scout Patrols of Scouts are to approach each other from a distance. The first to give the signal that the other is in sight wins. In this game it is not fair to disguise but hiding the approach in any way is admissible. You can climb a tree, ride in any vehicle, or hide behind some slowly moving or stationary object. But be sure to keep in touch with the one who is to give the signal. It is best that others should not know the Scouts' secret passwords, so one is given at a time in this book for those that can _search best_. Acting Charades may be indoors or out. A very good one is for two or three players to act as if they wanted some special thing that is in sight. The first who discovers what this is then selects some other players to act with her. Unprepared Plays Relate the plot of some simple play, after which assign a part to each of several to act out. Let them confer for a short time and then act it. This develops many fine talents and is one of the most useful games for the memory, expression, and imagination. A Scout always shakes hands when she loses a game and congratulates the winner. INVENTORY GAME. Let each girl go into a room for half a minute and when she comes out let her make a list of what she has seen. Then compare lists to find who has seen the most. TESTING NOSES. This is easiest with the competitors blindfolded. Let them smell different things and tell what they are. Also the objects may be placed in bags but this means much more work. CHASING AN OWL. Another good stalking game is chasing the owl. This is done in thick woods where one Scout represents the owl hooting at intervals and then moving to one side for a distance. Each pursuer when seen is called out of the game and the owl, if a real good one, may get safely back to her stump. TURKEY AND WILDCAT is played by the turkey blindfolded "going to roost" in some place where there are plenty of twigs or dry leaves to crack and rustle. At the first sound the turkey jumps. If not then in reach of the wildcat she is safe and another wildcat has a chance. This is sometimes very laughable for the turkey being blindfolded may jump right on the wildcat. FAR AND NEAR. On any walk, preferably in patrol formation, let each keep a list of things seen such as birds, flowers, different kinds of trees, insects, vehicles, tracks, or other "sign." Score up in points at the end of the walk on return to the club rooms. ATHLETIC FEATS The Palm Spring Stand at a little distance from a wall with your face toward it and leaning forward until you are able to place the palm of your hand quite flat on the wall; you must then take a spring from the hand and recover your upright position without moving either of your feet. It is better to practice it first with the feet at a little distance only from the wall, increasing the space as you gradually attain greater proficiency in the exercise. Foot-Throw Put a basket-ball between your feet in such a manner that it is held between your ankles and the inner side of the feet; then kick up backward with both your feet and in this manner try to jerk the ball over your head, catching it when it comes down. Hand Wrestling Two players face each other, feet planted firmly, full stride position apart, right hands grasped. Each player tries to displace the other player. One foot moved displaces a player. Sitting Toe Wrestle Two players sit on a mat facing each other, knees bent perpendicularly, toes touching opponent's. Pass stick under knees and clasp your hands in front of knees. When the signal is given, attempt to get your toes under opponent's toes and upset her. (An excellent list of games to be used while in camp will be found on page 440 of _Games for the Home, School, and Gymnasium_, by Jessie H. Bancroft. See, also, additional books listed under this topic in the Handbook.) CAMPING It is advisable that Patrols or Companies should have some place of their own at which to camp. Some small plot of woodland is easily secured near most any of our cities. At the beaches it is frequently impossible to secure the privacy desirable. The seaside is not easily fenced in. If you own your camping ground all desirable sanitary conditions can be looked after and buildings of a more or less permanent nature erected. Even a "brush house" in a spot which you are allowed to use exclusively is better than having to hunt a place every time you want to camp out. "Gypsying" from place to place is unadvisable. When you have your own camp, too, much better chances for study will be found possible. You will have your own trees, flowers, and birds to notice and care for, and a record of them is valuable even in a very limited space. Think of the beautiful work of White--_The Natural History of Selborne_. Name your camp by all means. Long ago we formed the habit of naming all our camps using by preference the name of the first bird seen there. Now we use the Seminole name. So we have our "Ostata" and "Tashkoka." Some of the names are too hard, though, for civilized tongues. "Mooganaga" for instance, might hurt somebody's mouth when she tries to pronounce it. When going into camp _never_ forget matches. When leaving camp I used to put all my spare matches into a dry empty bottle, cork it tight, and hide it. After many years I have found my matches as good as "new" where I had hidden them. By rubbing two sticks together one can make a fire without matches. Camping out is one of my hobbies. Walks and picnics are all very well as far as they go, but to get the full benefit of actual contact with Nature it is absolutely necessary to camp out. That does not mean sleeping on wet bare ground but just living comfortably out of doors, where every breath of heaven can reach you and all wild things are in easy reach. A camp can be easily planned within daily reach of many of our large cities but should be far enough to escape city sounds and smells. It is not a camp, however, if it is where a stream of strangers can pass by at any time of the day or night within sight and hearing. Water is a supreme requisite at any camp. Water to swim in may be dispensed with in extreme cases, but you can't carry your water with you and have a comfortable time. I have been where I had to do it so I know how it is. Also I have had to dig water out of the ground. That is not an easy operation so be sure and camp near a well or spring. Wood, too, you will want and it must be dry. Don't try to cook with fat pine. It's all right to kindle with but not for cooking. Your bacon fried over it will be as fine eating as a porous plaster. Fry your potatoes. If you must roast them dig a hole in the ashes and cover them deep. Then go away and forget them. Let some one else come along and cook all sorts of things on top of them. When you come back rake them out of the ashes and astonish every one. Be sure your cooking fire is not too big. You must be able to get up to it comfortably close without scorching your face. Start a small fire and feed it as required with small dry twigs. Cooking over an outdoor fire is a fine art and has to be studied carefully. It should be called almost a post-graduate course in the camp studies. Of course the regular camp-fire can be made as big and smoky as you like. Smoke is fine to watch but not to breathe. Even the mosquitoes dislike it. [Illustration] Roughing it is all very fine to talk about, but it is best to make your camp as comfortable as possible. The ground is good to sleep upon but not stones and sticks. It's really astonishing how big a stick, no longer than your finger, can grow in one night. Take my word for it and don't try it. It won't pay. A hammock is my preference but a cot is about as good. On a pinch twigs and grass are not to be despised. Moss is apt to be moist but there is no possible objection to clean dry sand. Be sure not to let your fire get away from you and spread. Besides the damage to trees and fences that it may do it is impossible to tell what suffering it may cause to animal life. So, be very careful. * * * * * To prevent forest fires Congress passed the law approved May 5, 1900, which-- ~Forbids setting fire to the woods, and~ ~Forbids leaving any fires unextinguished.~ When you leave your camp clean up. Fragments of food--not pickles--can be put up somewhere for the birds. At some of our camps we have regular places to feed the birds and they get to know what time to come there. Here in the woods my wrens have established for themselves the hour of sunrise, and it is partly to escape their scolding for neglect that I get up with the sun. Mrs. Jenny scolds furiously but for actual singing she can beat any bird in the woods. Perhaps you notice that we have said nothing about snakes. Now it is really a very rare thing to see a snake in the woods. You have to look very carefully to find them, for they seem to be about the most timid of all creatures. So far as danger from poisonous snakes is concerned you are in much more danger from the driver of a dray than from a snake. Take our word for it, snakes are much more afraid of you than you are of them. Give them the least little bit of a chance and they will be out of the way before you can see them. A gorged snake--that is one that has just taken a full meal--may be sluggish but in a majority of cases he will crawl away and hide in some secure place till the process of digestion is over. Do not go near a tub if you are afraid of water for you can get drowned in it about as easy as you can get bitten by a snake in the woods and to wind up the subject, not one-tenth of the people who get snake bitten, die from it. A very few do die but most of them die from the bad treatment they receive afterwards. The "deadly auto" will not get out of your way but all snakes will. Once in a while you may find clinging in a low bush a pretty little green snake. It will readily submit to being handled and is perfectly harmless. We have found these snakes useful in the house to kill flies. The harmless snakes are the brown snake, the common banded moccasin, the black mountain snake, the green snake. The garter and ring-necked snakes wear Eve's wedding-ring as a collar. They cannot hurt and they eat up quantities of insects, but beware of the yellow and brown rattlesnakes, especially after rainy weather, for it is said that after wet weather they cannot make any noise with their rattles and therefore you are not warned of their presence. The most deadly snake, the moccasin, is brownish with a flat head. The green lizards, too, will almost rid a house of flies if left to wander about at will. The fence lizard, a scaly alligator looking chap, is just as useful but never gets tame. Try petting a toad some time. He will get to be quite at home in a garden and pay well, for he will eat all kinds of destructive insects. Some gardeners buy toads, paying as high as a quarter apiece, for they know how much good they can do. A toad digs his hole backwards. Watch him and see the fun. In the spring if there is water near he may be induced to sing to you. If you think he is slow and clumsy you have only to see how quick he can catch a fly. Provisioning a Camp This should be a matter of mature consideration. Unless there is some place near by where deficiencies can be supplied your camp may be a misery instead of a pleasure. Have lists made out of the things each is to bring, if it is to be a coöperative affair. It may be best to have a committee, even if it is a committee of one, to do all the buying. But even in this case individual tastes must be consulted. A full list should be made out and strictly adhered to. At one camp where each brought what she thought best there were six cans of soup, four pounds of sugar, and no tea or coffee. Canned goods are all very well if you do not have to carry them too far. So too are potatoes. For lightness on long trips, dried fruits and meal or grits are a wise selection. Oatmeal is light and easy to cook. Prepared batter-cake flour is a pure joy to the camp cook. Once when camping in the mountains we had unexpected difficulties. We were at such an elevation that water boiled at too low a temperature to cook many things "done," so the frying-pan there reigned supreme. As to that same frying-pan be sure to select the "long handled kind." If not you will have to splice out the handle with a long stick. Never pack up your "unwetables" in paper bags. At any time a shower or even a heavy dew at night may make you run short on salt, sugar, or flour. Covered tin cans are too cheap to make it necessary to run any such risks. Have a lantern and oil of course. Candles blow out too easily to be of much use. For sudden calls for a light the pocket electric affair is very good and cheap. Keep it standing up. The batteries waste quite fast if it is left down on the side. The quantity of provisions to be taken depends on the length of stay. Consult any good military or naval ration list and a very good guess can be made. They all seem to lay stress on beans which certainly are very good if you have the "Boston" appetite. Keep your camp clean. Keep it in order. Let your motto be, "Tidy as you go." It is as bad to have to hunt for a thing you want in camp as it is at home and particularly exasperating if, when you have found it, you must wash it before using. "A place for everything and that place anywhere" is a bad camp rule, though it does sound as if it was a real easy way of disposing of the matter. Dig a hole to throw slops in and do not let them "fly" on the ground. You may want to sit down right there. Whatever the birds will eat should be put aside for them. All other scraps and things that may become offensive _must_ be buried. Don't start to breed flies or fever. When near the water some part of this rule may be dispensed with in favor of the fish and crabs. They may be judiciously baited up, but if you are going to fish for them see that they are not overfed. There are times and seasons when wild fruits and berries are a most welcome addition to the camp fare, but unless you are perfectly sure of the supply do not reckon on them too much in making up your provision list. Better let them be a sort of joyful surprise. So too of fish and game. "Don't count your chickens before they are hatched." Fresh smilax shoots can scarcely be told from asparagus. Palmetto cabbage well cooked is fine; poorly prepared it is vile. Let some one that knows about these things "do" them for you. The "gipsy kettle" is picturesque and only picturesque. Drive a stout crotched stake on each side of the fire and put a stout stick across them. Use strong wire hooks--S-shaped on which to hang pots over the fire. If hung through the handle on the stick they are apt to boil over and put out the fire before you know it. They may be quickly lifted from the wire hooks as soon as they begin to look dangerous. Even the coffee-pot may be rigged with a wire handle by which to be hung. Wire and string are our special hobbies in camp. Fan a fire instead of blowing it. Your breath has lost most of its combustible gas. A tin or wooden plate makes a good fan. Put away dry kindling every night. You don't know what sort of weather it will be tomorrow. Use all precaution against your fire spreading. This is particularly necessary where there are tents. A dry tent will almost "whisk" up in smoke if the fire catches it. Rake dry leaves well away from about the fire. It may be best sometimes to make "a burn" round the camp. Do this a little at a time beating out all traces of the fire in the part burnt over. Be in no hurry about this but be thorough. Leave no smouldering embers or chunks of rotten wood smoking behind you. Burn clean as you go. Camp Oven The camp kitchen or camp oven is made with two lines of soda bricks, stones, or thick logs flattened at the top, about six feet long, slightly splayed from each other, being four inches apart at one end and eight inches at the other. The big end should be towards the wind, so that a sort of tunnel is formed in the big end at windward. Start your fire and the draught will carry the heat along the tunnel. Daily Routine in Camp _Have a set of general orders posted every morning. There should be one officer of the day and one orderly. These will be appointed in turn. The general order should be read before breakfast and include all duties and so far as possible the excursions and games for the day. In appointing cooks and details for the various duties be sure not to work the "willing horse" too hard but let all share as much alike as possible. Some will always want to volunteer too often and some will try to avoid certain duties distasteful to themselves or "swap" with others. This should not be allowed but helping must never be barred completely. Inspect camp personally at least once a day and call attention to shortcomings kindly without chiding. You can help your girls to help themselves. A "driver" in camp is sure to breed hard feelings and cause discontent. The camp is a hard school for the instructor. One of the necessary laws in a camp is that after lights are out at night, no one must speak. Silence should reign._ * * * * * In some places mosquitoes are very troublesome. Oil of citronella will drive them away for a time but a "smudge" may be necessary. They won't stay in smoke or wind, so hunt the breeze. There are some other flies just as bad to which the same treatment may be applied. "Black-flies" of the northern woods are about the worst insect pest in America, though the mosquitoes in some parts of the South, are nearly as bad. In some of the coast regions, too, there is a species of "sand-fly" or midge that is exceedingly annoying, but all of these are readily controlled by the "smudge." This is a steady smoke not necessarily of an ill-smelling nature. One of the very best materials for a "smudge" is green cedar branches. They need some pretty hot coals to keep them smouldering but are very effective. Very few accidents need happen in camp. But still it may be a wise precaution to go over with each patrol, before the camping trip, some simple exercise in bandaging and other "First Aid" exercises. In a book of the scope of this one it is not possible to give a full course of instruction in such matters, so it seems best to make only casual mention and leave details to the judgment of the patrol leaders and captains. [Illustration] If any boating is to be a part of the program they should inform themselves carefully which of their patrol can swim and just how expert they are. Also instruct in methods of throwing things to a drowning person or one who has just met with some mishap in a boat--such for instance as losing an oar. A board or a plank should not be thrown toward a person in the water but launched toward them. When adrift in an unmanageable boat cast anchor and wait for assistance. _Never rock a boat for fun._ A Scout who so far forgets herself as to do such a foolhardy act should be forbidden to go into a boat again for some time as a punishment. Most drowning accidents are from some such _fun_. It is _sin_--not _fun_. When bathing obey strictly all orders regarding distance to be ventured and other rules. You may think they are mere summary restrictions but you are probably not the best judge. Last summer a party of boys were bathing. Contrary to orders they scattered apart instead of keeping close together. While the Captain's back was turned looking after the smaller boys, some of the big boys began to dare each other to go farther and farther out. When the Captain blew the whistle for them some still persisted in swimming away from the beach and one of them was drowned. And to make it still worse he drowned in shallow water where, if he had only known or had kept his wits about him, he could have waded ashore. Camp Orders _In going into camp it is essential to have a few "Standing Orders" published, which may be added to from time to time, if necessary. These should be carefully explained to patrol leaders, who should then be held fully responsible for their Scouts carrying them out exactly._ _Such orders might point out that each patrol will camp separately from the others, and that there will be a comparison between the respective camps as to cleanliness and good order of tents and surrounding ground._ _Patrol leaders to report on the good or indifferent work of their Scouts, which will be recorded in the Captain's book of marks._ _Bathing should be under strict supervision to prevent non-swimmers getting into dangerous water. No girl must bathe when not well._ _Bathing picket of two good swimmers will be on duty while bathing is going on, and ready to help any girl in distress. This picket will be in the boat with bathing costume and overcoat on. They may bathe only when the general bathing is over and the last of the bathers has left the water. If bathing in the surf, a stake should be driven into the sand on the beach and a rope securely fastened to the stake so that non-swimmers can hold on to the rope in the water._ _Orders as to what is to be done in case of fire alarm._ _Orders as to boundaries, grounds to be worked over, damages to fences, property, good drinking water, etc._ _No Scout allowed out of bounds without leave._ _No lads allowed inside bounds without leave._ Camping Equipment Necessary for One Week or Longer 1 Transport wagon. 2 Tents for girls. 1 Tent for officer. 3 Mallets and sufficient tent-pegs. 2 Blankets for each Scout. 2 Blankets for officer. 1 Kit bag each (2 ft. by 1 ft. or bigger). 8 Waterproof ground sheets. 3 Buckets. 3 Hurricane lamps. 2 Balls of twine (medium). 1 Spade. 1 Hatchet. Kitchen Equipment Bowls. 2 Saucepans. 1 Large frying pan. Kettle. Gridiron. Butcher knife. Kitchen fork. Spoons, ladles, and tea strainer. Six tea cloths. Cleaning rags. Chopping board and knife. Kitchen soap and scouring powder. 1 Dish pan. Clothing and Equipment for Each Scout 1 Set of underwear, cotton flannel nightgown, and lisle or cotton stockings for each week. Do not take silk stockings. 1 Dress besides Scout uniform. 1 Pair heavy shoes. 1 Pair rubbers. 3 Handkerchiefs. 1 Apron. 1 Sweater or coat. Hairbrush and comb and tooth-brush. 3 Towels. Haversack. 2 Pillow-cases. Soap and wash rag or sponge. Bathing suit. 1 Plate. 1 Cup and saucer. "Hussif" fitted with needles, thread, scissors. Paper pad and envelopes and pencil. Knife and fork. Teaspoon and large spoon. 2 Woolen blankets. SCOUTCRAFT Useful Knots Everyone should be able to tie knots. A knowledge of knots is useful in every trade or calling, and forms an important part of a Girl Scout's training. As it may happen some day that a life may depend on a knot being properly tied you ought to know the proper way. THE BOWLINE is a loop that will not slip after the first grip. First make a loop, then pass the end up through it, round the back of the standing part, and down through the loop again. It is often used as a halter for horses. THE RUNNING BOWLINE. This is the nautical slip knot. First make the loop as in the ordinary bowline but allow a good length of end (A). Pass it round the standing part and up through the loop, and continue as in the ordinary bowline. THE REEF KNOT. It is used to join two dry ropes of the same thickness. It will not slip, and can be easily untied when wanted. Do not confuse it with the "Granny" knot. It is the _only_ knot used in First Aid work. THE CLOVE HITCH is made with two half-hitches. When fastened to a pole and pulled tight it can slip neither up nor down. Greatly used in pioneering work. THE HALF-HITCH. Pass the end round a pole, then round the standing part, then through below itself again. [Illustration: Bowline.] [Illustration: Running Bowline.] [Illustration: Half Hitch.] [Illustration: Reef Knot.] [Illustration: Clove Hitch.] [Illustration: Fisherman's Knot.] [Illustration: Round Turn and Two Half-Hitches.] [Illustration: Sheep Shank.] [Illustration: Slip Knot.] [Illustration: Sheet Bend.] [Illustration: Middleman's Knot.] [Illustration: Overhand Loop Knot.] THE FISHERMAN'S KNOT. Make this knot by tying a simple knot on rope B with the end of rope A, then tie a similar knot on rope A with the end of rope B. Pull the standing parts and the knots will remain fast. ROUND TURN AND TWO HALF-HITCHES. It is used for making fast a rope so that the strain will not jamb hitches. THE SHEET BEND. Used for uniting two dry ropes of different thicknesses. First form a loop, then pass the end of the other rope up through the loop, round the back of the end and standing part of loop, and through below itself. THE SHEEP-SHANK. A Scout should never cut rope unless absolutely necessary. To shorten a guy rope on tent or marquee, gather the rope in the form of two long loops and pass a half-hitch over each loop. It remains firm under a good strain and can be easily undone when required. MIDDLEMAN'S KNOT. Somewhat similar to the fisherman's knot but in this case only one rope is used. Can safely be used as a halter. THE SLIP KNOT. You sometimes want to release a knot quickly so this knot is used. It is simply the reef knot with one of the ends (A) pushed through one of the loops. To release, pull end A. OVERHAND LOOP KNOT. When pulling a rope you may wish to gain more purchase on it or you may wish to insert a short stick to pull with. Use the loop knot shown in our diagram. IMPORTANT. Many of the knots shown on these pages are open so that you may more easily see their working, but when in use they should always be drawn taut. The Mariner's Compass Boxing the compass consists in enumerating the points beginning with north and working around the circle as follows: North North by East North, Northeast Northeast by North Northeast Northeast by East East, Northeast East by North East East by South East, Southeast Southeast by East Southeast Southeast by South South, Southeast South by East South South by West South, Southwest Southwest by South Southwest Southwest by West West, Southwest West by South West West by North West, Northwest Northwest by West Northwest Northwest by North North, Northwest North by West North [Illustration] How to Read a Map Conventional Signs & Lettering Used in Field Sketching [Illustration: CONVENTIONAL SIGNS ETC] Conventional Signs enable you to give information on a sketch or map in a simple manner which is easily understood. In addition to the sign it is often necessary to give an additional description, _e. g._, whether a railway is double or single, the width of roads, the nature of woods (oak, pine, etc.), etc. [Illustration: CONVENTIONAL SIGNS ETC] Whatever lettering is used should be legible and not interfere with the detail of the sketch. All lettering should be horizontal, except the names of roads, railways, rivers, and canals, which should be written along them. Remember to fill in the North point on your sketch, as it is useless without it. Leave a margin of about an inch all round your sketch and state the scale that you have made your sketch, _e. g._, two inches to the mile. [Illustration: CONVENTIONAL SIGNS ETC] SIGNALLING CONTINENTAL Used on Submarine Cables, Wireless and in Foreign Countries A .- B -... C -.-. D -.. E . F ..-. G --. H .... I .. J .--- K -.- L .-.. M -- N -. O --- P .--. Q --.- R .-. S ... T - U ..- V ...- W .-- X -..- Y -.-- Z --.. 1 .---- 2 ..--- 3 ...-- 4 ....- 5 ..... 6 -.... 7 --... 8 ---.. 9 ----. 0 ----- Period ...... Comma .-.-.- Interrogation ..--.. Colon ---... Semi-colon -.-.-. Quotation Marks .-..-. The letter A is used for the word "Error" " " K " " " " " "Negative" " " L " " " " " "Preparatory" " " N " " " " " "Annulling" " " O " " " " " "Interrogatory" " " P " " " " " "Affirmative" " " R " " " " " "Acknowledgment" The Morse Code of Signals is not hard to learn but it requires much practice to "receive" even when the message is sent slowly. The old-fashioned instruments were fitted with a ribbon on which the dots and dashes were recorded, but all modern operators depend on the ear. The code is as follows: [Illustration: The American Morse Telegraph Alphabet] A .- B -... C ... D -.. E . F .-. G --. H .... I .. J -.-. K -.- L - M -- N -. O . . P ..... Q ..-. R ... S ... T - U ..- V ...- W .-- X .-.. Y .. .. Z ... . & . ... $ ... .-.. NUMERALS 1.--. 2..-.. 3...-. 4....- 5 --- 6...... 7 --.. 8 -.... 9 -..- 0 -- [1 long dash, not 2 regular dashes] [Illustration: NUMERALS] _Punctuation_ Comma, . --. -- Semi-colon, Si Colon, Ko Period, .. -- --.. Interrogation, --.. --. Quotation, Qn Paragraph, -- -- -- -- Exclamation, -- -- -- Parenthesis, Pn Brackets, Bn Dollar mark, Sx Dash, Dx Hyphen, Hx Underline, Ux _Signals_ 4. Start me. 5. Have you anything for me? 9. Train order (or important military message)--give away. 13. Do you understand? All sorts of changes may be made when the signals are committed to memory. Flags--up for a dot and side for a dash is one of the commonest and easiest for the beginner; or whistles--long and short blasts. Even the hand or a hat may be substituted; coughing, stamping, and scratching with the foot or a bit of stick. In fact endless changes may be invented for use with this Code. COMMANDS AND SIGNALS _For the use of the Girl Scouts the following list of words of command and whistle signals has been compiled._ Commands "Fall in" (in line). "Alert" (stand up smartly). "Easy" (stand at ease). "Sit easy" (sit or lie in ranks). "Dismiss" (break off). "Right" or "Left" (turn accordingly). "Patrol right or patrol left" (patrol in line wheels). "Quick march" (step off with the left foot first). "Double" (run with arms down). "Scouts' pace" (walk fifty paces and run fifty paces alternately). Whistle Signals 1. One long blast means "Silence," "Alert," "Listen for next signal." 2. A succession of long slow blasts means "Go out," "Get farther away," or "Advance," "Extend," "Scatter." 3. A succession of quick short blasts means "Rally," "Close in," "Come together," "Fall in." 4. Alternate short and long blasts mean "Alarm," "Look out," "Be ready," "Man your alarm posts." 5. Three short blasts followed by one long one from the Captain calls up the patrol leaders. Any whistle signal must be instantly obeyed at the double as fast as you can run, regardless of anything you may be doing. By previous agreement many other signals may be arranged. It all depends on the exigencies to be met or the special order or information to be conveyed. But these few important signals should be strictly adhered to in all drills and exercises of Scouts. The compiler of the present volume thinks it unwise to print the secret words so they are left for the patrol leaders and Captain to communicate verbally. Hand Signals "ADVANCE"} Swing the arm from rear to front, below the shoulder. "FORWARD"} "RETIRE" Circle the arm above the head. "HALT" Raise the arm to full extension above head. "DOUBLE" The closed fist moved up and down between your shoulder and thigh. "QUICK TIME" To change from the "Double" to the "Quick Time," raise the hand to the shoulder. "REINFORCE" Swing the arm from the rear to the front above the shoulder. "LIE DOWN" With the open hand make two or three slight movements towards the ground. "WHEEL" Extend your arm in line with your shoulder and make a circular movement in the direction required. "INCLINE" Extend your arm in line with your shoulder and make a turn with your body in the direction required. Indian Signs Burnt sticks are placed at the last camp-fire to tell the direction the Indians have gone from this spot. Two of them always make a V point and if the third is laid at the point of the [V=] it means north. Across the open end of the [=V] it means south. At one side |V it means east and V| would mean west. Now the above mark as made to indicate south would really mean southwest, if the stick which indicates direction were a little way to the west side--V¯. Northwest would be V_. [V=] North [=V] South |V East V| West V¯ Southwest V_ Northwest Scout Signs. ------------------------------------------------------------------------------- Sign | Secret | Meaning. | Patrol or | |Troop Sign.| ------------------------------------------------------------------------------- [symbol]| |Road to be followed. [symbol]| | Letter hidden 3 paces from here in direction of arrow. [symbol]| | This path not to be followed. [symbol]| | "I have gone home." [symbol]| | War or trouble about. [symbol]| | Peace. [symbol]| | We camped here because one of us was sick. [symbol]| | A long way to good water, go in direction of arrow. [symbol]| | Good water not far, in this direction. [symbol]| | This is good water. [symbol]| | Signature of Scout No. 4 of the Fox Patrol, 21st Glasgow. ------------------------------------------------------------------------------- Shaking a blanket: I want to talk to you. Hold up a tree-branch: I want to make peace. Hold up a weapon (axe) means war: I am ready to fight. Hold up a pole horizontally, with hands on it: I have found something. Self-Defense SHOOTING All Scouts should know how to shoot. By this we do not mean that you should go all day behind some big dog and try to kill the birds he finds for you, for that is the most useless form of shooting, all things considered, that can be devised. What we mean is that Scouts should know how to load and fire a gun or other firearm so as not to be at a loss for a means of defense should an emergency arise. It is one of the best means to "be prepared." Our preference for practice of this kind is a small rifle as it is less dangerous than any form of pistol and it affords excellent training for hand and eye. Avoid, however, the very high power modern firearms--that kind that "shoot today and kill next week," as there is too much danger of reaching some one that is out of sight. The same may be said of the automatic pistol which fills too large a circle with missiles of sudden death. ARCHERY The bows and arrows of our ancestors are not to be despised as a means of training hand and eye. Archery is excellent practice for the eye, and good exercise for the muscles. It makes no noise, does not disturb game or warn the enemy. Scouts should know how to shoot with bows and arrows, and they can make them for themselves. The arrow, twenty-six inches long, must be as "straight as an arrow" and tipped with a heavy head, with wings to keep it level. Ash wood is the best. The bow should be unstrung when not in use, or it will get bent. It is usually made your own height. Old gloves should be worn. STARS How to Find the Time by the Stars Fig. 1 shows the stars around the northern pole of the heavens (Pole Star), and the Pointers of the Great Bear, which direct us to the Pole Star. [Illustration: FIG. 1.] Since all stars appear to rise in the East and set in the West (which is really due to our earth turning round under them), the Pointers revolve once around the Pole Star in the opposite direction to the hands of a clock, once in twenty-four hours, or they swing through a quarter of a circle once in six hours; it is thus a simple matter after a little practice to judge what part of the imaginary circle they will pass through in an hour or less. Assuming that all the stars rise four minutes earlier each night, and that the Pointers of the Plough are vertically above the Pole at midnight at the end of February, we may calculate the position of the Pointers for any hour of the night. The First Twenty Stars in Order of Brightness Date of rising at 9 P.M. in the East. 1. Sirius, the Dog-star Dec. 4 2. (Canopus, of the Ship) 3. (Alpha, of the Centaur) 4. Vega, of the Lyre April 1 5. Capella, of the Charioteer Aug. 21 6. Arcturus, of the Herdsman Feb. 20 7. Rigel, of Orion Nov. 4 8. Procyon, the Little Dog-star Nov. 27 9. (Achernar, of Eridanus) 10. (Beta, of the Centaur) 11. Altair, of the Eagle May 26 12. Betelgeux, of Orion's right shoulder Oct. 30 13. (Alpha, of the Southern Cross) 14. Aldebaran, of the Bull's right eye Oct. 2 15. Pollux, of the Twins Nov. 4 16. Spica, of the Virgin Mar. 1 17. Antares, of the Scorpion May 9 18. Fomalhaut, of the Southern Fish Aug. 27 19. Deneb, of the Swan Apr. 22 20. Regulus, of the Lion Jan. 1 Orion Then there is another set of stars representing a man wearing a sword and a belt, named "Orion." It is easily recognized by the three stars in line, which are the belt, and three smaller stars in another line, close by, which are the sword. Then two stars to right and left below the sword are his feet, while two more above the belt are his shoulders, and a group of three small stars between them make his head. Now the great point about Orion is that by him you can always tell which way the North or Pole Star lies, and which way the South, as you can see him whether you are in the South or the North part of the world. The Great Bear can be seen only when you are in the North, and the Southern Cross when you are in the South. [Illustration] If you draw a line by holding up your staff against the sky, from the center star of Orion's belt through the center of his head, and carry that line on through two big stars till it comes to a third, that third one is the North or Pole Star. Then if you draw a line the other way, beginning again with the center star of the belt, and passing through the center star of the sword, your line goes through another group of stars shaped like the letter L. And if you go about as far again past L, you come to the South Pole, which unfortunately is not marked by any star. Roughly Orion's sword, the three small stars, points North and South. East and West. Orion sets due west, and rises due east, so that, if you can catch him rising or setting, you know where the points of the compass are. Constellations, such as Orion, or the Bull, rise in the east, four minutes earlier each succeeding night--that is about half an hour earlier every Saturday. Read _The Song of the Fifty Stars_ by Arthur A. Carey, and try to find each star on a chart and then in the Heavens. The Song of the Fifty Stars Alpherat, Caph, and Algenib--three leading stars-- Move in front of all the host, Turning from East to West, Over the rounded dome; And, near the head of the line, the Star of the North, Polaris, turns his round and marks the hub of the wheel. From Alpherat, North and East, Andromeda shoots, Like a branch, with Mirach and Almach; while, far in the South, Achernar shines, a beacon-light, at the "End of the River." From Almach pass to Algol, of the changing face, Called by the Arabs the Demon-- The Medusa of the Greeks. But, not so fast! lest we forget the little changing star Whose place is West of Algol, farther South-- Mira, "the Wonderful," in Cetus or the Whale. Algol leads to Mirfach, the brightest star of Perseus, Who saved the captive Andromeda, daughter of Cepheus, "the Monarch," And royal Cassiopeia. Then comes, surrounded by her sisters, gentle Alcyone, The peaceful, daughter of the King who rules the tempestuous winds; And, running in pursuit of these--the happy Pleiades-- Aldebaran, "the Follower," shines from the eye of the Bull. Next comes Capella--the Mother Goat--watching her three Kids; Her yellow light the color of our Sun. Capella and Rigel move in line, and afterwards comes Nath, Who marks the horn of the butting Bull. Orion, the Hunter, on the Equator--the Giant of the Arabs-- Shines glorious North and South; Bellatrix his left shoulder; Mintaka marks his belt. After Mintaka comes Betelgeux, right shoulder of Orion; While, between them in order, though farther North, Is Zeta of Taurus, the Bull, who marks the other horn. The next is Menkalinan, the shoulder of the Charioteer; And, two degrees to the Eastward, the Circle of the Solstice passes by. While, far down in the South, Canopus gleams from the stern of Argo, the Ship. Sirius, Star of the Greater Dog, brightest of all in the heavens, Is followed by Castor, one of the Twins. While Procyon--"Dog-in-advance"--the bright "forerunner" of Sirius, Is followed by Pollux, the greater of the Twins. Next Regulus comes in the Lion's heart, Denebola, the tip of his tail; While, between them in order, Merak and Dubhe, the pointers, Point to their aim in the North. Two brilliant stars in the Southern Cross are Alpha and Beta Crucis, The former a glorious double Sun, with a third star in attendance; To see them ourselves we must travel far, But we know that the glory is great in the South, Although from us it is hidden. Next, in the hand of the Virgin, the pointed Ear of Wheat-- Spica of the Romans-- Not far from the Autumn Equinox. Now, back to the North we go, and look for Mizar and Alcor-- The Indian Squaw with the little papoose on her back, And the tip of the tail of the Greater Bear Where Benetnasch commands. Now, again to the South, where the forefeet of the Centaur Are marked by Beta and Alpha;--the former is known as Hadar--"the Ground";-- The latter sun is nearest to ours And famous as Serk-t, toward whom the ancient Egyptians Turned their temples in homage-- And, between them in order, the great and distant Arcturus Shines out warm in the North. Pulcherrima--most beautiful--must be sought by those who love her; For she is modest and shy in the presence of the Great One. Nearby is Gemma, the Bud, In the beautiful Northern Crown. Near the point where the "roof-tree" crosses the Zodiac Ring Is a warm, red star in Scorpio. This is Antares; while, in the North, Etanin marks the Dragon's head. Mu Sagitarii--closer still to the Solstice and Ecliptic-- Marks the northern part of the heavenly Archer's bow. On summer evenings, high above our heads, Vega shines with cool and brilliant light; While, to the South and East, is Altair of the Eagle. Nearby is the Northern Cross, or Cygnus, Whom we call "the Swan," With Deneb Adige marking her outspread tail. The nose of Pegasus, the soaring horse, Shines out in the star Enif, or Epsilon of Pegasus--a triple star-- While Fomalhaut gleams in the South, Guarding the Fish's Mouth. Now Scheat and Markab, hand in hand, watch for the stragglers-- Bringing up the rear of all the Fifty Stars that have passed by. The Sun Clock When you have been able to find the North Star it will be very easy to set up a sun-dial. This device is not so valuable now as standard time is universally used. If you know the difference between "sun time" and standard time, the sun-dial can be referred to with a fair amount of accuracy and many people regard it as a curiosity. Select a place where the sun shines all day and the ground is level. Set up a post or stake perpendicular and firm. At night go and "sight" a straight stick at the North Star and fasten it securely. This stick will now be parallel to the axis of the earth and its shadow will fall at the same line on any given hour no matter what season of the year it may be. At noon by the sun the shadows of the slanting stick and the upright one will coincide. This gives you the "sun noon" and the time by a standard watch or clock will tell you what correction to apply to your dial to convert its time into standard. Having once established the noon, or "no hour" mark the I, II, III, IV, V, and VI with stakes. Then calculate the correct sun time of VI A.M. by your standard watch and stake out the morning hours. Halves and even quarters can be marked between if you wish. A flower dial can be made by having your upright post a pretty tall one, say ten or even twenty feet, and planting rows of flowers like spokes of a wheel along the hour lines. It may be possible even to select such as are likely to open at or near the indicated hour. The entire semicircle of pegs will also make a pretty finish with tall ornamental foliage plants or shrubs. PRACTICE _Make a sun-dial on the ground, mark the hours with stones or sticks, and see if it shows the time every day._ AMONG THE STARS Scouts must be able to find their way by night, but unless they practise it they are very apt to lose themselves. At night distances seem much greater, and land-marks are hard to see. When patrolling in dark places, keep closer together, and in the dark or in the woods or caves keep in touch with each other by catching hold of the end of the next Scout's staff. The staff is also useful for feeling the way. WINTER EVENINGS.--_Cut out a quantity of little stars from stamp edging. Take an old umbrella, open, and stick the stars inside it, in the patterns of the chief constellations, then hold it overhead, and turn it once round for twenty-four hours, making the stars rise in the east._ _The sun and the moon appear almost the same size as a rule. When we are a little nearer the sun, in winter, he looks a trifle larger than the moon._ _To study the constellations, go out when the stars are bright, armed with a star map and a bicycle lamp to read it by, and spread a rug on the ground to lie on, or have a deck-chair, or hammock. Watch for meteors in August and November._ _Let each girl try to draw a sketch map of a given constellation, from memory._ GARDENING Now what about the gardens, for it goes without saying that Girl Scouts must have gardens. Getting right down and smelling the fresh soil is good for any one. It is mother earth's own breath. Watching the growth of our seeds is a veritable joy of joys. But what had we better plant? Why not let every one plant at least one tree? Never mind what kind of a tree. We will talk about that in a minute but decide at the outset that you will have at least one tree growing this year. Your trees will be a legacy to posterity, a gift from the Girl Scouts to their country. For in this United States of ours we have cut down too many trees and our forests are fast following the buffalo. Nay, the bare face of the land has already begun to prove less attractive to the gentle rains of heaven and offers far too open a path to the raw blasts of winter. In many sections of our country the climate is drier and colder than it was before so much of the forest was destroyed. We are just waking up to this sad fact which it will take many years to rectify. So let us plant trees. A tree is a tree anyway be it large or small. Some are useful food producers while others are of value for ornament or timber. All are good. There are no bad trees. So if you plant and raise a tree there can be no mistake. Whatever kind you select you will have done well. Fruit and nut trees will of course appeal most strongly to the young, especially to those with good healthy appetites. Many very young trees can be made to return some fruit in a comparatively short time by being budded or grafted. Scouts should learn how to bud and graft. It is not hard. Pears, plums, figs, and peaches all do well in the South as do also some apples and grapes. Peach trees though are in the main short-lived. But trees of different kinds can be grown all over the country. Apples and pears are at their best in the North and many kinds are very long-lived trees. There are apple trees known to be a hundred years old still bearing. Sugar maple does well where there are long winters, and a wood of them--locally called a "sugar bush"--is a paying piece of property. Most fruit trees are best bought from dealers or obtained from your friends. They do not come "true," as it is called, from the seed. A Baldwin apple-seed will not produce a Baldwin apple. But as all the varieties are got by selecting from seedlings we can experiment if we wish. We are already saving apple-seeds for next year, and it will certainly be grand if we can get a new kind of apple and name it the Girl Scout. We shall not make many suggestions about flowers. Any and all kinds of flowers will do in your gardens but do not neglect our own wild ones. Take the goldenrod for instance. The finest we have ever seen is grown in a city garden. Many other of our wild flowers will bear cultivating and some well repay the care necessary to "tame" them. The atamasco lily seems to be perfectly at home in the garden and so does the bloodroot. Violets of course would be favorites if our native species were not with one exception scentless. As any gardener's book will tell you all about our "tame" flowers it is not necessary to say much about them. Part IV SANITATION Girl Scouts should do everything in their power to make and keep their homes healthy as well as happy. Most of you cannot choose your own dwelling, but whether you live in a house, a cottage, a flat, in rooms, or even in one room of a house, you can do a very great deal to keep it healthy and pure. Fresh air is your great friend; it will help you to fight disease better than anything else. Open all your windows as often as you can, so that the air may get into every nook and corner. Never keep an unused room shut up. You know what a stagnant pool is like--no fresh water runs through it, it is green and slimy, and full of insects and dead things; you would not care to bathe in it. Well, still and stuffy air in a house is very much worse, only, unluckily, its dangers cannot be seen, but they are there lying in ambush for the ignorant person. Disease germs, poisonous gases, mildew, insects, dust, and dirt have it all their own way in stale, used-up air. You do not like to wash in water other people have used, but it is far worse to breathe air other people have breathed. Air does not flow in and flow out of the same opening at the same time any more than water does, so you want two openings in a room--an open window to let the good air in, and a fireplace and chimney to let the stale air out, or, where there is no fireplace, a window open both at top and bottom. The night air in large towns is purer than the day air, and both in town and country you should sleep with your window open if you want to be healthy. Draughts are not good, as they carry away the heat from your body too fast; so if your bed is too near the window, put up a shelter between it and the open window, and cover yourself more. At least one window on a staircase or landing should always be kept open, and also the larder and the closet windows. [Illustration] Tidiness _Motto_: "TIDY AS YOU GO." Half your time will be saved if little things are kept tidy. Have a place for everything, and have everything in its place. If you are not sure which is the right place for a thing, think "_Where, if I wanted it, should I go to look for it?_" That place is the right one. Get into the habit of always making hanks of any string you get, and keep them. War must be waged against rats and mice, or they will multiply and loot everything. If you have no mouse-traps, put a newspaper over a pail of water, break a hole slightly in the center in the form of a star, and place a bit of herring or cheese on the center tips of star to entice the mouse. Let the paper reach to the floor, not too upright, for the mouse to climb up. Try putting broken camphor into their holes; they dislike the smell. Fly and wasp traps are made by tying paper over a tumbler half-filled with water and beer or treacle. Break a hole in the paper, and fit in a tube of rolled paper about one inch long and one inch across. Try to keep yourself neat, and see that the house you live in is clean, sweet, and pleasant. GOLDEN HEALTH HABITS FOR GIRL SCOUTS Contributed by Dr. Thomas D. Wood. 1. Remember Fresh Air and Sunlight Are The Best Medicines. Ventilate, therefore, every room you occupy. Germs cannot live more than a few minutes in sunlight. Breathe deeply, sleep out, if you can. Work and play as much as possible out-of-doors. 2. Be Not the Slave of Unhygienic Fashions. Be proud to have efficient feet. Wear light, loose and porous, but sufficient clothing. 3. Eat Slowly. Do not eat between meals. Chew food thoroughly. Do not overeat. Remember a Girl Scout is always cheerful and helpful. She eats what is provided and is thankful for it. (She does not complain about her food.) If there are any suggestions she can make, she reserves them until mother or the (camp) cook is preparing the menu or the meal. Eat some hard, some bulky and some raw foods. 4. Drink Pure Water at Frequent Intervals. Remember that not all water that looks pure is free from disease germs. Boil the water if the Scout leader (or older person) is doubtful about it. The few minutes spent in boiling and cooling water is time well spent. Do not drink water when there is food in the mouth. 5. Be Mistress of Your Time--Be Regular in Your Habits of Life. Go to bed early enough to get sufficient sleep. Be in bed 10-1/2 to 10 hours each night. Get up in the morning promptly. Do not doze after it is time to get up. If you have not had enough sleep go to bed earlier the next night. Be sure your bowels move regularly, at least once a day. If outside engagements are so pressing as to conflict with your personal health, remember you have an important "previous engagement" with yourself for sufficient time for meals, sleep, out-of-door exercise and, if necessary, rest. 6. Avoid Infection and Do Not Spread It. Wash your hands always before eating. Use your handkerchief to cover a sneeze or cough and try to avoid coughing, sneezing or blowing the nose in front of others, or at the table. Do not use a common towel or drinking cup, or other appliance which may contain disease germs. 7. Keep Clean. The smell of flowers has been said to be their soul. Try to keep your body as fresh as possible with the sweetness of cleanliness, not perfumery. Take a sponge bath, shower or quick tub bath daily. 8. Play Hard and Fair. Be loyal to your team mates and generous to your opponents. Study hard--and in work, study or play, do your best. 9. Remember Dentist's Bills are Largely Your Own Fault. Get the habit of cleaning your teeth and rinsing your mouth after each meal. It is more than worth the habit. 10. Remember Silence Is Golden. In solitudes poets and philosophers have touched the heights of life. It is valuable for everyone to take account of stock occasionally with oneself. HEALTH Exercises and their Object The best results of exercise are to be had outdoors from the activity of vigorous games. Some of us are so placed that we cannot have daily recreation outdoors and it becomes necessary to give our bodies some type of activity to keep them normal. More than half the weight of the body is made up of muscular tissue. If this muscle is not used the health of the whole body is affected. Exercise is a necessary condition of health, just as food and sleep are. The body is very responsive to the demands made upon it. In fact, each one of us can mold her own body, very much as a sculptor fashions a statue. This is done by giving the body proper care and the right forms of activity. A weak, infirm physique is nothing less than a crime. It is the duty of each one of us, both for our own sakes, and for the benefit of future generations, to perfect our physical frame. It is a duty to be strong and beautiful in body as well as in mind and spirit. The Nose Always breathe through the nose. Fifty years ago Mr. Catlin wrote a book called _Shut your Mouth and Save your Life_, and he showed how the Red Indians for a long time had adopted that method with their children to the extent of a cruel habit of tying up their jaws at night, to ensure breathing through the nostrils. Breathing through the nose prevents germs of disease getting from the air into the throat and stomach; it also prevents a growth in the back of the throat called "adenoids," which reduce the breathing capacity of the nostrils, and also cause deafness. By keeping the mouth shut you prevent yourself from getting thirsty when you are doing hard work. The habit of breathing through the nose prevents snoring. Therefore practice keeping your mouth shut and breathing through your nose. Ears A Scout must be able to hear well. The ears are very delicate, and once damaged are apt to become incurably deaf. No sharp or hard instrument should be used in cleaning the ear. The drum of the ear is a very delicate, tightly stretched skin which is easily damaged. Very many children have had the drums of their ears permanently injured by getting a box on the ear. Eyes A Scout, of course, must have particularly good eye-sight; she must be able to see anything very quickly, and to see it a long way off. By practicing your eyes in looking at things at a great distance they will grow stronger. While you are young you should save your eyes as much as possible, or they will not be strong when you get older; therefore avoid reading by lamplight or in the dusk, and also sit with your back or side to the light when doing any work during the day; if you sit facing the light it strains your eyes. The strain of the eyes is a very common failure with growing girls, although very often they do not know it, and headaches come most frequently from the eyes being strained; frowning on the part of a girl is very generally a sign that her eyes are being strained. Reading in bed brings headaches. Teeth Bad teeth are troublesome, and are often the cause of neuralgia, indigestion, abscesses, and sleepless nights. Good teeth depend greatly on how you look after them when you are young. Attention to the first set of teeth keeps the mouth healthy for the second teeth, which begin to come when a child is seven and these will last you to the end of your life, if you keep them in order. If one tooth is allowed to decay, it will spread decay in all the others, and this arises from scraps of food remaining between the teeth and decaying there. A thorough Scout always brushes her teeth inside and outside and between all, just the last thing at night as well as other times, so that no food remains about them to decay. Scouts in camps or in the wilds of the jungle cannot always buy tooth-brushes, but should a tiger or a crocodile have borrowed yours, you can make your teeth just as bright and white as his are by means of a frayed-out-dry, clean stick. _Learn how to make camp tooth-brushes out of sticks. Slippery elm or "dragonroot" sticks for cleaning teeth can be got at chemists' shops as samples._ MEASUREMENT OF THE GIRL _It is of paramount importance to teach the young citizen to assume responsibility for her own development and health._ _Physical drill is all very well as a disciplinary means of development, but it does not give the girl any responsibility in the matter._ _It is therefore deemed preferable to tell each girl, according to her age, what ought to be her height, weight, and various measurements (such as chest, waist, arm, leg, etc.). She is then measured, and learns in which points she fails to come up to the standard. She can then be shown which exercises to practice for herself in order to develop those particular points. Encouragement must afterwards be given by periodical measurements, say every three months or so._ _Cards can be obtained from the "Girl Scouts" Office, which, besides giving the standard measurements for the various ages, give columns to be filled in periodically, showing the girl's remeasurements and progress in development. If each girl has her card it is a great incentive to her to develop herself at odd times when she has a few minutes to spare._ My Physical Development -------+--------+--------+----------------+------+---------+--------- |Date. |Weight. |Height. |Chest Expanded. |Neck. |Forearm. |Biceps. | -------+--------+--------+----------------+------+---------+--------- | | | | | | | | -------+--------+--------+----------------+------+---------+--------- | | | | | | | | -------+--------+--------+----------------+------+---------+--------- | | | | | | | | -------+--------+--------+----------------+------+---------+--------- | | | | | | | | -------+--------+--------+----------------+------+---------+--------- | | | | | | | | -------+--------+--------+----------------+------+---------+--------- Fill in this page quarterly, the progress shown should be a useful incentive. Games to Develop Strength Skipping, rowing, fencing, swimming, tennis, and handball are all valuable aids to developing strength. Use also:-- Staff exercises, to music if possible. Maze and spiral; follow-my-leader, done at a jog-trot in the open air. A musical accompaniment when possible. If done indoors, all the windows in the room must be kept open top and bottom. Sing the tune. FLAGS.--Choose sides; each player lays down a flag or a handkerchief at her own goal, and each side tries to capture the flags of the other; once she touches the opponent's flag she cannot be taken prisoner, but goes back with the flag to her side. Players can rescue a prisoner by touching her in prison. Players should keep moving as much as possible all the time, and try to evade being captured. PRACTICE throwing at a mark. Put a pebble on the top of a staff and stand at a certain line so many paces off. Morris dances (old English country dances) and the folk-songs. ENDURANCE IS USEFUL Have you not often heard of accidents on the ice? In the winter of 1895 some schoolgirls were sliding on a frozen canal, when one girl twelve years old ventured into the middle. Then there was an ominous cracking, and in a moment she was struggling in water many feet deep. Miss Alice White, a teacher, happened to witness the accident. Notwithstanding the warnings of several persons standing on the towing-path, who assured her it was most dangerous, she at once went on the ice and approached as close to the hole as she dared with safety. She then lay down at full length, so as to more equally distribute her weight, and tried to seize the struggling child. But under her weight the ice broke, and the brave girl was precipitated into the cold water. The bystanders shouted to her to forsake the child, and at least save her own life, but she did nothing of the kind. She held on to her precious burden, and literally fought her way out. Piece after piece of the ice broke off, but she at length reached the bank in a state of great exhaustion. Her hands were cut in many places by the sharp ice, but they were wounds of which any one might well have been proud. Miss White was only sixteen years old, and it was the second time she had saved a life. Laying a pole or a branch across the hole is a good plan. An Easy Way to Grow Strong It is possible for any girl, even though she may be small and weak, to make herself into a strong and healthy woman if she takes the trouble to do a few body exercises every day. They take only about ten minutes, and do not require any kind of apparatus. This should be practiced every morning, the first thing on getting up, and every evening before going to bed. A girl of ten years should weigh at least fifty pounds, the average height at that age being forty-nine inches. The value of this exercise is much increased if you think of the object of each move while you are doing it, and if you are very particular to breathe the air in through your nose. A great many people who are pale and ill are made so by living in rooms where the windows are seldom opened and the air is full of poisonous gases or germs. Open your windows, especially at the top, every day to let the foul air out. Do not exercise immediately _after_ eating; let your meal be digested. Girls who have not done these exercises before should begin them gradually with care, bit by bit, doing more every day. Brush your hair, clean your teeth, wash out your mouth and nose, drink a cup of cold water, and then go on with the following exercises. It is best to carry these out with as few clothes on as possible, either in the open air or close to an open window. The movements should be executed vigorously. First Series EXERCISE I. Stand erect, hands at side. Count 1. Bend knees deeply with trunk held vertical. Count 2. Straighten knees and return to an erect position. Count 3. Let the body fall directly forward until it reaches an angle of 45 degrees, advancing the left foot a long stride to catch the weight of the body, and bringing the closed hands to shoulders, palms forward, elbows close at side, shoulders drawn back and chest out. Count 4. Bend at the waist without moving the legs and touch the floor with both hands. Count 5. Return to the third position. Count 6. Stand erect. Repeat ten times, using first one foot, then the other. At the end of one week use this exercise fifteen times. Continue to increase the repetitions by fives each week until you can do thirty. EXERCISE II. Take five deep breaths, inhaling and exhaling, filling the lower part of the chest, and at the end of the breath expelling all the air you can. Second Series EXERCISE I. Run in place, that is go through the movements of running without gaining ground, twenty steps, rest a minute and do fifty counts. EXERCISE II. Lying on the back, hands at side, raise the body and touch the toes with both hands, ten times. EXERCISE III. Count 1. Charge sideways, raising the arms sideways to a vertical position. Count 2. Bend and twist to the left, touching the floor with both hands on the left side of the foot. Counts 3 and 4. Make the return movements. Repeat ten times in each direction. EXERCISE IV. Deep breathing eight times. Third Series EXERCISE I. Bend knees deeply, fifteen times. EXERCISE II. Lying face downward, hands at side, raise the head and chest from the floor as far as possible. EXERCISE III. Lying face downward, head resting on the folded arms, raise each leg upward and backward from the hip with straight knee, ten times. EXERCISE IV. Lying on the back, hands under head, raise both legs with straight knees to a vertical position, toes pointed upward, ten times. EXERCISE V. Charge obliquely forward left, arms in line with the body and rear leg; touch the floor and return, making it a four-count exercise. Repeat ten times in each direction. EXERCISE VI. Run in place for one minute, rest and repeat. EXERCISE VII. Take ten deep breaths. HOME LIFE Housewifery Every Girl Scout is as much a "hussif" as she is a girl. She is sure to have to "keep house" some day, and whatever house she finds herself in, it is certain that that place is the better for her being there. Too many odds and ends and draperies about a room are only dust-traps, and rugs or carpet squares, which can be taken up easily, are better than nailed down carpets. Keep all the furniture clean and bright. Fresh air, soap, and water are the good housewife's best allies. Bars of soap should be cut up in squares, and kept for six weeks before being used. This hardens it, and makes it last longer. In scrubbing boarded floors, the secret is not to deluge the floor; change the water in the pail frequently. In the work of cleaning, think out your plan beforehand, so as not to dirty what has been cleaned. Plan certain times for each kind of work, and have your regular days for doing each thing. PASTE-BOARDS AND DEAL TABLES.--Scrub hard the way of the grain. Hot water makes boards and tables yellow. Rinse in cold water, and dry well. SAUCEPANS.--New saucepans must not be used till they have first been filled with cold water and a little soda, and boiled for an hour or so, and must be well scoured. After basins or saucepans have been used fill them at once with cold water to the brim; this will prevent anything hardening on the saucepan, and will make cleaning easier. [Illustration] Needlework "A stitch in time saves nine." We cannot agree with this favorite saying, because it saves so many more than nine, besides saving time and preventing untidiness. Tailors, who are such neat workers, will say that they never pin their work first. If you are not a tailor, it is much better to place your work, before you begin, with plenty of pins. You will never get straight lines or smooth corners if you do not plan and place it all first, just as it has got to be, and tack it there. Have you noticed that thread is very fond of tying itself into a bow; but this can be prevented by threading the cotton into the needle before you cut it off the reel, making your knot at the end you cut. In rough measures, one inch is equivalent to the distance across a twenty-five-cent piece, and a yard is from nose to thumb, as far as you can reach. Needlework is good for all of us; it rests and calms the mind. You can think peacefully over all the worries of Europe whilst you are stitching. Sewing generally solves all the toughest problems, chiefly other peoples'. Pillow lace needs a little more attention, but is a lovely art which girls can easily master. The writer was taught to make the flowers of Honiton lace by a little Irish girl, and the variations you can invent are endless. You would find a good sale for insertion lace of the Torchon patterns. Make your own pillow, and buy some cheap bobbins to begin learning with, and do not try fine work at first. Learn to spin wool and thread; a spinster can earn money in this way. The Girl Scouts' Patch We don't know whether you ever did such a thing as burn a hole in your dress, but we have, and if it is in the front, oh, dear! what will mother say. Now, there is a very good way that Girl Scouts have of making it all right and serviceable; they put in a piece and darn it in all round. If possible, get a piece of the same stuff, then it will not fade a different tint, and will wear the same as the rest. You may undo the hem and cut out a bit, or perhaps you may have some scraps left over from cutting out your dress. The piece must be cut three or four inches larger than the hole, and frayed out on all four sides. Trim the hole with your scissors neatly all round quite square with the thread. Then lay your piece over the hole--of course on the back or "wrong side"--and tack it there with cotton. Now take a darning needle, and thread each thread in turn, and darn each one into the stuff. If the ends of stuff are very short, it is best to run your needle in and out where you are going to darn, and then, before pulling it through, thread it with the wool. This patching is excellent for table-linen. We once had an aunt who was a thorough old Scout, and was rather proud of her mending. She always said that she didn't mind what colored cotton you gave her to sew with, because her stitches hardly ever showed, they were so small, and also she put them inside the stuff. If she was putting on a patch to blue stuff, she could do it with red cotton, and you would never have noticed it on the right side; her stitches were all under the edge. Or else she sewed it at the back, on the wrong side, so that it looked perfectly neat. If you are not able to match the wool for a darn, it is a good plan to use the ravelings of the stuff itself. Sometimes, away in the country, you can't go to a shop and you have nothing like the piece you want to mend. A Scout would turn it inside out and undo a little of the hem, and ravel out the edge. Suppose you were to cut a hole in the front of your blue serge skirt; if you darn it with the ravelings of the turnings of the seam or the hem, that will be exactly the same color and the same thickness as your dress. No wool you could buy would match as well. Or if you want to mend a jersey or knitted gloves, you never could buy such a good match--the same sized wool and the tints. [Illustration] Damask table-cloths should be darned to match the pattern, following the flowers of the design, and large holes may be mended like the "Scouts' Patch" just described. To sew on buttons properly, leave them loose enough for the iron to push. On washing articles have your threads long enough to make a little stalk to the button, which is wound round before finishing. Your needle should be sloped out to all sides, so as to take up fresh stuff farther out than the holes in the button. Scouts may make many useful presents in their spare time, such as cretonne covered blotters or frames, mittens, warm felt slippers (for which woolly soles can be bought), pen-wipers, pin-cushions, and needle-books. They could also make articles for their hospitals, such as night-clothing, soft caps, handkerchiefs, pillow-cases, and dusters. HOME COOKING There is a legend in Turkey that when a rich man is engaged to marry a lady he can break it off if she is not able to cook him a dish of dates in a different way every day for a whole month. A friend of ours did somewhat the same in trying a new cook; he always tested them with nothing but cutlets for a fortnight. The real test of a good cook is to see how little food she wastes. She uses up all the scraps, and old bits of bread are baked for making puddings and for frying crumbs; she sees that nothing goes bad, and she also buys cleverly. Those who do not understand cookery waste money. Perfect cleanliness and neatness should be insisted on, or your food will be bad and unwholesome. Eggs Is an egg lighter or heavier when cooked? An experienced cook is experienced in eggs. There are "new laid" eggs which are fresh and "fresh" eggs which are not; there are "cooking" eggs which are liable to squeak. Eggs are safe in their shells, and think you don't know whether they are fresh or not, or whether they are raw. Any egg can be thrown out of a first-floor window on to the lawn without the shell breaking; it falls like a cat, right end upwards, and this is not a boiled egg, either! You can tell that because it will not spin on the table, so it must have been a raw egg. A cooked egg would spin. To tell a stale egg, you will see it is more transparent at the _thick_ end when held up to the light. Fresh eggs are more transparent in the _middle_. Very bad eggs will _float_ in a pan of water. Poached Eggs Break each egg separately into a cup. When your water is boiling fast, drop in an egg sharply. Use a large deep pan, with salt and vinegar in the water. Lift the egg very carefully in a ladle before it is set too hard. Place the eggs all round a soup plate, pour over them a nice sauce made with flour and butter, a little milk, and some grated cheese and salt. STOCK POT.--Keep a pot going all day, into which you can put any broken-up bones or scraps left over, to make nourishing broth. Clean turnips, carrots, and onions improve it. Before using let it get cold, so as to skim off the fat. HOME HEALTH Contributed by Dr. Thomas D. Wood. ~1. Dust~ (carries germs and bacteria)-- a. Must be kept out of the house by 1. Being careful not to bring it in on shoes or clothing. 2. By really removing the dust when cleaning, not just brushing it from place to place with dry brushes and dust cloths. b. Tools needed-- 1. Vacuum cleaner (if possible). 2. Brooms and brushes of different kinds. 3. Mops. 4. Dust cloths of cotton, outing flannel and wool. 5. Soft paper. c. Methods of cleaning-- 1. Cleansing and putting away all small movable articles first. 2. Wiping walls, pictures, floor, furniture, woodwork, etc., using damp cloths and brushes, if possible, so that no dust can fly, and gathering all dust on a dustpan that has a damp paper on it to collect dust. 3. Airing and sunning each room while cleaning. 4. Wiping window shades at least once a week. 5. Cleaning hangings often and laundering table and cushion covers. 6. Keeping every corner, drawer, and closet aired, cleansed, sunned and in order at all times to prevent accumulation of dust, germs and household pests. 7. Keeping all bathroom furnishings spotless and sweet, always drying after cleansing. 8. Scalding all cleaning tools and drying in sunshine, if possible, before putting away. ~2. Care of the Bedroom--~ Hygiene of the Bedroom-- 1. Substances that tend to make the bedroom unhealthy are-- a. Excretions from lungs, skin, kidneys. b. Street dust that has settled on clothing in day. 2. Relation of personal habits to healthfulness of the bedroom-- a. Leave outside wraps outside bedroom, if at all possible, at least until they have been well dusted. b. Never put into the closet clothing that has been next to the skin during the day. Such articles should be aired by an open window during the night. c. A bath each day at some time and a thorough cleansing of face, hands and feet before going to bed will prevent much dust and body excretions from accumulating on bed clothing. 3. Preparation for the Night-- a. Remove counterpane and fold carefully. b. Protect blanket by covering with a sheet or other light covering. c. Open windows from top and bottom. d. Hang used clothing to air. 4. Care of Room on Rising-- a. Remove bed clothing and hang by open window in the sun. b. Air night clothing before hanging away. c. If a washstand is used, empty all bowls and jars, soap dishes, etc., wash and dry them before leaving the room for breakfast. d. When thoroughly aired, make the bed and put the room in order. 5. Making the Bed Properly-- a. Mattress must have been turned. There should be a covering for the mattress under the first sheet. b. Put on the under sheet, tucking it securely under mattress at top, bottom and sides. c. Put on upper sheet and blankets, tucking in at bottom only. d. Turn upper sheet down over blankets. e. Cover with counterpane and place on well-beaten pillows. 6. Weekly Cleaning-- a. Mattress, rugs, and unwashable hangings should be removed to some place in outdoor air and sunshine, beaten and dusted. b. Closets must be cleaned and dusted first, then used to store all small articles from room after they have been thoroughly cleaned. c. Clean walls, pictures, woodwork, floors, windows and shades. d. Put room in order. e. Such care of the rooms of a house make regular "housecleaning" spells unnecessary. ~3. Kitchen Sanitation--~ a. Do not wash-- 1. Iron (range). 2. Brass and copper. 3. Tin. 4. Zinc. 5. Aluminum, nickel, silver. To clean metals of grease, use kerosene, gasoline, benzine, naphtha, chloroform, soap suds. b. Care of Sink-- 1. Pour dishwater through a sieve. 2. Greasy water must be changed into a soap or dissolved before being poured down to drain. 3. Flush sink drain three times a week with boiling sal soda solution, one pint sal soda to three gallons of water. Use at least two quarts. c. Kitchen needs same treatment for general cleanliness, removal of dust, etc., as other rooms and walls. Woodwork--floor should be often washed thoroughly in hot soapsuds, rinsed and dried to be sure no germs develop where food is being prepared. d. Care of Ice Chest-- 1. Should be emptied and thoroughly washed and dried at least twice a week to make it a wholesome place for food. ~4. Cellar--~ 1. Must be kept as free of dust and rubbish as the kitchen. 2. No decaying vegetables or fruit must be found in it. ~5. Door-Yard and Out-Building--~ 1. Grass and growing things, especially if sprayed with water daily, will help keep dust out of houses. 2. Rubbish of any kind should be burned, for it is in such places that flies and mosquitoes breed. 3. Grass should be kept cut and lawns raked to keep mosquitoes from breeding. 4. No manure from domestic animals should be allowed to be exposed on the premises, for in such material the typhoid fly lays its eggs. 5. Barns and out-houses should be screened. ~6. To Clean Fruits and Vegetables--~ 1. Garden soil is the home of a multitude of small forms of life, many quite harmless, but some organisms causing disease. For instance, germs of tetanus are found in dust and soil. 2. Top-dressing or fertilizer used to enrich the soil may contain such disease germs. 3. If fruits or vegetables come from the market instead of the garden they are quite as likely to have dust and bacteria clinging to them. 4. It is necessary, therefore, to wash all vegetables and fruits thoroughly before using. ~7. How to Wash Fruit and Vegetables~-- 1. Put berries and small fruits in a colander, a few at a time, and dip lightly down and up in a basin of water, being careful not to crush the fruit. 2. Wash strawberries with hulls on. 3. Firm fruits, as grapes, cherries, etc., can be washed by standing the colander under the cold water faucet for some time. 4. Lettuce is best washed under the cold water faucet and celery needs scrubbing with a brush. 5. Apples from exposed fruit stands should be soaked for some time and carefully dried. ~8. Fresh Foods Are Best--~ 1. Celery, cabbage, apples, pumpkins, beets, squash, white and sweet potatoes, etc., can be kept fresh for out of season use if carefully cleansed and stored away in a dry, cool, dark place. ~9. Methods of Preserving Foods--~ 1. Salting. 2. Pickling. 3. Refrigeration. 4. Canning. 5. Preserving. 6. Drying or evaporation. ~10. Method of Preserving Eggs--~ 1. Packing in coarse salt. 2. Cover with water-glass in large stone jars, set in cool place. ~11. Care of Milk--~ 1. Use certified milk or inspected milk. 2. Wash bottle top before removing cover. 3. Pour milk in pans that have been scalded and drained dry in the sun or, in damp weather, by the stove. 4. As soon as cool enough put in refrigerator or in coolest place possible, as milk spoils very quickly unless kept cold. ~12. Care of Meat--~ 1. Wash thoroughly as soon as it arrives. 2. Place on clean pan of aluminum, porcelain or some such ware. 3. Place in refrigerator until ready to cook. ~13. General Rules For Care of Food--~ 1. Keep food clean--(personal cleanliness, washing food). 2. Keep food dry. 3. Keep food cool. 4. Care for food left from each meal. If carefully put away it can be used and not wasted. Inspected Milk-- 1. Comes from sanitary farms where cows, cases and bottles are reasonably clean; the rules are much less strict than for certified milk. 2. Cannot by law contain more than 500,000 germs in each teaspoonful, while certified milk contains not more than 50,000 germs. Pasteurized Milk-- 1. Method recommended by Department of Health of Chicago. In a small tin pail place a saucer. On the saucer stand the bottle of milk (leaving the cap on the bottle). Now put sufficient hot water (not so hot as to break the bottle) into the pail to fill same to within three or four inches of the top of the bottle, and then stand the pail and its contents on the top of the stove. The instant the water begins to boil remove the bottle of milk from the pail and cool it as rapidly as possible. Keep the bottle of milk in the ice box and keep the cap on the bottle when not in use. When you remove the cap do so with a clean prong, and be careful that the milk side of the cap does not come in contact with anything dirty. None but inspected or certified milk should be used. Milk should be kept covered with clean cheese cloth to prevent dust getting in. Water-- 1. Water will carry germs of typhoid fever, cholera, etc. 2. Boiling and cooling all water that might be suspected. Unprotected and Exposed Food-- a. Prevention-- 1. Be sure of a pure water supply (inspection of Board of Health). 2. Cleanse all foods properly before eating. House Fly-- a. Why it is a Disease Carrier-- 1. Breeds in filth where disease germs are found. 2. Construction of feet, legs, body, wings, etc., favorable for catching and holding great numbers of filth and disease germs. b. How to Fight the Fly-- 1. Catch all flies that get in the house. 2. Keep food covered. 3. Trap flies out of doors. 4. Screen all windows of houses, barns or out-buildings. Mosquito-- 1. Carries germs of malaria and yellow fever. 2. Turn over every pail or tub that may hold water. 3. Pick up old tin cans and bottles and put them where rain cannot fill them. 4. Screen rain barrels and cisterns so mosquitoes cannot get to the water and lay eggs. 5. Screen the wash water if it is left standing over night. 6. Change water every day in drinking pans for birds and animals. Rats-- Prevention-- Get rid of them by trapping and killing. HINTS TO HOUSEKEEPERS HOW TO CLEAN WIRE WINDOW SCREENS. _Rub down with Kerosene oil outside and inside._ THREE PRIMARY COLORS _are, Red, Blue and Yellow._ POLISHING FLOORS _One quart of turpentine to one quarter (1/4) pound of beeswax. Warm, taking care not to let any fire reach the turpentine. Rub in the floor with flannel and polish with hard brush. A little powdered burnt umber mixed in gives a nice brown stain._ TO PUT AWAY FLANNELS _First thoroughly air and beat them, then wrap up with cedar chips, refuse tobacco, or camphor, and wrap in newspapers, being careful to close every outlet to keep out moths._ Babcock Test _The Babcock test is a test for determining the butter fat in milk._ _Bottles are devised which are known as Babcock milk bottles, and are registered to show the per cent. of fat in milk. A certain amount of milk is mixed with a certain amount of Commercial Sulphuric acid of a specific gravity 1.83 which is added by degrees and thoroughly shaken up with the milk. Enough distilled water is added to fill the bottle. The mixture is then centrifuged in a Babcock Centrifuge, and the centrifuged fat read in per cent. on the neck of the bottle._ _The Official Travelers' Babcock Test can be purchased from the Creamery Package Manufactory Co., Chicago Ill., and costs between $5.00 and $6.00._ _All utensils used in dairy work should be sterilized by steaming or boiling for five minutes._ How to Cure Hams Rub one tablespoonful of Saltpetre into the face of each ham; let it remain one day. Literally cover the ham with salt and pack it in a closed box. Leave it in box as many days as there are pounds to the ham. Take it out, wash in warm water; cover the face of the ham with black pepper, and smoke it ten days with green hickory or red-oak chips. Care of Children _Mrs. Benson writes: "There is no way in which a girl can help her country better than by fitting herself to undertake the care of children. She should learn all she can about them, and take every opportunity of helping to look after these small Girl Scouts and Boy Scouts of the future."_ An infant cannot tell you its wants, but a Scout with a knowledge of the needs of children, what to feed them on, and the rules for good health, may save many a baby, for she never knows how soon the precious gift of some child's life may be placed in her hands. Baby does not know that fire will burn, or that water will drown one, so you need to guard him. Baby requires the proper food to build up a healthy body. He prefers milk for the first months of his life, and even up till three years old he takes mostly milk; and as a baby cannot digest flour, bread, corn-flour, and such things are so much poison to him. They may injure a little baby's health for life. As has been said to older children, let him keep quiet after eating. Even up to three years old, Baby's food must be chiefly milk--biscuits, puddings, and fruit being gradually added. He is very particular about his milk being fresh and good. Baby is extremely punctual. He feels it keenly if you do not feed him at the fixed hour, and will very likely let you know it, and woe betide you if he finds out that you have not properly scalded out his bottle before and after each meal. [Illustration] When his digestion is not right, his appetite will not be so good. Digestion means that the food you eat is turned into muscle and brain and bone. We eat onions to make bone, and oats to make brain, but Baby must not be allowed such food till he is older. What is _indigestion?_ It means not only uncomfortable pains in the middle of the night, but also that you have not used up the food you ate, and that food is going bad inside you, and making bad blood. Eat only the foods that you know you can digest comfortably. Do not give Baby too much at a time, or he will not be able to digest it, and keep him to plain food. Air Sun and air are life-giving. Put a pale withering plant or human being into the sun, and each will recover health. Give a baby plenty of fresh air, out of doors if you can, but avoid draughty places. Air the rooms well. You know, too, that the air inside the bed-clothes is impure, so do not let Baby sleep with his head under the sheet; tuck it in under his chin. You remember what air did in curing illness in the case of the expressman's children. He had two boys and three little girls all beginning to have consumption, and constantly requiring a doctor at great expense. He got the happy idea of putting them all into his cart when he started out very early on his work, and he drove them about every morning till school time. Every one of them soon got well, and became strong and healthy. Bath No one can be healthy unless she is extremely clean. Baby will want his bath daily, with soap and warmish water. He likes to kick the water and splash, as long as you support his head. Before starting on this swimming expedition, you should have all his clothes, warm, by you, and all that you will want must be within reach, and he expects a warm flannel on your knees to lie on. You must carefully dry all the creases in his fat body for him, with a soft towel. Illnesses What will you do when you suddenly find that baby is ill. Call in the doctor? Yes--that is, if there is one. But when there is no doctor! You will at once think of all the First Aid you have learnt, and what you know of nursing. Drugs are bad things. You may ruin a child by giving it soothing drugs and advertised medicines. They sometimes produce constipation. Never neglect the bowels if they become stopped, or you may bring on inflammation. Children's illnesses often are brought on by damp floors; you can trace them to the evening that the boards were washed. A flood of water could not dry without damping the room and the children. Bowed legs come from walking too soon. It does baby good to lie down and kick about, for crawling and climbing exercise his muscles. The best remedy, if you find a child suffering from convulsions, is to place it in a warm bath, as hot as your bare elbow can endure. Childhood is the time to form the body; it cannot be altered when you are grown up. Clothing Children's clothes should be warm but light, and the feet and legs should be kept warm and dry. To put on their stockings, turn the toe in a little way, and poke the toes into the end, then pull over a little at a time, instead of putting the foot in at the knee of the stocking. Put the left stocking on the right foot next day, so as to change them every day. Flannelette is made of cotton, so it is not warm like wool, and it catches fire easily, as cotton-wool does. Rubber is most unhealthful, and causes paralysis. Don't sit on rubber or on oilcloth unless covered, and never put rubber next to the skin. Thermometers [Illustration] To convert a given number of degrees Fahrenheit into Centigrade, deduct 32, multiply by 5, and divide by 9. To convert into Réaumur, deduct 32, multiply by 4, and divide by 9. To convert degrees Centigrade into Fahrenheit, multiply by 9, divide by 5, and add 32. To convert Réaumur into Fahrenheit, multiply by 9, divide by 4, and add 32. The diagram shows corresponding degrees. Beat of Pulse per minute Pulse beat for normal person: Infant before age of one year, 130 to 115 beats per minute. Infant up to two years of age, 115 to 130 beats per minute. Adult, 70 to 80 beats per minute. Adult in old age, 70 to 60 in normal health. Part V FIRST AID The National Red Cross Society award certificates in First Aid to girls over sixteen years old only, but any Girl Scout can win the Girl Scout Ambulance badge by passing an examination on the first three chapters of the Woman's Edition of the Red Cross Abridged Text-Book on First Aid. This training of the Girl Scouts awakens taste for hospital work. The scope of this book is insufficient for a complete course of instruction in hospital work, so it is best for the leaders to have lectures, lessons, and demonstrations. There is danger in a "little knowledge" of such an important subject. So we shall only say that the one important Scout precept of obeying orders is in a hospital of paramount importance. Disobedience is certainly a _crime_. Nosebleed Slight nosebleed does not require treatment; no harm results from it. When severe nosebleed occurs, loosen the collar (do not blow the nose), apply cold to the back of the neck by means of a key or a cloth wrung out in cold water; a roll of paper under the upper lip between it and the gum will help; when bleeding still continues shove a cotton or a gauze plug into the nostrils leaving it there until the bleeding stops. Eyes Dust, flies, or cinder in the eye. Get the person's head well back, seize the upper eyelash and pull the upper lid well forward over the lower, press it against the latter as it slips back into place, and if the fly is beneath the upper lid it will be left on the lower lid. If this fails, place a match on the upper eyelid, catch the eyelashes and turn the lid over the match, and if you can see the cause of the trouble remove it with the corner of a handkerchief or use a camel's-hair brush. A drop of castor-oil in the eye soothes it afterwards. For lime in the eye use a weak solution of vinegar and water. FIRST AID TO INJURED Fire constitutes a danger, especially if there is a panic where the fire starts. Never throw away a lighted match, it may fall on inflammable material and start fire. Reading in bed is dangerous, as if you go to sleep the bed-clothes may catch fire. If you must dry your clothes by a fire watch them carefully. Cut away all dry grass around a fire in camp. Never carry a light into a room that smells strongly of escaped gas; never handle gunpowder with matches in your pocket. How to Put out Fire If your clothing catches fire don't run for help, that will fan the flames; lie down, roll up in an overcoat or rug. If nothing can be found to roll about you, roll over slowly beating out the flames with your hands. If another person is on fire throw him on the ground and smother the fire with a rug away from the face. What to Do in Case of Fire Show coolness and presence of mind; throw water (a few bucketfuls will often put out the fire), or blankets, woolen clothing, sand, ashes, dirt, or even flour on fire. If you discover a fire sound the alarm on the street fire-alarm post, or telephone to the Fire Department. The doors of a house or a room that is on fire should be closed to prevent draughts spreading the flames. While searching a burning house tie a wet handkerchief over the nose and mouth. Remember that within six inches of the floor there is no smoke; when you have difficulty in breathing, crawl along the floor with the head low, dragging any one you have rescued behind you. Tie the insensible person's hands together and put them over your head. You can then crawl along the floor dragging the rescued person with you. Never jump from the window unless the flames are so close that it is your only means of escape. If outside a burning building put mattresses and bedding piled high to break the jumper's fall and get a strong rug to hold, to catch the jumper, and let many people hold the rug. In country districts organize a bucket brigade; two lines of girls from water to fire--pass buckets, jugs, tumblers, or anything that will hold water from girl to girl and throw water on the fire, passing buckets back by another line of girls. Rescue from Drowning There are four practical methods of bringing a drowning person to land. [Illustration: Fig. 1] 1. If quiet, turn him on his back, and grip him by the head so that the palms of the hands cover the ears, and swim on the back. Keep his face above water (Fig. 1). [Illustration: Fig. 2] 2. In case of struggling, turn him on his back. Then grip his arms just above the elbows and raise them until they are at right angles to his body, and swim on the back (Fig. 2). [Illustration: Fig. 3] 3. If the arms are difficult to grasp, push your arms under those of the subject, bend them upwards, and place your hands, with the fingers separated, flat on his chest, the thumbs resting on his shoulder joints. Swim on the back (Fig. 3). [Illustration: Fig. 4] 4. In rescuing a swimmer with cramp or exhausted, or a drowning person who is obedient and remains quiet, the person assisted must place his hands on the rescuer's shoulders close to the neck at arm's length, turn on his back, and lie perfectly still with the head well back. Here the rescuer is uppermost; and, having his arms and legs free, swims with the breast stroke. This is the easiest method, and enables the rescuer to carry the person a longer distance without much exertion (Fig. 4). Release A drowning person will sometimes grip his would-be rescuer in such a manner as to render it impossible to tow him to land. The three following methods are recommended for releasing oneself when clutched by a drowning person. [Illustration: Fig. 5] [Illustration: Fig. 6] 1. When the rescuer is grasped by the wrists: Extend the arms straightforward, bring them down until they are in a line with the hips, and then jerk the wrists against the thumbs of the subject. This will break the hold (Figs. 5 and 6). [Illustration: Fig. 7] 2. When the rescuer is clasped round the neck: Take a deep breath and lean well over the drowning person. At the same time, place the left hand in the small of his back. Then pinch the nostrils close between the fingers of the right, while resting the palm on his chin, and push away with all possible force (Fig. 7). [Illustration: Fig. 8] 3. When the rescuer is clasped round the body: Take a deep breath and lean well over as before. Place the left hand on the subject's right shoulder and the right palm on his chin. At the same time bring the right knee against the lower part of his chest. Then by means of a strong and sudden push, stretch your arms and leap straight out, throwing the whole weight of your body backwards (Fig. 8). [Illustration] Artificial Respiration [Illustration: Fig. 9] When a person is brought to land in an apparently drowned condition lose no time in attempting restoration. Delay may prove fatal. Act at once and work with caution, continuous energy, and perseverance. Life has, in many cases, been restored after long hours of unceasing work. In all cases send for a doctor as soon as possible. Meanwhile proceed at once to clear the water out of the patient's lungs. The following method is the simplest and is called the Schäfer system, after the inventor. Incline the patient face downwards and the head downwards, so that the water may run out of his mouth, and pull his tongue forward. After running the water out of the patient, place him on his side with his body slightly hanging down, and keep the tongue hanging out. If he is breathing let him rest; if he is not breathing, you must at once endeavor to restore breathing artificially. Here are Professor Schäfer's own instructions: [Illustration: Fig. 10] 1. Lay the patient face downwards with arms extended and the face turned to the side. 2. Don't put a cushion or any support under the chest. Kneel or squat alongside or astride of the patient facing towards his head. 3. Place your hands on the small of the patient's back, one on each side, with thumbs parallel and nearly touching. 4. Bend forward with the arms straight, so as to allow the weight of your body to fall on your wrists, and then make a firm, steady downward pressure on the loins of the patient, while you count slowly, "one--two--three." 5. Then swing your body backward so as to relieve the pressure and without removing your hands, while you count slowly, "one--two." [Illustration: Fig. 11] Continue this backward and forward movement, alternately relieving and pressing the patient's stomach against the ground in order to drive the air out of his chest and mouth, and allowing it to suck itself in again, until gradually the patient begins to do it for himself. The proper pace for the movement should be about twelve pressures to the minute. As soon as the patient is breathing you can leave off the pressure; but watch him, and if he fails you must start again till he can breathe for himself. Then let him lie in a natural position and set to work to get him warm by putting hot flannels or bottles of hot water between his thighs, and under the arms and against the soles of his feet. Wet clothing should be taken off and hot blankets rolled round him. The patient should be disturbed as little as possible and encouraged to sleep while carefully watched for at least an hour afterwards. Ice Rescue To rescue a person who has broken through the ice, you should first tie a rope around your own body and have the other end tied or held in shore. Then get a long board or a ladder, or the limb of a tree, crawl out on this and push it out so that the person in the water may reach it. If nothing can be found on which to support your weight don't attempt to walk to the person to be rescued, but lie flat on your face and crawl out to him, thus so much less weight bears on the ice at one point than walking. Remember, if you break through the ice yourself, that if you try to crawl on the broken ice it will break again with you; better support yourself on edge of ice and await rescue. Gas and Sewer Gas Never go to sleep in a room where the gas is burning low. As gas may escape into the room, very big fires burning in sleeping rooms are dangerous, especially in charcoal stoves. In underground sewers and wells dangerous gases are found; if a lighted candle will not burn in such a place it is certain the air will be dangerous for any one entering it. In rescuing a person from a place filled with gas, take a few deep breaths before entering, carry him quickly out without breathing yourself. Gas will not be found near the floor of a building, so you may be able to crawl out where it would be dangerous to walk. Treating and Bandaging the Injured A fracture is the same thing as a broken bone. When the bone pierces through the skin it is called a compound fracture. When it does _not_, a simple fracture. If you have to deal with a broken leg or arm, and can't get a doctor at once, make the patient lie down. Place the leg in the same position as sound one, and hold it in splints made of anything that is stiff and rigid like a _flat_ board (that is better than a round pole) or a limb broken from a tree. Shingles make excellent splints. In applying splints, they should extend beyond the next joint above and the next joint below the broken point. Otherwise the movement of the joint will cause the broken part to move. With a broken thigh, the splint should be very long, extending from armpit to below the feet; a short splint just below the knee will do for the inner splint. Splints may be tied on with handkerchiefs; tie firmly, but not so tight as to cause severe pain. In a fractured thigh it is well to bind the broken leg to the sound one by two or three pieces of cloth around both. The clothing around the leg makes a padding for the splints unless it is thin summer clothing, in which case straw and leaves should be put between the splint and the leg or arm. Fractures of the leg and arm are treated the same way, with splints on inner and outer sides of broken bone. A sling will be required with fractures of the arm; this may be made with triangular bandage or triangular neck handkerchief or piece torn from your skirt or petticoat. Red Cross outfits are very convenient for injuries. Compound Fracture If the sharp edges of the broken bone pierce through the skin, which often happens if splints are not well applied and the person moves, the broken bone again pierces the skin. If a wound is made by the broken bone, then the wound must be treated first. Dressing Wounds All wounds, unless protected from germs, are liable to become infected by matter or pus. Blood-poisoning or even death may result. To prevent infection of wound, a sterilized dressing should be applied; this is a surgical dressing which has been treated so that it is free from germs and can be got at any druggist's or can be had in First Aid outfits. Don't handle a wound with your hands, because even though your hands appear perfectly clean, they are not so; neither is water free from germs, so a wound should never be washed. If you have no surgical dressing, boil a folded towel fifteen minutes; don't touch the inner surface. Apply inner surface of the towel or a clean unused handkerchief to the wound. How to Stop Bleeding Keep a person quiet after severe bleeding from a wound as the bleeding may recommence, and give no stimulants unless patient is very weak. There are two kinds of blood--that which flows from arteries and the blood which flows from veins; the latter is of a dark color and flows in a steady stream and goes back to the heart. A pad firmly tied on such a wound usually stops the bleeding. Don't be afraid of leaving a wound exposed to air. When wounds bleed use Red Cross outfit as directed on slip contained in outfit. If an artery is cut a person may bleed to death in a few minutes. Girls should know that the blood from a cut artery is bright red and flows in spirts and jets. There are arteries in the throat. The artery in the upper arm is about in a line with the inner seam of the sleeve of your coat. The artery in the leg runs down from the center line from the point of the hip in the middle of the crotch in a line with the inseam of trousers. Pressure should be applied by putting your fingers three inches above the crotch and holding it pressed against the bone. You can feel the artery beating under your fingers, but don't put your finger in the wound as it may infect the latter. While you hold the artery some one else should make a tourniquet easily improvised. How to Make a Tourniquet Tie a handkerchief loosely around the limb and place a cork or a smooth stone, just above your fingers on the artery. When this is placed, put a stick about a foot long under the handkerchief at the outer side of the limb and twist the stick so that the handkerchief gets tight enough to keep the stone or cork pressing on the artery just as your fingers did at first. Tie the stick in position so it will not slip. Remember that cutting off the circulation for too long is dangerous; don't leave the tourniquet more than an hour. Loosen it and be ready to tighten it quickly if the bleeding recommences. Another method to stay bleeding from an artery when the injury is below the knee or elbow is to place a pad in the bend and tie the arm or leg bent with the pad tight in the angle of the joint. If an artery is cut at the throat, hold tightly together the wound to stop the bleeding or the person may die instantly from loss of blood. The best stimulant in cases where the patient is very weak is aromatic spirits of ammonia. One teaspoonful in a half-glass of water. Ivy Poisoning Avoid poison oak or ivy. If poisoned use carbolized vaseline or baking-soda and water made into a thick paste. Apply alcohol first. To Ease Itching of Midge-Bites For midge and sand-fly bites use listerine and Eucalyptus--equal quantities--liquid carbonic soap--apply one drop on bite--or preparation sold by druggist. Frost-Bite To prevent frost-bite, rub the body when exposed to cold with too little clothing on, because rubbing brings blood to the surface. When the part that was cold suddenly has no feeling, then to restore warmth rub it first with snow or cold water, then gradually with warm water; if hot water is applied at first it may cause mortification in the frozen part. Runaway Horses Don't try to check a run-away horse by standing in front and waving your arms. The horse only dodges you and runs faster. Electric Shock Artificial Respiration should always be promptly given in cases of electric shock. The rescuer must not touch the body of a person touching a live wire or a third rail unless his own body is thoroughly insulated. He must act quickly. He should, if possible, insulate himself by covering his hands with a rubber coat, rubber sheeting or even several thicknesses of dry cloth. Silk is a good non-conductor. In addition he should complete his insulation by standing on a dry board, or a thick piece of dry paper or on a dry coat. Rubber gloves or boots are safer, but they cannot usually be immediately available. If a live wire is under a patient and the ground is dry it will be perfectly safe to stand upon it and pull him off with the bare hands. But they should touch only his clothing and this must not be wet. A live wire on a patient may with safety be flipped off with a dry board or stick. A live wire may be safely cut by an axe or hatchet with a dry wooden handle and the electric current may be short circuited by dropping a crowbar or a poker on the wire. They should be dropped on the side from which the current is coming and not on the further side as the latter will not short circuit the current before it has passed through the patient's body. Drop the metal bar, do not place it on the wire or you will then be made a part of the short circuit and receive the current of electricity through your body. From American Red Cross Text Book on Elementary Hygiene and Home Care of the Sick. Part VI PATRIOTISM History of the Flag On July 4, 1776, the Declaration of Independence was signed. By this the united colonies dissolved all the ties that bound them to England and became an independent nation, the United States. It was immediately necessary to adopt a new flag, as the new nation would not use the union jack. Congress appointed a committee, consisting of George Washington, Robert Morris, and Colonel Ross, to design a flag. They got Mrs. Betsey Ross, who kept an upholstery shop at 239 Arch Street, Philadelphia, to help plan and to make the new flag. They kept the thirteen stripes of the colonies' flag, and replaced the union jack by a blue field bearing thirteen stars, arranged in a circle. On June 14, 1777, Congress passed the resolution adopting this flag. Resolved: That the flag of the thirteen United States be thirteen stripes, alternate red and white: that the Union be thirteen stars, white on a blue field, representing a new constellation. George Washington said: "We take the star from Heaven, the red from our mother country, separating it by white stripes, thus showing that we have separated from her, and the white stripes shall go down to posterity representing liberty." This new flag was first carried into battle at Port Stanwix, in August, 1777. At first when new States came into the Union, a new stripe and a new star were added to the flag, but it was soon evident that the added stripes would make it very unwieldy. So on April 4, 1818, Congress passed this act, to establish the flag of the United States. SEC. 1. Be it enacted, etc. That from and after the fourth day of July next, the flag of the United States be thirteen horizontal stripes, alternate red and white; that the Union have twenty stars, white in a blue field. SEC. 2. Be it further enacted, that, on the admission of every new State into the Union, one star be added to the Union of the flag; and that such addition shall take effect on the fourth day of July succeeding such admission. In our flag today the thirteen stripes symbolize the thirteen original States, and the blue field bears forty-eight stars, one for each State in the Union. The five-pointed star is used, it is said, at Betsey Ross's suggestion. This five-pointed star is the seal of King Solomon, and the sign of infinity. Even the colors of the flag mean something: red stands for valor, blue for justice, and white for purity. The whole flag stands for freedom, liberty, and justice. Respect Due the Flag 1. The flag should not be hoisted before sunrise nor allowed to remain up after sunset. 2. At retreat, sunset, civilian spectators should stand at attention and give the military salute. 3. When the national colors are passing on parade or review the spectators should, if walking, halt, and if sitting, rise and stand at attention and uncover. 4. When the flag is flown at half-mast as a sign of mourning it should be hoisted to full staff at the conclusion of the funeral. In placing the flag at half-mast, it should first be hoisted to the top of the staff and then be lowered to position. Preliminary to lowering from half-mast it should first be raised to top. 5. On Memorial Day, May 30th, the flag should fly at half-mast from sunrise till noon, and at full mast from noon to sunset. The flag at half-mast is a sign of mourning. The flag flown upside down is a signal of distress. America The first home of social and religious freedom in America was in the Colony of Maryland. When all the other colonies were persecuting every one that did not believe in their own peculiar religious doctrine and making the most invidious social distinctions, Maryland--the Ever Faithful--was a haven of refuge for all. Situated in a middle place among the colonies, her doctrines gradually spread till today the proud boast of America is that she is the home of the free. Had the sentiments of Massachusetts prevailed, we would have had today a most bigoted form of religious government. Had John Locke's Carolina laws lasted, we would have been under a grinding oligarchy. Georgia under Oglethorpe's wise management joined hands with Calvert in Maryland, and the result of their joint efforts for the betterment of mankind is the grand Republic of the United States of today. Adams and Washington, Franklin and Lincoln are names which shine out from the pages of history today, and back of each was a good and honored mother. These were patriots--not politicians or place hunters. Throughout our history the emergency seems always to have found the man. And they have been prepared by our great women. For even if a man has not a wife it is seldom that any great thing is done that is not helped on by a woman. Girls, know your places. They are no mean positions that you are destined to hold. The pages of the history of the future may hold your names in a high and honored place. Do well your part today. The work of today is the history of tomorrow, and we are its makers. So let us strive to show just as grand names on the pages yet unwritten as are inscribed on those that we have for our proud inheritance. It is not necessary that every Scout should be proficient in all things suggested for practice. All should be able to drill and know the signs--secret and open--for the use of the organization. They should practice the precepts laid down for their guidance and be above all things "the little friend to all" that makes such a distinctive feature in the work and training of every day's meeting of Scouts. Consider it a paramount duty to attend all meetings and get the most out of the opportunities offered you in the American Band of Girl Scouts. Make your duties amusements and your amusements duties. So will you find that you daily increase in usefulness and your pleasure in life will grow broader. In union there is strength. The Union of Scouts is to be a strong union for the good of our nation in the future and an ever-increasing bond for success to ourselves and aid to others. The Star-Spangled Banner O say, can you see, by the dawn's early light, What so proudly we hail'd at the twilight's last gleaming? Whose broad stripes and bright stars, thro' the perilous fight, O'er the ramparts we watched were so gallantly streaming; And the rocket's red glare, the bombs bursting in air, Gave proof thro' the night that our flag was still there! O say, does that star-spangled banner yet wave O'er the land of the free and the home of the brave? On the shore, dimly seen thro' the mists of the deep, Where the foe's haughty host in dread silence reposes, What is that which the breeze, o'er the towering steep, As it fitfully blows, half conceals, half discloses? Now it catches the gleam of the morning's first beam, In full glory reflected, now shines on the stream-- 'Tis the star-spangled banner. O long may it wave O'er the land of the free and the home of the brave! And where is that band who so vauntingly swore, 'Mid the havoc of war and the battle's confusion, A home and a country they'd leave us no more? Their blood has washed out their foul footsteps' pollution. No refuge could save the hireling and slave From the terror of flight, or the gloom of the grave-- And the star-spangled banner in triumph shall wave, O'er the land of the free and the home of the brave. O thus be it ever when freemen shall stand Between their loved homes and foul war's desolation, Blest with vict'ry and peace, may the heav'n-rescued land Praise the Power that hath made and preserved us a nation. Then conquer we must, when our cause it is just, And this be our motto, "In God is our trust"-- And the star-spangled banner in triumph shall wave, While the land of the free is the home of the brave. FRANCIS SCOTT KEY. America My country, 'tis of thee, Sweet land of liberty, Of thee I sing; Land where my fathers died, Land of the Pilgrims' pride, From every mountain side Let freedom ring. My native country, thee, Land of the noble free, Thy name I love; I love thy rocks and rills, Thy woods and templed hills; My heart with rapture thrills Like that above. Let music swell the breeze, And ring from all the trees Sweet freedom's song; Let mortal tongues awake, Let all that breathe partake, Let rocks their silence break, The sound prolong! Our father's God, to Thee, Author of liberty, To Thee we sing: Long may our land be bright With freedom's holy light; Protect us by Thy might, Great God, our King. SAMUEL F. SMITH, 1832. Allegiance to the Flag I pledge allegiance to the flag, and to the republic for which it stands; one nation indivisible, with liberty and justice for all. Girl Scout Salute to the Flag A salute to the Flag should be the first number on the program of every meeting. Use the Scout full salute. The salute may be accompanied by the words of the pledge. Let the hand reach the forehead on the word "allegiance," pointing, palm outward, to the flag and recite the remaining words with hand still pointing to flag. READING LIST BOOKS ON MERIT BADGE SUBJECTS AMBULANCE: _Emergencies._ Gulick, C. E. _Firebrands._ Martin, F. E. _Home Nursing._ Harrison, E. _Sure Pop and the Safety Scouts._ Bailey, R. R. ASTRONOMY: _Story of the Heavens._ Ball, Roberts. _Heavens with an Opera Glass._ Serviss, Garrett. _The Friendly Stars._ Martin, M. E. _Ways of the Planets._ Martin, M. E. _Easy Guide to the Constellations._ Gall, James. _Sun Lore of All Ages._ Olcott, W. T. ART: _Composition._ Dow. _How to Judge a Picture._ Van Dyke. ARTS AND CRAFTS: _Art Crafting in Metals for Amateurs._ Chandler. _Art Crafts for Beginners._ Sanford, F. E. _Dan Beard's Books._ BIRDS: (_see also_ NATURALIST.) _Birds of Village and Field._ Merriam, Florence A. _Birds and Bees._ Burroughs, John. _Squirrels and Other Fur Bearers._ Burroughs, John. _Sharp Eyes._ Gibson, Wm. H. _Chapman's Books on Birds--According to Locality._ _Bird Guide._ Reed, Chester A. _Bird Craft._ Wright, M. A. _How to Attract the Birds._ Trafton, G. BOATSWAIN: _Boys' Outdoor Vacation Book._ Verrill, A. H. _Harper's Boating Book for Boys._ Verrill, A. H. CHILD NURSE: _Baby Clothing._ Hitching, W. _Care and Feeding of Children._ Holt, L. E. _Care and Training of Children._ Kerr, L. _Care of Milk and Its Use in the Home._ U. S. Dept. of Agriculture. CLERK: _Goodwin's Improved Bookkeeping and Business Manual._ Goodwin, J. H. _Handbook of Style._ (_Punctuation._) Houghton, Mifflin. _Modern Business Arithmetic._ Curtis, U. _New Practical Typewriting._ COOK, INVALID COOKING: _Boston Cooking-School Cook Book._ Fanner, F. A. _Food for the Invalid and the Convalescent._ Gibbs, W. S. _Mary Frances Cook Book._ Fryer, J. E. _When Mother Lets Us Cook._ Johnson, C. DAIRY MAID: _Dairy Chemistry._ Snyder, H. _Milk and Its Products._ Wing, H. H. _Official Travelers' Babcock Test._ Creamery Package Manufacturing Co., Chicago. ELECTRICIAN: _A. B. C. of Electricity._ Meadowcroft, W. H. _Boy Electrician._ Morgan, A. P. _Electricity for Young People._ Jenks, T. _Harper's Beginning Electricity._ Shafer, D. C. _Harper's Electricity Book for Boys._ Adams, J. H. FARMER: _Bees._ (_Farmers' Bulletin 447._) U. S. Dept. of Agr. _How to Keep Bees._ Comstock, A. B. _Hints to Poultry Raisers._ (_Farmers' Bulletin 528._) U. S. Dept. of Agr. _Incubation and Incubators._ (_Farmers' Bulletin 236._) U. S. Dept. of Agr. _Pig Management._ (_Farmers' Bulletin 205._) U. S. Dept. of Agr. _Poultry Management._ (_Farmers' Bulletin 287._) U. S. Dept. of Agr. _First Book of Birds._ Miller. _Second Book of Birds._ Miller. _Our Home Pets._ Miller. _The Garden Book for Young People._ Lounsberry. _Bird Stories from Burroughs._ _Butterflies and Bees._ Morley. _Insect Stories._ Kellog. _The Scout Garden._ Bennet, F. H. GARDENS: _Children's Gardens for Pleasure, Health and Education._ Parsons, H. G. _Garden Primer._ Tabor, G. _Harper's Book for Young Gardeners._ Verrill, A. H. _School Garden Book._ Weed, Clarence. _When Mother Lets Us Garden._ Duncan, F. _First Book of Birds._ Miller, O. T. _Second Book of Birds._ Miller, O. T. _Our Home Pets._ Miller, O. T. _Little Gardens for Boys and Girls._ Higgins, M. _The Garden Book for Young People._ Lounsberry. _Bird Stories._ Burroughs. _Butterflies and Bees._ Morley. _Insect Stories._ Kellog. _The Scout Garden._ Bennet, F. H. HEALTH: _Body at Work._ Jewett, F: G. _Good Health._ Jewett, F. G. _Personal Hygiene._ Pyle. _Handbook Girls' Branch of Public School Athletic League._ Burchenal. _The Human Mechanism._ Hough & Sedgwick. HOUSEKEEPER: _Good Housekeeping Magazine._ Gilman, E. H. _Housekeeping._ (Children's Library of Work and Play.) Gilman, E. H. _How to Live on a Small Income._ Hewitt, E. C. _Manual of Household Work and Management._ Butterworth. _Mary Frances, Housekeeper._ Fryer, J. E. LAUNDRESS: _Laundry Manual._ Balderston, L. R. _Housekeeping._ (_Children's Library of Work and Play._) Gilman, E. H. MUSICAL: _Dictionary of Music and Musicians._ Gove, G. _Operas that Every Child Should Know._ Bacon, M. S. _Stories from the Operas._ Davidson. _Story of Music and Musicians._ Millie, L. C. _Young People's Story of Music._ Whitcomb, I. P. _Intervals, Theory, Chords, and Ear Training._ Brown, J. P. NATURALIST: _Bird-Life._ Chapman, F. M. _Bird Neighbors._ Blanchan, N. _Flower Guide._ Reed, C. A. _Handbook of Birds of Eastern North America._ Chapman, F. M. _How to Attract the Birds._ Blanchan, N. _How to Know the Wild Flowers._ Parsons, F. T. _Land Birds._ Reed, C. A. _Nature Library._ Doubleday. _Standard Library of Natural History._ University Society. _Wild Flowers Every Child Should Know._ Stack, F. W. _The American Flower Garden._ Blanchan, Neltye. _How to Know the Wild Flowers._ Mrs. W. M. S. Dana. _How to Know the Ferns._ Parsons, Frances T. _Primer of Forestry._ Pinchot, Gifford. _Our Native Trees._ Keeler, Harriet L. _Ways of Wood Fowls._ Long, Wm. D. _Secrets of the Woods._ Long, Wm. D. _Lives of the Hunted._ Seton-Thompson, Ernest. _Wild Animals I Have Known._ Seton-Thompson, Ernest. _Jungle Books._ Kipling, Rudyard. _Our National Parks._ Muir, John. _Earth and Its Story._ Hulprin, Angels. _Naturalist._ Trafton. NEEDLEWOMAN: _Easy Steps in Sewing._ Fryer, J. E. _Home Art Crochet Book._ Klickmann, F. _Magic of Dress._ Gould. _Needlecraft._ (_Children's Library of Work and Play._) Archer, E. A. _Sewing for Little Girls._ Foster, O. H. _Three Hundred Things a Bright Girl Can Do._ Kelley, L. E. _When Mother Lets Us Sew._ Johnson, C. PIONEER: _Boy's Camp Book._ Cave, E. _Boy Scout's Hike Book._ Cave, E. _Camp Cookery._ Kephart, H. _On the Trail._ Beard, L. SIGNALLING: _Official Handbook for Girls._ SWIMMER: _Swimming._ Brewster. TELEGRAPHIST: _Official Handbook for Boys._ Boy Scouts of America. GENERAL READING FAMOUS WOMEN: _When I Was a Girl in Italy._ Ambrosi, M. _Promised Land._ Antin, M. _Lives of Girls Who Became Famous._ Bolton, S. K. _Joan of Arc._ de Monvel, B. _Girls' Book of Famous Queens._ Farmer, L. H. _Life of Mary Lyon._ Gilchrist, B. B. _Autobiography of a Tomboy._ Gilder, J. L. _Historic Girlhoods._ Holland, R. S. _Group of Famous Women._ Horton, E. _Story of My Life._ Keller, H. _New England Girlhood._ Larcom, L. _Heroines that Every Child Should Know._ Mabie, H. W. _Louise, Queen of Prussia._ Merz, H. _Louisa May Alcott._ Moses, B. _Life of Alice Freeman Palmer._ Palmer, G. H. _Florence Nightingale._ Richards, L. E. _When I Was Your Age._ Richards, L. E. _Wonder Workers._ Wade, M. H. _Jeanne D'Arc._ Wilmot-Buxton. _Queens of England._ Strickland. FAIRY TALES AND FOLK LORE: _Arabian Nights._ _Fairy Tales._ Andersen, H. C. _Granny's Wonderful Chair._ Browne, F. _Alice's Adventures in Wonderland._ Carroll, L. _Fairy Tales._ Grimm Bros. _Uncle Remus, His Songs and Sayings._ Harris. _Celtic Fairy Tales._ Jacobs, J. _Blue Fairy Book._ Lang, A. _Pinocchio._ Lorenzini, C. _Children's Book._ Scudder, H. E. HISTORY OF LITERATURE: _History of the English Language._ Lounsbury, T. P. _English Literature for Boys and Girls._ Marshall, H. E. _Introduction to American Literature._ Pancoast, H. S. POETRY: _Songs of Innocence._ Blake, Wm. _Golden Staircase._ Chisholm, L. _Poems of Childhood._ Field, E. _Lyra Heroica._ Henley, W. _Boy's Percy._ Lanier, S. _Nonsense Books._ Lear, E. _Story Telling Poems._ Olcott, F. J. _Golden Treasury._ Palgrave, F. T. _Book of Famous Verse._ Repplier, A. _Child's Garden of Verse._ Stevenson, R. L. _Golden Numbers._ Wiggin, K. D. _Pinafore Palace._ Wiggin, K. D. _Posy Ring._ Wiggin, K. D. _Lays of Ancient Rome._ Macaulay. _Longfellow's Poems._ Longfellow. _Lady of the Lake._ Scott. _Idylls of the King._ Tennyson. _Robin Hood Ballads._ Parker. _Rosemary and Rue._ Gordon. STORIES: _Lisbeth Longfrock._ Aanrud, A. _Little Men._ Alcott, L. M. _Little Women._ Alcott, L. M. _Under the Lilacs._ Alcott, L. M. _Marjorie Daw._ Aldrich, T. B. _Pride and Prejudice._ Austen, J. _Little Minister._ Barrie, J. M. _Lorna Doone._ Blackmore, R. D. _Jane Eyre._ Brontë, C. M. _Last Days of Pompeii._ Lytton, Bulwer. _Girlhood of Shakespeare's Heroines._ Clarke, M. C. _Friend of Cæsar._ Davis, W. S. _Egyptian Princess._ Ebers, G. M. _Silas Marner._ Eliot, G. _Ramona._ Jackson, H. H. _Hypatia._ Kingsley, C. _Mr. Achilles._ Lee, J. _Scottish Chiefs._ Porter, J. _Cloister and the Hearth._ Reade, C. _Daisy Chain._ Yonge, C. M. _Peter and Wendy._ Barrie, J. M. _Four Gondons._ Brown, E. A. _Peep-in-the-World._ Crichton, F. _Hans Brinker._ Dodge, M. M. _Lass of the Silver Sword._ Dubois, M. C. _Mary's Meadow._ Ewing, J. H. _Peterkin Papers._ Hale, L. P. _York and a Lancaster Rose._ Keary. _Bimbi._ Ramée. _Queen Hildegarde._ Richards, L. E. _Castle Blair._ Shaw, F. E. _Heidi._ Spyri, J. _Mother Carey's Chickens._ Wiggin, K. D. _David Copperfield._ Dickens. _A Tale of Two Cities._ Dickens. _The Talisman._ Sir Walter Scott. _Little Lord Fauntleroy._ Burnett. _Sarah Crewe._ Burnett. _Six Girls._ Irving, F. B. _John Halifax, Gentleman._ Craik, D. M. _Last of the Mohicans._ Cooper. _Pathfinder._ Cooper. _Deerslayer._ Cooper. _Otto of Silver Hand._ Pyle. _Merry Adventures of Rab._ Brown. _Treasure Island._ Stevenson. _Black Arrow._ Stevenson. _Jackanapes._ Ewing. _Nelly's Silver Mine_, Jackson. _Robinson Crusoe._ De Foe. _Rab and His Friends._ Brown. _Bob, Son of Battle._ Ollivant. _The Call of the Wild._ London. _Master Skylark._ Bennett. _The Prince and the Pauper._ Twain. _Harold, the Last of the Saxon Kings._ Bulwer-Lytton. _The White Company._ Doyle, Conan _Wonderful Adventures of Nils._ Lagerlöf. _Tales of Laughter._ Smith. _Richard Carvel._ Churchill. _Hugh Wynne._ Mitchell. _Quentin Durward._ Scott. _Ben Hur._ Wallace. _Holiday House._ Sinclair. _Alice in Wonderland._ Carroll. _Just So Stories._ Kipling. _Eight Cousins._ Alcott. _Juan and Juanita._ Baylor. _Black Beauty._ Sewell. _Birds' Christmas Carol._ Wiggin. _Story of Siegfried._ Baldwin. _Swiss Family Robinson._ Wyss. _Six to Sixteen._ Ewing. _Man Without a Country._ Hale. _Tom Brown's School Days._ Hughes. _Anne of Green Gables._ Montgomery. _Barnaby Lee._ Bennett. _Judith Shakespeare._ Black. _Colonel's Opera Cloak._ Brush. _Smith College Stories._ Daskam. _Captains Courageous._ Kipling. _Kidnapped._ Stevenson. _Rudder Grange._ Stockton. _A Gentleman of France._ Weyman. _New Chronicles of Rebecca._ Wiggin. _Polly Oliver's Problem._ Wiggin. _Dove in the Eagle's Nest._ Yonge. _Elizabeth and her German Garden._ (Anonymous.) _Princess Pricelta's Fortnight._ Arnim, M. A. _Days of Bruce._ Aguilar. _Tales of King Arthur._ Lang. BOOKS OF REFERENCE FOR MERIT BADGE BIRDS: Birds as Weed Destroyers. Pp. 221 to 232. Illus. (From _Yearbook_, 1898.) Paper, 5c. _A 1.10:133._ Birds that Eat Scale Insects. Pp. 189 to 198. Illus. (From _Yearbook_, 1906.) Paper, 5c. _A 1.10:416._ Bookkeeping. Farm Bookkeeping. 1912. 37 pp. Illus. (_Farmers' Bulletin 511._) Paper, 5c. _A 1.9:511._ Does it Pay the Farmer to Protect Birds? Pp. 165 to 178. Illus. (From _Yearbook_, 1907.) Paper, 5c. _A 1.10:443._ Economic Value of Predaceous Birds and Mammals. Pp. 187 to 194. Illus. (From _Yearbook_, 1908.) Paper, 5c. _A 1.10:474._ Fifty Common Birds of Farm and Orchard. 1913. 31 pp. Illus. (_Farmers' Bulletin 513._) Paper, 15c. _A 1.9:513._ Food of Some Well-Known Birds of Forest, Farm, and Garden. 1912. 35 pp. Illus. (_Farmers' Bulletin 506._) Paper, 5c. _A 1.9:506._ How Birds Affect the Orchard. Pp. 291 to 304. Illus. (From _Yearbook_, 1900.) Paper, 5c. _A 1.10:197._ Migratory Movements of Birds in Relation to Weather. Pp. 379 to 390. 1 illus. (From _Yearbook_, 1910.) Paper, 5c. _A 1.10:545._ Relation of Birds to Fruit Growing in California. Pp. 241 to 254. (From _Yearbook_, 1904.) Paper, 5c. _A 1.10:344._ Some Common Birds in their Relation to Agriculture. Revised, 1904. 48 pp. Illus. (_Farmers' Bulletin 54._) Paper, 5c. _A 1.9:54._ Some Common Game, Aquatic, and Rapacious Birds in Relation to Man. 1912. 30 pp. Illus. (_Farmers' Bulletin 497._) Paper, 5c. _A 1.9:497._ HEALTH: Health and Cleanliness--O'Shea and Kellogg--pp. 54-124. HOUSEKEEPING: Butter. Butter-Making on the Farm. 1905. 31 pp. (_Farmers' Bulletin 241._) Paper, 5c. _A 1.9:241._ Canning Vegetables in the Home. 1909. 16 pp. Illus. (_Farmers' Bulletin 359._) Paper, 5c. _A 1.9:359._ School Lessons on Corn. 1910. 29 pp. Illus. (_Farmers' Bulletin 409._) Paper, 5c. _A 1.9:409._ The Home and Family--Kinne and Cooley--pp. 96-137. Handbook of Domestic Science and Household Arts--Wilson--pp. 273-276 and 55-58. FARM HOUSES: Modern Conveniences for the Farm Home. 1906. 48 pp. Illus. (_Farmers' Bulletin 270._) Paper, 5c. _A 1.9:270._ FARMERS' BULLETINS: 34. Meats, Composition and Cooking. Paper, 5c. 131. Household Tests for the Detection of Oleomargarine and Renovated Butter. Paper, 5c. 154. Home Fruit Garden, Preparation and Care. Paper, 5c. 166. Cheese-Making on the Farm. Paper, 5c. 180. Game Laws for 1903. Paper, 5c. 185. Beautifying the Home Grounds. Paper, 5c. 188. Weeds Used in Medicine. Paper, 5c. 195. Annual Flowering Plants. Paper, 5c. 197. Importation of Game Birds and Eggs for Propagation. Paper, 5c. 218. School Garden. 2d revised edition. Paper, 5c. 234. Guinea Fowl and its Use as Food. Paper, 5c. 351. Tuberculin Test of Cattle for Tuberculosis. Paper, 5c. 375. Care of Food in Home, corrected to Mar. 25, 1910. Paper, 5c. 409. School Lessons on Corn. Paper, 5c. 459. House Flies. Paper, 5c. 468. Forestry in Nature Study. Paper, 5c. 478. How to Prevent Typhoid Fever. Paper, 5c. 506. Food of Some Well-Known Birds of Forest, Farm, and Garden. Paper, 5c. 511. Farm Bookkeeping. Paper, 5c. 513. Fifty Common Birds of Farm and Orchard. Paper, 15c. 525. Raising Guinea Pigs. Paper, 5c. FARMS: Figs. Smyrna Fig Culture in United States. Pp. 79 to 106. Illus. (From _Yearbook_, 1900.) Paper, 5c. _A 1.10:196._ FOREST FIRES: Attitude of Lumbermen toward Forest Fires. Pp. 133 to 140. Illus. (From _Yearbook_, 1904.) Paper, 5c. _A 1.10:337._ Forestry in Nature Study (with Key to Common Kinds of Trees). 1911. 43 pp. Illus. (_Farmers' Bulletin 468._) Paper, 5c. _A 1.9:468._ Grosbeaks. Our Grosbeaks and their Value to Agriculture. 1911. 14 pp. Illus. (_Farmers' Bulletin 456._) Paper, 5c. _A 1.9:456._ Headache Mixtures. Harmfulness of Headache Mixtures (containing Acetanilid, Antipyrin, and Phenacetin). 1909. 16 pp. (_Farmers' Bulletin 377._) Paper, 5c. _A 1.9:377._ PERFUMERY: Can Perfumery Farming Succeed in United States? Pp. 377 to 398. Illus. (From _Yearbook_, 1898.) Paper, 5c. _A 1.10:135._ PLANTS: Plants Useful to Attract Birds and Protect Fruit. Pp. 185 to 196. (From _Yearbook_, 1909.) Paper, 5c. _A 1.10:504._ School Exercises in Plant Production. 1910. 48 pp. Illus. (_Farmers' Bulletin 408._) Paper, 5c. _A 1.9:408._ POISONOUS PLANTS: Some Poisonous Plants of Northern Stock Ranges. Pp. 305 to 324. Illus. (From _Yearbook_, 1900.) Paper, 5c. _A 1.10:206._ School Garden. 2d revised edition, 1909. 41 pp. Illus. (_Farmers' Bulletin 218._) Paper, 5c. _Yearbook._ (Separates.) 414. Cage-Bird Traffic of United States. Paper, 10c. 485. Manufacture of Flavoring Extracts. Paper. 5c. _Farmers' Bulletins_ (These Bulletins can be obtained in Washington Agricultural Department for five cents.) Woman's Edition of Red Cross Abridged Text-Book on First Aid, can be obtained for 35 cents from Girl Scout Headquarters, 527 Fifth Avenue, New York City. Elementary Hygiene and Home Care of Sick, by Jane Delano. INDEX Accidents, 64, 131 Air, 121 Ambulance, 31 Archery, 82 Art, 142 Artificial respiration, 129 Artist, 32 Astronomy, 82, 142 Athletic feats, 55 Athletics, 48. (Also see Manual) Attendance, 33 Automobiling, 33 Aviation, 33 Babcock test, 119 Badge, 29 Badges, merit, 31 Bandaging, 131 Bath, 122 Bathing, precautions, 65 Bird Study, 34, 142 Bleeding, 133 Boating, 64 Boatswain, 34, 142 Body, 9 Books, 13, 146 Bronze cross, 30 Camping, 57 Camp oven, 63 Captain, 22 Career, 15, 16 Carey, Arthur A., 86 Charades, 54 Child nurse, 35, 120, 142 Civics, 36 Cleaning, 106, 111, 115 Cleanliness, 96 Clerk, 35, 143 Clothing, 67 Commands, 78. (Also see Manual) Commissioner, 20 Compass, 70, 71 Concentration, 18 Contents, table of, iii Continental code, 75 Conventional signs, 72 Cook, 37, 109, 139 Council, Local, 3 Council, National, 2 Crafts, 142 Dairy, 38, 116, 143 Dampness, 96 "Day and Night," 52 Dismissal, 28 Dodge ball, 53 Dressing wounds, 132 Drinking water, 97 Drowning, 126 Ears, 99 Economy, 13 Eggs, 110 Electricity, 38, 143 Employment, 15 Endurance, 102 Enrollment, 27 Equipment, camp, 66 Executive committee, 2 Exercise, 98, 103 Eyes, 99, 124 Farmer, 39, 143 Fire, 58 First-Class Scout, 26 Flag, 136 Flag Salute, 141 Fracture, 132 Frostbite, 135 Games, 48. (Also see Manual) Gardening, 39, 92, 144 Gas, 131 Golden eaglet, 30 Grades, 20 Habits, 12 Hams, curing, 120 Hand signals, 79 Hand-wrestling, 56 Headquarters, 1, 2 Health, 40, 98, 144 Helpfulness, 11 Home life, 106 Home nursing, 41 Horsemanship, 41 Housekeeping, 13, 23, 116, 119 and 144 Housewife, 106 Hygiene, personal, 96. (See Manual) Ice rescue, 130 Illness, 118 Influence of women, 9 Insect bites, 134 Interpreter, 42 Invalid cooking, 37 Investiture, 27 Ivy-poisoning, 130, 134 Kim's game, 53 Knots, 68 Laundress, 43 Laws, 7 Leader, 23 Lieutenant, 23 Marksmanship, 43 Measurements, 100 Meats, cooking, 110 Medals, 30 Membership, 20 Milk, 116 Modesty, a Scout's, 12 Morgan's game, 54 Morse code, 77 Motto, 6 Music, 43 Naturalist, 41 Needlewoman, 41 Needlework, 107 Nose, hygiene of, 98 Nosebleed, 124 Novelty competitions, 49 Nurse, 24 Observation, 15 Officers, 5 Orders, camp, 65 Organizing, 4 Orion, 84 Patch, Scout, 107 Pathfinder, 44 Patriotism, 18, 136 Patronesses, v Photography, 45 Physical development, 101 (Also see Manual) Pioneer, 45 Pledge to flag, 141 Promise, Scout's, 6 Provisions for camp, 61 Pulse, normal rate, 123 Reading, 13, 146 Reference books, 142 (Leaders, also see Manual) Respect to flag, 141 Routine, camp, 63 Salute, 3, 141 Sanitation, 94 Scoutcraft, 68 Scribe, 45 Sculptor, 52 Second-Class Scout, 25 Secretary, 21 Self-improvement, 9 Shooting, 81 Signaling, 75 Signs, 75 Snakes, 59 Song of the Fifty Stars, 86 Songs, 141 Stars, 83 Star Spangled Banner, 141 Stories, 142, 143 Strength, physical, 102 Study, 16. (Leaders, also see Manual, List of Books) Sun clock, 90 Swimmer, 46 Tag, 53 Team games, 49 Teeth, 99 Telegraphy, 47 Tenderfoot, 25 Tests, 25 "Thanks" badge, 29 Thermometer, 123 Three Deep, 51 Thrift, 14 Time by stars, 83 Tourniquet, 134 Treasurer, 21 Vanity, 9 Vegetables, 115 Water, drinking, 58, 117 
29810	----	file was made using scans of public domain works put online by Harvard University Library\'s Open Collections Program, Women Working 1800 - 1930) GIRL SCOUTS THEIR HISTORY AND PRACTICE "_Be Prepared_" [Illustration: Emblem] [Illustration: LESSONS IN FOOD CONSERVATION] GIRL SCOUTS Incorporated NATIONAL HEADQUARTERS 189 Lexington Avenue _New York City_ _Series No. 6_ GIRL SCOUTS MOTTO "_Be Prepared_" [Illustration: Emblem] SLOGAN "_Do A Good Turn Daily_" PROMISE On My Honor, I Will Try: To do my duty to God and to my Country To help other people at all times To obey the Scout Laws LAWS I A Girl Scout's Honor is to be trusted. II A Girl Scout is loyal. III A Girl Scout's Duty is to be useful and to help others. IV A Girl Scout is a friend to all, and a sister to every other Girl Scout. V A Girl Scout is Courteous. VI A Girl Scout is a friend to Animals. VII A Girl Scout obeys Orders. VIII A Girl Scout is Cheerful. IX A Girl Scout is Thrifty. X A Girl Scout is Clean in Thought, Word and Deed. GIRL SCOUTS _History of the American Girl Scouts._ When Sir Robert Baden-Powell founded the Boy Scout movement in England, it proved too attractive and too well adapted to youth to make it possible to limit its great opportunities to boys alone. The Sister organization, known in England as the Girl Guides, quickly followed it and won equal success. Mrs. Juliette Low, an American visitor in England, and a personal friend of the father of Scouting, realized the tremendous future of the movement for her country; and with the active and friendly co-operation of the Baden-Powells, she founded the Girl Guides in America, enrolling the first patrols in Savannah, Georgia, in March, 1912. In 1913 National Headquarters were established in Washington, D.C., and the name changed to Girl Scouts. In 1915 the organization was incorporated with the legal title, Girl Scouts, Incorporated. In 1916 National Headquarters were moved to New York and the methods and standards of what was plainly to be a nation-wide organization became established on a broad, practical basis. The first National Convention was held in 1915, and each succeeding year has shown a larger and more enthusiastic body of delegates and a public more and more interested in this steadily growing army of girls and young women who are learning in the happiest way to combine patriotism, outdoor activities of every kind, skill in every branch of domestic science and high standards of community service. Every side of the girl's nature is brought out and developed by enthusiastic captains, who join in the games and various forms of training and encourage team work and fair play. For the instruction of the captains, national camps and training schools are being established all over the country; and the schools and churches everywhere are co-operating eagerly with this great recreational movement, which they realize adds something to the life of the growing girl that they have been unable to supply. Colleges are offering fellowships in scouting as a serious course for would-be captains, and prominent citizens in every part of the country are identifying themselves with local councils in an advisory and helpful capacity. At the present writing, nearly 60,000 girls and more than 3,000 captains represent the original little troop in Savannah--surely a satisfying sight for our Founder and National President, when she realizes what a healthy sprig she has transplanted from the Mother Country! _Aims._ While the aims of Scouting are similar to those of the schools, the church and the home, its methods are less direct and success depends upon the attraction which the program has for the girls. Belonging to an organization, the uniform, such novel activities as knot-tying, hiking, signalling and drilling, the chance for leadership, the laws to which they voluntarily subscribe and the recognition of ability by the system of giving badges are the distinctive elements of Scouting. They succeed in bringing about improved health, approved standards of behavior towards others, a general arousing of the imagination as well as practical knowledge. The ideal background for the entire program is cheerful companionship in the open. _Standards._ The standards of the Girl Scouts are expressed in their Laws and Promise, their Motto and Slogan which are as follows: Laws _I_ A Girl Scout's Honor is to be trusted. _II_ A Girl Scout is loyal. _III_ A Girl Scout's Duty is to be useful and to help others. _IV_ A Girl Scout is a friend to all, and a sister to every other Scout. _V_ A Girl Scout is Courteous. _VI_ A Girl Scout is a friend to Animals. _VII_ A Girl Scout obeys Orders. _VIII_ A Girl Scout is Cheerful. _IX_ A Girl Scout is Thrifty. _X_ A Girl Scout is Clean in Thought, Word and Deed. Promise On my Honor, I Will try: To do my duty to God and to my Country To help other people at all times To obey the Scout Laws. Motto "Be Prepared" Slogan "Do a Good Turn Daily" The best results are obtained by emphasizing the fact that these ways are the girl's own idea of the way to live, her choice. Success in expressing one's own ideas never fails to give satisfaction. Clever parents and teachers make use of this. "A Scout is cheerful" is a more effective method of influencing a girl, for instance, than any amount of advice on the subject. It seems to be more and more difficult to induce girls to learn or practice housework. For the average woman this is still necessary, and the more advanced schools have taken it up. For the girl whom neither the home nor the school has been able to reach, Scouting offers a most successful and attractive means of getting the practical information to the young generation. They will do for "merit badges," in other words, what they will not do for their mothers or teachers. An effective manner of upholding and exercising these standards, is, as has been abundantly proved by the great war, the uniform. Earning and proving worthy of it stimulates child, girl and woman alike. Uniform and ceremony, not overemphasized, but duly insisted upon, have a profound significance to the human race, and teach us to sink the individual interests and raise the standards of the group. _Leadership and The Patrol System._ In general a troop should not contain more than thirty or forty girls. Many very experienced captains have larger troops when they have several lieutenants to assist them. The troops are divided into groups, or patrols of eight and treated as units, each under its own responsible leader. An invaluable step in character building is to put responsibility on the individual. This is done in electing a Patrol Leader to be responsible for the control of her Patrol. Leaders should serve a limited time and every girl in a patrol should have the experience of serving some time during her membership. It is up to her to take hold and develop the qualities of each girl in her Patrol. It sounds a big order, but in practice it works. With a friendly rivalry established between patrols a patrol esprit de corps is developed and each girl in that patrol realizes that she is herself a responsible unit and that the honor of her group depends on her efficiency in playing the game. The patrol system is an essential feature in Scouting. When this is lost sight of and the attitude of a teacher is adopted, making the troop a _class_, the vital spirit or meaning of Scouting is missed entirely. Although a powerful personality always can succeed with young people, in individual instances, it would be impossible to get enough of these people to make any impression upon the thousands of girls in the organization. Moreover, the average child is already overloaded with things to learn. What nobody teaches her is how to control herself, and thus learn to control others and take her share of responsibility. The whole Scouting technique is adapted to exactly this idea and the patrol leader is the key note of it. _The troop whose captain is (apparently) not managing it, but whose girls manage themselves under the Scout laws, is the ideal troop._ _The Court of Honor._ The Patrol Leaders and their "seconds" form the "Court of Honor," which manages the internal affairs of the troop. Its institution is the best guarantee for permanent vitality and success for the troop. It takes a great deal of minor routine work off the shoulders of the Scout captain, and at the same time gives to the girls a real responsibility and a serious outlook on the affairs of their troop. It was mainly due to the Patrol Leaders and to the Courts of Honor that the British Boy Scouts were able to carry on useful work during the war. The Court of Honor decides rewards and punishments, and interprets rules in individual instances. _Methods._ Not only should the activities be those which they are not getting through other channels, but they should be presented in ways which attract the girls. It should never be forgotten that Scouting is chosen by the girls because it _interests them_. Use as bait the food the fish likes. If you bait your hook with the kind of food that you yourself like, unless you happen to have a natural affinity for young people, it is probable that you will not catch many. If the Scouting program fails to interest girls, they will find something that does. The program should be varied, and never iron-clad, but adapted to fill the needs of the special girl. Examples: Few city girls have much chance to be in the country. An effort should be made to get them out on hikes, and week-end camping trips. Some homes and schools do not teach the girls such practical things as cooking, bedmaking, while some groups of girls have no conception of obligation to other people or any sense of citizenship. In each case, the wise captain attempts to discover the novel activity, which besides being helpful, will attract the girls. The wise captain does not expect girls to pay great attention to any one subject for very long, and does not teach or lecture. They get enough of that in school. The captain is rather a sort of older playfellow who lets the girl choose activities which interest her and she will learn for herself. Most of the activities will be of the nature of play. Play is always a means to mental and physical development. The best play leads towards adult forms of leadership, co-operation, entertaining, artistic execution and community service. Any captain who finds herself judging her troop's efficiency by the old fashioned system of examination marks based on a hundred per cent scale, shows herself out of touch not only with the Scouting spirit, but with the whole trend of modern education today. When the tendency of great universities is distinctly toward substituting psychological tests for examinations, when the United States Army picks its officers by such tests, it would be absurd for a young people's recreational movement to wear its members out by piling such work on captain and scout! Examinations and tests should lay weight on what can be _done_ within time limits and in first class form; also on the effort expended by the girls, and not on what can be _written or recited_. Young people love such tests--which relate closely to games--and they are of great practical value in daily life. They are the tests we meet every day. They interest the community to watch and experts are always ready and interested to judge them. But nobody is interested in examination papers, and school children and especially captains should not be taxed with more than the absolute necessity of proving a candidate's fair grasp of the subject. In this connection great latitude should be allowed for the captain's knowledge of her girls and their real ability and attitude. The girls are also good judges of each other. Remember that the girl with the best examination paper is not necessarily the best Scout. _The Council._ The Patrol System, under the captain, is the vital _inside_ of Scouting: in order to tie the organization closely to the community, the council must be well selected, strong and active. An ideal council should represent the best homes in the community, the church and the school. Some leading woman, whose acquaintance is wide, should most certainly be on it, in order to help the captain out with a list of people qualified to judge the merit badges, for instance. Interested women who will help in camps, hikes, sales, moving picture benefits, rallies are most necessary, and the captain should feel no hesitation in asking advice or help from her council. At least one member whose daughter is in the local troop should be a practical link between the home and the troop, but all members should make a point of understanding the principles and distinctive methods of Scouting and see that they are carried out in their locality. "_Be Prepared_" [Illustration: Emblem] Officers, National Headquarters Girl Scouts, Inc. _Honorary President_ MRS. WOODROW WILSON _President_ MRS. JULIETTE LOW _First Vice-President_ MRS. ARTHUR O. CHOATE _Second Vice-President_ MRS. HERBERT HOOVER _Treasurer_ DUNLEVY MILBANK _Chairman, Executive Board_ MRS. V. EVERIT MACY _Director_ MRS. JANE DEETER RIPPIN _Executive Board_ MRS. SELDEN BACON MRS. NICHOLAS F. BRADY MISS ELLEN M. CASSATT MRS. ARTHUR O. CHOATE MR. FRANCIS P. DODGE MISS EMMA R. HALL MRS. JULIETTE LOW MRS. V. EVERIT MACY MRS. SNOWDEN MARSHALL MRS. ROBERT G. MEAD MR. DUNLEVY MILBANK MISS LLEWELLYN PARSONS MRS. HAROLD I. PRATT MRS. THEODORE H. PRICE MRS. W. N. ROTHSCHILD DR. JAMES E. RUSSELL MRS. GEORGE W. STEVENS MRS. JAMES J. STORROW MRS. PERCY WILLIAMS [Illustration: Emblem] 
18136	----	Note: Project Gutenberg also has an HTML version of this file which includes the original illustrations. See 18136-h.htm or 18136-h.zip: (http://www.gutenberg.net/dirs/1/8/1/3/18136/18136-h/18136-h.htm) or (http://www.gutenberg.net/dirs/1/8/1/3/18136/18136-h.zip) +--------------------------------------------------------------+ | Transcriber's Note: | | | | While there are many cases of inconsistent spelling, there | | are a number of obvious typographical errors that have been | | corrected in this text. For a complete list, please see the | | bottom of this document. | | As the original is not divided into chapters, end of page | | footnotes have been converted into endnotes. | | | +--------------------------------------------------------------+ Price, One-Dollar Morgan's Expose of Free Masonry. As Written by Captain William Morgan [Illustration] Printed in U.S.A. THE MYSTERIES OF FREEMASONRY Containing All the Degrees of the Order Conferred in a Master's Lodge, As Written by CAPTAIN WILLIAM MORGAN. All the Degrees Conferred in the Royal Arch Chapter and Grand Encampment of Knights Templars--Knights of the Red Cross--of the Christian Mark--and of the Holy Sepulchre. ALSO The Eleven Ineffable Degrees Conferred in the Lodge of Perfection--and the still higher degrees of Prince of Jerusalem--Knights of the East and West--Venerable Grand Masters of Symbolic Lodges--Knights and Adepts of the Eagle or Sun--Princes of the Royal Secret--Sovereign Inspector General, etc. Revised and Corrected to Correspond with the Most Approved Forms and Ceremonies in the Various Lodges of Free-Masons Throughout the United States. By GEORGE R. CRAFTS, Formerly Thrice Puissant Grand Master of Manitou Council, N.Y. * * * * * MORGAN'S EXPOSE OF FREEMASONRY. CEREMONIES OF OPENING A LODGE OF ENTERED APPRENTICE MASONS. One rap calls the Lodge to order; one calls up the Junior and Senior Deacons; two raps call up the subordinate officers; and three, all the members of the Lodge. The Master having called the Lodge to order, and the officers all seated, the Master says to the Junior Warden, "Brother Junior, are they all Entered Apprentice Masons in the South?" He answers, "They are, Worshipful." Master to the Senior Warden, "Brother Senior, are they all Entered Apprentice Masons in the West?" He answers, "They are, Worshipful." The Master then says, "They are in the East;" at the same time he gives a rap with the common gavel, or mallet, which calls up both Deacons. Master to Junior Deacon, "Attend to that part of your duty, and inform the Tyler that we are about to open a Lodge of Entered Apprentice Masons; and direct him to tyle accordingly." The Tyler then steps to the door and gives three raps, which are answered by three from without; the Junior Deacon then gives one, which is also answered by the Tyler with one; the door is then partly opened, and the Junior Deacon delivers his message and resumes his situation, and says, "The door is tyled, Worshipful" (at the same time giving the due-guard, which is never omitted when the Master is addressed). The Master to the Junior Deacon, "By whom?" He answers, "By a Master Mason without the door, armed with the proper implements of his office." Master to the Junior Deacon, "His duty there?" He answers, "To keep off all cowans and eave-droppers, see that none pass or repass without permission from the Master." [Some say without permission from the chair.] Master to Junior Deacon, "Brother Junior, your place in the Lodge?" He answers, "At the right hand of the Senior Warden in the West." Master to Junior Deacon, "Your business there, Brother Junior?" He answers, "To wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the Lodge, and take charge of the door." Master to Junior Deacon, "The Senior Deacon's place in the Lodge?" He answers, "At the right hand of the Worshipful Master in the East." [The Master, while asking the last question, gives two raps, which call up all the subordinate officers.] Master to Senior Deacon, "Your duty there, Brother Senior?" He answers, "To wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the Lodge, attend to the preparation and introduction of candidates--and welcome and clothe all visiting brethren." [i.e., furnish them with an apron.] Master to Senior Deacon, "The Secretary's place in the Lodge, Brother Senior?" He answers, "At the left hand of the Worshipful Master in the East." Master to the Secretary, "Your duty there, Brother Secretary?" He answers, "The better to observe the Worshipful Master's will and pleasure, record the proceedings of the Lodge; transmit a copy of the same to the Grand Lodge, if required; receive all moneys and money-bills from the hands of the brethren, pay them over to the Treasurer, and take his receipt for the same." The Master to the Secretary, "The Treasurer's place in the Lodge?" He answers, "At the right hand of the Worshipful Master." Master to the Treasurer, "Your duty there, Brother Treasurer?" He answers, "Duly to observe the Worshipful Master's will and pleasure; receive all moneys and money-bills from the hands of the Secretary; keep a just and true account of the same; pay them out by order of the Worshipful Master and consent of the brethren." The Master to the Treasurer, "The Junior Warden's place in the Lodge, Brother Treasurer?" He answers, "In the South, Worshipful." Master to Junior Warden, "Your business there, Brother Junior?" He answers, "As the sun in the South at high meridian, is the beauty and glory of the day, so stands the Junior Warden in the South the better to observe the time; call the crafts from labor to refreshment; superintend them during the hours thereof; see that none convert the hours of refreshment into that of intemperance or excess; and call them on again in due season, that the Worshipful Master may have honor, and they pleasure and profit thereby." Master to the Junior Warden, "The Senior Warden's place in the Lodge?" He answers, "In the West, Worshipful." Master to the Senior Warden, "Your duty there, Brother Senior?" He answers, "As the sun sets in the West, to close the day, so stands the Senior Warden in the West, to assist the Worshipful Master in opening his Lodge; take care of the jewels and implements; see that none be lost; pay the craft their wages, if any be due; and see that none go away dissatisfied." Master to the Senior Warden, "The Master's place in the Lodge?" He answers, "In the East, Worshipful." Master to the Senior Warden, "His duty there?" He answers, "As the sun rises in the East to open and adorn the day, so presides the Worshipful Master in the East to open and adorn his Lodge; set his crafts to work with good and wholesome laws, or cause the same to be done." The Master now gives three raps, when all the brethren rise, and the Master, taking off his hat, proceeds as follows: "In like manner so do I, strictly forbidding all profane language, private committees, or any other disorderly conduct whereby the peace and harmony of this Lodge may be interrupted while engaged in its lawful pursuits, under no less penalty than the by-laws, or such penalty as a majority of the brethren present may see fit to inflict. Brethren, attend to giving the signs." [Here Lodges differ very much. In some they declare the Lodge open, as follows, before they give the sign.] The Master (all the brethren imitating him) extends his left arm from his body, so as to form an angle of about forty-five degrees, and holds his right hand traversely across his left, the palms thereof one inch apart. This is called the first sign of a Mason--is the sign of distress in this degree, and alludes to the position a candidate's hands are placed in when he takes the obligation of an Entered Apprentice Mason. The Master then draws his right hand across his throat, the hand open, with the thumb next to the throat, and drops it down by his side. This is called the due-guard of an Entered Apprentice Mason (many call it the sign), and alludes to the penalty of an obligation. The Master then declares the Lodge opened in the following manner:--"I now declare the Lodge of Entered Apprentice Masons duly opened for the dispatch of business." The Senior Warden declares it to the Junior Warden, and he to the brethren. "Come, brethren, let us pray." PRAYER.--Most holy and glorious God! the great Architect of the Universe: the giver of all good gifts and graces. Thou hast promised that "Where two or three are gathered together in Thy name, Thou wilt be in the midst of them, and bless them." In Thy name we assemble, most humbly beseeching Thee to bless us in all our undertakings, that we may know and serve Thee aright, and that all our actions may tend to Thy glory, and our advancement in knowledge and virtue. And we beseech Thee, O Lord God, to bless our present assembling; and to illumine our minds through the influence of the Son of Righteousness, that we may walk in the Light of Thy countenance; and when the trials of our probationary state are over, be admitted into the temple not made with hands, eternal in the heavens. Amen. So mote it be. ANOTHER PRAYER.--Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountain of Zion, for there the Lord commanded the blessing, evermore. Amen. So mote it be. [This prayer is likewise used on closing the Lodge.] The Lodge being now open and ready to proceed to business, the Master directs the Secretary to read the minutes of the last meeting, which naturally brings to view the business of the present. If there are any candidates to be brought forward, that is the first business attended to.[1] * * * * * CEREMONIES OF THE ADMISSION AND INITIATION OF A CANDIDATE IN THE FIRST DEGREE OF FREEMASONRY. At the first regular communication after the candidate has petitioned for admission, if no objection has been urged against him, the Lodge proceeds to a ballot. One black ball will reject a candidate. The boxes may be passed three times. The Deacons are the proper persons to pass them; one of the boxes has black and white beans or balls in it, the other empty; the one with the balls in it goes before and furnishes each member with a black and white ball; the empty box follows and receives them. There are two holes in the top of this box, with a small tube in each, one of which is black, and the other white, with a partition in the box. The members put both their balls into this box as their feelings dictate; when the balls are received, the box is presented to the Master, Senior, and Junior Wardens, who pronounce clear or not clear, as the case may be. The ballot proving clear, the candidate (if present) is conducted into a small preparation room adjoining the Lodge; he is asked the following questions, and gives the following answers. Senior Deacon to candidate, "Do you sincerely declare, upon your honor before these gentlemen, that, unbiassed by friends, uninfluenced by unworthy motives, you freely and voluntarily offer yourself a candidate for the mysteries of Masonry?" Candidate answers, "I do." Senior Deacon to candidate, "Do you sincerely declare, upon your honor before these gentlemen, that you are prompt to solicit the privileges of Masonry, by a favorable opinion conceived of the institution, a desire of knowledge, and a sincere wish of being serviceable to your fellow-creatures?" Candidate answers, "I do." Senior Deacon to candidate, "Do you sincerely declare, upon your honor before these gentlemen, that you will cheerfully conform to all the ancient established usages and customs of the fraternity?" Candidate answers, "I do." After the above questions are proposed and answered, and the result reported to the Master, he says, "Brethren, at the request of Mr. A. B., he has been proposed and accepted in the regular form. I therefore recommend him as a proper candidate for the Mysteries of Masonry, and worthy to partake of the privileges of the fraternity; and in consequence of a declaration of his intentions, voluntarily made, I believe he will cheerfully conform to the rules of the Order." The candidate, during the time, is divested of all his apparel (shirt excepted), and furnished with a pair of drawers, kept in the Lodge for the use of candidates; he is then blindfolded, his left foot bare, his right in a slipper, his left breast and arm naked, and a rope, called a cable-tow, 'round his neck and left arm (the rope is not put 'round the arm in all Lodges) in which posture the candidate is conducted to the door, where he is caused to give, or the conductor gives, three distinct knocks, which are answered by three from within; the conductor gives one more, which is also answered by one from within. The door is then partly opened, and the Junior Deacon generally asks, "Who comes there? Who comes there? Who comes there?" The conductor _alias_ the Senior Deacon, answers, "A poor, blind candidate, who has long been desirous of having and receiving a part of the rights and benefits of this worshipful Lodge, dedicated (some say erected) to God, and held forth to the holy order of St. John, as all true fellows and brothers have done, who have gone this way before him." The Junior Deacon then asks, "Is it of his own free will and accord he makes this request? Is he duly and truly prepared? Worthy and well qualified? And properly avouched for?" All of which being answered in the affirmative, the Junior Deacon says to the Senior Deacon, "By what further right does he expect to obtain this benefit?" The Senior Deacon replies, "By being a man, free born, of lawful age, and under the tongue of good report." The Junior Deacon then says, "Since this is the case you will wait till the Worshipful Master in the East is made acquainted with his request, and his answer returned." The Junior Deacon repairs to the Master, when the same questions are asked, and answers returned as at the door; after which the Master says, "Since he comes endowed with all these necessary qualifications, let him enter this worshipful Lodge in the name of the Lord, and take heed on what he enters." The candidate then enters, the Junior Deacon at the same time pressing his naked left breast with the point of the compass, and asks the candidate, "Did you feel anything?" ANS.--"I did." Junior Deacon to the candidate, "What was it?" ANS.--"A torture." The Junior Deacon then says, "As this is a torture to your flesh, so may it ever be to your mind and conscience, if ever you should attempt to reveal the secrets of Masonry unlawfully." The candidate is then conducted to the centre of the Lodge, where he and the Senior Deacon kneel, and the Deacon says the following prayer: "Vouchsafe Thine aid, Almighty Father of the Universe, to this, our present convention; and grant that this candidate for Masonry may dedicate and devote his life to Thy service, and become a true and faithful brother among us! Endue him with a competency of Thy divine wisdom, that by the secrets of our art, he may be the better enabled to display the beauties of holiness, to the honor of Thy holy name. So mote it be. Amen!" The Master then asks the candidate, "In whom do you put your trust?" The candidate answers, "In God." The Master then takes him by the right hand, and says, "Since in God you put your trust, arise, follow your leader, and fear no danger." The Senior Deacon then conducts the candidate three times regularly around the Lodge and halts at the Junior Warden in the South, where the same questions are asked, and answers returned as at the door. As the candidate and the conductor are going around the room, the Master reads the following passage of Scripture, and takes the same time to read it that they do to go around the Lodge three times. "Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garment; as the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life forevermore." The candidate is then conducted to the Senior Warden in the West, where the same Questions are asked, and answers returned as before; from thence he is conducted to the Worshipful Master in the East, where the same questions are asked, and answers returned as before. The Master likewise demands of him from whence he came, and whither he is traveling. The candidate answers, "From the West, and traveling to the East." Master inquires, "Why do you leave the West and travel to the East?" He answers, "In search of light." Master then says "Since the candidate is traveling in search of light, you will please conduct him back to the West from whence he came, and put him in the care of the Senior Warden, who will teach him how to approach the East, the place of light, by advancing upon one upright regular step, to the first step, his feet forming the right angle of an oblong square, his body erect at the altar before the Master, and place him in a proper position to take upon himself the solemn oath or obligation of an Entered Apprentice Mason." The Senior Warden receives the candidate, and instructs him as directed. He first steps off with his left foot and brings up the heel of the right into the hollow thereof; the heel of the right foot against the ankle of the left, will, of course, form the right angle of an oblong square; the candidate then kneels on his left knee, and places his right foot so as to form a square with the left, he turns his foot around until the ankle bone is as much in front of him as the toes on the left; the candidate's left hand is then put under the Holy Bible, square and compass, and the right hand on them. This is the position in which a candidate is placed when he takes upon him the oath or obligation of an Entered Apprentice Mason. As soon as the candidate is placed in this position, the Worshipful Master approaches him, and says, "Mr. A. B., you are now placed in a proper position to take upon you the solemn oath or obligation of an Entered Apprentice Mason,[2] which I assure you is neither to affect your religion nor politics. If you are willing to take it, repeat your name, and say after me: "I, A. B., of my own free will and accord, in presence of Almighty God, and this worshipful Lodge of Free and Accepted Masons, dedicated to God, and held forth to the holy order of St. John, do hereby and hereon most solemnly and sincerely promise and swear, that I will always hail, ever conceal, and never reveal any part or parts, art or arts, point or points of the secrets, arts and mysteries of ancient Free Masonry, which I have received, am about to receive, or may hereafter be instructed in, to any person or persons in the known world, except it be a true and lawful brother Mason, or within the body of a just and lawfully constituted Lodge of such, and not unto him, nor unto them whom I shall hear so to be, but unto them only after strict trial and due examination or lawful information. Furthermore, do I promise and swear that I will not write, print, stamp, stain, hew, cut, carve, indent, paint, or engrave it on anything moveable or immoveable, under the whole canopy of heaven, whereby, or whereon the least letter, figure, character, mark, stain, shadow, or resemblance of the same may become legible or intelligible to myself or any other person in the known world, whereby the secrets of Masonry may be unlawfully obtained through my unworthiness. To all which I do most solemnly and sincerely promise and swear, without the least equivocation, mental reservation, or self-evasion of mind in me whatever; $1$2: so help me God, and keep me steadfast in the true performance of the same." After the obligation, the Master addresses the candidate in the following manner: "Brother, to you the secrets of Masonry are about to be unveiled, and a brighter sun never shone lustre on your eyes; while prostrate before this sacred altar, do you not shudder at every crime? Have you not confidence in every virtue? May these thoughts ever inspire you with the most noble sentiments; may you ever feel that elevation of soul that shall scorn a dishonest act. Brother, what do you most desire?" The candidate answers, "Light." Master to brethren, "Brethren, stretch forth your hands and assist in bringing this new-made brother from darkness to light." The members having formed a circle round the candidate, the Master says, "And God said, Let there be light, and there was light." At the same time, all the brethren clap their hands and stamp on the floor with their right feet as heavy as possible, the bandage dropping from the candidate's eyes at the same instant, which, after having been so long blind, and full of fearful apprehensions all the time, this great and sudden transition from perfect darkness to a light brighter (if possible) than the meridian sun in a midsummer day, sometimes produces an alarming effect. After the candidate is brought to light, the Master addresses him as follows: "Brother, on being brought to light, you first discover three great lights in Masonry by the assistance of three lesser; they are thus explained: The three great lights in Masonry are the Holy Bible, Square and Compass. The Holy Bible is given to us as a rule and guide for our faith and practice; the Square, to square our actions, and the Compass to keep us in due bounds with all mankind, but more especially with the brethren. Three lesser lights are three burning tapers, or candles placed on candlesticks (some say, or candles on pedestals), they represent the Sun, Moon, and Master of the Lodge, and are thus explained: As the sun rules the day, and the moon governs the night, so ought the Worshipful Master, with equal regularity, to rule and govern his Lodge, or cause the same to be done; you next discover me, as Master of this Lodge, approaching you from the East upon the first step of Masonry, under the sign and due-guard of an Entered Apprentice Mason, as already revealed to you. This is the manner of giving them; imitate me, as near as you can, keeping your position. First, step off with your left foot, and bring the heel of the right into the hollow thereof, so as to form a square." [This is the first step in Masonry.] The following is the sign of an Entered Apprentice Mason, and is the sign of distress in this degree; you are not to give it unless in distress. [It is given by holding your two hands traversely across each other, the right hand upwards, and one inch from the left.] The following is the due-guard of an Entered Apprentice Mason. [This is given by drawing your right hand across your throat, the thumb next to your throat, your arm as high as the elbow, in a horizontal position.] "Brother, I now present you my right hand, in token of brotherly love and esteem, and with it the grip and name of the grip of an Entered Apprentice Mason." The right hands are joined together, as in shaking hands, and each sticks his thumb nail into the third joint or upper end of the forefinger; the name of the grip is BOAZ, and is to be given in the following manner and no other: The Master gives the grip and word, and divides it for the instruction of the candidate; the questions are as follows: The Master and candidate holding each other by the grip as before described, the Master says, "What is this?" Candidate--"A grip." Master "A grip of what?" Candidate--"The grip of an Entered Apprentice Mason." Master--"Has it a name?" Candidate--"It has." Master--"Will you give it to me?" Candidate--"I did not so receive it, neither can I so impart it." Master--"What will you do with it?" Candidate--"Letter it, or halve it." Master--"Halve it and begin." Candidate--"You begin." Master--"Begin you." Candidate--"BO." Master--"AZ." Candidate--"BOAZ." Master says, "Right, Brother BOAZ, I greet you. It is the name of the left hand pillar of the porch of King Solomon's Temple--arise, Brother Boaz, and salute the Junior and Senior Wardens as such, and convince them that you have been regularly initiated as an Entered Apprentice Mason, and have got the sign, grip, and word." The Master returns to his seat, while the Wardens are examining the candidate, and gets a lamb-skin or white apron, presents it to the candidate and observes, "Brother, I now present you with a lamb-skin, or white apron; it is an emblem of innocence, and the badge of a Mason; it has been worn by kings, princes, and potentates of the earth, who have never been ashamed to wear it; it is more honorable than the diamonds of kings, or pearls of princesses, when worthily worn; it is more ancient than the Golden Fleece or Roman Eagle; more honorable than the Star and Garter, or any other order that can be conferred upon you at this or any other time, except it be in the body of a just and fully constituted Lodge; you will carry it to the Senior Warden in the West, who will teach you how to wear it as an Entered Apprentice Mason." The Senior Warden ties the apron on, and turns up the flap, instead of letting it fall down in front of the apron. This is the way Entered Apprentice Masons wear, or ought to wear, their aprons until they are advanced. The candidate is now conducted to the Master in the East, who says, "Brother, as you are dressed, it is necessary you should have tools to work with; I will now present you with the working tools of an Entered Apprentice Mason, which are the twenty-four-inch gauge and common gavel; they are thus explained: The twenty-four-inch gauge is an instrument made use of by operative Masons to measure and lay out their work, but we, as Free and Accepted Masons, make use of it for the more noble and glorious purpose of dividing our time. The twenty-four inches on the gauge are emblematical of the twenty-four hours in the day, which we are taught to divide into three equal parts, whereby we find eight hours for the service of God and a worthy distressed brother; eight hours for our usual vocations; and eight for refreshment and sleep; the common gavel is an instrument made use of by operative Masons to break off the corners of rough stones, the better to fit them for the builder's use; but we, as Free and Accepted Masons, use it for the more noble and glorious purpose of divesting our hearts and consciences of all the vices and superfluities of life, thereby fitting our minds as living and lively stones for that spiritual building, that house not made with hands, eternal in the Heavens. I also present you with a new name; it is CAUTION; it teaches you, as you are barely instructed in the rudiments of Masonry, that you should be cautious over all your words and actions, particularly when before the enemies of Masonry. I shall next present you with three precious jewels, which are a LISTENING EAR, a SILENT TONGUE, and a FAITHFUL HEART. A listening ear teaches you to listen to the instructions of the Worshipful Master, but more especially that you should listen to the cries of a worthy distressed brother. A silent tongue teaches you to be silent while in the Lodge, that the peace and harmony thereof may not be disturbed, but more especially that you should be silent before the enemies of Masonry, that the craft may not be brought into disrepute by your imprudence. A faithful heart teaches you to be faithful to the instructions of the Worshipful Master at all times, but more especially that you should be faithful, and keep and conceal the secrets of Masonry, and those of a brother when given to you in charge as such, that they may remain as secure and inviolable in your breast as his own, before communicated to you. I further present you with check-words two; their names are TRUTH and UNION, and are thus explained: Truth is a divine attribute, and the foundation of every virtue; to be good and true is the first lesson we are taught in Masonry; on this theme we contemplate, and by its dictates endeavor to regulate our conduct; hence, while influenced by this principle, hypocrisy and deceit are unknown among us, sincerity and plain dealing distinguish us, and the heart and tongue join in promoting each other's welfare, and rejoicing in each other's prosperity. Union is that kind of friendship which ought to appear conspicuous in every Mason's conduct. It is so closely allied to the divine attribute, truth, that he who enjoys the one is seldom destitute of the other. Should interest, honor, prejudice, or human depravity ever induce you to violate any part of the sacred trust we now repose in you, let these two important words, at the earliest insinuation, teach you to put on the check-line of truth, which will infallibly direct you to pursue that straight and narrow path which ends in the full enjoyment of the Grand Lodge above, where we shall all meet as Masons and members of the same family, in peace, harmony, and love; where all discord on account of politics, religion, or private opinion, shall be unknown, and banished from within our walls. "Brother, it has been a custom from time immemorial to demand, or ask from a newly-made brother, something of a metallic kind, not so much on account of its intrinsic value, but that it may be deposited in the archives of the Lodge, as a memorial that you was herein made a Mason; a small trifle will be sufficient--anything of a metallic kind will do; if you have no money, anything of a metallic nature will be sufficient; even a button will do." [The candidate says he has nothing about him; it is known he has nothing.] "Search yourself," the Master replies. He is assisted in searching--nothing is found. "Perhaps you can borrow a trifle," says the Master. [He tries to borrow, none will lend him; he proposes to go into the other room where his clothes are; he is not permitted: if a stranger, he is very much embarrassed.] Master to candidate, "Brother, let this ever be a striking lesson to you, and teach you, if you should ever see a friend, but more especially a brother, in a like penniless situation, to contribute as liberally to his relief as his situation may require, and your abilities will admit, without material injury to yourself or family." Master to Senior Deacon, "You will conduct the candidate back from whence he came, and invest him of what he has been divested, and let him return for further instruction. A zealous attachment to these principles will insure a public and private esteem. In the State, you are to be a quiet and peaceable subject, true to your government, and just to your country; you are not to countenance disloyalty, but faithfully submit to legal authority, and conform with cheerfulness to the government of the country in which you live. In your outward demeanor be particularly careful to avoid censure or reproach. Although your frequent appearance at our regular meetings is earnestly solicited, yet it is not meant that Masonry should interfere with your necessary vocations; for these are on no account to be neglected: neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it. At your leisure hours, that you may improve in Masonic knowledge, you are to converse with well-informed brethren, who will be always as ready to give, as you will be to receive information. Finally, keep sacred and inviolable the mysteries of the Order, as these are to distinguish you from the rest of the community, and mark your consequence among Masons. If, in the circle of your acquaintance, you find a person desirous of being initiated into Masonry, be particularly attentive not to commend him, unless you are convinced he will conform to our rules; that the honor, glory, and reputation of the institution may be firmly established, and the world at large convinced of its good effects." Here the initiation ends, and the candidate is congratulated by his Masonic friends. After this, the business of the meeting proceeds according to the by-laws or regulations of the Lodge. Before adjourning, it is a very common practice to close a Lodge of Entered Apprentices, and open a Lodge of Fellow Crafts, and close that, and open a Master Mason's Lodge, all in the same evening. * * * * * CEREMONY OF CLOSING A LODGE OF ENTERED APPRENTICES. A brother having made a motion that the Lodge be closed, it being seconded and carried, the Master says to the Junior Deacon, "Brother Junior [giving one rap, which calls up both Deacons], the first as well as the last care of a Mason?" The Junior Deacon answers, "To see the Lodge tyled, Worshipful." Master to the Junior Deacon, "Attend to that part of your duty, and inform the Tyler that we are about to close this Lodge of Entered Apprentice Masons, and direct him to tyle accordingly." The Junior Deacon steps to the door and gives three raps, which are answered by the Tyler with three more; the Junior Deacon then gives one, which is also answered by the Tyler by one. The Junior Deacon then opens the door, delivers his message, and resumes his place in the Lodge, and says, "The door is tyled, Worshipful." Master to Junior Deacon, "By whom?" ANS. "By a Master Mason without the door, armed with the proper implements of his office." Master to Junior Deacon, "His business there?" ANS. "To keep off all cowans and eavesdroppers, and see that none pass or repass without permission from the chair." Master to Junior Deacon, "Your duty there?" ANS. "To wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the Lodge, and take care of the door." Master to Junior Deacon, "The Senior Deacon's place in the Lodge?" ANS. "At the right hand of the Worshipful Master in the East." Master to Senior Deacon, "Your duty there, Brother Senior?" ANS. "To wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the Lodge, attend to the preparation and introduction of candidates; receive and clothe all visiting brethren." Master to the Senior Deacon, "The Secretary's place in the Lodge?" ANS. "At your left hand, Worshipful." Master to Secretary, "Your duty there, Brother Secretary?" The Secretary replies, "Duly to observe the Master's will and pleasure; record the proceedings of the Lodge; transmit a copy of the same to the Grand Lodge, if required; receive all moneys and money-bills from the hands of the brethren; pay them over to the Treasurer, and take his receipt for the same." Master to the Secretary, "The Treasurer's place in the Lodge?" ANS. "At the right hand of the Worshipful Master." Master to Treasurer, "Your business there, Brother Treasurer?" Treasurer answers, "Duly to observe the Worshipful Master's will and pleasure; receive all moneys and money-bills from the hands of the Secretary; keep a just and accurate account of the same; pay them out by order of the Worshipful Master and consent of the brethren." Master to the Treasurer, "The Junior Warden's place in the Lodge?" ANS. "In the South, Worshipful." Master to the Junior Warden, "Your business there, Brother Junior?" The Junior Warden says, "As the sun in the South, at high meridian, is the beauty and glory of the day, so stands the Junior Warden in the South at high twelve, the better to observe the time, call the crafts from labor to refreshment; superintend them during the hours thereof; see that none convert the purposes of refreshment into that of excess or intemperance; call them on again in due season; that the Worshipful Master may have honor, and they pleasure and profit thereby." The Master to the Junior Warden, "The Master's place in the Lodge?" ANS. "In the East, Worshipful." Master to Junior Warden, "His duty there?" ANS. "As the sun rises in the East to open and adorn the day, so presides the Worshipful Master in the East, to open and adorn his Lodge, set his crafts to work with good and wholesome laws, or cause the same to be done." Master to the Junior Warden, "The Senior Warden's place in the Lodge?" ANS. "In the West, Worshipful." Master to the Senior Warden, "Your business there, Brother Senior?" The Senior Warden replies, "As the sun sets in the West to close the day, so stands the Senior Warden in the West to assist the Worshipful Master in opening and closing the Lodge; take care of the jewels and implements; see that none be lost; pay the craft their wages, if any be due; and see that none go away dissatisfied." The Master now gives three raps, when all the brethren rise, and the Master asks, "Are you all satisfied?" They answer in the affirmative by giving the due-guard. Should the Master discover that any declined giving it, inquiry is immediately made why it is so; and if any member is dissatisfied with any part of the proceedings, or with any brother, the subject is immediately investigated. Master to the brethren, "Attend to giving the signs; as I do, so do you give them downwards;" [which is by giving the last in opening, first in closing. In closing, on this degree, you first draw your right hand across your throat, as hereinbefore described, and then hold your two hands over each other as before described. This is the method pursued through all the degrees; and when opening on any of the upper degrees, all the signs of all the preceding degrees are given before you give the signs of the degree on which you are opening.] This being done, the Master proceeds, "I now declare this Lodge of Entered Apprentice Masons regularly closed in due and ancient form. Brother Junior Warden, please inform Brother Senior Warden, and request him to inform the brethren that it is my will and pleasure that this Lodge of Entered Apprentice Masons be now closed, and stand closed until our next regular communication, unless a case or cases of emergency shall require earlier convention, of which every member shall be notified; during which time it is seriously hoped and expected that every brother will demean himself as becomes a Free and Accepted Mason." Junior Warden to Senior Warden, "Brother Senior, it is the Worshipful Master's will and pleasure that this Lodge of Entered Apprentice Masons be closed, and stand closed until our next regular communication, unless a case or cases of emergency shall require earlier convention, of which every brother shall be notified; during which time it is seriously hoped and expected that every brother will demean himself as becomes a Free and Accepted Mason." Senior Warden to the brethren, "Brethren, you have heard the Worshipful Master's will and pleasure as communicated to me by Brother Junior; so let it be done." Master to the Junior Warden, "Brother Junior, how do Mason's meet?" ANS. "On the level." Master to Senior Warden, "How do Masons part?" ANS. "On the square." Master to the Junior and Senior Wardens, "Since we meet on the level, Brother Junior, and part on the square, Brother Senior, so let us ever meet and part in the name of the Lord." Master to the brethren, "Brethren, let us pray." "Supreme Architect of the Universe! Accept our humble praises for the many mercies and blessings which Thy bounty has conferred upon us, and especially for this friendly and social intercourse. Pardon, we beseech Thee, whatever Thou hast seen amiss in us since we have been together; and continue to us Thy presence, protection and blessing. Make us sensible of the renewed obligations we are under to love Thee supremely, and to be friendly to each other. May all our irregular passions be subdued, and may we daily increase in faith, hope, and charity; but more especially in that charity which is the bond of peace, and perfection of every virtue. May we so practice Thy precepts, that through the merits of the Redeemer we may finally obtain Thy promises, and find an acceptance through the gates and into the temple and city of our God. So mote it be. Amen." It is often that the prayer is neglected and the following benediction substituted: May the blessing of heaven rest upon us, and all regular Masons! May brotherly love prevail, and every moral and social virtue cement us. So mote it be. Amen. After the prayer the following charge ought to be delivered, but it is seldom attended to; in a majority of Lodges it is never attended to; Master to brethren, "Brethren, we are now about to quit this sacred retreat of friendship and virtue to mix again with the world. Amidst its concerns and employments, forget not the duties which you have heard so frequently inculcated, and so forcibly recommended in this Lodge. Remember that around this altar you have promised to befriend and relieve every brother who shall need your assistance. You have promised in the most friendly manner to remind him of his errors and aid a reformation. These generous principles are to extend further; every human being has a claim upon your kind offices. Do good unto all. Recommend it more 'especially to the household of the faithful.' Finally, brethren, be ye all of one mind, live in peace, and may the God of love and peace delight to dwell with and bless you." In some Lodges, after the charge is delivered, the Master says, "Brethren, form on the square." Then all the brethren form a circle, and the Master, followed by every brother [except in using the words], says, "And God said, Let there be light, and there was light." At the same moment that the last of these words drops from the Master's lips, every member stamps with his right foot on the floor, and at the same instant brings his hands together with equal force, and in such perfect unison with each other, that persons situated so as to hear it would suppose it the precursor of some dreadful catastrophe. This is called "THE SHOCK." The members of the Lodge then separate. The above comprises all the secret forms and ceremonies in a Lodge of Entered Apprentice Masons; but if the candidate would thoroughly understand the whole, he must commit to memory the following "Lecture." Very few do this except the officers of the Lodge. The "Lecture" is nothing more nor less than a recapitulation of the preceding ceremonies and forms by way of question and answer, in order fully to explain the same. In fact, the ceremonies and forms (masonically called the WORK) and Lecture are so much the same that he who possesses a knowledge of the Lecture cannot be destitute of a knowledge of what the ceremonies and forms are. The ceremonies used in opening and closing are the same in all the degrees. * * * * * FIRST SECTION. LECTURE ON THE FIRST DEGREE OF MASONRY. Question--From whence came you as an Entered Apprentice Mason? Answer--From the Holy Lodge of St. John at Jerusalem. Q. What recommendations do you bring? A. Recommendations from the Worshipful Master, Wardens, and brethren of that Right Worshipful Lodge, who greet you. Q. What comest thou hither to do? A. To learn to subdue my passions, and improve myself in the secret arts and mysteries of Ancient Freemasonry. Q. You are a Mason, then, I presume? A. I am. Q. How do you know that you are a Mason? A. By being often tried, never denied, and willing to be tried again. Q. How shall I know you to be a Mason? A. By certain signs, and a token. Q. What are signs? A. All right angles, horizontals and perpendiculars. Q. What is a token? A. A certain friendly and brotherly grip, whereby one Mason may know another in the dark as well as in the light. Q. Where were you first prepared to be a Mason? A. In my heart. Q. Where secondly? A. In a room adjacent to the body of a just and lawfully constituted Lodge of such. Q. How were you prepared? A. By being divested of all metals, neither naked nor clothed, barefoot nor shod, hoodwinked, with a cable-tow about my neck, in which situation I was conducted to the door of the Lodge. Q. You being hoodwinked, how did you know it to be a door? A. By first meeting with resistance, and afterwards gaining admission. Q. How did you gain admission? A. By three distinct knocks from without, answered by the same from within. Q. What was said to you from within? A. Who comes there? Who comes there? Who comes there? Q. Your answer? A. A poor, blind candidate, who has long been desirous of having and receiving a part of the rights and benefits of this Worshipful Lodge, dedicated to God, and held forth to the Holy Order of St. John, as all true fellows and brothers have done, who have gone this way before me. Q. What further was said to you from within? A. I was asked if it was of my own free will and accord I made this request; if I was duly and truly prepared, worthy and well qualified; all of which being answered in the affirmative, I was asked by what further rights I expected to obtain so great a favor or benefit. Q. Your answer? A. By being a man, free-born, of lawful age, and well recommended. Q. What was then said to you? A. I was bid to wait till the Worshipful Master in the East was made acquainted with my request and his answer returned. Q. After his answer was returned, what followed? A. I was caused to enter the Lodge. Q. How? A. On the point of some sharp instrument pressing my naked left breast, in the name of the Lord. Q. How were you then disposed of? A. I was conducted to the centre of the Lodge, and there caused to kneel for the benefit of a prayer. Q. After prayer, what was said to you? A. I was asked in whom I put my trust. Q. Your answer? A. God. Q. What followed? A. The Worshipful Master took me by the right hand and said, Since in God you put your trust, arise, follow your leader, and fear no danger. Q. How were you then disposed of? A. I was conducted three times regularly around the Lodge, and halted at the Junior Warden in the South, where the same questions were asked, and answers returned at the door. Q. How did the Junior Warden dispose of you? A. He ordered me to be conducted to the Senior Warden in the West, where the same questions were asked, and answers returned as before. Q. How did the Senior Warden dispose of you? A. He ordered me to be conducted to the Worshipful Master in the East, where the same questions were asked, and answers returned as before, who likewise demanded of me from whence I came, and whither I was traveling. Q. Your answer? A. From the West, and traveling to the East. Q. Why do you leave the West and travel to the East? A. In search of light. Q. How did the Worshipful Master then dispose of you? A. He ordered me to be conducted back to the West, from whence I came, and put in care of the Senior Warden, who taught me how to approach the East, the place of light, by advancing upon one upright regular step to the first step, my feet forming the right angle of an oblong square, my body erect at the altar before the Worshipful Master. Q. What did the Worshipful Master do with you? A. He made an Entered Apprentice Mason of me. Q. How? A. In due form. Q. What was that due form? A. My left knee bare and bent, my right forming a square, my left hand supporting the Holy Bible, Square and Compass; I took upon me the solemn oath or obligation of an Entered Apprentice Mason. Q. After you had taken your obligation, what was said to you? A. I was asked what I most desired. Q. Your answer? A. Light. Q. Was you immediately brought to light? A. I was. Q. How? A. By the direction of the Master, and assistance of the brethren. Q. What did you first discover after being brought to light? A. Three great lights in Masonry, by the assistance of three lesser. Q. What were those three great lights in Masonry? A. The Holy Bible, Square and Compass. Q. How are they explained? A. The Holy Bible is given to us as a guide for our faith and practice; the Square, to square our actions; and the Compass to keep us in due bounds with all mankind, but more especially with the brethren. Q. What were those three lesser lights? A. Three burning tapers, or candles on candlesticks. Q. What do they represent? A. The Sun, Moon, and Master of the Lodge. Q. How are they explained? A. As the Sun rules the day, and the Moon governs the night, so ought the Worshipful Master to use his endeavors to rule and govern his Lodge with equal regularity, or cause the same to be done. Q. What did you next discover? A. The Worshipful Master approaching me from the East, under the sign and due-guard of an Entered Apprentice Mason, who presented me with his right hand in token of brotherly love and esteem, and proceeded to give me the grip and word of an Entered Apprentice Mason, and bid me arise and salute the Junior and Senior Wardens, and convince them that I had been regularly initiated as an Entered Apprentice Mason, and was in possession of the sign, grip, and word. Q. What did you next discover? A. The Worshipful Master a second time approaching me from the East, who presented me with a lamb-skin, or white apron, which he said was an emblem of innocence, and the badge of a Mason; that it had been worn by kings, princes, and potentates of the earth, who had never been ashamed to wear it; that it was more honorable than the diamonds of kings, or pearls of princesses, when worthily worn; and more ancient than the Golden Fleece or Roman Eagle; more honorable than the Star or Garter, or any other order that could be conferred on me at that time, or any time thereafter, except it be in the body of a just and lawfully constituted Lodge of Masons; and bid me carry it to the Senior Warden in the West, who taught me how to wear it as an Entered Apprentice Mason. Q. What were you next presented with? A. The working tools of an Entered Apprentice Mason. Q. What were they? A. The twenty-four-inch gauge and common gavel. Q. How were they explained? A. The twenty-four-inch gauge is an instrument made use of by operative masons to measure and lay out their work; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of dividing our time; the twenty-four inches on the gauge are emblematical of the twenty-four hours in the day, which we are taught so divide into three equal parts, whereby we find eight hours for the service of God and a worthy distressed brother; eight hours for our usual vocation, and eight hours for refreshment and sleep. The common gavel is an instrument made use of by operative masons to break off the corners of rough stones, the better to fit them for the builder's use; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of divesting our hearts and consciences of all the vices and superfluities of life, thereby fitting our minds as lively and living stone for that spiritual building, that house not made with hands, eternal in the heavens. Q. What was you next presented with? A. A new name. Q. What was it? A. Caution. Q. What does it teach? A. It teaches me, as I was barely instructed in the rudiments of Masonry, that I should be cautious over all my words and actions, especially when before its enemies. Q. What were you next presented with? A. Three precious jewels. Q. What were they? A. A listening ear, a silent tongue, and a faithful heart. Q. What do they teach? A. A listening ear teaches me to listen to the instructions of the Worshipful Master, but more especially that I should listen to the calls and cries of a worthy distressed brother. A silent tongue teaches me to be silent in the Lodge, that the peace and harmony thereof may not be disturbed; but more especially that I should be silent when before the enemies of Masonry. A faithful heart, that I should be faithful to the instructions of the Worshipful Master at all times; but more especially that I should be faithful and keep and conceal the secrets of Masonry, and those of a brother, when delivered to me in charge as such, that they may remain as secure and inviolable in my breast as in his own, before communicated to me. Q. What was you next presented with? A. Check-words two. Q. What were they? A. Truth and Union. Q. How explained? A. Truth is a divine attribute, and the foundation of every virtue. To be good and true are the first lessons we are taught in Masonry. On this theme we contemplate, and by its dictates endeavor to regulate our conduct; hence, while influenced by this principle, hypocrisy and deceit are unknown amongst us; sincerity and plain dealing distinguish us; and the heart and tongue join in promoting each other's welfare, and rejoicing in each other's prosperity. Union is that kind of friendship that ought to appear conspicuous in the conduct of every Mason. It is so closely allied to the divine attribute, truth, that he who enjoys the one, is seldom destitute of the other. Should interest, honor, prejudice, or human depravity ever influence you to violate any part of the sacred trust we now repose in you, let these two important words, at the earliest insinuation, teach you to put on the check-line of truth, which will infallibly direct you to pursue that straight and narrow path which ends in the full enjoyment of the Grand Lodge above, where we shall all meet as Masons and members of one family; where all discord on account of religion, politics, or private opinion, shall be unknown and banished from within our walls. Q. What followed? A. The Worshipful Master in the East made a demand of me of something of a metallic kind, which, he said, was not so much on account of its intrinsic value, as that it might be deposited in the archives of the Lodge as a memorial that I had herein been made a Mason. Q. How did the Worshipful Master then dispose of you? A. He ordered me to be conducted out of the Lodge and invested of what I had been divested, and return for further instruction. Q. After you returned, how was you disposed of? A. I was conducted to the northeast corner of the Lodge, and there caused to stand upright like a man, my feet forming a square, and received a solemn injunction, ever to walk and act uprightly before God and man, and in addition thereto received too following charge. [For this charge see pages 10-12.] * * * * * SECOND SECTION. Question--Why was you divested of all metals when you was made a Mason? Answer--Because Masonry regards no man on account of his worldly wealth or honors; it is therefore the internal, and not the external qualifications that recommend a man to Masons. Q. A second reason? A. There was neither the sound of an axe, hammer, or any other metal tool heard at the building of King Solomon's Temple. Q. How could so stupendous a fabric be erected without the sound of axe, hammer, or any other metal tool? A. All the stones were hewed, squared, and numbered in the quarries where they were raised, all the timbers felled and prepared in the forests of Lebanon, and carried down to Joppa on floats, and taken from thence up to Jerusalem and set up with wooden mauls, prepared for that purpose; which, when completed, every part thereof fitted with that exact nicety, that it had more the resemblance of the handy workmanship of the Supreme Architect of the Universe than of human hands. Q. Why was you neither naked nor clothed? A. As I was an object of distress at that time, it was to remind me, if ever I saw a friend, more especially a brother, in a like distressed situation, that I should contribute as liberally to his relief as his situation required, and my abilities would admit, without material injury to myself or family. Q. Why was you neither barefoot nor shod? A. It was an ancient Israelitish custom adopted among Masons; and we read in the Book of Ruth concerning their mode and manner of changing and redeeming, and to confirm all things, a brother plucked off his shoe and gave it to his neighbor, and that was testimony in Israel. This, then, therefore, we do in confirmation of a token, and as a pledge of our fidelity; therefore signifying that we will renounce our own will in all things, and become obedient to the laws of our ancient institutions. Q. Why was you hoodwinked? A. That my heart might conceive before my eyes beheld the beauties of Masonry. Q. A second reason? A. As I was in darkness at that time, it was to remind me that I should keep the whole world so respecting Masonry. Q. Why had you a cable-tow about your neck? A. In case I had not submitted to the manner and mode of my initiation, that I might have been led out of the Lodge without seeing the form and beauties thereof. Q. Why did you give three distinct knocks at the door? A. To alarm the Lodge, and let the Worshipful Master, Wardens and brethren know that a poor blind candidate prayed admission. Q. What do those three distinct knocks allude to? A. A certain passage in Scripture wherein it says, "Ask and it shall be given, seek and ye shall find, knock and it shall be opened unto you." Q. How did you apply this to your then case in Masonry? A. I asked the recommendation of a friend to become a Mason; I sought admission through his recommendations and knocked, and the door of Masonry opened unto me. Q. Why was you caused to enter on the point of some sharp instrument pressing your naked left breast in the name of the Lord? A. As this was a torture to my flesh, so might the recollection of it ever be to my flesh and conscience, if ever I attempted to reveal the secrets of Masonry unlawfully. Q. Why was you conducted to the centre of the Lodge, and there caused to kneel for the benefit of a prayer? A. Before entering on this, or any other great and important undertaking, it is highly necessary to implore a blessing from Deity. Q. Why was you asked in whom you put your trust? A. Agreeably to the laws of our ancient institution, no Atheist could be made a Mason; it was, therefore, necessary that I should believe in Deity; otherwise, no oath or obligation could bind me. Q. Why did the Worshipful Master take you by the right hand and bid you rise, follow your leader, and fear no danger? A. As I was in darkness at that time, and could neither forsee nor avoid danger, it was to remind me that I was in the hands of an affectionate friend, in whose fidelity I might with safety confide. Q. Why was you conducted three times regularly round the Lodge? A. That the Worshipful Master, Wardens and brethren might see that I was duly and truly prepared. Q. Why did you meet with those several obstructions on the way? A. This, and every other Lodge is, or ought to be, a true representation of King Solomon's Temple, which, when completed, had guards stationed at the East, West, and South gates. Q. Why had they guards stationed at those several gates? A. To prevent any one from passing or repassing that was not duly qualified. Q. Why did you kneel on your left knee and not on your right, or both? A. The left side has ever been considered the weakest part of the body; it was, therefore, to remind me that that part I was then taking upon me was the weakest part of Masonry, it being that only of an Entered Apprentice. Q. Why was your right hand placed on the Holy Bible, Square and Compass, and not your left, or both? A. The right hand has ever been considered the seat of fidelity, and our ancient brethren worshipped Deity under the name of FIDES, which has sometimes been represented by two right hands joined together; at others, by two human figures holding each other by the right hand; the right hand, therefore, we use in this great and important undertaking, to signify, in the strongest manner possible, the sincerity of our intentions in the business we are engaged. Q. Why did the Worshipful Master present you with a lamb-skin, or a white apron? A. The lamb-skin has, in all ages, been deemed an emblem of innocence; he, therefore, who wears the lamb-skin, as a badge of a Mason, is thereby continually reminded of that purity of life and rectitude of conduct, which is so essentially necessary to our gaining admission into the Celestial Lodge above, where the Supreme Architect of the Universe presides. Q. Why did the Master make a demand of you of something of a metallic nature? A. As I was in a poor and penniless situation at the time, it was to remind me if ever I saw a friend, but more especially a brother, in a like poor and penniless situation, that I should contribute as liberally to his relief as my abilities would admit and his situation required, without injuring myself or family. Q. Why was you conducted to the northeast corner of the Lodge, and there caused to stand upright, like a man, your feet forming a square, receiving, at the same time, a solemn charge to walk and act uprightly before God and man? A. The first stone in every Masonic edifice is, or ought to be, placed at the northeast corner; that being the place where an Entered Apprentice Mason receives his first instructions to build his future Masonic edifice upon. * * * * * THIRD SECTION. Question--We have been saying a good deal about a Lodge, I want to know what constitutes a Lodge? Answer--A certain number of Free and Accepted Masons, duly assembled in a room or place, with the Holy Bible, Square and Compass, and other Masonic Implements, with a charter from the Grand Lodge, empowering them to work. Q. Where did our ancient brethren meet before Lodges were erected? A. On the highest hills, and in the lowest vales. Q. Why on the highest hills and in the lowest vales? A. The better to guard against cowans and enemies either ascending or descending, that the brethren might have timely notice of their approach, to prevent being surprised. Q. What is the form of your Lodge? A. An oblong square. Q. How long? A. From East to West. Q. How wide? A. Between North and South. Q. How high? A. From the surface of the earth to the highest heavens. Q. How deep? A. From the surface to the centre. Q. What supports your Lodge? A. Three large columns or pillars. Q. What are their names? A. Wisdom, Strength, and Beauty. Q. Why so? A. It is necessary there should be wisdom to contrive, strength to support, and beauty to adorn, all great and important undertakings; but more especially this of ours. Q. Has your Lodge any covering? A. It has; a clouded canopy, or starry-decked heaven, where all good Masons hope to arrive. Q. How do you hope to arrive there? A. By the assistance of Jacob's ladder. Q. How many principal rounds has it got? A. Three. Q. What are their names? A. Faith, Hope, and Charity. Q. What do they teach? A. Faith in God, hope in immortality, and charity to all mankind. Q. Has your Lodge any furniture? A. It has; the Holy Bible, Square, and Compass. Q. To whom do they belong? A. The Bible to God; the Square to the Master; and the Compass to the Craft. Q. How explained? A. The Bible to God, it being the inestimable gift of God to man for his instruction, to guide him through the rugged paths of life; the Square to the Master, it being the proper emblem of his office: the Compass to the Craft; by a due attention to which we are taught to limit our desires, curb our ambition, subdue our irregular appetites, and keep our passions and prejudices in due bounds with all mankind, but more especially with the brethren. Q. Has your Lodge any ornaments? A. It has; the Mosaic, or checkered pavement; the indented tressel; that beautiful tesselated border which surrounds it, with the blazing star in the centre. Q. What do they represent? A. The Mosaic, or checkered pavement, represents this world; which, though checkered over with good and evil, yet brethren may walk together thereon and not stumble; the indented tressel, with the blazing star in the centre, the manifold blessings and comforts with which we are surrounded in this life, but more especially those which we hope to enjoy hereafter; the blazing star, that prudence which ought to appear conspicuous in the conduct of every Mason, but more especially commemorative of the star which appeared in the East to guide the wise men to Bethlehem, to proclaim the birth and the presence of the Son of God. Q. Has your Lodge any lights? A. It has; three. Q. How are they situated? A. East, West, and South. Q. Has it none in the North? A. It has not. Q. Why so? A. Because this and every other Lodge is, or ought to be, a true representation of King Solomon's Temple, which was situated North of the ecliptic; the Sun and Moon, therefore, darting their rays from the South, no light was to be expected from the North; we, therefore, Masonically, term the North a place of darkness. Q. Has your Lodge any jewels? A. It has; six; three movable and three immovable. Q. What are the three movable jewels? A. The Square, Level, and Plumb. Q. What do they teach? A. The Square, morality; the Level, equality; and the Plumb, rectitude of life and conduct. Q. What are the three immovable jewels? A. The rough Ashlar, the perfect Ashlar, and the Tressel-Board. Q. What are they? A. The rough Ashlar is a stone in its rough and natural state; the perfect Ashlar is also a stone, made ready by the working tools of the Fellow Craft to be adjusted in the building; and the Tressle-Board is for the master workman to draw his plans and designs upon. Q. What do they represent? A. The rough Ashlar represents man in his rude and imperfect state by nature; the perfect Ashlar also represents man in that state of perfection to which we all hope to arrive, by means of a virtuous life and education, our own endeavors, and the blessing of God. In erecting our temporal building, we pursue the plans and designs laid down by the master workman on his Tressle-Board: but in erecting our spiritual building, we pursue the plans and designs laid down by the Supreme Geometrician of the Universe, in the Book of Life, which we, Masonically, term our spiritual Tressle-Board. Q. Who did you serve? A. My Master. Q. How long? A. Six days. Q. What did you serve him with? A. Freedom, Fervency, and Zeal. Q. What do they represent? A. Chalk, Charcoal, and Earth. Q. Why so? A. There is nothing freer than chalk, the slightest touch of which leaves a trace behind; nothing more fervent than heated charcoal; it will melt the most obdurate metals; nothing more zealous than the earth to bring forth. Q. How is your Lodge situated? A. Due East and West. Q. Why so? A. Because the Sun rises in the East and sets in the West. Q. A second reason? A. The gospel was first preached in the East and is spreading to the West. Q. A third reason? A. The liberal arts and sciences began in the East and are extending to the West. Q. A fourth reason? A. Because all the churches and chapels are, or ought to be, so situated. Q. Why are all churches and chapels so situated? A. Because King Solomon's Temple was so situated. Q. Why was King Solomon's Temple so situated? A. Because Moses, after conducting the children of Israel through the Red Sea, by divine command, erected a tabernacle to God, and placed it due East and West, which was to commemorate, to the latest posterity, that miraculous East wind that wrought their mighty deliverance; and this was an exact model of Solomon's Temple; since which time, every well regulated and governed Lodge is, or ought to be, so situated. Q. To whom did our ancient brethren dedicate their Lodges? A. To King Solomon. Q. Why so? A. Because King Solomon was our most ancient Grand Master. Q. To whom do modern Masons dedicate their Lodges? A. To St. John the Baptist and St. John the Evangelist. Q. Why so? A. Because they were the two most ancient Christian patrons of Masonry; and, since their time, in every well-regulated and governed Lodge there has been a certain point within a circle, which circle is bounded on the East and the West by two perpendicular parallel lines, representing the anniversary of St. John the Baptist and St. John the Evangelist, who were two perfect parallels, as well in Masonry as Christianity, on the vertex of which rests the Book of the Holy Scriptures, supporting Jacob's Ladder, which is said to reach the watery clouds, and, in passing round this circle, we naturally touch on both these perpendicular parallel lines, as well as the Book of the Holy Scriptures; and while a Mason keeps himself thus circumscribed, he cannot materially err. END OF THE LECTURE, AND OF THE FIRST DEGREE. It is proper to add here that very few Masons ever learn the Lecture. Of course, it is necessary that the officers of the Lodge should understand their own particular part, and that is generally all they learn. * * * * * THE SECOND OR FELLOW CRAFT MASON'S DEGREE. This degree is usually called "passing." The ceremonies of opening and closing the Lodge are precisely the same as in the first degree; except two knocks are used in this degree, and the door is entered by the benefit of a pass-word. It is SHIBBOLETH, and explained in the Lecture. The candidate, as before, is taken into the preparation room and prepared in the manner following: All his clothing taken off, except his shirt; furnished with a pair of drawers; his right breast bare; his left foot in a slipper; the right bare; a cable-tow twice 'round his neck; semi-hoodwinked; in which situation he is conducted to the door of the Lodge, where he gives two knocks, when the Senior Warden rises and says, "Worshipful, while we are peaceably at work on the second degree of Masonry, under the influence of faith, hope, and charity, the door of our Lodge is alarmed." Master to Junior Deacon, "Brother Junior, inquire the cause of that alarm." [In many Lodges they come to the door, knock, are answered by the Junior Deacon, and come in without being noticed by the Senior Warden or Master.] The Junior Deacon gives two raps on the inside of the door. The candidate gives one without. It is answered by the Junior Deacon with one; when the door is partly opened by the Junior Deacon, who inquires, "Who comes here? Who comes here?" The Senior Deacon, who is, or ought to be, the conductor, answers, "A worthy brother, who has been regularly initiated as an Entered Apprentice Mason, served a proper time as such, and now wishes for further light in Masonry, by being passed to the degree of Fellow Craft." Junior Deacon to Senior Deacon, "Is it of his own free will and accord he makes this request?" Senior Deacon replies, "It is." Junior Deacon to Senior Deacon, "Is he duly and truly prepared?" ANS. "He is." Junior Deacon to Senior Deacon, "Is he worthy and well qualified?" ANS. "He is." Junior Deacon to Senior Deacon, "Has he made suitable proficiency in the preceding degree?" ANS. "He has." Junior Deacon to Senior Deacon, "By what further rights does he expect to obtain this benefit?" ANS. "By the benefit of a pass-word." Junior Deacon to Senior Deacon, "Has he a pass-word?" ANS. "He has not, but I have it for him." Junior Deacon to Senior Deacon, "Give it to me." The Senior Deacon whispers in the Junior Deacon's ear, "SHIBBOLETH." The Junior Deacon says, "The pass is right; since this is the case, you will wait until the Worshipful Master in the East is made acquainted with his request, and his answer returned." The Junior Deacon then repairs to the Master and gives two knocks, as at the door, which are answered by two by the Master; when the same questions are asked, and answers returned, as at the door. After which, the Master says, "Since he comes endued with all these necessary qualifications, let him enter this Worshipful Lodge in the name of the Lord, and take heed on what he enters." He enters; the angle of the Square is pressed hard against his naked right breast, at which time the Junior Deacon says, "Brother, when you entered this Lodge the first time, you entered on the point of the Compass pressing your naked left breast, which was then explained to you. You now enter it on the angle of the Square, pressing your naked right breast; which is to teach you to act upon the square with all mankind, but more especially with the brethren." The candidate is then conducted twice regularly 'round the Lodge and halted at the Junior Warden in the South, where he gives two raps, and is answered by two, when the same questions are asked, and answers returned as at the door; from thence he is conducted to the Senior Warden, where the same questions are asked, and answers returned as before; he is then conducted to the Master in the East, where the same questions are asked, and answers returned as before; the Master likewise demands of him from whence he came, and whither he was traveling; he answers, "From the West, and traveling to the East." The Master says, "Why do you leave the West, and travel to the East?" The candidate answers, "In search of more light." The Master then says to the Senior Deacon, "Since this is the case, you will please conduct the candidate back to the West, from whence he came, and put him in the care of the Senior Warden, who will teach him how to approach the East, 'the place of light,' by advancing upon two upright regular steps to the second step (his heel is in the hollow of the right foot in this degree), his feet forming the right angle of an oblong square, and his body erect at the altar before the Worshipful Master, and place him in a proper position to take the solemn oath or obligation of a Fellow Craft Mason." The Master then leaves his seat and approaches the kneeling candidate (the candidate kneels on the right knee, the left forming a square; his left arm, as far as the elbow, in a horizontal position, and the rest of the arm in a vertical position, so as to form a square; his arm supported by the Square held under his elbow), and says, "Brother, you are now placed in a proper position to take on you the solemn oath or obligation of a Fellow Craft Mason, which, I assure you, as before, is neither to affect your religion nor politics; if you are willing to take it, repeat your name, and say after me: "I, A. B., of my own free will and accord, in the presence of Almighty God, and this Worshipful Lodge of Fellow Craft Masons, dedicated to God, and held forth to the Holy Order of St. John, do hereby and hereon most solemnly and sincerely promise and swear, in addition to my former obligation, that I will not give the degree of a Fellow Craft Mason to any one of an inferior degree, nor to any one being in the known world, except it be to a true and lawful brother, or brethren Fellow Craft Masons, or within the body of a just and lawfully constituted Lodge of such; and not unto him nor unto them whom I shall hear so to be, but unto him and them only whom I shall find so to be, after strict trial and due examination, or lawful information. Furthermore, do I promise and swear, that I will not wrong this Lodge, nor a brother of this degree, to the value of two cents, knowingly, myself, nor suffer it to be done by others, if in my power to prevent it. Furthermore, do I promise and swear, that I will support the Constitution of the Grand Lodge of the United States, and of the Grand Lodge of this State, under which this Lodge is held, and conform to all the by-laws, rules, and regulations of this, or any other Lodge, of which I may at any time hereafter become a member, as far as in my power. Furthermore, do I promise and swear, that I will obey all regular signs and summons given, handed, sent, or thrown to me by the hand of a brother Fellow Craft Mason, or from the body of a just and lawfully constituted Lodge of such; provided it be within the length of my cable-tow, or a square and angle of my work. Furthermore, do I promise and swear, that I will be aiding and assisting all poor and penniless brethren Fellow Crafts, their widows and orphans, wheresoever disposed 'round the globe, they applying to me as such, as far as in my power, without injuring myself or family. To all which I do most solemnly and sincerely promise and swear, without the least hesitation, mental reservation, or self-evasion of mind in me whatever; binding myself under no less penalty than to have my left breast torn open, and my heart and vitals taken from thence and thrown over my left shoulder, and carried into the valley of Jehosaphat, there to become a prey to the wild beasts of the fields, and vultures of the air, if ever I should prove wilfully guilty of violating any part of this my solemn oath or obligation of a Fellow Craft Mason; so keep me God, and keep me steadfast in the due performance of the same." The Master then says, "Detach your hands and kiss the book, which is the Holy Bible, twice." The bandage is now (by one of the brethren) dropped over the other eye, and the Master says, "Brother (at the same time laying his hand on the top of the candidate's head), what do you most desire?" The candidate answers, after his prompter, "More light." The Master says, "Brethren, form on the square, and assist in bringing our new-made brother from darkness to light; 'And God said, Let there be light, and there was light.'" At this instant all the brethren clap their hands, and stamp on the floor, as in the preceding degree. The Master says to the candidate, "Brother, what do you discover different from before?" The Master says, after a short pause, "You now discover one point of the Compass elevated above the Square, which denotes light in this degree; but as one is yet in obscurity, it is to remind you that you are yet one material point in the dark respecting Masonry." The Master steps off from the candidate three or four steps, and says, "Brother, you now discover me as a Master of this Lodge, approaching you from the East, under the sign and due-guard of a Fellow Craft Mason; do as I do, as near as you can, keeping your position." The sign is given by drawing your right hand flat, with the palm of it next to your breast, across your breast, from the left to the right side, with some quickness, and dropping it down by your side; the due-guard is given by raising the left arm until that part of it between the elbow and shoulder is perfectly horizontal, and raising the rest of the arm in a vertical position, so that that part of the arm below the elbow, and that part above it, forms a square; this is called the due-guard of a Fellow Craft Mason. The two given together are called the sign and due-guard of a Fellow Craft Mason, and they are never given separate; they would not be recognized by a Mason if given separately. The Master, by the time he gives his steps, sign, and due-guard, arrives at the candidate, and says, "Brother, I now present you with my right hand, in token of brotherly love and confidence, and with it the pass-grip and word of a Fellow Craft Mason." The pass, or more properly the pass-grip, is given by taking each other by the right hand, as though going to shake hands, and each putting his thumb between the fore and second finger, where they join the hands, and pressing the thumb between the joints. This is the pass-grip of a Fellow Craft Mason; the name of it is SHIBBOLETH. Its origin will be explained in the Lecture; the pass-grip some give without lettering or syllabling, and others give it in the same way they do the real grip. The real grip of a Fellow Craft Mason is given by putting the thumb on the joint of the second finger, where it joins the hand, and crooking your thumb so that each can stick the nail of his thumb into the joint of the other. This is the real grip of a Fellow Craft Mason; the name of it is JACHIN; it is given in the following manner: If you wish to examine a person, after having taken each other by the grip, ask him, "What is this?" A. "A grip." Q. "A grip of what?" A. "The grip of a Fellow Craft Mason." Q. "Has it a name?" A. "It has." Q. "Will you give it to me?" A. "I did not so receive it, neither can I so impart it." Q. "What will you do with it?" A. "I'll letter it or halve it." Q. "Halve it, and you begin." A. "No; begin you." Q. "You begin." A. "JA." Q. "CHIN." A. "JACHIN." Q. "Right, Brother JACHIN, I greet you." After the Master gives the candidate the pass-grip and grip, and their names, he says, "Brother, you will rise and salute the Junior and Senior Wardens as such, and convince them that you have been regularly passed to the degree of a Fellow Craft Mason, and have got the sign and pass-grip, real grip, and their names." [I do not here express it as expressed in Lodges generally; the Master usually says you will rise and salute the Wardens, &c., and convince them, &c., that you have got the sign, pass-grip, and word. It is obviously wrong, because the first thing he gives is the sign, then the due-guard, then the pass-grip, and their names.] While the Wardens are examining the candidate, the Master gets an apron, and returns to the candidate, and says, "Brother, I now have the honor of presenting you with a lamb-skin, or white apron, as before, which I hope you will continue to wear, with honor to yourself, and satisfaction to the brethren; you will please carry it to the Senior Warden in the West, who will teach you how to wear it as a Fellow Craft Mason." The Senior Warden ties on his apron, and turns up one corner of the lower end of the apron, and tucks it under the apron string. The Senior Deacon then conducts his pupil to the Master, who has by this time resumed his seat in the East, where he has, or ought to have, the floor carpet to assist him in his explanations. Master to the candidate, "Brother, as you are dressed, it is necessary you should have tools to work with; I will, therefore, present you with the tools of a Fellow Craft Mason. They are the Plumb, Square, and Level. The Plumb is an instrument made use of by operative masons to raise perpendiculars; the Square, to square their work; and the Level, to lay horizontals; but we, as Free and Accepted Masons, are taught to use them for more noble and glorious purposes; the Plumb teaches us to walk uprightly, in our several stations, before God and man; squaring our actions by the square of virtue; and remembering that we are traveling on the level of time to that 'undiscovered country, from whose bourne no traveler has returned.' I further present you with three precious jewels; their names are Faith, Hope, and Charity; they teach us to have faith in God, hope in immortality, and charity to all mankind." The Master to the Senior Deacon, "You will now conduct the candidate out of this Lodge, and invest him with what he has been divested." After he is clothed, and the necessary arrangements made for his reception, such as placing the columns and floor carpet, if they have any, and the candidate is reconducted back to the Lodge; as he enters the door, the Senior Deacon observes, "We are now about to return to the middle chamber of King Solomon's Temple." When within the door, the Senior Deacon proceeds, "Brother, we have worked in speculative Masonry, but our forefathers wrought both in speculative and operative Masonry. They worked at the building of King Solomon's Temple, and many other Masonic edifices; they wrought six days; they did not work on the seventh, because in six days God created the heavens and the earth, and rested on the seventh day. The seventh, therefore, our ancient brethren consecrated as a day of rest; thereby enjoying more frequent opportunities to contemplate the glorious works of creation, and to adore their great Creator." Moving a step or two, the Senior Deacon proceeds, "Brother, the first thing that attracts our attention are two large columns, or pillars, one on the left hand, and the other on the right; the name of the one on the left hand is BOAZ, and denotes strength; the name of the one on the right hand is JACHIN, and denotes establishment; they collectively allude to a passage in Scripture, wherein God has declared in his word, 'In strength shall this house be established.' These columns are eighteen cubits high, twelve in circumference, and four in diameter; they are adorned with two large chapiters, one on each, and these chapiters are ornamented with net work, lily work, and pomegranates; they denote unity, peace, and plenty. The net work, from its connection, denotes union; the lily work, from its whiteness, purity and peace; and the pomegranate, from the exuberance of its seed, denotes plenty. They also have two large globes, or balls, one on each; these globes or balls contain, on their convex surfaces, all the maps and charts of the celestial and terrestrial bodies; they are said to be thus extensive to denote the universality of Masonry, and that a Mason's charity ought to be equally extensive. Their composition is molten, or cast brass; they were cast on the banks of the river Jordan, in the clay-ground between Succoth and Zaradatha, where King Solomon ordered these and all other holy vessels to be cast; they were cast hollow; and were four inches, or a hand's breadth thick; they were cast hollow, the better to withstand inundations and conflagrations; they were the archives of Masonry, and contained the constitution, rolls, and records." The Senior Deacon having explained the columns, he passes between them, advances a step or two, observing as he advances, "Brother, we will pursue our travels; the next thing that we come to is a long, winding staircase, with three, five, seven steps, or more. The three first allude to the three principal supports in Masonry, viz., wisdom, strength, and beauty; the five steps allude to the five orders in architecture, and the five human senses; the five orders in architecture are the Tuscan, Doric, Ionic, Corinthian, and Composite; the five human senses are Hearing, Seeing, Feeling, Smelling, and Tasting; the three first of which have ever been highly essential among Masons: Hearing, to hear the word; Seeing, to see the sign; and Feeling, to feel the grip, whereby one Mason may know another in the dark as well as in the light. The seven steps allude to the seven sabbatical years; seven years of famine; seven years in building the temple; seven golden candlesticks; seven wonders of the world; seven planets; but more especially the seven liberal arts and sciences, which are Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy; for this, and many other reasons, the number seven has ever been held in high estimation among Masons." Advancing a few steps, the Senior Deacon proceeds, "Brother, the next thing we come to is the outer door of the middle chamber of King Solomon's Temple, which is partly open, but closely tyled by the Junior Warden" [It is the Junior Warden in the South who represents the Tyler at the outer door of the middle chamber of King Solomon's Temple], who, on the approach of the Senior Deacon and candidate, inquires, "Who comes here? Who comes here?" The Senior Deacon answers, "A Fellow Craft Mason." Junior Warden to Senior Deacon, "How do you expect to gain admission?" A. "By a pass, and token of a pass." Junior Warden to Senior Deacon, "Will you give them to me?" [The Senior Deacon, or the candidate (prompted by him), gives them; this and many other tokens, or grips, are frequently given by strangers when first introduced to each other. If given to a Mason, he will immediately return it; they can be given in any company unobserved, even by Masons, when shaking hands. A PASS, AND TOKEN OF A PASS; the pass is the word SHIBBOLETH; the token, alias the pass-grip, is given, as before described, by taking each other by the right hand, as if shaking hands, and placing the thumb between the forefinger and second finger, at the third joint, or where they join the hand, and pressing it hard enough to attract attention. In the Lecture it is called a token, but generally called the pass-grip. It is an undeniable fact that Masons express themselves so differently, when they mean the same thing, that they frequently wholly misunderstand each other.] After the Junior Warden has received the pass SHIBBOLETH, he inquires, "What does it denote?" A. "Plenty." Junior Warden to Senior Deacon, "Why so?" A. "From an ear of corn being placed at the water-ford." Junior Warden to Senior Deacon, "Why was this pass instituted?" A. "In consequence of a quarrel which had long existed between Jephthah, Judge of Israel, and the Ephraimites, the latter of whom had long been a stubborn, rebellious people, whom Jephthah had endeavored to subdue by lenient measures, but to no effect. The Ephraimites being highly incensed against Jephthah, for not being called to fight and share in the rich spoils of the Ammonitish war, assembled a mighty army, and passed over the river Jordan to give Jephthah battle; but he, being apprised of their approach, called together the men of Israel, and gave them battle, and put them to flight; and to make his victory more complete, he ordered guards to be placed at the different passes on the banks of the river Jordan, and commanded, if the Ephraimites passed that way, that they should pronounce the word SHIBBOLETH; but they, being of a different tribe, pronounced it SIBBOLETH, which trifling defect proved them spies, and cost them their lives; and there fell that day, at the different passes on the banks of the river Jordan, forty and two thousand. This word was also used by our ancient brethren to distinguish a friend from a foe, and has since been adopted as a proper pass-word, to be given before entering any well-regulated and governed Lodge of Fellow Craft Masons." Since this is the case, you will pass on to the Senior Warden in the West for further examination. As they approach the Senior Warden in the West, the Senior Deacon says to the candidate, "Brother, the next thing we come to is the inner door of the middle chamber of King Solomon's Temple, which we find partly open, but more closely tyled by the Senior Warden;" when the Senior Warden inquires, "Who comes here? Who comes here?" The Senior Deacon answers, "A Fellow Craft Mason." Senior Warden to Senior Deacon, "How do you expect to gain admission?" A. "By the grip and word." The Senior Warden to the Senior Deacon, "Will you give them to me?" They are then given as hereinbefore described. The word is JACHIN. After they are given, the Senior Warden says, "They are right; you can pass on to the Worshipful Master in the East." As they approach the Master, he inquires, "Who comes here? Who comes here?" Senior Deacon answers, "A Fellow Craft Mason." The Master then says to the candidate, "Brother you have been admitted into the middle chamber of King Solomon's Temple for the sake of the letter G. It denotes Deity, before whom we all ought to bow with reverence, worship, and adoration. It also denotes Geometry, the fifth science: it being that on which this degree was principally founded. By Geometry we may curiously trace nature through her various windings to her most concealed recesses; by it we may discover the power, the wisdom, and the goodness of the Grand Artificer of the Universe, and view with delight the proportions which connect this vast machine; by it we may discover how the planets move in their different orbits, and demonstrate their various revolutions; by it we account for the return of a season, and the variety of scenes which each season displays to the discerning eye. Numberless worlds surround us, all formed by the same Divine Architect, which roll through this vast expanse, and all conducted by the same unerring law of nature. A survey of nature, and the observations of her beautiful proportions, first determined man to imitate the divine plan, and study symmetry and order. The architect began to design; and the plans which he laid down, being improved by experience and time, have produced works which are the admiration of every age. The lapse of time, the ruthless hand of ignorance, and the devastations of war, have laid waste and destroyed many valuable monuments of antiquity, on which the utmost exertions of human genius have been employed. Even the Temple of Solomon, so spacious and magnificent, and constructed by so many celebrated artists, escaped not the unsparing ravages of barbarous force. The ATTENTIVE EAR received the sound from the INSTRUCTIVE TONGUE; and the mysteries of Freemasonry are safely lodged in the repository of FAITHFUL BREASTS. Tools and implements of architecture, and symbolic emblems, most expressive, are selected by the fraternity to imprint on the mind wise and serious truths; and thus, through a succession of ages, are transmitted, unimpaired, the most excellent tenets of our institution." Here the labor ends of the Fellow Craft's degree. It will be observed that the candidate has received, in this place, the second section of the Lecture on this degree. This course is not generally pursued, but it is much the most instructive method; and when it is omitted, I generally conclude that it is for want of a knowledge of the Lecture. Monitorial writers (who are by no means coeval with Masonry) all write, or copy, very much after each other, and they have all inserted in their books all those clauses of the several Lectures which are not considered by the wise ones as tending to develop the secrets of Masonry. In some instances, they change the phraseology a little; in others, they are literal extracts from the Lectures. This, it is said, is done to facilitate the progress of learners, or young Masons; when, in fact, it has the contrary effect. The following charge is, or ought to be, delivered to the candidate after he has got through the ceremonies; but he is generally told, "It is in the Monitor, and you can learn it at your leisure." "Brother, being advanced to the second degree of Masonry, we congratulate you on your preferment. The internal, and not the external, qualifications of a man are what Masonry regards. As you increase in knowledge, you will improve in social intercourse. It is unnecessary to recapitulate the duties which, as a Mason, you are bound to discharge; or enlarge on the necessity of a strict adherence to them, as your own experience must have established their value. Our laws and regulations you are strenuously to support; and be always ready to assist in seeing them duly executed. You are not to palliate or aggravate the offences of your brethren; but in the decision of every trespass against our rules, you are to judge with candor, admonish with friendship, and reprehend with justice. The study of the liberal arts, that valuable branch of education, which tends so effectually to polish and adorn the mind, is earnestly recommended to your consideration; especially the science of Geometry, which is established as the basis of our art. Geometry, or Masonry, originally synonymous terms, being of a divine moral nature, is enriched with the most useful knowledge; while it proves the wonderful properties of nature, it demonstrates the more important truths of morality. Your past behavior and regular deportment have merited the honor which we have now conferred, and, in your new character, it is expected that you will conform to the principles of the Order, by steadily persevering in the practice of every commendable virtue. Such is the nature of your engagements as a Fellow Craft, and to these duties you are bound by the most sacred ties." I will now proceed with the Lecture on this degree; it is divided into two sections. * * * * * FIRST SECTION. Question--Are you a Fellow Craft Mason? A. I am; try me. Q. By what will you be tried? A. By the Square. Q. Why by the Square? A. Because it is an emblem of virtue. Q. What is a Square? A. An angle extending to ninety degrees, or the fourth part of a circle. Q. Where was you prepared to be made a Fellow Craft Mason? A. In a room adjacent to the body of a just and lawfully constituted Lodge of such, duly assembled in a room or place, representing the middle chamber of King Solomon's Temple. Q. How was you prepared? A. By being divested of all metals; neither naked nor clothed; barefooted nor shod; hoodwinked; with a cable-tow twice 'round my neck; in which situation I was conducted to the door of the Lodge, where I gave two distinct knocks. Q. What did those two distinct knocks allude to? A. To the second degree in Masonry, it being that on which I was about to enter. Q. What was said to you from within? A. Who comes there? Who comes there? Q. Your answer? A. A worthy brother, who has been regularly initiated as an Entered Apprentice Mason; served a proper time as such; and now wishes for further light in Masonry, by being passed to the degree of a Fellow Craft. Q. What was then said to you from within? A. I was asked if it was of my own free will and accord I made this request; if I was duly and truly prepared, worthy and well qualified; and had made suitable proficiency in the preceding degree; all of which being answered in the affirmative, I was asked by what further rights I expected to obtain so great a benefit. Q. Your answer? A. By the benefit of a pass-word. Q. What is that pass-word? A. SHIBBOLETH. Q. What further was said to you from within? A. I was bid to wait till the Worshipful Master in the East was made acquainted with my request and his answer returned. Q. After his answer was returned, what followed? A. I was caused to enter the Lodge. Q. How did you enter? A. On the angle of the Square presented to my naked right breast, in the name of the Lord. Q. How were you then disposed of? A. I was conducted twice regularly around the Lodge, and halted at the Junior Warden in the South, where the same questions were asked, and answers returned as at the door. Q. How did the Junior Warden dispose of you? A. He ordered me to be conducted to the Senior Warden in the West, where the same questions were asked, and answers returned as before. Q. How did the Senior Warden dispose of you? A. He ordered me to be conducted to the Worshipful Master in the East, where the same questions were asked, and answers returned as before, who likewise demanded of me from whence I came, and whither I was traveling. Q. Your answer? A. From the West, and traveling to the East. Q. Why do you leave the West and travel to the East? A. In search of more light. Q. How did the Worshipful Master then dispose of you? A. He ordered me to be conducted back to the West, from whence I came, and put in care of the Senior Warden who taught me how to approach the East, by advancing upon two upright regular steps to the second step, my feet forming the right angle of an oblong square, and my body erect; at the altar before the Worshipful Master. Q. What did the Worshipful Master do with you? A. He made a Fallow Craft Mason of me. Q. How? A. In due form. Q. What was that due form? A. My right knee bare bent; my left knee forming a square; my right hand on the Holy Bible, Square, and Compass; my left arm forming an angle, supported by the Square, and my hand in a vertical position; in which posture I took upon me the solemn oath, or obligation, of a Fellow Craft Mason. [See pages 26 and 27 for obligation.] Q. After your oath, or obligation, what was said to you? A. I was asked what I most desired. Q. Your answer? A. More light. Q. On being brought to light, what did you discover different from before? A. One point of the Compass elevated above the Square, which denoted light in this degree; but as one point was yet in obscurity, it was to remind me that I was yet one material point in the dark respecting Masonry. Q. What did you next discover? A. The Worshipful Master approaching me from the East, under the sign and due-guard of a Fellow Craft Mason, who presented me with his right hand in token of brotherly love and confidence, and proceeded to give me the pass-grip and word of a Fellow Craft Mason, and bid me arise and salute the Junior and Senior Wardens, and convince them that I had been regularly passed to the degree of a Fellow Craft, and had the sign, grip, and word of a Fellow Craft Mason. Q. What next did you discover? A. The Worshipful Master approaching me a second time from the East, who presented me a lamb-skin, or white apron, which, he said, he hoped I would continue to wear with honor to myself and satisfaction and advantage to my brethren. Q. What was you next presented with? A. The working tools of a Fellow Craft Mason. Q. What are they? A. The Plumb, Square, and Level. Q. What do they teach? [I think this question ought to be, "How explained?"] A. The Plumb is an instrument made use of by operative Masons to raise perpendiculars; the Square, to square the work, and the Level, to lay horizontals; but we, as Free and Accepted Masons, are taught to make use of them for more noble and glorious purposes. The Plumb admonishes us to walk uprightly, in our several stations, before God and man; squaring our actions by the square of virtue; and remembering that we are all traveling upon the level of time, to that undiscovered country, from whose bourne no traveler returns. Q. What was you next presented with? A. Three precious jewels. Q. What were they? A. Faith, Hope, and Charity. Q. What do they teach? A. Faith in God, hope in immortality, and charity to all mankind. Q. How was you then disposed of? A. I was conducted out of the Lodge, and invested of what I had been divested. * * * * * SECOND SECTION. Question--Have you ever worked as a Fellow Craft Mason? Answer--I have, in speculative; but our forefathers wrought both in speculative and operative Masonry. Q. Where did they work? A. At the building of King Solomon's Temple, and many other Masonic edifices. Q. How long did they work? A. Six days. Q. Did they not work on the Seventh? A. They did not. Q. Why so? A. Because in six days God created the heavens and the earth, and rested on the seventh day; the seventh day, therefore, our ancient brethren consecrated as a day of rest from their labors; thereby enjoying more frequent opportunities to contemplate the glorious works of creation, and adore their great Creator. Q. Did you ever return to the sanctum sanctorum, or holy of holies, of King Solomon's Temple? A. I did. Q. By what way? A. Through a long porch, or alley. Q. Did anything particular strike your attention on your return? A. There did; viz.: Two large columns, or pillars, one on the left hand, and the other on the right. Q. What was the name of the one on the left hand? A. BOAZ, to denote strength. Q. What was the name of the one on the right hand? A. JACHIN, denoting establishment. Q. What do they collectively allude to? A. A passage in Scripture, wherein God has declared in his word, "In strength shall this house be established." Q. What were their dimensions? A. Eighteen cubits in height, twelve in circumference, and four in diameter. Q. Were they adorned with anything? A. They were; with two large chapiters, one on each. Q. Were they ornamented with anything? A. They were; with wreaths of net work, lily work, and pomegranates. Q. What do they denote? A. Unity, Peace, and Plenty. Q. Why so? A. Net work, from its connection, denotes union; lily work, from its whiteness and purity, denotes peace; and pomegranates, from the exuberance of its seed, denotes plenty. Q. Were those columns adorned with anything further? A. They were; viz.: Two large globes, or balls, one on each. Q. Did they contain anything? A. They did; viz.; All the maps and charts of the celestial and terrestrial bodies. Q. Why are they said to be so extensive? A. To denote the universality of Masonry, and that a Mason's charity ought to be equally extensive. Q. What was their composition? A. Molten, or cast brass. Q. Who cast them? A. Our Grand Master, Hiram Abiff. Q. Where were they cast? A. On the banks of the river Jordan, in the clay ground between Succoth and Zaradatha, where King Solomon ordered these and all other holy vessels to be cast. Q. Were they cast solid or hollow? A. Hollow. Q. What was their thickness? A. Four inches, or a hand's breadth. Q. Why were they cast hollow? A. The better to withstand inundations or conflagrations; were the archives of Masonry, and contained the constitution, rolls, and records. Q. What did you next come to? A. A long, winding staircase, with three, five, seven steps, or more. Q. What does the three steps allude to? A. The three principal supports in Masonry, viz., Wisdom, Strength, and Beauty. Q. What does the five steps allude to? A. The five orders in architecture, and the five human senses. Q. What are the five orders in architecture? A. The Tuscan, Doric, Ionic, Corinthian, and Composite. Q. What are the five human senses? A. Hearing, Seeing, Feeling, Smelling, and Tasting; the first three of which have ever been deemed highly essential among Masons: Hearing, to hear the word; Seeing, to see the sign; and Feeling, to feel the grip, whereby one Mason may know another in the dark as well as in the light. Q. What does the seven steps allude to? A. The seven sabbatical years; seven years of famine; seven years In building the temple; seven golden candlesticks; seven wonders of the world; seven planets; but more especially the seven liberal arts and sciences, which are Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy; for these, and many other reasons, the number seven has ever been held in high estimation among Masons. Q. What did you next come to? A. The outer door of the middle chamber of King Solomon's Temple, which I found partly open, but closely tyled by the Junior Warden. Q. How did you gain admission? A. By a pass, and token of a pass. Q. What was the name of the pass? A. SHIBBOLETH. Q. What does it denote? A. Plenty. Q. Why so? A. From an ear of corn being placed at the water-ford. Q. Why was this pass instituted? A. In consequence of a quarrel which had long existed between Jephthah, Judge of Israel, and the Ephraimites, the latter of whom had long been a stubborn, rebellious people, whom Jephthah had endeavored to subdue by lenient measures, but to no effect. The Ephraimites being highly incensed against Jephthah, for not being called to fight and share in the rich spoils of the Ammonitish war, assembled a mighty army, and passed over the river Jordan to give Jephthah battle; but he, being apprised of their approach, called together the men of Israel, and gave them battle, and put them to flight; and to make his victory more complete, he ordered guards to be placed at the different passes on the banks of the river Jordan, and commanded, if the Ephraimites passed that way, that they should pronounce the word SHIBBOLETH; but they, being of a different tribe, pronounced it SIBBOLETH, which trifling defect proved them spies, and cost them their lives; and there fell that day, at the different passes on the banks of the river Jordan, forty and two thousand. This word was also used by our ancient brethren to distinguish a friend from a foe, and has since been adopted as a proper pass-word, to be given before entering any well-regulated and governed Lodge of Fellow Craft Masons. Q. What did you next discover? A. The inner door of the middle chamber of King Solomon's Temple, which I found partly open, but closely tyled by the Senior Warden. Q. How did you gain admission? A. By the grip and word. Q. How did the Senior Warden dispose of you? A. He ordered me to be conducted to the Worshipful Master in the East, who informed me that I had been admitted into the middle chamber of King Solomon's Temple for the sake of the letter G. Q. Does it denote anything? A. It does; DEITY--before whom we should all bow with reverence, worship, and adoration. It also denotes Geometry, the fifth science; it being that on which this degree was principally founded. Thus ends the second degree of Masonry. * * * * * THE THIRD, OR MASTER MASON'S DEGREE. The traditional account of the death, several burials, and resurrection of Hiram Abiff, the widow's son (as hereafter narrated), admitted as facts, this degree is certainly very interesting. The Bible informs us that there was a person of that name employed at the building of King Solomon's Temple; but neither the Bible, the writings of Josephus, nor any other writings, however ancient, of which I have any knowledge, furnish any information respecting his death. It is very singular that a man so celebrated as Hiram Abiff was, and arbiter between Solomon, King of Israel, and Hiram, King of Tyre, universally acknowledged as the third most distinguished man then living, and in many respects, the greatest man in the world, should pass off the stage of action, in the presence of King Solomon, three thousand, three hundred grand overseers, and one hundred and fifty thousand workmen, with whom he had spent a number of years, and neither King Solomon, his bosom friend, nor any other among his numerous friends, even recorded his death, or anything about him. A person who has received the two preceding degrees, and wishes to be raised to the sublime degree of a Master Mason, is (the Lodge being opened as in the preceding degrees) conducted from the preparation room to the door (the manner of preparing him is particularly explained in the Lecture), where he gives three distinct knocks, when the Senior Warden rises and says, "Worshipful, while we are peaceably at work on the third degree of Masonry, under the influence of humanity, brotherly love, and affection, the door of our Lodge appears to be alarmed." The Master to the Junior Deacon, "Brother Junior, inquire the cause of that alarm." The Junior Deacon then steps to the door and answers the three knocks that have been given by three more (the knocks are much louder than those given on any occasion, other than that of the admission of candidates in the several degrees); one knock is then given without, and answered by one from within, when the door is partly opened, and the Junior Deacon asks, "Who comes there? Who comes there? Who comes there?" The Senior Deacon answers, "A worthy brother, who has been regularly initiated as an Entered Apprentice Mason, passed to the degree of a Fellow Craft, and now wishes for further light in Masonry, by being raised to the sublime degree of a Master Mason." Junior Deacon to Senior Deacon, "Is it of his own free will and accord he makes this request?" A. "It is." Junior Deacon to Senior Deacon, "Is he worthy and well qualified?" A. "He is." Junior Deacon to Senior Deacon, "Has he made suitable proficiency in the preceding degree?" A. "He has." Junior Deacon to Senior Deacon, "By what further rights does he expect to obtain this benefit?" A. "By the benefit of a pass-word." Junior Deacon to Senior Deacon, "Has he a pass-word?" A. "He has not, but I have it for him." Junior Deacon to Senior Deacon, "Will you give it to me?" The Senior Deacon then whispers in the ear of the Junior Deacon, "TUBAL CAIN." Junior Deacon says, "The pass is right; since this is the case, you will wait till the Worshipful Master be made acquainted with his request, and his answer returned." The Junior Deacon then repairs to the Master, and gives three knocks, as at the door; after answering which, the same questions are asked and answers returned, as at the door; when the Master says, "Since he comes endued with all these necessary qualifications, let him enter this Worshipful Lodge in the name of the Lord, and take heed on what he enters." The Junior Deacon returns to the door and says, "Let him enter this Worshipful Lodge in the name of the Lord, and take heed on what he enters." In entering, both points of the Compass are pressed against his naked right and left breasts, when the Junior Deacon stops the candidate and says, "Brother, when you first entered this Lodge, you was received on the point of the Compass pressing your naked left breast, which was then explained to you; when you entered it the second time, you were received on the angle of the Square, which was also explained to you; on entering it now, you are received on the two extreme points of the Compass pressing your naked right and left breasts, which are thus explained: As the most vital points of man are contained between the two breasts, so are the most valuable tenets of Masonry contained between the two extreme points of the Compass, which are 'Virtue, Morality, and Brotherly Love.'" The Senior Deacon then conducts the candidate three times regularly around the Lodge. [I wish the reader to observe, that on this, as well as every other degree, the Junior Warden is the first of the three principal officers that the candidate passes, traveling with the Sun, when he starts around the Lodge, and as he passes the Junior Warden, Senior Warden, and Master, the first time going around, they each give one rap; the second time, two raps; and the third time, three raps. The number of raps given on those occasions are the same as the number of the degree, except the first degree, on which three are given, I always thought improperly.] During the time the candidate is traveling around the room, the Master reads the following passage of Scripture, the conductor and candidate traveling, and the Master reading, so that the traveling and reading terminates at the same time: "Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them: while the Sun, or the Moon, or the Stars be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, and the doors shall be shut in the streets; when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low. Also, when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail, because man goeth to his long home, and the mourners go about the streets. Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel at the cistern. Then shall the dust return to the earth, as it was; and the spirit return unto God who gave it." The conductor and candidate halt at the Junior Warden in the South, where the same questions are asked and answers returned, as at the door; he is then conducted to the Senior Warden, where the same questions are asked and answers returned as before; from thence he is conducted to the Worshipful Master in the East, who asks the same questions and receives the same answers as before; and who likewise asks the candidate from whence he came, and whither he is traveling? ANS. "From the West, and traveling to the East." Q. "Why do you leave the West and travel to the East?" A. "In search of more light." The Master then says to the Senior Deacon, "You will please conduct the candidate back to the West, from whence he came, and put him in the care of the Senior Warden, and request him to teach the candidate how to approach the East, by advancing upon three upright regular steps to the third step, his feet forming a square, his body erect at the altar before the Worshipful Master, and place him in a proper position to take upon him the solemn oath or obligation of a Master Mason." The Master then comes to the candidate and says, "Brother, you are now placed in a proper position (the Lecture explains it) to take upon you the solemn oath or obligation of a Master Mason, which I assure you, as before, is neither to affect your religion nor politics. If you are willing to take it, repeat your name, and say after me: "I, A. B., of my own free will and accord, in the presence of Almighty God, and this Worshipful Lodge of Master Masons erected to God, and dedicated to the Holy Order of St. John, do hereby and hereon most solemnly and sincerely promise and swear, in addition to my former obligations, that I will not give the degree of a Master Mason to any one of an inferior degree, nor to any other being in the known world, except it be to a true and lawful brother, or brethren Master Masons, or within the body of a just and lawfully constituted Lodge of such; and not unto him, nor unto them, whom I shall hear so to be, but unto him and them only whom I shall find so to be, after strict trial and due examination, or lawful information received. Furthermore, do I promise and swear, that I will not give the Master's word, which I shall hereafter receive, neither in the Lodge, nor out of it, except it be on the five points of fellowship, and then not above my breath. Furthermore, do I promise and swear, that I will not give the grand hailing sign of distress, except I am in real distress, or for the benefit of the craft when at work; and should I ever see that sign given, or the word accompanying it, and the person who gave it appearing to be in distress, I will fly to his relief at the risk of my life, should there be a greater probability of saving his life than of losing my own. Furthermore, do I promise and swear, that I will not wrong this Lodge, nor a brother of this degree, to the value of one cent, knowingly, myself, nor suffer it to be done by others, if in my power to prevent it. Furthermore, do I promise and swear, that I will not be at the initiating, passing, and raising a candidate at one communication, without a regular dispensation from the Grand Lodge for the same. Furthermore, do I promise and swear, that I will not be at the initiating, passing, or raising a candidate in a clandestine Lodge, I knowing it to be such. Furthermore, do I promise and swear, that I will not be at the initiating of an old man in dotage, a young man in nonage, an atheist, irreligious libertine, idiot, madman, hermaphrodite, nor woman. Furthermore, do I promise and swear, that I will not speak evil of a brother Master Mason, neither behind his back, nor before his face, but will apprise him of all approaching danger, if in my power. Furthermore, do I promise and swear, that I will not violate the chastity of a Master Mason's wife, mother, sister, or daughter, I knowing them to be such, nor suffer it to be done by others, if in my power to prevent it. Furthermore, do I promise and swear, that I will support the constitution of the Grand Lodge of the State of ----, under which this Lodge is held, and conform to all the by-laws, rules, and regulations of this, or any other Lodge, of which I may, at any time hereafter, become a member. Furthermore, do I promise and swear, that I will obey all regular signs, summons, or tokens given, handed, sent, or thrown to me from the hand of a brother Master Mason, or from the body of a just and lawfully constituted Lodge of such: provided it be within the length of my cable-tow. Furthermore, do I promise and swear, that a Master Mason's secrets, given to me in charge as such, and I knowing them to be such, shall remain as secure and inviolable in my breast as in his own, when communicated to me, murder and treason excepted; and they left to my own election. Furthermore, do I promise and swear, that I will go on a Master Mason's errand, whenever required, even should I have to go barefoot and bareheaded, if within the length of my cable-tow.[3] Furthermore, do I promise and swear, that I will always remember a brother Master Mason when on my knees, offering up my devotions to Almighty God. Furthermore, do I promise and swear, that I will be aiding and assisting all poor indigent Master Masons, their wives and orphans, wheresoever disposed 'round the globe, as far as in my power, without injuring myself or family materially. Furthermore, do I promise and swear, that if any part of this my solemn oath or obligation be omitted at this time, that I will hold myself amenable thereto, whenever informed. To all which I do most solemnly and sincerely promise and swear, with a fixed and steady purpose of mind in me, to keep and perform the same, binding myself under no less penalty than to have my body severed in two in the midst, and divided to the North and South, my bowels burnt to ashes in the centre, and the ashes scattered before the four winds of heaven, that there might not the least tract or trace of remembrance remain among men or Masons of so vile and perjured a wretch as I should be, were I ever to prove wilfully guilty of violating any part of this my solemn oath or obligation of a Master Mason; so help me God, and keep me steadfast in the due performance of the same." The Master then asks the candidate, "What do you most desire?" The candidate answers after his prompter, "More light." The bandage which was tied 'round his head in the preparation room is, by one of the brethren who stands behind him for that purpose, loosened and put over both eyes, and he is immediately brought to light in the same manner as in the preceding degree, except three stamps on the floor, and three claps of the hands are given in this degree. On being brought to light, the Master says to the candidate, "You first discover, as before, three great lights in Masonry, by the assistance of three lesser, with this difference, both points of the Compass are elevated above the Square, which denotes to you that you are about to receive all the light that can be conferred on you in a Mason's Lodge." The Master steps back from the candidate and says, "Brother, you now discover me as Master of this Lodge, approaching you from the East, under the sign and due-guard of a Master Mason." The sign is given by raising both hands and arms to the elbows perpendicularly, one on either side of the head, the elbows forming a square. The words accompanying this sign in case of distress are, "O Lord, my God, is there no help for the widow's son?" As the last words drop from your lips, you let your hands fall in that manner best calculated to indicate solemnity. King Solomon is said to have made this exclamation on the receipt of the information of the death of Hiram Abiff. Masons are all charged never to give the words except in the dark, when the sign cannot be seen. Here Masons differ very much; some contend that Solomon gave this sign, and made this exclamation when informed of Hiram's death, and work accordingly in their Lodges. Others say the sign was given, and the exclamation made at the grave when Solomon went there to raise Hiram, and, of course, they work accordingly; that is to say, the Master who governs a Lodge holding the latter opinion, gives the sign, &c., at the grave, when he goes to raise the body, and vice versa. The due-guard is given by putting the right hand to the left side of the bowels, the hand open, with the thumb next to the belly, and drawing it across the belly and let it fall; this is done tolerably quick. After the Master has given the sign and due-guard, which does not take more than a minute, he says, "Brother, I now present you with my right hand in token of brotherly love and affection, and with it the pass-grip and word." The pass-grip is given by pressing the thumb between the joints of the second and third fingers, where they join the hand, and the word or name is TUBAL CAIN. It is the pass-word to the Master's degree. The Master, after having given the candidate the pass-grip and word, bids him rise and salute the Junior and Senior Wardens, and convince them that he is an obligated Master Mason, and is in possession of the pass-grip and word. While the Wardens are examining the candidate, the Master returns to the East and gets an apron, and as he returns to the candidate, one of the Wardens (sometimes both) says to the Master, "Worshipful, we are satisfied that Brother ---- is an obligated Master Mason." The Master then says to the candidate, "Brother, I now have the honor to present you with a lamb-skin, or white apron, as before, which, I hope, you will continue to wear with credit to yourself, and satisfaction and advantage to the brethren; you will please carry it to the Senior Warden in the West, who will teach you how to wear it as a Master Mason." The Senior Warden ties on his apron, and lets the flap fall down before in its natural and common situation. The Master returns to his seat, and the candidate is conducted to him. Master to candidate, "Brother, I perceive you are dressed; it is, of course, necessary you should have tools to work with; I will now present you with the working tools of a Master Mason, and explain their uses to you. The working tools of a Master Mason are all the implements of Masonry indiscriminately, but more especially the Trowel. The Trowel is an instrument made use of by operative Masons to spread the cement which unites a building into one common mass; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of spreading the cement of brotherly love and affection; that cement which unites us into one sacred band or society of friends and brothers, among whom no contention should ever exist, but that noble contention, or rather emulation, of who can best work, or best agree. I also present you with three precious jewels; their names are Humanity, Friendship, and Brotherly Love. Brother, you are not yet invested with all the secrets of this degree, nor do I know whether you ever will, until I know how you withstand the amazing trials and dangers that await you. You are now about to travel to give us a specimen of your fortitude, perseverance, and fidelity, in the preservation of what you have already received; fare you well, and may the Lord be with you, and support you through your trials and difficulties." [In some Lodges they make him pray before he starts.] The candidate is then conducted out of the Lodge, clothed, and returns; as he enters the door, his conductor says to him, "Brother, we are now in a place representing the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple. It was the custom of our Grand Master, Hiram Abiff, every day at high twelve, when the crafts were from labor to refreshment, to enter into the sanctum sanctorum and offer up his devotions to the ever living God. Let us, in imitation of him, kneel and pray." They then kneel, and the conductor says the following prayer: "Thou, O God, knowest our downsitting and uprising, and understandest our thoughts afar off; shield and defend us from the evil intentions of our enemies, and support us under the trials and afflictions we are destined to endure while traveling through this vale of tears. Man that is born of a woman is of few days and full of trouble. He cometh forth as a flower, and is cut down; he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months are with Thee: Thou hast appointed his bounds that he cannot pass; turn from him, that he may rest till he shall accomplish his day. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and flood decayeth and drieth up, so man lieth down and riseth not up till the heavens shall be no more. Yet, O Lord! have compassion on the children of Thy creation; administer unto them comfort in time of trouble, and save them with an everlasting salvation. Amen. So mote it be." They then rise, and the conductor says to the candidate, "Brother, in further imitation of our Grand Master, Hiram Abiff, let us retire at the South gate." They then advance to the Junior Warden (who represents JUBELA, one of the ruffians), who exclaims, "Who comes here?" [The room is dark, or the candidate hoodwinked.] The conductor answers, "Our Grand Master, Hiram Abiff." "Our Grand Master, Hiram Abiff!" exclaims the ruffian, "he is the very man I wanted to see (seizing the candidate by the throat at the same time, and jerking him about with violence); give me the Master Mason's word, or I'll take your life." The conductor replies, "I cannot give it now, but if you will wait till the Grand Lodge assembles at Jerusalem, if you are worthy, you shall then receive it, otherwise you cannot." The ruffian then gives the candidate a blow with the twenty-four-inch gauge across the throat, on which he fled to the West gate, where he was accosted by the second ruffian, JUBELO, with more violence, and on his refusing to comply with his request, he gave him a severe blow with the Square across his breast; on which he attempted to make his escape at the East gate, where he was accosted by the third ruffian, JUBELUM, with still more violence, and refusing to comply with his request, the ruffian gave him a violent blow with the common gavel on the forehead, which brought him to the floor, on which one of them exclaimed, "What shall we do, we have killed our Grand Master, Hiram Abiff?" Another answers, "Let us carry him out at the East gate and bury him in the rubbish till low twelve, and then meet and carry him a westerly course and bury him." The candidate is then taken up in a blanket, on which he fell, and carried to the West end of the Lodge, and covered up and left; by this time the Master has resumed his seat (King Solomon is supposed to arrive at the Temple at this juncture), and calls to order, and asks the Senior Warden the cause of all that confusion; the Senior Warden answers, "Our Grand Master, Hiram Abiff, is missing, and there are no plans or designs laid down on the Tressle-Board for the crafts to pursue their labor." The Master, alias King Solomon, replies, "Our Grand Master missing; our Grand Master has always been very punctual in his attendance; I fear he is indisposed; assemble the crafts, and search in and about the Temple, and see if he can be found." They all shuffle about the floor a while, when the Master calls them to order, and asks the Senior Warden, "What success?" He answers, "We cannot find our Grand Master, my Lord." The Master then orders the Secretary to call the roll of workmen, and see whether any of them are missing. The Secretary calls the roll, and says, "I have called the roll, my Lord, and find that there are three missing, viz.: JUBELA, JUBELO and JUBELUM." His Lordship then observes, "This brings to my mind a circumstance that took place this morning--twelve Fellow Crafts, clothed in white gloves and aprons, in token of their innocence, came to me and confessed that they twelve, with three others, had conspired to extort the Master Mason's word from their Grand Master, Hiram Abiff, and in case of refusal to take his life; they twelve had recanted, but feared the other three had been base enough to carry their atrocious designs into execution." Solomon then ordered twelve Fellow Crafts to be drawn from the bands of the workmen, clothed in white aprons, in token of their Innocence, and sent three East, three West, three North, and three South, in search of the ruffians, and, if found, to bring them forward. Here the members all shuffle about the floor awhile, and fall in with a reputed traveler, and inquire of him if he had seen any traveling men that way; he tells them that he had seen three that morning near the coast of Joppa, who from their dress and appearance were Jews, and were workmen from the Temple, inquiring for a passage to Ethiopia, but were unable to obtain one, in consequence of an embargo which had recently been laid on all the shipping, and had turned back into the country. The Master now calls them to order again, and asks the Senior Warden, "What success?" He answers by relating what had taken place. Solomon observes, "I had this embargo laid to prevent the ruffians from making their escape;" and adds, "you will go and search again, and search till you find them, if possible; and if they are not found, the twelve who confessed shall be considered as the reputed murderers, and suffer accordingly." The members all start again, and shuffle about awhile, until one of them, as if by accident, finds the body of Hiram Abiff, alias the candidate and hails his traveling companions, who join him, and while they are humming out something over the candidate, the three reputed ruffians, who are seated in a private corner near the candidate, are heard to exclaim in the following manner--first, JUBELA, "O that my throat had been cut across, my tongue torn out, and my body buried in the rough sands of the sea at low-water mark, where the tide ebbs and flows twice in twenty-four hours, ere I had been accessory to the death of so good a man as our Grand Master, Hiram Abiff." The second, JUBELO, "O that my left breast had been torn open, and my heart and vitals taken from thence, and thrown over my left shoulder, carried into the valley of Jehosaphat, and there to become a prey to the wild beasts of the field, and vultures of the air, ere I had conspired the death of so good a man as our Grand Master, Hiram Abiff." The third, JUBELUM, "O that my body had been severed in two in the midst, and divided to the North and South, my bowels burnt to ashes in the centre, and the ashes scattered by the four winds of heaven, that there might not the least track or trace of remembrance remain among men or Masons of so vile and perjured a wretch as I am. Ah, JUBELA and JUBELO, it was I that struck him harder than you both--it was I that gave him the fatal blow--it was I that killed him outright." The three Fellow Crafts who had stood by the candidate all this time listening to the ruffians, whose voices they recognized, says one to the other, "What shall we do, there are three of them, and only three of us?" "It is," said one in reply, "our cause is good, let us seize them;" on which they rush forward, and carry them to the Master, to whom they relate what had passed. The Master then addresses them in the following manner (they in many Lodges kneel, or lie down, in token of their guilt and penitence): "Well, JUBELA, what have you got to say for yourself--guilty or not guilty?" A. "Guilty, my Lord." "JUBELO, guilty or not guilty?" A. "Guilty, my Lord." "JUBELUM, guilty or not guilty?" A. "Guilty, my Lord." The Master to the three Fellow Crafts who took them, "Take them without the West gate of the Temple, and have them executed according to the several imprecations of their own mouths." They are then hurried off to the West end of the room. Here this part of the farce ends. The Master then orders fifteen Fellow Crafts to be elected from the bands of the workmen, and sent three East, three West, three North, three South; and three in and about the Temple, in search of their Grand Master, Hiram Abiff [In some Lodges they only send twelve, when their own Lectures say fifteen were sent], and charges them if they find the body, to examine carefully on and about it for the Master's word, or a key to it. The three that traveled a Westerly course come to the candidate and finger about him a little, and are called to order by the Master, when they report that they have found the grave of their Grand Master, Hiram Abiff, and, on moving the earth till they came to the body, they involuntarily found their hands raised in this position [showing it at the same time; it is the due-guard of this degree], to guard their nostrils against the offensive affluvia which arose from the grave; and that they had searched carefully on and about the body for the Master's word, but had not discovered anything but a faint resemblance of the letter G on the left breast. The Master, on the receipt of this information (raising himself), raises his hand three several times above his head (as herein before described), and exclaims twice, "Nothing but a faint resemblance of the letter G! that is not the Master's word, nor a key to it, I fear the Master's word is forever lost!" [The third exclamation is different from the others--attend to it; it has been described in pages 40 and 41.] "Nothing but a faint resemblance of the letter G! that is not the Master's word, nor a key to it." "O Lord, my God, is there no help for the widow's son?" The Master then orders the Junior Warden to summon a Lodge of Entered Apprentice Masons, and repair to the grave to raise the body of their Grand Master, by the Entered Apprentice's grip. They go to the candidate and take hold of his forefinger and pull it, and return and tell the Master that they could not raise him by the Entered Apprentice's grip; that the skin cleaved from the bone. A Lodge of Fellow Crafts are then sent, who act as before, except that they pull the candidate's second finger. The Master then directs the Senior Warden [generally] to summon a Lodge of Master Masons, and says, "I will go with them myself in person, and try to raise the body by the Master's grip, or lion's paw." [Some say by the strong grip, or the lion's paw.] They then all assemble around the candidate, the Master having declared the first word spoken after the body was raised, should be adopted as a substitute for the Master's word, for the government of Master Mason's Lodges in all future generations; he proceeds to raise the candidate, alias the representative of the dead body of Hiram Abiff. He [the candidate] is raised on what is called the five points of fellowship, which are foot to foot, knee to knee, breast to breast, hand to back, and mouth to ear. This is done by putting the inside of your right foot to the inside of the right foot of the person to whom you are going to give the word, the inside of your knee to his, laying your right breast against his, your left hands on the back of each other, and your mouths to each other's right ear [in which position you are alone permitted to give the word], and whisper the word MAH-HAH-BONE. The Master's grip is given by taking hold of each other's right hand, as though you were going to shake hands, and sticking the nails of each of your fingers into the joint of the other's wrist, where it unites with the hand. In this position the candidate is raised, he keeping his whole body stiff, as though dead. The Master, in raising him, is assisted by some of the brethren, who take hold of the candidate by the arms and shoulders. As soon as he is raised to his feet they step back, and the Master whispers the word MAH-HAH-BONE in his ear, and causes the candidate to repeat it, telling him at the same time that he must never give it in any manner other than that in which he receives it. He is also told that MAH-HAH-BONE signifies marrow in the bone. They then separate, and the Master makes the following explanation respecting the five points of fellowship. Master to candidate, "Brother, foot to foot teaches you that you should, whenever asked, go on a brother's errand, if within the length of your cable-tow, even if you should have to go barefoot and bareheaded. Knee to knee, that you should always remember a Master Mason in your devotion to Almighty God. Breast to breast, that you should keep the Master Mason's secrets, when given to you in charge as such, as secure and inviolable in your breast, as they were in his own, before communicated to you. Hand to back, that you should support a Master Mason behind his back, as well as before his face. Mouth to ear, that you should support his good name as well behind his back as before his face." After the candidate is through with what is called the work part, the Master addresses him in the following manner: "Brother, you may suppose from the manner you have been dealt with to-night, that we have been fooling with you, or that we have treated you different from others, but I assure you that is not the case. You have, this night, represented one of the greatest men that ever lived, in the tragical catastrophe of his death, burial, and resurrection; I mean Hiram Abiff, the widow's son, who was slain by three ruffians at the building of King Solomon's Temple, and who, in his inflexibility, integrity, and fortitude, never was surpassed by man. The history of that momentous event is thus related. Masonic tradition informs us that at the building of King Solomon's Temple, fifteen Fellow Crafts discovering that the Temple was almost finished, and not having the Master Mason's word, became very impatient, and entered into a horrid conspiracy to extort the Master Mason's word from their Grand Master, Hiram Abiff, the first time they met him alone, or take his life, that they might pass as Masters in other countries, and receive wages as such; but before they could accomplish their designs, twelve of them recanted, but the other three were base enough to carry their atrocious designs into execution. Their names were JUBELA, JUBELO, and JUBELUM. "It was the custom of our Grand Master, Hiram Abiff, every day at high twelve, when the crafts were from labor to refreshment, to enter into the sanctum sanctorum, and offer his devotions to the ever living God, and draw out his plans and designs on the Tressle-Board for the crafts to pursue their labor. On a certain day (not named in any of our traditional accounts), JUBELA, JUBELO and JUBELUM placed themselves at the South, West, and East gates of the Temple, and Hiram having finished his devotions and labor, attempted (as was his usual custom) to retire at the South gate, where he was met by JUBELA, who demanded of him the Master Mason's word (some say the secrets of a Master Mason), and on his refusal to give it, JUBELA gave him a violent blow with a twenty-four-inch gauge across the throat; on which Hiram fled to the West gate, where he was accosted in the same manner by JUBELO, but with more violence. Hiram told him that he could not give the word then, because Solomon, King of Israel, Hiram, King of Tyre, and himself had entered into a solemn league that the word never should be given, unless they three were present; but if he would have patience till the Grand Lodge assembled at Jerusalem, if he was then found worthy he should then receive it, otherwise he could not; JUBELO replied in a very peremptory manner, "If you do not give me the Master's word, I'll take your life;" and on Hiram's refusing to give it, JUBELO gave him a severe blow with the Square across the left breast, on which he fled to the East gate, where he was accosted by JUBELUM, in the same manner, but with still more violence. Here Hiram reasoned as before; JUBELUM told him that he had heard his caviling with JUBELA and JUBELO long enough, and that the Master's word had been promised to him from time to time for a long time; that he was still put off, and that the Temple was almost finished, and he was determined to have the word or take his life. "I want it so that I may be able to get wages as a Master Mason in any country to which I may go for employ, after the Temple is finished, and that I may be able to support my wife and children." Hiram persisting in his refusal, he gave Hiram a violent blow with the gavel on the forehead, which felled him to the floor and killed him; they took the body and carried it out of the West gate, and buried it in the rubbish till low twelve at night (which is twelve o'clock), when they three met agreeably to appointment, and carried the body a westerly course, and buried it at the brow of a hill, in a grave, dug due East and West, six feet perpendicular, and made their escape. King Solomon coming up to the Temple at low six in the morning (as was his usual custom), found the crafts all in confusion, and on inquiring the cause, was informed that their Grand Master, Hiram Abiff, was missing, and there was no plans or designs laid down on the Tressle-Board, for the crafts to pursue their labor. Solomon ordered search to be made inland about the Temple for him; no discovery being made, he then ordered the Secretary to call the roll of workmen to see if any were missing; it appearing that there were three, viz.: JUBELA, JUBELO and JUBELUM, Solomon observed, "This brings to my mind a circumstance that took place this morning. Twelve Fellow Crafts came to me, dressed in white gloves and aprons, in token of their innocence, and confessed that they twelve, with three others, had conspired to extort the Master Mason's word from their Grand Master, Hiram Abiff, and in case of his refusal to take his life; they twelve had recanted, but feared the three others had been base enough to carry their atrocious designs into execution." Solomon immediately ordered twelve Fellow Crafts to be selected from the bands of the workmen, clothed in white gloves and aprons, in token of their innocence, and sent three East, three West, three North, and three South, in search of the ruffians, and, if found, to bring them up before him. The three that traveled a westerly course, coming near the coast of Joppa, fell in with a wayfaring man, who informed them that he had seen three men pass that way that morning, who, from their appearance and dress, were workmen from the Temple, inquiring for a passage to Ethiopia, but were unable to obtain one, in consequence of an embargo which had recently been laid on all the shipping, and had turned back into the country. After making further and more diligent search, and making no further discovery, they returned to the Temple and reported to Solomon the result of their pursuit and inquiries. On which Solomon directed them to go again, and search until they found their Grand Master, Hiram Abiff, if possible; and if he was not found, the twelve who had confessed should be considered as the murderers, and suffer accordingly. They returned again in pursuit of the ruffians, and one of the three that traveled a westerly course, being more weary than the rest, sat down at the brow of a hill to rest and refresh himself; and, in attempting to rise, caught hold of a sprig of cassia, which easily gave, and excited his curiosity, and made him suspicious of a deception; on which he hailed his companions, who immediately assembled, and, on examination, found that the earth had been recently moved; and on moving the rubbish, discovered the appearance of the grave, and while they were confabulating about what measures to take, they heard voices issuing from a cavern in the clefts of the rocks, on which they immediately repaired to the place, where they heard the voice of JUBELA exclaim: "O that my throat had been cut across, my tongue torn out, and my body buried in the rough sands of the sea at low-water mark, where the tide ebbs and flows twice in twenty-four hours, ere I had been accessory to the death of so good a man as our Grand Master, Hiram Abiff"--on which they distinctly heard the voice of JUBELO exclaim, "O that my left breast had been torn open, and my heart and vitals taken from thence, and thrown over my left shoulder, carried into the valley of Jehosaphat, there to become a prey to the wild beasts of the field, and vultures of the air, ere I had conspired to take the life of so good a man as our Grand Master, Hiram Abiff"--when they more distinctly heard the voice of JUBELUM exclaim, "O that my body had been severed in two in the midst, and divided to the North and the South, my bowels burnt to ashes in the centre, and the ashes scattered by the four winds of heaven, that there might not remain the least trace of remembrance among men or Masons of so vile and perjured a wretch as I am, who wilfully took the life of so good a man as our Grand Master, Hiram Abiff. Ah, JUBELA and JUBELO, it was I that struck him harder than you both--it was I that gave him the fatal blow--it was I that killed him outright!" on which they rushed forward, seized, bound, and carried them before King Solomon, who, after hearing the testimony of the three Fellow Crafts, and the three ruffians having pleaded guilty, order them to be taken out at the West gate of the Temple, and executed agreeably to the several imprecations of their own mouths. King Solomon then ordered fifteen Fellow Crafts to be elected from the bands of the workmen, clothed with white gloves and aprons, in token of their innocence, and sent three East, three West, three North, three South; and three in and about the Temple, in search of the body of our Grand Master, Hiram Abiff; and the three that traveled a westerly course found it under a sprig of cassia, where a worthy brother sat down to rest and refresh himself; and on removing the earth till they came to the coffin, they involuntarily found their hands raised, as hereinbefore described, to guard their nostrils against the offensive effluvia that 'rose from the grave. It is also said that the body had lain there fourteen days; some say fifteen. The body was raised in the manner herein before described, carried up to the Temple, and buried as explained in the closing clauses of the Lecture. Not one-third part of the preceding history of this degree is ever given to a candidate. A few general, desultory, unconnected remarks are made to him, and he is generally referred to the manner of raising, and to the Lecture, for information as to the particulars. Here follows a charge which ought to be, and sometimes is, delivered to the candidate after hearing the history of the degree. * * * * * AN ADDRESS TO BE DELIVERED TO THE CANDIDATE AFTER THE HISTORY HAS BEEN GIVEN. "Brother, your zeal for the institution of Masonry, the progress you have made in the mystery, and your conformity to our regulations, have pointed you out as a proper object of our favor and esteem. "You are bound by duty, honor, and gratitude to be faithful to your trust; to support the dignity of your character on every occasion; and to enforce, by precept and example, obedience to the tenets of the Order. "In the character of a Master Mason you are authorized to correct the errors and irregularities of your uninformed brethren, and to guard them against a breach of fidelity. "To preserve the reputation of the fraternity unsullied, must be your constant care, and for this purpose, it is your province to recommend to your inferiors, obedience and submission; to your equals, courtesy and affability; to your superiors, kindness and condescension. Universal benevolence you are always to inculcate; and, by the regularity of your own behavior, afford the best example for the conduct of others less informed. The ancient landmarks of the Order, entrusted to your care, you are carefully to preserve; and never suffer them to be infringed, or countenance a deviation from the established usages and customs of the fraternity. "Your virtue, honor, and reputation are concerned in supporting, with dignity, the character you now bear. Let no motive, therefore, make you swerve from your duty, violate your vow, or betray your trust: but be true and faithful, and imitate the example of that celebrated artist whom you this evening represent: thus you will render yourself deserving the honor which we have conferred, and merit the confidence that we have reposed." Here follows the Lecture on this degree, which is divided into three sections. * * * * * FIRST SECTION. Question--Are you a Master Mason? Answer--I am; try me; disprove me if you can. Q. Where were you prepared to be made a Master Mason? A. In a room adjacent to the body of a just and lawfully constituted Lodge of such, duly assembled in a room, representing the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple. Q. How were you prepared? A. By being divested of all metals; neither naked nor clothed; barefooted nor shod; with a cable-tow three times about my naked body; in which posture I was conducted to the door of the Lodge, where I gave three distinct knocks. Q. What did those three distinct knocks allude to? A. To the third degree in Masonry; it being that on which I was about to enter. Q. What was said to you from within? A. Who comes there? Who comes there? Who comes there? Q. Your answer? A. A worthy brother, who has been regularly initiated as an Entered Apprentice Mason, passed to the degree of a Fellow Craft, and now wishes for further light in Masonry, by being raised to the sublime degree of a Master Mason. Q. What further was said to you from within? A. I was asked if it was of my own free will and accord I made this request; if I was duly and truly prepared; worthy and well qualified; and had made suitable proficiency in the preceding degree; all of which being answered in the affirmative, I was asked by what further rights I expected to obtain that benefit. Q. Your answer? A. By the benefit of a pass-word. Q. What was that pass-word? A. TUBAL CAIN. Q. What was next said to you? A. I was bid to wait till the Worshipful Master in the East was made acquainted with my request, and his answer returned. Q. After his answer was returned, what followed? A. I was caused to enter the Lodge on the two extreme points of the Compass pressing my right and left breasts, in the name of the Lord. Q. How were you then disposed of? A. I was conducted three times regularly around the Lodge and halted at the Junior Warden in the South, where the same questions were asked and answers returned, as at the door. Q. How did the Junior Warden dispose of you? A. He ordered me to be conducted to the Senior Warden in the West, where the same questions were asked and answers returned as before. Q. How did the Senior Warden dispose of you? A. He ordered me to be conducted to the Worshipful Master in the East, where the same questions were asked, and answers returned as before; who likewise demanded of me from whence I came, and whither I was traveling. Q. Your answer? A. From the West, and traveling to the East. Q. Why do you leave the West and travel to the East? A. In search of light. Q. How did the Worshipful Master dispose of you? A. He ordered me to be conducted back to the West, from whence I came, and put in care of the Senior Warden, who taught me how to approach the East, by advancing upon three upright regular steps to the third step, my feet forming a square, and my body erect at the altar before the Worshipful Master. Q. What did the Worshipful Master do with you? A. He made an obligated Master Mason of me. Q. How? A. In due form. Q. What was that due form? A. Both my knees bare bent, they forming a square; both hands on the Holy Bible, Square, and Compass; in which posture I took upon me the solemn oath or obligation of a true Master Mason. Q. After your obligation, what was said to you? A. What do you most desire. Q. Your answer? A. More light. [The bandage around the head is now dropped over the eyes.] Q. Did you receive light? A. I did. Q. On being brought to light on this degree, what did you first discover? A. Three great lights in Masonry, by the assistance of three less, and both points of the Compass elevated above the Square, which denoted to me that I had received, or was about to receive, all the light that could be conferred on me in a Master's Lodge. Q. What did you next discover? A. The Worshipful Master approaching me from the East, under the sign and due-guard of a Master Mason, who presented me with his right hand in token of brotherly love and confidence, and proceeded to give me the pass-grip and word of a Master Mason [the word is the name of the pass-grip], and bid me rise and salute the Junior and Senior Wardens, and convince them that I was an obligated Master Mason, and had the sign, pass-grip, and word (TUBAL CAIN). Q. What did you next discover? A. The Worshipful Master approaching me a second time from the East, who presented me with a lamb-skin, or white apron, which, he said, he hoped I would continue to wear with honor to myself, and satisfaction and advantage to the brethren. Q. What were you next presented with? A. The working tools of a Master Mason. Q. What are they? A. All the implements of Masonry indiscriminately, but more especially the Trowel. Q. How explained? A. The Trowel is an instrument made use of by operative Masons to spread the cement which unites a building into one common mass; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purposes of spreading the cement of brotherly love and affection; that cement which unites us into one sacred band, or society of brothers, among whom no contention should ever exist, but that noble emulation of who can best work, or best agree. Q. What were you next presented with? A. Three precious jewels. Q. What are they? A. Humanity, Friendship, and Brotherly Love. Q. How were you then disposed of? A. I was conducted out of the Lodge, and invested of what I had been divested, and returned again in due season. * * * * * SECOND SECTION. Question--Did you ever return to the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple? Answer--I did. Q. Was there anything in particular took place on your return? A. There was, viz., I was accosted by three ruffians, who demanded of me the Master Mason's word. Q. Did you ever give it to them? A. I did not, but bid them wait, with time and patience, till the Grand Lodge assembled at Jerusalem, and then, if they were found worthy, they should receive it, otherwise they could not. Q. In what manner was you accosted? A. In attempting to retire at the South gate, I was accosted by one of them, who demanded of me the Master Mason's word, and, on my refusing to comply with his request, he gave me a blow with the twenty-four-inch gauge across my breast, on which I fled to the West gate, where I was accosted by the second with more violence, and, on my refusing to comply with his request, he gave me a severe blow with the Square across my breast; on which I attempted to make my escape at the East gate, where I was accosted by the third with still more violence, and, on my refusing to comply with his request, he gave me a violent blow with the common gavel on the forehead, and brought me to the floor. Q. Whom did you represent at that time? A. Our Grand Master, Hiram Abiff, who was slain at the building of King Solomon's Temple. Q. Was his death premeditated? A. It was--by fifteen Fellow Crafts, who conspired to extort from him the Master Mason's word; twelve of whom recanted, but the other three were base enough to carry their atrocious designs into execution. Q. What did they do with the body? A. They carried it out at the West gate of the Temple, and buried it till low twelve at night, when they three met agreeably to appointment, and carried it a westerly course from the Temple, and buried it under the brow of a hill, in a grave six feet, due East and West, six feet perpendicular, and made their escape. Q. What time was he slain? A. At high twelve at noon, when the crafts were from labor to refreshment. Q. How came he to be alone at that time? A. Because it was the usual custom of our Grand Master, Hiram Abiff, every day at high twelve, when the crafts were from labor to refreshment, to enter into the SANCTUM SANCTORUM, or HOLY OF HOLIES, and offer up his adorations to the ever-living God, and draw out his plans and designs on his Tressle-Board, for the crafts to pursue their labor. Q. At what time was he missing? A. At low six in the morning, when King Solomon came up to the Temple, as usual, to view the work, and found the crafts all in confusion; and, on inquiring the cause, he was informed that their Grand Master, Hiram Abiff, was missing, and no plans or designs were laid down on the Tressle-Board for the crafts to pursue their labor. Q. What observations did King Solomon make at that time? A. He observed that our Grand Master, Hiram Abiff, had always been very punctual in attending, and feared that he was indisposed, and ordered search to be made in and about the Temple, to see if he could be found. Q. Search being made, and he not found, what further remarks did King Solomon make? A. He observed he feared some fatal accident had befallen our Grand Master, Hiram Abiff; that morning twelve Fellow Crafts, clothed in white gloves and aprons, in token of their innocence, had confessed that they twelve with three others, had conspired to extort the Master Mason's word from their Grand Master, Hiram Abiff, or take his life; that they twelve had recanted, but feared the other three had been base enough to carry their atrocious designs into execution. Q. What followed? A. King Solomon ordered the roll of workmen to be called, to see if there were any missing. Q. The roll being called, were there any missing? A. There were three, viz., JUBELA, JUBELO, and JUBELUM. Q. Were the ruffians ever found? A. They were. Q. How? A. By the wisdom of King Solomon, who ordered twelve Fellow Crafts to be selected from the bands of the workmen, clothed in white gloves and aprons, in token of their innocence, and sent three East, three West, three North, and three South, in search of the ruffians, and, if found, to bring them forward. Q. What success? A. The three that traveled a westerly course from the Temple, coming near the coast of Joppa, were informed by a wayfaring man, that three men had been seen that way that morning, who, from their appearance and dress, were workmen from the Temple, inquiring for a passage to Ethiopia, but were unable to obtain one, in consequence of an embargo which had recently been laid on all the shipping, and had turned back into the country. Q. What followed? A. King Solomon ordered them to go and search again, and search till they were found, if possible; and if they were not found, that the twelve who had confessed should be considered as the reputed murderers, and suffer accordingly. Q. What success? A. One of the three that traveled a westerly course from the Temple, being more weary than the rest, sat down under the brow of a hill to rest and refresh himself; and, in attempting to rise, caught hold of a sprig of cassia, which easily gave way, and excited his curiosity, and made him suspicious of a deception; on which he hailed his companions, who immediately assembled, and, on examination, found that the earth had recently been moved; and on moving the rubbish, discovered the appearance of a grave, and while they were confabulating about what measures to take, they heard voices issuing from a cavern in the clefts of the rocks, on which they immediately repaired to the place, where they heard the voice of JUBELA exclaim: "O that my throat had been cut across, my tongue torn out, and my body buried in the rough sands of the sea at low-water mark, where the tide ebbs and flows twice in twenty-four hours, ere I had been accessory to the death of so good a man as our Grand Master, Hiram Abiff"--on which they distinctly heard the voice of JUBELO exclaim, "O that my left breast had been torn open, and my heart and vitals taken from thence, and thrown over my left shoulder, carried into the valley of Jehosaphat, there to become a prey to the wild beasts of the field, and vultures of the air, ere I had conspired to take the life of so good a man as our Grand Master, Hiram Abiff"--when they more distinctly heard the voice of JUBELUM exclaim, "O that my body had been severed in two in the midst, and divided to the North and the South, my bowels burnt to ashes in the centre, and the ashes scattered by the four winds of heaven, that there might not remain the least track or trace of remembrance among men or Masons of so vile and perjured a wretch as I am, who wilfully took the life of so good a man as our Grand Master, Hiram Abiff. Ah, JUBELA and JUBELO, it was I that struck him harder than you both--it was I that gave him the fatal blow--it was I that killed him outright!" on which they rushed forward, seized, bound, and carried them up before King Solomon. Q. What did King Solomon do with them? A. He ordered them to be executed agreeably to the several imprecations of their own mouths. Q. Was the body of our Grand Master, Hiram Abiff, ever found? A. It was. Q. How? A. By the wisdom of King Solomon, who ordered fifteen (in some Lodges they say twelve) Fellow Crafts to be selected from the bands of the workmen, and sent three East, three West, three North, and three South; and three in and about the Temple, in search of the body. Q. Where was it found? A. Under that sprig of cassia, where a worthy brother sat down to rest and refresh himself. Q. Was there anything particular took place on the discovery of the body? A. There was, viz.: On removing the earth till they came to the coffin, they involuntarily found their hands raised in this position to guard their nostrils against the offensive effluvia that 'rose from the grave. Q. How long had the body lain there? A. Fourteen days. Q. What did they do with the body? A. Raised it in a Masonic form, and carried it up to the Temple for more decent interment. Q. Where was it buried? A. Under the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple, over which they erected a marble monument, with this inscription delineated thereon: A virgin weeping over a broken column, with a book open before her; in her right hand a sprig of cassia; in her left, an urn; Time standing behind her, with his hands infolded in the ringlets of her hair. Q. What do they denote? A. The weeping virgin denotes the unfinished state of the Temple; the broken column, that one of the principal supporters of Masonry had fallen; the open book before her, that his memory was on perpetual record; the sprig of cassia, the timely discovery of his grave; the urn in her left hand, that his ashes were safely deposited under the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple; and Time standing behind her, with his hands infolded in the ringlets of her hair, that time, patience, and perseverance will accomplish all things. * * * * * THIRD SECTION. Question--What does a Master's Lodge represent? Answer--The SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple. Q. How long was the Temple building? A. Seven years; during which it rained not in the daytime, that the workmen might not be obstructed in their labor. Q. What supported the Temple? A. Fourteen hundred and fifty-three columns, and two thousand, nine hundred and six pilasters, all hewn from the finest Parian marble. Q. What further supported it? A. Three grand columns, or pillars. Q. What were they called? A. Wisdom, Strength, and Beauty. Q. What did they represent? A. The pillar of Wisdom represented Solomon, King of Israel, whose wisdom contrived the mighty fabric; the pillar of Strength, Hiram, King of Tyre, who strengthened Solomon in his glorious undertaking; the pillar of Beauty, Hiram Abiff, the widow's son, whose cunning craft and curious workmanship beautified and adorned the Temple. Q. How many were there employed in the building of King Solomon's Temple? A. Three Grand Masters; three thousand, three hundred Masters, or overseers of the work; eighty thousand Fellow Crafts, and seventy thousand Entered Apprentices; all those were classed and arranged in such a manner, by the wisdom of Solomon, that neither envy, discord, nor confusion were suffered to interrupt that universal peace and tranquility that pervaded the work at that important period. Q. How many constitutes an Entered Apprentice's Lodge? A. Seven; one Master and six Entered Apprentices. Q. Where did they usually meet? A. On the ground floor of King Solomon's Temple. Q. How many constitutes a Fellow Craft's Lodge? A. Five; two Masters and three Fellow Crafts. Q. Where did they usually meet? A. In the middle chamber of King Solomon's Temple. Q. How many constitutes a Master's Lodge? A. Three Master Masons. Q. Where did they usually meet? A. In the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple. Q. Have you any emblems on this degree? A. We have several, which are divided into two classes. Q. What are the first class? A. The pot of incense; the bee-hive; the book of constitutions, guarded by the Tyler's sword; the sword, pointing to a naked heart; the all-seeing eye; the anchor and ark; the forty-seventh problem of Euclid; the hour-glass; the scythe; and the three steps usually delineated on the Master's carpet, which are thus explained: The pot of INCENSE is an emblem of a pure heart, which is always an acceptable sacrifice to the Deity; and as this glows with fervent heat, so should our hearts continually glow with gratitude to the great and beneficent Author of our existence, for the manifold blessings and comforts we enjoy. The BEE-HIVE is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. It teaches us that as we came into the world rational and intelligent beings, so we should ever be industrious ones; never sitting down contented while our fellow-creatures around us are in want, when it is in our power to relieve them, without inconvenience to ourselves. When we take a survey of nature, we behold man, in his infancy, more helpless and indigent than the brute creation; he lies languishing for days, weeks, months, and years, totally incapable of providing sustenance for himself; of guarding against the attacks of the field, or sheltering himself from the inclemencies of the weather. It might have pleased the great Creator of heaven and earth to have made man independent of all other beings, but as independence is one of the strongest bonds of society, mankind were made dependent on each other for protection and security, as they thereby enjoy better opportunities of fulfilling the duties of reciprocal love and friendship. Thus was man formed for social and active life, the noblest part of the work of God; and he, who will so demean himself as not to be endeavoring to add to the common stock of knowledge and understanding, may be deemed a DRONE in the HIVE of nature, a useless member of society, and unworthy of our protection as Masons. The BOOK OF CONSTITUTIONS, GUARDED BY THE TYLER'S SWORD, reminds us that we should be ever watchful and guarded, in our thoughts, words, and actions, and particularly when before the enemies of Masonry; ever bearing in remembrance those truly masonic virtues, SILENCE and CIRCUMSPECTION. The SWORD, POINTING TO A NAKED HEART, demonstrates that justice will sooner or later overtake us; and, although our thoughts, words, and actions may be hidden from the eyes of men, yet that ALL-SEEING EYE, whom the SUN, MOON, and STARS obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, and will reward us according to our merits. The ANCHOR and ARK are emblems of a well-grounded hope and well-spent life. They are emblematical of that divine ARK which safely wafts us over this tempestuous sea of troubles, and that ANCHOR which shall safely moor us in a peaceful harbor, where the wicked cease from troubling, and the weary shall find rest. The FORTY-SEVENTH PROBLEM OF EUCLID--this was an invention of our ancient friend and brother, the great Pythagoras, who, in his travels through Asia, Africa, and Europe, was initiated into several orders of priesthood, and raised to the sublime degree of a Master Mason. This wise philosopher enriched his mind abundantly in a general knowledge of things, and more especially in Geometry or Masonry; on this subject he drew out many problems and theorems; and among the most distinguished, he erected this, which, in the joy of his heart, he called EUREKA, in the Grecian language signifying, I HAVE FOUND IT; and upon the discovery of which he is said to have sacrificed a hecatomb. It teaches Masons to be general lovers of the arts and sciences. The HOUR-GLASS is an emblem of human life. Behold! how swiftly the sands run, and how rapidly our lives are drawing to a close. We cannot, without astonishment behold the little particles which are contained in this machine; how they pass away almost imperceptibly, and yet, to our surprise, in the short space of an hour they are all exhausted. Thus wastes man to-day; he puts forth the tender leaves of hope; to-morrow, blossoms, and bears his blushing honors thick upon him; the next day comes a frost, which nips the shoot, and when he thinks his greatness is still ripening, he falls, like autumn leaves, to enrich our mother earth. The SCYTHE is an emblem of time, which cuts the brittle thread of life, and launches us into eternity. Behold! what havoc the scythe of time makes among the human race; if, by chance, we should escape the numerous evils incident to childhood and youth, and, with health and vigor, arrive to the years of manhood, yet withal, we must soon be cut down by the all-devouring scythe of time, and be gathered into the land where our fathers had gone before us. The THREE STEPS, usually delineated upon the Master's carpet, are emblematical of the three principal stages of human life, viz.: Youth, Manhood, and Age. In youth, as Entered Apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in manhood, as Fellow Crafts, we should apply our knowledge to the discharge of our respective duties to God, our neighbors, and ourselves; so that in age, as Master Masons, we may enjoy the happy reflections consequent on a well-spent life, and die in the hope of a glorious immortality. Q. What are the second class of emblems? A. The spade, coffin, death-head, marrow bones, and sprig of cassia, which are thus explained: The SPADE opens the vault to receive our bodies, where our active limbs will soon moulder to dust. The COFFIN, DEATH-HEAD, and MARROW BONES are emblematical of the death and burial of our Grand Master, Hiram Abiff, and are worthy our serious attention. The SPRIG OF CASSIA is emblematical of that immortal part of man which never dies; and when the cold winter of death shall have passed, and the bright summer's morn of the resurrection appears, the Son of Righteousness shall descend, and send forth his angels to collect our ransomed dust; then, if we are found worthy, by his pass-word we shall enter into the Celestial Lodge above, where the Supreme Architect of the Universe presides, where we shall see the King in the beauty of holiness, and with him enter into an endless fraternity. Here ends the first three degrees of Masonry, which constitutes a Master Mason's Lodge. A Master Mason's Lodge and a Chapter of Royal Arch Masons are two distinct bodies, wholly independent of each other. The members of a Chapter are privileged to visit all Master Mason's Lodges when they please; and may be, and often are, members of both at the same time; and all the members of a Master Mason's Lodge who are Royal Arch Masons, though not members of any Chapter, may visit any Chapter. I wish the reader to understand that neither all Royal Arch Masons nor Master Masons are members of either Lodge or Chapter; there are tens of thousands who are not members, and scarcely ever attend, although privileged to do so. A very small proportion of Masons, comparatively speaking, ever advance any further than the third degree, and consequently never get the great word which was lost by Hiram's untimely death. Solomon, King of Israel, Hiram, King of Tyre, and Hiram Abiff, the widow's son, having sworn that they, nor either of them, would ever give the word, except they three were present (and it is generally believed that there was not another person in the world, at that time, that had it), consequently the word was lost, and supposed to be forever; but the sequel will show it was found, after a lapse of four hundred and seventy years; notwithstanding, the word MAH-HAH-BONE, which was substituted by Solomon, still continues to be used by Master Masons, and no doubt will, as long as Masonry attracts the attention of men; and the word which was lost is used in the Royal Arch Degree. What was the word of the Royal Arch Degree before they found the Master's word, which was lost at the death of Hiram Abiff, and was not found for four hundred and seventy years? Were there any Royal Arch Masons before the Master's word was found? I wish some masonic gentleman would solve these two questions. The ceremonies, histories, and the Lecture, in the preceding degree are so similar that perhaps some one of the three might have been dispensed with, and the subject well understood by most readers, notwithstanding there is a small difference between the work and history, and between the history and the Lecture. I shall now proceed with the Mark Master's degree, which is the first degree in the Chapter. The Mark Master's degree, the Past Master's, and the Most Excellent Master's, are Lodges of Mark Master Masons, Past Master, and Most Excellent Master; yet, although called Lodges, they are called component parts of the Chapter. Ask a Mark Master Mason if he belongs to the Chapter; he will tell you he does, but that he has only been marked. It is not an uncommon thing, by any means, for a Chapter to confer all four of the degrees in one night, viz:--the Mark Master, Past Master, Most Excellent Master, and Royal Arch degrees. * * * * * TEST-OATH AND WORD. The following "test-oath and word" were invented and adopted by the "Grand Lodge" of the State of New York, at their Session in June, 1827, for the purpose of guarding against BOOK Masons. They are given in a Master's Lodge. They were obtained from a gentleman in high standing in society, and among Masons, but a friend to Anti-Masonry. He was a member of the "Grand Lodge," and present when they were adopted. A person wishing to be admitted into the Lodge, presents himself at the door; the Tyler (or some brother from within) demands or asks, "Do you wish to visit this Lodge?" The candidate for admission says, "If thought worthy." TYLER--"By what are you recommended?" ANS.--"By fidelity." TYLER says, "Prove that;" at the same time advances and throws out his hand or arm to an angle of about forty-five degrees obliquely forward, the hand open, and thumb upward. The candidate then advances, and places the back of his LEFT HAND against the PALM of the Tyler's RIGHT HAND--still extended puts his mouth to the Tyler's ear and whispers, L-O-S, and pronounces LOS. TEST-OATH.--"I, A. B., of my own free will and accord, in the presence of Almighty God, solemnly and sincerely promise and swear that I will not communicate the secret test-word, annexed to this obligation, to any but a true and lawful Master Mason, and that in the body of a lawful Lodge of such, in actual session, or at the door of a Lodge, for the purpose of gaining admission; under the penalty of being forever disgraced and dishonored as a man, and despised, degraded, and expelled as a Mason." * * * * * FOURTH, OR MARK MASTER'S DEGREE. CEREMONIES USED IN OPENING A LODGE OF MARK MASTER MASONS. One rap calls the Lodge to order; one calls up the Junior and Senior Deacons; two raps call up the subordinate officers; and three, all the members of the Lodge. The Right Worshipful Master having called the Lodge to order, and all being seated, the Right Worshipful Master says to the Junior Warden, "Brother Junior, are they all Mark Master Masons in the South?" Junior Warden answers, "They are, Right Worshipful." R. W. M.--"I thank you, brother." R. W. M.--"Brother Senior, are they all Mark Master Masons in the West?" Senior Warden--"They are, Right Worshipful." R. W. M.--"They are in the East." At the same time gives a rap with the mallet which calls up both Deacons. R. W. M.--"Brother Junior, the first care of a Mason?" "To see the Lodge tyled, Right Worshipful." R. W. M.--"Attend to that part of the duty, and inform the Tyler that we are about to open a Lodge of Mark Master Masons, and direct him to tyle accordingly." Junior Deacon steps to the door and gives four raps, which are answered by four without by the Tyler; the Junior Deacon then gives one, which is answered by the Tyler with one; the door is then partly opened, and the Junior Deacon then delivers his message and resumes his station, gives the due-guard of a Mark Master Mason, and says, "The door is tyled, Right Worshipful." R. W. M.--"By whom?" J. D.--"By a Mark Master Mason without the door, armed with the proper implements of his office." R. W. M.--"His duty there?" J. D.--"To keep off all cowans and eavesdroppers, see that none pass or repass without permission from the Right Worshipful Master." R. W. M.--"Brother Junior, your place in the Lodge?" J. D.--"At the right hand of the Senior Warden in the West." R. W. M.--"Your business there, Brother Junior?" J. D.--"To wait on the Right Worshipful Master and Wardens, act as their proxy in the active duties of the Lodge, and take care of the door." R. W. M.--"The Senior Deacon's place in the Lodge?" J. D.--"At the right hand of the Worshipful Master in the East." R. W. M.--"I thank you, brother." He then gives two raps with the mallet, and the subordinate officers rise. R. W. M.--"Your duty there, Brother Senior?" S. D.--"To wait on the Right Worshipful Master and Wardens, act as their proxy in the active duties of the Lodge, attend to the preparation and introduction of candidates, and welcome and clothe all visiting brethren." R. W. M.--"The Secretary's place in the Lodge, Brother Junior?" J. D.--"At the right hand of the Worshipful Master in the East." R. W. M.--"I thank you, brother. Your duty there, Brother Secretary?" Sec.--"The better to observe the Right Worshipful Master's will and pleasure; record the proceedings of the Lodge; transmit the same to the Grand Lodge, if required; receive all monies and money-bills from the hands of the brethren, pay them over to the Treasurer, and take his receipt for the same." R. W. M.--"The Treasurer's place in the Lodge?" Sec.--"At the right hand of the Right Worshipful Master." R. W. M.--"I thank you, brother. Your duty there, Brother Treasurer?" Treasurer--"Duly to observe the Right Worshipful Master's will and pleasure; receive all monies and money-bills from the hands of the Secretary; give a receipt for the same; keep a just and true account of the same; pay them out by order of the Right Worshipful Master and consent of the brethren." R. W. M.--"The Junior Overseer's place in the Lodge, Brother Treasurer?" Treas.--"At the right hand of the Junior Warden in the South, Right Worshipful." R. W. M.--"I thank you, brother. Your business there, Brother Junior Overseer?" J. O.--"To inspect all material brought up for the building of the Temple; approve or disapprove of the same; and, if approved, pass it on to the Senior Overseer for further inspection." R. W. M.--"The Senior Overseer's place in the Lodge?" J. O.--"At the right hand of the Senior Warden in the West, Right Worshipful." R. W. M.--"I thank you, brother. Your business there, Brother Senior Overseer?" S. O.--"To inspect all materials brought up for the building of the Temple; and, if approved, pass it on to the Master Overseer at the East gate for further inspection." R. W. M.--"The Master Overseer's place in the Lodge, Brother Senior Overseer?" S. O.--"At the right hand of the Right Worshipful Master in the East." R. W. M.--"I thank you, brother. Your business there, Brother Master Overseer?" M. O.--"To assist in the inspection of all materials brought up for the building of the Temple; and if disapproved, to call a council of my brother Overseers." R. W. M.--"The Junior Warden's place in the Lodge, Brother Master Overseer?" M. O.--"In the South, Right Worshipful." R. W. M.--"I thank you, brother. Your business there, Brother Junior?" J. W.--"As the sun in the South, at high meridian, is the beauty and glory of the day, so stands the Junior Warden in the South, the better to observe the time, call the crafts from labor to refreshment, superintend them during the hours thereof, see that none convert the hours of refreshment into that of intemperance or excess, and call them on again in due season, that the Right Worshipful Master may have honor, and they pleasure and profit thereby." R. W. M.--"The Senior Warden's place in the Lodge?" J. W.--"In the West, Right Worshipful." R. W. M.--"I thank you, brother. Your duty there, Brother Senior?" S. W.--"As the sun sets in the West to close the day, so stands the Senior Warden in the West, to assist the Right Worshipful in opening and closing the Lodge; take care of the jewels and implements; see that none be lost; pay the craft their wages, if any be due; and see that none go away dissatisfied." R. W. M.--"The Master's place in the Lodge?" S. W.--"In the East, Right Worshipful." R. W. M.--"His duty there?" S. W.--"As the sun rises in the East to open and adorn the day, so presides the Right Worshipful Master in the East to open and adorn his Lodge, set his crafts to work, and govern them with good and wholesome laws, or cause the same to be done." R. W. M.--"I thank you, brother." Gives three raps with the mallet, which calls up all the brethren, takes off his hat and says, "In like manner, so do I, strictly prohibiting all profane language, private committees, or any other disorderly conduct, whereby the peace and harmony of this Lodge may be interrupted, while engaged in its lawful pursuits; under no less penalty than the by-laws enjoin, or a majority of the brethren present may see cause to inflict. Brethren, attend to giving the signs." The Right Worshipful Master (all the brethren imitating him) extends his left arm from his body, so as to form an angle of about forty-five degrees, and holds his right hand transversely across his left, the palms thereof about an inch apart. This is called the first sign of a Mason--is the sign of distress in the first degree, and alludes to the position a candidate's hands are placed when he takes the obligation of an Entered Apprentice Mason; he then draws his right hand across his throat, the hand open, with his thumb next his throat, drops it down by his side. This is called the due-guard of an Entered Apprentice Mason, and alludes to the penal part of the obligation. Next he places the palm of his open right hand upon his left breast, and, at the same time, throws up his left hand, and so extends his left arm as to form a right angle; from the shoulder to the elbow it is horizontal, from the elbow to the tip of the finger it is perpendicular. This is the sign and due-guard of a Fellow Craft Mason, and also alludes to the penal part of the obligation, which is administered in this degree. After this, the Right Worshipful Master draws his right hand across his bowels, with his hand open, and thumb next his body, and drops it down by his side. This is the sign or due-guard of a Master Mason, and, like the others, alludes to the penalty of this degree. He then throws up the grand hailing sign of distress; this is given by raising both hands and arms to the elbow, perpendicularly, one on each side of the head, the elbows forming a square, his arms then drop by his side; he then clutches the third and little fingers of his right hand; with his thumb extended at the same time, his middle and forefingers, brings up his hand in such a manner as to have the side of the middle finger touch the rim of the right ear, then lets it drop, and, as it falls, brings the outward side of the little finger of the left hand across the wrist of the right, then lets them fall by his sides. This is the sign or due-guard of a Mark Master Mason, and also alludes to the penal part of the obligation in this degree. Here it is proper to remark that in the opening of any Lodge of Masons, they commence giving the signs of an Entered Apprentice, and go through all the signs of the different degrees, in regular gradation, until they arrive to the one which they are opening, and commence at the sign of the degree in which they are at work, and descend to the last when closing. After going through all the signs, as before described, the Right Worshipful Master declares the Lodge opened in the following manner: "I now declare this Lodge of Mark Master Masons duly opened for the dispatch of business." The Senior Warden declares it to the Junior Warden, and he to the brethren. The Right Worshipful Master then repeats a charge: "Wherefore, brethren, lay aside all malice and guile," &c., &c. The Lodge being opened and ready for business, the Right Worshipful Master directs the Secretary to read the minutes of the last meeting, which generally brings to view the business of the present. If there are any candidates to be brought forward, that is generally the first business. A Master Mason, wishing for further light in Masonry, sends a petition to the Chapter, and requests to be advanced to the honorary degree of Mark Master Mason; if there is no serious objection to the petition, it is entered on the minutes, and a committee of several appointed to inquire into his character, and report to the next regular communication: at that time, if the committee report in his favor, and no serious objection is made against him otherwise, a motion is made that the ballot pass; if carried, the Deacons pass the ballot boxes; these boxes are the same as in the preceding degrees. When the balls are received, the box is presented to the Right Worshipful Master, Senior and Junior Wardens. R. W. M.--"Clear in the West, Brother Senior?" S. W.--"Clear, Right Worshipful." R. W. M.--"Clear in the South, Brother Junior?" J. W.--"Clear, Right Worshipful." Right Worshipful Master says, "Clear in the East." This being the case, the candidate is accepted; but if there is one black ball in that end of the box which has the white tube, and the Senior Warden pronouncing "Not clear," all stop, and inquiry is made, and the ballot passes again; and, if blacked a third time, the candidate is rejected. It being otherwise, the Senior Deacon, who is the candidate's conductor, passes out of the Lodge into the adjoining room, where the candidate is in waiting, and there the conductor is furnished with a small oblong square, six inches long; the candidate is presented with a large white marble keystone, weighing, probably, twenty pounds, and is ordered, by his conductor, to take it by the little end, between his first and second fingers and thumb of his right hand. The door is then opened without ceremony, and they pass directly to the Junior Overseer's station at the South gate, which is nothing more than the Junior Warden's seat, and the conductor gives four raps, with his block of timber, on a pedestal in front of the Junior Overseer's station. J. O.--"Who comes here?" Cond.--"Two brother Fellow Crafts, with materials for the Temple." J. O.--"Have you a specimen of your labor?" Cond.--"I have." J. O.--"Present it." The conductor then presents the piece of timber before described; the Junior Overseer receives it, and applies a small trying square to its different angles, and they agreeing with the angles of the square, he says, "This is good work, square work, such work as we are authorized to receive." Returns the block of timber, and turning his eye upon the candidate, asks, "Who is this you have with you?" Cond.--"A brother Fellow Craft." J. O.--"Have you a specimen of your labor?" Cand.--"I have." J. O.--"Present it." The candidate then presents the keystone; the Junior Overseer receives it, and applies his square to all its angles, and they not agreeing with the angles of the square, he says, "What have you here, brother? this is neither an oblong nor a square, neither has it the regular mark of the craft upon it, but from its singular form and beauty, I am unwilling to reject it; pass on to the Senior Overseer at the West gate for further inspection." They then pass on to the Senior Overseer's station at the West gate, which is the Senior Warden's seat, and give four raps, as before, on the pedestal which stands in front of the Senior Overseer. S. O.--"Who comes here?" Cond.--"Two brother Fellow Crafts, with materials for the Temple." S. O.--"Have you a specimen of your labor?" Cond.--"I have." S. O.--"Present it." The conductor, as before, presents the block of timber; the Senior Overseer applies his square to it, and finding it agrees with the angles of his square, says, "This is good work, square work, such work as we are authorized to receive; who is this you have with you?" Cond.--"A brother Fellow Craft." S. O.--"Have you a specimen of your labor?" Cand.--"I have." S. O.--"Present it." The candidate then presents the keystone, and he applies it, but not fitting, he says, "This is neither an oblong nor a square, neither has it the regular mark of the craft upon it; it is a curious wrought stone, and on account of its singular form and beauty, I am unwilling to reject it; pass on to the Master Overseer at the East gate for further inspection." They pass to to his station at the East gate, and give four raps. M. O.--"Who comes here?" Cond.--"Two brethren, Fellow Crafts, with their materials for the Temple." M. O.--"Have you a specimen of your labor?" Cond.--"I have." M. O.--"Present it." The conductor presents his billet of wood to him, applies his square to it, and, like the other Overseers, says, "This is good work, square work, such work as we are authorized to receive; who is this you have with you?" Cond.--"A brother Fellow Craft." M. O.--"Have you a specimen of your labor?" Cand.--"I have." M. O.--"Present it." [It ought here to be remarked that when the candidate is presented with the keystone, and takes it between his thumb and two fingers, it hangs suspended by his side, and he is requested to carry his work plumb, and the conductor taking good care to see that he does it, by the time he arrives at the Master Overseer's station at the East gate, and when the Master Overseer says "Present it," the candidate is extremely willing to hand over the keystone to him for inspection; for, by this time, it becomes very painful to hold any longer the stone which he has in charge.] The Master Overseer having received the keystone, he applies his square to the different angles of it, and, being found not to be square, he, like the other Overseers, says, "This is neither an oblong nor a square, neither has it the regular mark of the craft upon it." He then looks sternly upon the candidate and demands, "Is this your work?" Cand.--"It is not." M. O.--"Is this your mark?" Cand.--"It is not." M. O.--"Where did you get it?" Cond.--"I picked it up in the quarry." M. O.--"Picked it up in the quarry? this explains the matter; what! been loitering away your time this whole week, and now brought up another man's work to impose upon the Grand Overseers! this deserves the severest punishment. [Motions the candidate to stand.] Brother Junior and Senior Overseers, here is work brought up for inspection which demands a council." The Junior, Senior, and Master Overseers then assemble in council. M. O., presenting the stone--"Did a Fellow Craft present this to you for inspection, Brother Junior?" J. O.--"A Fellow Craft came to my office and presented this stone for inspection; I examined it, and found it was neither an oblong nor a square, neither, had it the regular mark of the craft upon it; but on account of its singular form and beauty, I was unwilling to reject it, and ordered it to the Senior Overseer at the West gate for further inspection." M. O.--"Brother Senior, was this stone presented to you for inspection?" S. O.--"It was; I know of no use for it in the Temple; I tried it with the square, and observed it was neither an oblong nor a square, neither had it the regular mark of the craft upon it; but on account of its singular form and beauty, I was unwilling to reject it, and, therefore, directed it to the Master Overseer at the East gate for further inspection." M. O.--"It was also presented to me for inspection, but I do not know of any use which it can be in the building." S. O.--"I know of no use for it." J. O.--"I know of no use for it." M. O.--"Brother Senior, what shall we do with it?" S. O.--"Heave it over among the rubbish." The Master and Senior Overseers then take the stone between them, and after waving it backward and forward four times, they heave it over in such a manner that the one letting go while the stone is arriving at the highest point, it brings the stone in a quarterly direction over the other's left shoulder; the Junior Overseer, being stationed in a suitable position, at this moment receives the stone, and carries it away into the preparation room. R. W. M.--"Brother Senior Warden, assemble the crafts to receive wages." At this command the brethren all arise, and form a procession single file; the candidate is placed at the head of the procession, and when stationed, is told that "the last shall be first, and the first last." The procession being formed, they commence singing the following song: "Mark Masters all appear," &c., and, at the same time, commence a circular march (against the course of the sun) around the room, giving all the signs during their march, beginning with that of Entered Apprentice, and ending at that of Mark Master. They are given in the following manner: The first revolution each brother, when opposite the Right Worshipful Master, gives the first sign in Masonry. The second revolution, when opposite the Master, the second; and so on, until they give all the signs to that of Mark Master. While the ceremony is going on in the Lodge, the Senior Grand Warden procures a sufficient number of cents and passes into the preparation room, and opens a lattice window in the door which communicates to the Lodge room, and when the craftsmen arrive to the Mark Master Mason's sign, each of them, in their last revolution, puts his hand through the window in the door and gives a token (this is given by shutting the third and little fingers, extending the fore and middle fingers, and placing the thumb over them in a suitable manner to receive the penny or cent), and receives a penny or cent from the Senior Grand Warden. Matters are so timed in the march, that when they come to that part of the song which says, "Caution them to beware of the right hand," it comes the turn of the candidate to put his hand through the aperture of the door and receive his penny, but not being able to give the token, he is detected as an impostor, and the Senior Grand Warden, instead of giving him his penny, seizes him by the hand and draws his arm full length through the door and holds him securely, exclaiming at the same time, "An impostor! an impostor!" Others, who are in the room with the Senior Grand Warden, cry out, "Chop off his hand! chop off his hand!" At this moment the conductor steps to the candidate and intercedes warmly in his behalf. Cond.--"Spare him! spare him!" S. G. W.--"He is an impostor. He has attempted to receive wages without being able to give the token. The penalty must be inflicted." Cond.--"He is a brother Fellow Craft, and on condition that you will release him, I will be responsible that he shall be taken before the Right Worshipful Master, where all the circumstances shall be made known, and, if he condemns him, I will see that the penalty is inflicted." S. G. W.--"On these conditions, I release him." The candidate is released, and taken before the Right Worshipful Master. Cond.--"This young Fellow Craft has brought up work for inspection, which was not his own, and has attempted to receive wages for it; he was detected at the Senior Grand Warden's apartment as an impostor, and I became responsible, on condition of his release, that he should appear before the Right Worshipful, and if, after a fair trial, you should pronounce him guilty, that I should see the penalty of an impostor inflicted upon him." R. W. M.--"Brother Junior Overseer, did this man bring up work to your station for inspection?" J. O.--"He did. I inspected it, and observed that it was neither an oblong nor a square, neither had it the regular mark of the craft upon it; but on account of its singular form and beauty, I was unwilling to reject it; therefore, I ordered it passed to the Senior Overseer's station at the West gate for further inspection." R. W. M.--"Brother Senior Overseer, did this young man bring up work to you for inspection?" S. O.--"He did; and I, for similar reasons offered by Brother Junior Overseer, was unwilling to reject it, and ordered it passed on to the Master Overseer at the East gate for further inspection." R. W. M.--"Brother Master Overseer, did this young man bring up work to you for inspection?" M. O.--"He did. I inspected the work, and observed that it was neither an oblong nor a square, neither had it the regular mark of the craft upon it; I then asked him if it was his work. He admitted that it was not. I asked him where he got it; he said he picked it up in the quarry. I rebuked him severely for his attempt to impose upon the Grand Overseers, and for loitering away his time, and then bringing up another man's work for inspection. I then called a council of my brother Overseers, and we, knowing no use for the work, hove it over among the rubbish." R. W. M.--"Senior Grand Warden, did the young man attempt to receive wages at your apartment?" S. G. W.--"He did, and I detected him as an impostor, and was about to inflict the penalty, but the conductor becoming responsible, that if I would release him, he would see the impostor taken before the Right Worshipful, and, if found guilty, that the penalty should be inflicted, I released him." R. W. M.--"Young man, it appears that you have been loitering away your time this whole week, and have now brought up another man's work for inspection, to impose upon the Grand Overseers, and what is more, you have attempted to receive wages for labor which you never performed; conduct like this deserves prompt punishment. The penalty of an impostor is that of having his right hand chopped off. This young man appears as though he deserved a better fate, and as though he might be serviceable in the building of the Temple. Are you a Fellow Craft?" Cand.--"I am." R. W. M.--"Can you give us any proof of it?" Candidate gives the sign of a Fellow Craft. R. W. M.--"He is a Fellow Craft. Have you ever been taught how to receive wages?" Cand.--"I have not." R. W. M.--"This serves, in a measure, to mitigate his crime. If you are instructed how to receive wages, will you do better in future, and never again attempt to impose on the Grand Overseers, and, above all, never attempt to receive wages for labor which you never performed." Cand.--"I will." R. W. M.--"The penalty is remitted." The candidate is then taken into the preparation room and divested of his outward apparel, and all money and valuables, his breast bare, and a cable-tow four times around his body; in which condition he is conducted to the door, when the conductor gives four distinct knocks, upon the hearing of which the Senior Warden says to the Right Worshipful, "While we are peaceably at work on the fourth degree of Masonry, the door of our Lodge appears to be alarmed." R. W. M.--"Brother Junior, see the cause of that alarm." The Junior Warden then steps to the door and answers the alarm by four knocks, the conductor and himself each giving another; the door is then partly opened, and the Junior Warden then asks, "Who comes there?" Cond.--"A worthy brother, who has been regularly initiated as an Entered Apprentice, served a proper time as such; passed to the degree of Fellow Craft; raised to the sublime degree of a Master Mason; and now wishes further light in Masonry, by being advanced to the more honorable degree of a Mark Master Mason." J. W.--"Is it of his own free will and accord he makes this request?" Cond.--"It is." J. W.--"Is he duly and truly prepared?" Cond.--"He is." J. W.--"Has he wrought in the quarry, and exhibited specimens of his skill in the preceding degrees?" Cond.--"He has." J. W.--"By what further right or benefit does he expect to obtain this favor?" Cond.--"By the benefit of a pass-word." J. W.--"Has he a pass-word?" Cond.--"He has not, but I have it for him." J. W.--"Give it to me." Conductor whispers in his ear, "JOPPA." J. W.--"The pass-word is right. You will let him wait until the Right Worshipful Master is made acquainted with his request and his answer returned." The Junior Warden returns him to the Right Worshipful Master, where the same questions are asked and answers returned, as at the door. The Right Worshipful Master then says, "Since he comes endowed with the necessary qualifications, let him enter in the name of the Lord, and take heed on what he enters. [Previous to the candidate's entering, one of the brethren, who is best qualified for the station, is selected and furnished with an engraving chisel and mallet, and placed near the door, so that when the candidate enters, it is on the edge of an engraving chisel, under the pressure of the mallet. As this is the business of no particular officer, we have, for convenience, styled him executioner.] Brother, it becomes my duty to put a mark on you, and such a one, too, as you will probably carry to your grave." Places the edge of the chisel near his left breast and makes several motions with the mallet, as though he was about to strike upon the head of the chisel. Executioner--"This is a painful undertaking; I do not feel able to perform it, Right Worshipful (turning to the Right Worshipful Master); this task is too painful; I feel that I cannot perform it; I wish the Right Worshipful would select some other brother to perform it in my stead." R. W. M.--"I know the task is unpleasant, and a painful one; but as you have undertaken to perform it, unless some other brother will volunteer his service and take your place, you must proceed." Exec--"Brother (calling the name), will you volunteer your service and take my place?" Brother--"I cannot consent to do it (after several solicitations and refusals)." Exec.--"Right Worshipful, no brother feels willing to volunteer his services, and I declare I feel unwilling and unable to perform it." R. W. M.--"As no brother feels disposed to take your station, it becomes your duty to perform it yourself." Exec. (taking his station) "Brethren, support the candidate (several take hold of the candidate); brother (naming some physician or surgeon), will you assist?" Doctor (stepping up)--"Brethren, it becomes necessary that we should have a bowl, or some other vessel, to receive the blood." A bowl is presented, having the appearance of blood upon it, and is held in a suitable position to receive the blood; the surgeon places his fingers on the left breast of the candidate, and gives counsel where it would be advisable to inflict the wound. The executioner then places the edge of the chisel near the spot and draws back the mallet, and while making several false motions, says, "Operative Masons make use of the engraving chisel and mallet to cut, hew, carve, and indent their work; but we, as Free and Accepted Masons, make use of them for a more noble and glorious purpose; we use them to cut, hew, carve, and indent the mind;" giving, at the instant the last word is pronounced, a severe blow with the mallet upon the head of the chisel, without the least injury to the candidate, which often terrifies him to an alarming degree. The candidate is then conducted four times around the Lodge, and each time, as he passes the station of the Master, Senior and Junior Wardens, they each give one loud rap with their mallet; the Master, in the meantime, reads the following passages of Scripture: Psalms cxviii. 22. "The stone which the builders refused is become the headstone of the corner." Matt. xxi. 42. "Did ye never read in the Scriptures the stone which the builders rejected, the same is become the head of the corner?" Luke xx. 17. "What is this, then, that is written: The stone which the builders rejected, the same is become the head of the corner?" Acts iv. 11. "This is the stone which was set at nought of you builders which is become the head of the corner." The reading of them is so timed as to be completed just as the candidate arrives at the Junior Warden's post; here he stops, and the same questions are asked and answers returned, as at the door; the same passes at the Senior Warden and Master, who orders the candidate to be conducted back to the Senior Warden in the West, by him to be taught to approach the East by four upright regular steps, his feet forming a square, and body erect at the altar; the candidate then kneels and receives the obligation, as follows: "I, A. B., of my own free will and accord, in presence of Almighty God, and this Right Worshipful Lodge of Mark Master Masons, do hereby and hereon, in addition to my former obligations, most solemnly and sincerely promise and swear, that I will not give the degree of a Mark Master Mason to anyone of an inferior degree, nor to any other person in the known world, except it be to a true and lawful brother or brethren of this degree, and not unto him nor unto them whom I shall hear so to be, but unto him and them only whom I shall find so to be, after strict trial and due examination, or lawful information given. Furthermore, do I promise and swear, that I will support the constitution of the General Grand Royal Arch Chapter of the United States of America, also the Grand Royal Arch Chapter of this State, under which this Lodge is held, and conform to all the by-laws, rules and regulations of this or any other Lodge of Mark Master Masons, of which I may at any time hereafter become a member. Furthermore, do I promise and swear that I will obey all regular signs and summons given, handed, sent, or thrown to me from the hand of a brother Mark Master Mason, or from the body of a just and legally constituted Lodge of such, provided it be within the length of my cable tow. Furthermore do I promise and swear, that I will not wrong this Lodge, or a brother of this degree, to the value of his wages (or one penny), myself, knowingly, nor suffer it to be done by others, if in my power to prevent it. Furthermore, do I promise and swear, that I will not sell, swap, barter or exchange my mark, which I shall hereafter choose, nor send it a second time to pledge until it is lawfully redeemed from the first. Furthermore, do I promise and swear, that I will receive a brother's mark when offered to me requesting a favor, and grant him his request, if in my power and if it is not in my power to grant his request, I will return him his mark with the value thereof, which is half a shekel of silver, or quarter of a dollar. To all of which I do most solemnly and sincerely promise and swear, with a fixed and steady purpose of mind in me, to keep and perform the same, binding myself under no less penalty than to have my right ear smote off, that I may forever be unable to hear the word, and my right hand chopped off, as the penalty of an impostor, if I should ever prove wilfully guilty of violating any part of this my solemn oath or obligation of a Mark Master Mason. So help me God, and make me steadfast to keep and perform the same." "Detach your hand and kiss the book" The Master then produces the same keystone, concerning which so much has already been said, and says to the candidate, "We read in a passage of Scripture--Rev. II 17 'To him that overcometh will I give to each of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth save him that receiveth it'" He then presents the stone to the candidate and says, 'I now present you with a white stone, on which is written a new name; we give the words that form this circle (the letters are so engraved on the stone as to form a circle), the initials are H T W S S T K S--Hiram Tyran, Widow's Son, sent to King Solomon. These, placed in this form were the mark of our Grand Master, Hiram Abiff. At present they are used as the general MARK of this degree, and in the centre of them each brother places his own individual MARK.' The stone is removed, and the candidate still remains on his knees at the altar, the Master then takes the jewel containing his mark from his neck and presents it to the candidate--requests of him some favor, such as the loan of five, ten, or twenty dollars. The candidate having left all his money and valuables in the preparation room, answers, "I cannot do it. I have no money about me," and offers to return the MARK to the Master, but he refuses to take it, and says to the candidate, "Have you not just sworn that you will receive a brother Mark Master's mark when offered to you, requesting a favor, and if not in your power to grant the favor, you would return him his mark with the value of it? Is this the way you mind your obligations? Here I presented my mark with a request for a small favor; you say you cannot grant it, and offer to return my MARK alone? Where is the quarter of a dollar you have sworn to return with it?" The candidate, much embarrassed, answers, "I cannot do even that. I have no money about me. It was all taken from me in the preparation room." The Master asks, "Are you quite sure you have none?" Candidate answers, "I am, it is all in the other room." Master--"You have not examined; perhaps some friend has, in pity to your destitute situation, supplied you with that amount unknown to yourself; feel in all your pockets, and if you find, after a thorough search, that you have really none, we shall have less reason to think that you meant wilfully to violate your obligation." The candidate examines his pockets and finds a quarter of a dollar, which some brother had slyly placed there; this adds not a little to his embarrassment; he protests he had no intention of concealing it; really supposed he had none about him, and hands it to the Master, with his mark. The Master receives it and says to the candidate, "Brother, let this scene be a striking lesson to you: should you ever hereafter have a mark presented you by a worthy brother, asking a favor, before you deny him make diligent search, and be quite sure of your inability to serve him; perhaps you will then find, as in the present instance, that some unknown person has befriended you, and you are really in a better situation than you think yourself." The candidate then rises and is made acquainted with the grips, words, and signs of this degree. The pass-grip of this degree is made by extending the right arms and clasping the fingers of the right hands, as one would naturally do to assist another up a steep ascent; the pass-word is "JOPPA;" the real grip is made by locking the little fingers of the right hand, bringing the knuckles together, placing the ends of the thumbs against each other; the word is "Mark well." The signs have been described. After the grips, words, and signs are given and explained (see Lectures), the Master says, "Brother, I now present you with the tools of a Mark Master (here he points them out in the carpet, or in the chart), which are the chisel and mallet; they are thus explained: The chisel morally demonstrates the advantages of discipline and education; the mind, like the diamond in its original state, is rude and unpolished, but as the effect of the chisel on the external coat soon presents to view the latent beauties of the diamond, so education discovers the latent beauties of the mind, and draws them forth to range the large field of matter and space, to display the summit of human knowledge, our duty to God and man. The mallet morally teaches to correct irregularities, and to reduce man to a proper level; so that by quiet deportment, he may, in the school of discipline, learn to be content. What the mallet is to the workmen, enlightened reason is to the passions; it curbs ambition, it depresses envy, it moderates anger, and it encourages good dispositions, whence arises among good Masons that comely order, 'Which nothing earthly gives, or can destroy, The soul's calm sunshine, and the heartfelt joy.'" The Worshipful Master then delivers a charge to the candidate, which completes the ceremony of advancement to this degree. * * * * * CEREMONIES GENERALLY GONE THROUGH IN CLOSING A LODGE OF MARK MASONS. The Worshipful Master says, "Brother Junior Warden, assemble the brethren, and form a procession for the purpose of closing the Lodge." The brethren then assemble and commence a circular march, singing the song, "Mark Masons all appear." After the song is completed, the brethren compare the wages they have received, and finding that all have received alike (one penny or cent), they begin to murmur among themselves, some pretending to think they ought to have more, as they have done all the labor. They finally throw down their wages upon the altar, declaring if they cannot be dealt justly with, they will have none. The Worshipful Master calls to order, and demands the cause of the confusion. Some brother answers, "Worshipful, we are not satisfied with the manner of paying the workmen, for we find those who have done nothing, and even the candidate just received, is paid just as much as we, who have borne the heat and burden of the day." Master says, "It is perfectly right." Brother--"It cannot be right--it is very unreasonable." Master--"Hear what the law says on the subject." He then reads the following parable--Matt. XX. 1-16. "For the kingdom of heaven is like unto a man that is a householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with the laborers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them, 'Go ye also into the vineyard, and whatsoever is right, I will give you.' And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out and found others standing idle, and saith unto them, 'Why stand ye here all the day idle?' They say unto him, 'Because no man hath hired us.' He saith unto them, 'Go ye also into the vineyard, and whatsoever is right, that shall ye receive.' So when even was come, the lord of the vineyard said unto his steward, 'Call the laborers, and give them their hire, beginning from the last unto the first.' And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more, and they likewise received every man a penny. And when they had received it, they murmured against the good man of the house, saying, 'These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.' But he answered one of them and said, 'Friend, I do thee no wrong; didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good? So the last shall be first, and the first last; for many be called, but few chosen.'" The brethren then declare themselves satisfied; the signs are given from Mark Master down to the Entered Apprentice, and the Master declares the Lodge closed. * * * * * LECTURE ON THE FOURTH DEGREE OF MASONRY, OR MARK MASTER'S DEGREE. FIRST SECTION. Question--Are you a Mark Master Mason? Answer--I am; try me. Q. By what will you be tried? A. By the engraving chisel and mallet. Q. Why by the engraving chisel and mallet? A. Because they are the proper masonic implements of this degree. Q. On what was the degree founded? A. On a certain keystone which belonged to the principal arch of King Solomon's Temple. Q. Who formed this keystone? A. Our worthy Grand Master, Hiram Abiff. Q. What were the preparatory steps relative to your advancement to this degree? A. I was caused to represent one of the Fellow Craft at the building of King Solomon's Temple, whose custom it was, on the eve of every sixth day, to carry up their work for inspection. Q. Why was you caused to represent these Fellow Crafts? A. Because our worthy Grand Master, Hiram Abiff, had completed this keystone agreeable to the original plan, and before he gave orders to have it carried up to the Temple, was slain by three ruffians, as already represented in the preceding degrees; and it so happened that on the eve of a certain sixth day, as the craft were carrying up work for inspection, a young Fellow Craft discovered this stone in the quarry, and from its singular form and beauty, supposing it to belong to some part of the Temple, carried it up for inspection. Q. Who inspected it? A. The Grand Overseers, placed at the East, West, and South gates. Q. How did they inspect it? A. On its being presented to the Junior Overseer at the South gate, he observed that it was neither an oblong or a square, neither had it the regular mark of the craft upon it; but from its singular form and beauty was unwilling to reject it, therefore ordered it to be passed to the Senior Overseer at the West gate for further inspection; who, for similar reasons, suffered it to pass to the Master Overseer at the East gate, who held a consultation with his brother Overseers, and they observed, as before, that it was neither an oblong or square, neither had it the regular mark of the craft upon it; and neither of them being Mark Master Masons, supposed it of no use in the building, and hove it over among the rubbish. Q. How many Fellow Crafts were there engaged at the building of the Temple? A. Eighty thousand. Q. Were not the Master Overseers liable to be imposed upon by receiving bad work from the hands of such a vast number of workmen? A. They were not. Q. How was this imposition prevented? A. By the wisdom of King Solomon, who wisely ordered that the craftsman who worked should choose him a particular mark and place it upon all his work; by which it was known and distinguished when carried up to the building, and, if approved, to receive wages. Q. What was the wages of a Fellow Craft? A. A penny a day. Q. Who paid the craftsmen? A. The Senior Grand Warden. Q. Was not the Senior Grand Warden liable to be imposed upon by impostors in paying off such a vast number of workmen? A. He was not. Q. How was this imposition prevented? A. By the wisdom of King Solomon, who also ordered that every craftsman applying to receive wages, should present his right hand through a lattice window of the door of the Junior Grand Warden's apartment, with a copy of his mark in the palm thereof, at the same time giving a token. Q. What was that token? (This was before explained.) Q. What did it allude to? A. To the manner of receiving wages; it was also to distinguish a true craftsman from an impostor. Q. What is the penalty of an impostor? A. To have his right hand chopped off. * * * * * SECOND SECTION. Question--Where was you prepared to be made a Mark Master Mason? A. In the room adjoining the body of a just and lawfully constituted Lodge of such, duly assembled in a room or place, representing a workshop that was erected near the ruins of King Solomon's Temple. Q. How was you prepared? A. By being divested of all my outward apparel and all money; my breast bare, with a cable-tow four times about my body, in which situation I was conducted to the door of a Lodge, where I gave four distinct knocks. Q. What do these four distinct knocks allude to? A. To the fourth degree of Masonry; it being that on which I was about to enter. Q. What was said to you from within? A. Who comes there? Q. Your answer? A. A worthy brother, who has been regularly initiated as an Entered Apprentice, served a proper time as such; passed to the Fellow Craft; raised to the sublime degree of a Master Mason; and now wishes further light in Masonry, by being advanced to the more honorable degree of a Mark Master Mason. Q. What further was said to you from within? A. I was asked if it was of my own free will and accord I made this request; if I was duly and truly prepared; worthy and well qualified; had wrought in the quarries, and exhibited specimens of my skill and proficiency in the preceding degrees; all of which being answered in the affirmative, I was asked by what further right or benefit I expected to gain this favor. Q. Your answer? A. By the benefit of a pass-word. Q. What was that pass-word? A. JOPPA. Q. What did it allude to? A. The city of Joppa, the place where the materials were landed for building king Solomon's Temple, after being prepared in the forest of Lebanon, and carried there on floats (by sea). [Masonic tradition informs us that the banks of this place are so perpendicular that it was impossible to ascend them without assistance from above, which was effected by brethren stationed there, with this strong grip; this has been explained; which, together with the word JOPPA, has since been adopted as a proper pass to be given before entering any well-regulated Lodge of Mark Master Masons.] Q. What further was said to you from within? A. I was bid to wait till the Right Worshipful Master in the East was made acquainted with my request and his answer returned. Q. When his answer was returned, what followed? A. I was caused to enter the Lodge. Q. On what did you enter? A. On the edge of the engraving chisel, under the pressure of the mallet, which was to demonstrate the moral precepts of this degree, and make a deep and lasting impression on my mind and conscience. Q. How was you then disposed of? A. I was conducted four times regularly around the Lodge and halted at the Junior Warden's in the South, where the same questions were asked, and answers returned as at the door. Q. How did the Junior Warden dispose of you? A. He ordered me to be conducted to the Senior Warden in the West, where the same questions were asked, and the same answers returned as before. Q. How did the Senior Warden dispose of you? A. He ordered me to be conducted to the Right Worshipful Master in the East, where the same questions were asked, and answers returned as before; who likewise demanded of me from whence I came, and whither I was traveling. Q. Your answer? A. From the West, and traveling to the East. Q. Why do you leave the West and travel to the East? A. In search of light. Q. How did the Right Worshipful Master dispose of you? A. He ordered me to be conducted back to the West, from whence I came, and put in the care of the Senior Warden, who taught me how to approach the East, the place of light, by advancing upon four upright regular steps to the fourth step, my feet forming a square, and my body erect at the altar before the Right Worshipful Master. Q. What did the Right Worshipful Master do with you? A. He made a Mark Master Mason of me. Q. How? A. In due form. Q. What was that due form? A. Both knees bent, they forming a square, both my hands on the Holy Bible, Square, and Compass, my body being erect; in which posture I took upon me the solemn oath or obligation of a Mark Master Mason. Q. Have you that oath or obligation? A. I have. Q. Will you give it me? A. I will, with your assistance. [Here, as in the preceding degree, you repeat after the Right Worshipful Master, I, A. B., etc. See pages 67 and 68.] Q. After your oath or obligation, what follows? A. Information was brought that the Temple was almost completed, but the craft was all in confusion for want of a certain keystone, which none of them had been instrumental to make. Q. What followed? A. King Solomon believing in confidence, that our worthy Grand Master, Hiram Abiff, had completed this keystone agreeable to the original plan, ordered inquiry to be made among the Master Overseers, if a stone bearing a particular mark had been presented to them for inspection; and on inquiry being made, it was found that there had. Q. What followed? A. King Solomon ordered search to be made for the stone, when it was found, and afterwards applied to its intended use. Q. What color was the stone? A. White. Q. What did it allude to? A. To a passage in Scripture, where it says, "To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth." Q. What was that new name? A. The letters on the stone and the initials of the words for which they stand, viz.: H. T. W. S. S. T. K. S. Q. Of what use is this new name to you in Masonry? A. It was the original mark of our worthy Grand Master, Hiram Abiff, and is the general mark of this degree, and the letters form the circle, in the centre of which every brother of this degree places his particular mark, to which his obligation alludes. Q. What followed? A. I was more fully instructed with the secrets of this degree. Q. Of what do they consist? A. Of signs and tokens. Q. Have you a sign? A. I have. Q. What is it called? A. Heave over. Q. What does it allude to? A. To the manner of heaving over work that the Overseers said was unfit for the Temple; also the manner the keystone was hove over. Q. Have you any other sign? A. I have (at the same time giving it). Q. What is that? A. The due-guard of a Mark Master Mason. Q. What does it allude to? A. To the penalty of my obligation; which is, that my right ear should be smote off, that I might forever be unable to hear the word, and my right hand be chopped off, as the penalty of an impostor, if I should ever prove wilfully guilty of revealing any part of my obligation. Q. Have you any further sign? A. I have. Q. What is that? A. The grand sign, or sign of distress. Q. What does it allude to? A. To the manner the Fellow Crafts carry their work up to the Temple for inspection; also the manner I was taught to carry my work, on my advancement to this degree. Q. Have you any other sign? A. I have not; but I have a token (gives it to him). Q. What is this? A. The pass-grip of a Mark Master Mason. Q. What is the name of it? A. "JOPPA." Q. What does it allude to? A. The city of Joppa. Q. Have you any other token? A. I have. Q. What is this? A. The real grip of a Mark Master Mason. Q. What is the name of it? A. MARK WELL. Q. What does it allude to? A. To a passage of Scripture, where it says, "Then he brought me back the way of the gate of the outward sanctuary, which looketh towards the East, and it was shut; and the Lord said unto me, son of man, mark well, and behold with thine eyes, and hear with thine ears, all that I say unto thee concerning all the ordinances of the house of the Lord, and the laws thereof, and mark well the entering in of the house, with the going forth of the sanctuary." Q. Who founded this degree? A. Our three ancient Grand Masters, viz.: Solomon, King of Israel, Hiram, King of Tyre, and Hiram Abiff. Q. Why was it founded? A. Not only as an honorary reward, to be conferred on all who have proved themselves meritorious in the preceding degrees, but to render it impossible for a brother to suffer for the immediate necessities of life, when the price of his mark will procure them. Q. A brother pledging his mark and asking a favor, who does he represent? A. Our worthy Grand Master, Hiram Abiff, who was a poor man, but on account of his great skill and mysterious conduct at the building of King Solomon's Temple, was most eminently distinguished. Q. A brother receiving a pledge and granting a favor, whom does he represent? A. King Solomon, who was a rich man, but renowned for his benevolence. * * * * * THE PAST MASTER'S DEGREE. This degree is very simple. It is necessary that a Master Mason should take this degree before he can, constitutionally, preside over a Lodge of Master Masons as Master of it; and when a Master Mason is elected Master of a Lodge, who has not previously received the Past Master's degree, it is then conferred upon him, often without any other ceremony than that of administering the obligation. This Lodge is opened and closed in the same manner that the Lodges of the first three degrees are; the candidate petitions and is balloted for in the same manner, but he is received into the Lodge in a very different manner. He is conducted into the Lodge without any previous preparation, when the presiding officer rises and says, "Brethren, it is inconvenient for me to serve you any longer as Master of this Lodge. I wish you would select some other brother for that purpose." The candidate is nominated, the usual forms of balloting for officers are then dispensed with, and a vote of the Lodge is taken by yeas and nays. The candidate is elected, and generally refuses to serve, but he is eventually prevailed on to accept; whereupon the presiding officer addresses the Master-elect in the words following, viz.: "Brother, previous to your investiture, it is necessary that you assent to those ancient charges and regulations, which point out the duty of a Master of a Lodge. 1. You agree to be a good man and true, and strictly to obey the moral law. 2. You agree to be a peaceable subject, and cheerfully to conform to the laws of the country in which you reside. 3. You promise not to be concerned in any plots or conspiracies against government; but patiently to submit to the decisions of the supreme legislature. 4. You agree to pay a proper respect to the civil magistrate, to work diligently, live creditably, and act honorably by all men. 5. You agree to hold in veneration the original rules and patrons of Masonry, and their regular successors, supreme and subordinate, according to their stations, and to submit to the awards and resolutions of your brethren when convened, in every case consistent with the constitution of the Order. 6. You agree to avoid private piques and quarrels, and to guard against intemperance and excess. 7. You agree to be cautious in carriage and behavior, cautious to your brethren, and faithful to your Lodge. 8. You promise to respect genuine brethren and discountenance impostors, and all dissenters from the original plan of Masonry. 9. You agree to promote the general good of society, to cultivate the social virtues, and to propagate a knowledge of the arts. 10. You promise to pay homage to the Grand Master for the time being, and to his officer when duly installed, strictly to conform to every edict of the Grand Lodge or General Assembly of Masons that is not subversive of the principles and ground work of Masonry. 11. You admit that it is not in the power of any man, or body of men, to make innovations in the body of Masonry. 12. You promise a regular attendance on the committees and communications of the Grand Lodge, on receiving proper notice, and to pay attention to all the duties of Masonry on convenient occasions. 13. You admit that no new Lodge can be formed without permission of the Grand Lodge, and that no countenance be given to any irregular Lodge, or to any person clandestinely initiated therein, being contrary to the ancient charges of the Order. 14. You admit that no person can be regularly made a Mason in, or admitted a member of any regular Lodge, without previous notice, and due inquiry into his character. 15. You agree that no visitors shall be received into your Lodge without due examination, and producing proper vouchers of their having been initiated into a regular Lodge." The presiding officer then asks the Master-elect (candidate), the following question, which he must answer in the affirmative: Q. "Do you submit to these charges and promise to support these regulations as Masters have done, in all ages, before you?" A. "I do." The presiding officer then addresses him: "Brother A. B., in consequence of your cheerful conformity to the charges and regulations of the Order, you are now to be installed Master of this degree, in full confidence of your care, skill, and capacity, to govern the same. But previous to your investiture, it is necessary you should take upon yourself the solemn oath or obligation appertaining to this degree; if you are willing to take it upon you, you will please to kneel before the altar, when you shall receive the same." [Here Lodges differ very materially, but this is the most prevalent mode of proceeding.] The candidate then kneels on both knees, lays both hands on the Holy Bible, Square and Compass, and takes the following oath or obligation: "I, A. B., of my own free will and accord, in presence of Almighty God, and this Right Worshipful Lodge of Past Master Masons, do hereby and hereon, most solemnly and sincerely promise and swear, in addition to my former obligations, that I will not give the degree of Past Master Mason, or any of the secrets pertaining thereto, to anyone of an inferior degree, nor to any person in the known world, except it be to a true and lawful brother or brethren Past Master Masons, or within the body of a just and lawfully constituted Lodge of such, and not unto him or unto them whom I shall hear so to be, but unto him and them only whom I shall find so to be, after strict trial and examination, or lawful information. Furthermore, do I promise and swear, that I will obey all regular signs and summons sent, thrown, handed, or given from the hand of a brother of this degree, or from the body of a just and lawfully constituted Lodge of Past Masters, provided it be within the length of my cable-tow. Furthermore, do I promise and swear, that I will support the constitution of the General Grand Royal Arch Chapter of the United States of America, also that of the Grand Chapter of the State of ----, under which this Lodge is held, and conform to all the by-laws, rules and regulations of this or any other Lodge, of which I may at any time hereafter become a member, so far as in my power. Furthermore, do I promise and swear, that I will not assist, or be present at the conferring of this degree upon any person who has not, to the best of my knowledge and belief, regularly received the degrees of Entered Apprentice, Fellow Craft, Master Mason, and Mark Master, or been elected Master of a regular Lodge of Master Masons. Furthermore, do I promise and swear, that I will aid and assist all poor and indigent Past Master Masons, their widows and orphans, wherever dispersed around the globe, they applying to me as such, and I finding them worthy, so far as in my power, without material injury to myself or family. Furthermore, do I promise and swear, that the secrets of a brother of this degree, delivered to me in charge as such, shall remain as secure and inviolable in my breast as they were in his own, before communicated to me, murder and treason excepted, and those left to my own election. Furthermore, do I promise and swear, that I will not wrong this Lodge, or a brother of this degree, to the value of one cent, knowingly, myself, nor suffer it to be done by others, if in my power to prevent it. Furthermore, do I promise and swear, that I will not govern this Lodge, nor any other over which I may be called to preside, in a haughty, arbitrary, or impious manner; but will at all times use my utmost endeavors to preserve peace and harmony among the brethren. Furthermore, do I promise and swear, that I will never open a Lodge of Master Masons, unless there be present three regular Master Masons, besides the Tyler, nor close the same without giving a Lecture, or some section or part of a Lecture, for the instruction of the Lodge. Furthermore, that I will not, knowingly, set in any Lodge where anyone presides who has not received the degree of Past Master. [This last point is, in many Lodges, entirely omitted. In some, the two last.] All which I do most solemnly and sincerely promise and swear, with a fixed and steady purpose of mind, to keep and perform the same, binding myself under no less penalty than to have my tongue split from tip to root, that I might forever thereafter be unable to pronounce the word, if ever I should prove wilfully guilty of violating any part of this my solemn oath or obligation of a Past Master Mason. So help me God, and make me steadfast to keep and perform the same." The obligation being administered, the candidate rises,[4] and the Master proceeds to give the sign, word, and grip of this degree, as follows: The sign (sometimes called the due-guard) is given by laying the edge of the thumb of the right hand in a vertical position on the centre of the mouth, high enough to touch the upper lip. The word is given by taking each other by the Master's grip, and pulling the insides of their feet together, when the Master whispers the word, "GIBLEM,"[5] in the ear of the candidate. Then they clap their left hand on each other's right arm, between the wrist and elbow, disengaging (at the same moment) their right hand from the Master's grip; they each seize the left arm of the other with their right hands, between the wrist and elbow, and (almost at the same instant) yielding their left hand hold on each other's right arm, and moving their left hands with a brisk motion, they clasp each other's right arm with their left hands, above the elbow, pressing their finger nails hard against the arms, as they shift their hands from place to place; and the Master says (in union with these movements), "From grips to spans, and from spans to grips: a twofold cord is strong, but a threefold cord is not easily broken." The Master then conducts the candidate to the chair, and, as he ascends the steps, the Master says, "Brother, I now have the pleasure of conducting you into the oriental chair of King Solomon;" places a large cocked hat on his head, and comes down to the front of the newly-installed Master, and addresses him as follows: "Worshipful brother, I now present you with the furniture and various implements of our profession; they are emblematical of our conduct in life, and will now be enumerated and explained as presented. The HOLY WRITINGS, that great light in Masonry, will guide you to all truth; it will direct your path to the temple of happiness, and point out to you the whole duty of man. The SQUARE teaches to regulate our actions by rule and line, and to harmonize our conduct by the principles of morality and virtue. The COMPASS teaches to limit our desires in every station; thus rising to eminence by merit, we may live respected, and die regretted. The RULE directs that we should punctually observe our duty; press forward in the path of virtue, and neither inclining to the right or to the left, in all our actions have ETERNITY in view. The LINE teaches the criterion of moral rectitude; to avoid dissimulation in conversation and action, and to direct our steps to the path that leads to IMMORTALITY. The BOOK OF CONSTITUTIONS you are to search at all times; cause it to be read in your Lodge, that none may pretend ignorance of the excellent precepts it enjoins. Lastly, you receive in charge the by-laws of your Lodge, which you are to see carefully and punctually executed. I will also present you with the mallet; it is an emblem of power. One stroke of the mallet calls to order, and calls up the Junior and Senior Deacons; two strokes call up all the subordinate officers; and three, the whole Lodge." The following charge is then delivered to the newly-installed Master (alias candidate) by the former Master: "Worshipful Master, being appointed Master of this Lodge, you cannot be insensible of the obligations which devolve on you as their head; nor of your responsibility for the faithful discharge of the important duties annexed to your appointment. The honor, usefulness, and reputation of your Lodge will materially depend on the skill and assiduity with which you manage its concerns; while the happiness of its members will be generally promoted, in proportion to the zeal and ability with which you propagate the genuine principles of our institution. For a pattern of information, consider the luminary of nature, which, rising in the East, regularly diffuses light and lustre to all within its circle. In like manner, it is your province to spread and communicate light and instruction to the brethren of your Lodge. Forcibly impress upon them the dignity and high importance of Masonry, and seriously admonish them never to disgrace it. Charge them to practice out of the Lodge those duties which they have been taught in it; and by amiable, discreet, and virtuous conduct, to convince mankind of the goodness of the institution, so that, when anyone is said to be a member of it, the world may know that he is one to whom the burdened heart may pour out its sorrows--to whom distress may prefer its suit--whose hand is guided by justice, and his heart expanded by benevolence. In short, by a diligent observance of the by-laws of your Lodge, the constitution of Masonry, and, above all, the Holy Scriptures, which are given as a rule and guide of your faith, you will be enabled to acquit yourself with honor and reputation, and lay up a crown of rejoicing which shall continue when time shall be no more."[6] The Master then says to the newly-installed Master, "I now leave you to the government of your Lodge." He then retires to a seat, and, after a moment or two, rises and addresses the candidate (now in the chair as Master), "Worshipful Master, in consequence of my resignation, and the election of a new Master, the seats of the Wardens have become vacant. It is necessary you should have Wardens to assist you in the government of your Lodge. The constitution requires us to elect our officers by ballot, but it is common, on occasions of this kind, to dispense with those formalities, and elect by ayes and noes; I move we do so on the present occasion." The question is tried and carried in the affirmative. The Master has a right to nominate one candidate for office, and the brethren one. Here a scene of confusion takes place, which is not easily described. The newly-installed WORSHIPFUL is made the butt for every WORTHY brother to exercise his wit upon. Half a dozen are up at a time, soliciting the Master to nominate them for Wardens, urging their several claims, and decrying the merits of others with much zeal, others crying out, "Order, Worshipful, keep order!" Others propose to dance, and request the Master to sing for them; others whistle, or sing, or jump about the room; or scuffle, and knock down chairs or benches. One proposes to call from labor to refreshment; another compliments the Worshipful Master on his dignified appearance, and knocks off his hat, or pulls it down over his face; another informs him that a lady wishes to enter. If the Master calls to order, every one obeys the signal with the utmost promptness, and drops upon the nearest seat; the next instant, before the Master can utter a word, all are on their feet again and as noisy as ever. Finally, a nominal election is effected, and some prudent member, tired of such a ridiculous confusion, moves that the Lodge be closed; which, being done, the poor (and if a stranger) much embarrassed candidate, has his big hat taken from him, and is reduced to the ranks; but, for his consolation, the Worshipful Master informs him that the preceding scene, notwithstanding its apparent confusion, is designed to convey to him, in a striking manner, the important lesson, never to solicit or accept any office or station for which he does not know himself amply qualified. The Lecture on the fifth, or Past Master's degree, is divided into five sections. The first section treats of the manner of constituting a Lodge of Master Masons. The second treats of the ceremony of installation, including the manner of receiving candidates to this degree, as given above. The third treats of the ceremonies observed at laying the foundation stones of public structures. The fourth section, of the ceremony observed at the dedications of Masonic halls. The fifth, of the ceremony observed at funerals, according to ancient custom, with the service used on the occasion. The foregoing includes all the ceremonies ever used in conferring the degree of Past Master; but the ceremonies are more frequently shortened by the omission of some part of them; the presenting of the "various implements of the profession," and their explanations, are often dispensed with; and still more often, the charge. * * * * * MOST EXCELLENT MASTER'S DEGREE. CEREMONIES USED IN OPENING A LODGE OF MOST EXCELLENT MASTERS. The Lodge being called to order, the Most Excellent Master says, "Brother Junior, are they all Most Excellent Masters in the South?" The Junior Warden replies, "They are, Most Excellent." Most Excellent Master to Senior Warden, "Brother Senior, are they all Most Excellent Masters in the West?" The Senior Warden replies, "They are, Most Excellent." M. E. M.--"They are in the East (gives one rap, which calls up both Deacons); Brother Junior Deacon, the first care of a Mason?" J. D.--"To see the door tyled, Most Excellent." M. E. M.--"Attend to that part of your duty, and inform the Tyler that we are about to open this Lodge of Most Excellent Masters, and direct him to tyle accordingly." Junior Deacon steps to the door and gives six knocks, which the Tyler answers with six more; Junior Deacon gives one more, which the Tyler answers with one; the door is then partly opened, when the Junior Deacon informs the Tyler that a Lodge of Most Excellent Masters is about to be opened, and tells him to tyle accordingly; and then returns to his place in the Lodge and says, "Most Excellent Master, the Lodge is tyled." M. E. M. "By whom?" J. D.--"By a Most Excellent Master Mason without the door, armed with the proper implements of his office." M. E. M.--"His duty there?" J. D.--"To keep off all cowans and eavedroppers, and see that none pass and repass without permission from the chair." M. E. M.--"Your place in the Lodge, Brother Junior?" J. D.--"At the right hand of the Senior Warden in the West, Most Excellent." M. E. M.--"Your duty there, Brother Junior?" J. D.--"To wait on the Most Excellent Master and Wardens, act as their proxy in the active duties of the Lodge, and take charge of the door." M. E. M.--"The Senior Deacon's place in the Lodge?" J. D.--"At the right hand of the Most Excellent Master in the East." M. E. M.--"I thank you, brother. Your duty in the East, Brother Senior?" S. D.--"To wait on the Most Excellent Master and Wardens, act as their proxy in the active duties of the Lodge; attend to the preparation and introduction of candidates; and receive and welcome all visiting brethren." M. E. M.--"The Secretary's place in the Lodge, Brother Senior?" S. D.--"At the left hand of the Most Excellent Master in the East." M. E. M.--"I thank you, brother. Your business there, Brother Secretary?" Sec.--"The better to observe the Most Excellent Master's will and pleasure; record the proceedings of the Lodge, and transmit a copy of the same to the Grand Chapter, if required; receive all monies and money-bills from the hands of the brethren; pay them over to the Treasurer, and take his receipt for the same." M. E. M.--"The Treasurer's place in the Lodge?" Sec.--"At your right hand, Most Excellent." M. E. M.--"I thank you, brother. Your duty there, Brother Treasurer?" Treas.--"The better to observe the Most Excellent Master's will and pleasure; receive all monies and money-bills from the hands of the Secretary; keep a just and true account of the same; pay them out by order of the Most Excellent Master, and consent of the brethren." M. E. M.--"The Junior Warden's place in the Lodge?" Treas.--"In the South, Most Excellent." M. E. M.--"I thank you, brother. Your business in the South, Brother Junior?" J. W.--"As the sun in the South, at high meridian, is the beauty and glory of the day, so stands the Junior Warden in the South, the better to observe the time of high twelve; call the craft from labor to refreshment; superintend them during the hours thereof; see that none convert the hours of refreshment into that of intemperance or excess; call them again in due season; that the Most Excellent Master may have honor, and they profit thereby." M. E. M.--"The Senior Warden's place in the Lodge?" J. W.--"In the West, Most Excellent." M. E. M.--"I thank you, brother. Your duty in the West, Brother Senior?" S. W.--"As the sun sets in the West to close the day, so stands the Senior Warden in the West, to assist the Most Excellent Master in the opening of his Lodge; take care of the jewels and implements; see that none be lost; pay the craft their wages, if any be due, and see that none go away dissatisfied." M. E. M.--"The Most Excellent Master's place in the Lodge?" S. W.--"In the East, Most Excellent." M. E. M.--"His duty in the East, Brother Senior?" S. W.--"As the sun rises in the East to open and adorn the day, so presides the Most Excellent Master in the East to open and adorn his Lodge; to set his craft to work; govern them with good and wholesome laws, or cause the same to be done." [In some Lodges the forgoing ceremonies are omitted.] M. E. M.--"Brother Senior Warden, assemble the brethren around the altar for the purpose of opening this Lodge of Most Excellent Master Masons." S. W.--"Brethren, please to assemble around the altar for the purpose of opening this Lodge of Most Excellent Master Masons." In pursuance of this request, the brethren assemble around the altar and form a circle, and stand in such a position as to touch each other, leaving a space for the Most Excellent Master; they then all kneel on their left knee and join hands, each giving his right hand brother his left hand, and his left hand brother his right hand; their left arms uppermost, and their heads inclining downward; all being thus situated, the Most Excellent Master reads the following portion of Scripture: Psalm xxiv.--"The earth is the Lord's and the fulness thereof; the world and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods. Who shall ascend into the hill of the Lord? and who shall stand in his holy place? He that hath clean hands and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation. This is the generation of them that seek him, that seek thy face, O Jacob. Selah. Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord, strong and mighty; the Lord, mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts; he is the King of glory. Selah." The reading being ended, the Most Excellent Master then kneels, joins hands with the others, which closes the circle; they all lift their hands, as joined together, up and down six times, keeping time with the words as the Most Excellent Master repeats them--one, two, three; one, two, three. This is masonically called balancing. They then rise, disengage their hands, and lift them up above their heads with a moderate and somewhat graceful motion; cast up their eyes, turning, at the same time, to the right, they extend their arms and then suffer them to fall loose and nerveless against their sides. This sign is said by Masons to represent the sign of astonishment, made by the Queen of Sheba, on first viewing Solomon's Temple. The Most Excellent Master now resumes his seat and says, "Brethren, attend to giving the signs." The Most Excellent Master then gives all the signs from an Entered Apprentice Mason up to the degree of Most Excellent Master; in which they all join and imitate him. M. E. M.--"Brother Senior Warden, you will please to inform Brother Junior, and request him to inform the brethren that it is my will and pleasure that this Lodge of Most Excellent Master Masons be now opened for dispatch of business, strictly forbidding all private committees, or profane language, whereby the harmony of the same may be interrupted, while engaged in their lawful pursuits, under no less penalty than the by-laws enjoin, or a majority of the brethren may see cause to inflict." S. W.--"Brother Junior, it is the will and pleasure of the Most Excellent Master, that this Lodge of Most Excellent Master Masons be now opened for dispatch of business, strictly prohibiting all private committees, or profane language, whereby the harmony of the same may be interrupted, while engaged in their lawful pursuits, under no less penalty than the by-laws enjoin, or a majority of the brethren may see cause to inflict." J. W.--"Brethren, you have heard the Most Excellent Master's will and pleasure, as communicated to me by Brother Senior--so let it be done." * * * * * CEREMONIES OF INITIATION. The Lodge being now opened and ready for the reception of candidates, the Senior Deacon repairs to the preparation room, where the candidate is in waiting, takes off his coat, puts a cable-tow six times around his body, and in this situation conducts him to the door of the Lodge, against which he gives six distinct knocks, which are answered by the same number by the Junior Deacon from within; the Senior Deacon then gives one knock, and the Junior Deacon answers by giving one more; the door is then partly opened by the Junior Deacon, who says, "Who comes there?" Senior Deacon--"A worthy brother, who has been regularly initiated as an Entered Apprentice Mason; passed to the degree of Fellow Craft; raised to the sublime degree of Master Mason; advanced to the honorary degree of a Mark Master Mason; presided in the chair as Past Master; and now wishes for further light in Masonry by being received and acknowledged as a Most Excellent Master." Junior Deacon--"Is it of his own free will and accord he makes this request?" Senior Deacon--"It is." J. D.--"Is he duly and truly prepared?" S. D.--"He is." J. D.--"Is he worthy and well qualified?" S. D.--"He is." J. D.--"Has he made suitable proficiency in the preceding degrees?" S. D.--"He has." J. D.--"By what further right or benefit does he expect to obtain this favor?" S. D.--"By the benefit of a pass-word." J. D.--"Has he a pass-word?" S. D.--"He has not, but I have it for him." J. D.--"Will you give it to me?" S. D. whispers in the ear of the Junior Deacon the word, "RABBONI." [In many Lodges the Past Master's word, "GIBLEM" is used as a pass-word for this degree, and the word, "RABBONI," as the real word.] J. D.--"The word is right; since this is the case, you will wait until the Most Excellent Master in the East is made acquainted with your request, and his answer returned." Junior Deacon repairs to the Most Excellent Master in the East and gives six raps, as at the door. M. E. M.--"Who comes here?" J. D.--"A worthy brother, who has been regularly initiated as an Entered Apprentice Mason; passed to the degree of a Fellow Craft; raised to the sublime degree of a Master Mason; advanced to the honorary degree of Mark Master Mason; presided in the chair as Past Master: and now wishes for further light in Masonry by being received and acknowledged as a Most Excellent Master." M. E. M.--"Is it of his own free will and choice he makes this request?" J. D.--"It is." M. E. M.--"Is he duly and truly prepared?" J. D.--"He is." M. E. M.--"Is he worthy and well qualified?" J. D.--"He is." M. E. M.--"Has he made suitable proficiency in the preceding degrees?" J. D.--"He has." M. E. M.--"By what further right or benefit does he expect to obtain this favor?" J. D.--"By the benefit of a pass-word." M. E. M.--"Has he a pass-word?" J. D.--"He has not, but I have it for him." M. E. M.--"Will you give it to me?" Junior Deacon whispers in the ear of the Most Excellent Master the word, "RABBONI." M. E. M.--"The pass is right; since he comes endowed with all these necessary qualifications, let him enter this Lodge of Most Excellent Masters in the name of the Lord." The candidate is then conducted six times around the Lodge by the Senior Deacon, moving with the sun. The first time they pass around the Lodge, when opposite the Junior Warden, he gives one blow with the gavel; when opposite the Senior Warden he does the same; and likewise when opposite the Most Excellent Master. The second time around, each gives two blows; the third, three; and so on, until they arrive to six. During this time, the Most Excellent Master reads the following passage of Scripture: Psalm cxxii. "I was glad when they said unto me, Let us go into the house of the Lord. Our feet shall stand within Thy gates, O Jerusalem. Jerusalem is builded as a city that is compact together. Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. For there are set thrones of judgment, the thrones of the house of David. Pray for the peace of Jerusalem; they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions' sakes I will now say, Peace be within thee. Because of the house of the Lord, our God, I will seek thy good." The reading of the foregoing is so timed as not to be fully ended until the Senior Deacon and candidate have performed the sixth revolution. Immediately after this, the Senior Deacon and candidate arrive at the Junior Warden's station in the South, when the same questions are asked and answers returned, as at the door (Who comes here, etc.). The Junior Warden then directs the candidate to pass on to the Senior Warden in the West for further examination; where the same questions are asked and answers returned, as before. The Senior Warden directs him to be conducted to the Right Worshipful Master in the East for further examination. The Right Worshipful Master asks the same questions, and receives the same answers as before. He then says, "Please to conduct the candidate back to the West from whence he came, and put him in the care of the Senior Warden, and request him to teach the candidate how to approach the East, by advancing upon six upright regular steps to the sixth step, and place him in a proper position to take upon him the solemn oath or obligation of a Most Excellent Master Mason." The candidate is conducted back to the West, and put in care of the Senior Warden, who informs him how to approach the East, as directed by the Most Excellent Master. The candidate kneels on both knees, and places both hands on the leaves of an opened Bible, Square and Compass. The Most Excellent Master now comes forward and says, "Brother, you are now placed in a proper position to take upon you the solemn oath or obligation of a Most Excellent Master Mason; which, I assure you, as before, is neither to affect your religion or politics. If you are willing to take it, repeat your name and say after me." The following obligation is then administered: "I, A. B., of my own free will and accord, in presence of Almighty God, and this Lodge of Most Excellent Master Masons, do hereby and hereon, in addition to my former obligations, most solemnly and sincerely promise and swear, that I will not give the degree of a Most Excellent Master to any of an inferior degree, nor to any other person or persons in the known world, except it be to a true and lawful brother or brethren of this degree, and within the body of a just and lawfully constituted Lodge of such; and not unto him nor them whom I shall hear so to be, but unto him and them only whom I shall find so to be, after strict trial and due examination, or lawful information. Furthermore, do I promise and swear, that I will obey all regular signs and summons given, handed, sent, or thrown to me from a brother of this degree, or from the body of a just and lawfully constituted Lodge of such, provided it be within the length of my cable-tow, if in my power. Furthermore, do I promise and swear, that I will support the constitution of the General Grand Royal Arch Chapter of the United States of America, also the Grand Royal Arch Chapter of the State of ----, under which this Lodge is held, and conform to all the by-laws, rules and regulations of this or any other Lodge, of which I may at any time hereafter become a member, Furthermore, do I promise and swear, that I will aid and assist all poor and indigent brethren of this degree, their widows and orphans, wheresoever dispersed around the globe, as far as in my power, without injuring myself or family. Furthermore, do I promise and swear, that the secrets of a brother of this degree, given to me in charge as such, and I knowing them to be such, shall remain as secret and inviolable in my breast as in his own, murder and treason excepted, and the same left to my own free will and choice. Furthermore, do I promise and swear, that I will not wrong this Lodge of Most Excellent Master Masons, nor a brother of this degree, to the value of anything, knowingly, myself, nor suffer it to be done by others, if in my power to prevent it; but will give due and timely notice of all approaches of danger, if in my power. Furthermore, do I promise and swear, that I will dispense light and knowledge to all ignorant and uninformed brethren at all times, as far as in my power, without material injury to myself or family. To all which I do most solemnly swear, with a fixed and steady purpose of mind in me, to keep and perform the same binding myself under no less penalty than to have my breast torn open, and my heart and vitals taken from thence and exposed to rot on the dunghill, if ever I violate any part of this my solemn oath or obligation of a Most Excellent Master Mason. So help me God, and keep me steadfast in the due performance of the same." "Detach your hands and kiss the book." The candidate is now requested to rise, and the Most Excellent Master gives him the sign, grip, and word appertaining to this degree. The sign is given by placing your hands, one on each breast, the fingers meeting in the centre of the body, and jerking them apart as though you were trying to tear open your breast; it alludes to the penalty of the obligation. The grip is given by taking each other by the right hand, and clasping them so that each compresses the third finger of the other with his thumb. [If one hand is large and the other small, they cannot both give the grip at the same time.] It is called the grip of all grips, because it is said to cover all the preceding grips. The Most Excellent holds the candidate by the hand, and puts the inside of his right foot to the inside of the candidate's right foot, and whispers in his ear, "RABBONI." In some Lodges the word is not given in a whisper, but in a low voice. After these ceremonies are over, and the members seated, some noise is intentionally made by shuffling the feet. M. E. M.--"Brother Senior, what is the cause of this confusion?" S. W.--"Is not this the day set apart for the celebration of the copestone, Most Excellent?" M. E. M.--"I will ask Brother Secretary. Brother Secretary, is this the day set apart for the celebration of the copestone?" Secretary (looking in his book)--"It is, Most Excellent." M. E. M.--"Brother Senior Warden, assemble the brethren, and form a procession, for the purpose of celebrating the copestone." The brethren then assemble (the candidate stands aside, not joining in the procession), form a procession double file, and march six times around the Lodge, against the course of the sun, singing the following song, and giving all the signs from an Entered Apprentice to that of Most Excellent Master. When opposite the Most Excellent Master, the first time they march around the Lodge, each member gives the first sign of an Entered Apprentice, and preserves it until he nearly arrives opposite the Most Excellent a second time, then gives the second sign, and continues it in the same manner, and so of all others, up to that of this degree, saying, All hail to the morning that bids us rejoice, The Temple's completed, exalt high each voice. The copestone is finished--our labor is o'er, The sound of the gavel shall hail us no more. To the power Almighty, who ever has guided The tribes of old Israel, exalting their fame; To Him who hath governed our hearts undivided, Let's send forth our vows to praise His great name. Companions, assemble on this joyful day (The occasion is glorious!) the keystone to lay; Fulfilled is the promise, by the ANCIENT OF DAYS, To bring forth the copestone with shouting and praise. The keystone is now produced and laid on the altar. There is no more occasion for level or plumb-line, For trowel or gavel, for compass or square;[7] Our works are completed, the ark safely seated,[8] And we shall be greeted as workmen most rare. Names, those that are worthy our tribes, who have shared, And proved themselves faithful, shall meet their reward; Their virtue and knowledge, industry and skill, Have our approbation--have gained our good will. We accept and receive them,[9] Most Excellent Masters, Trusted with honor, and power to preside Among worthy craftsmen where'er assembled, The knowledge of Masons to spread far and wide. Almighty Jehovah,[10] descend now and fill This Lodge with Thy glory, our hearts with good-will; Preside at our meeting, assist us to find True pleasure in teaching good-will to mankind. Thy wisdom inspired the great institution, Thy strength shall support it till nature expire; And when the creation shall fall into ruin, Its beauty shall rise through the midst of the fire. [At the time the ark is placed on the altar, there is also placed on it a pot of incense, to which fire is communicated by the Most Excellent Master, just as the last line of the song is sung; this pot to contain incense is sometimes an elegant silver urn; but if the Lodge is too poor to afford that, a common teapot, with spout and handle broken off, answers every purpose; for incense some pieces of paper are dipped in spirits of turpentine.] The members now all join hands, as in opening; and, while in this attitude, the Most Excellent reads the following passage of Scripture: 2 Chron. vii. 1-4. "Now when Solomon had made an end of praying, the fire came down from heaven and consumed the burnt-offering and the sacrifices; and the glory of the Lord filled the house. And the priests could not enter into the house of the Lord, because the glory of the Lord had filled the Lord's house. And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the Lord, saying, FOR HE IS GOOD;[11] FOR HIS MERCY ENDURETH FOREVER." The members now balance six times as before; in opening, rise and balance six times more, disengage themselves from each other and take their seats; the Most Excellent Master then delivers the following charge to the candidate: "Brother, your admittance to this degree of Masonry, is a proof of the good opinion the brethren of this Lodge entertain of your Masonic abilities. Let this consideration induce you to be careful of forfeiting by misconduct and inattention to our rules, that esteem which has raised you to the rank you now possess. "It is one of your great duties, as a Most Excellent Master, to dispense light and truth to the uninformed Mason; and I need not remind you of the impossibility of complying with this obligation without possessing an accurate acquaintance with the Lectures of each degree. "If you are not already completely conversant in all the degrees heretofore conferred on you, remember, that an indulgence, prompted by a belief that you will apply yourself with double diligence to make yourself so, has induced the brethren to accept you. "Let it, therefore, be your unremitting study to acquire such a degree of knowledge and information as shall enable you to discharge with propriety the various duties incumbent on you, and to preserve unsullied the title now conferred upon you of a Most Excellent Master." After this a motion is made by some of the members to close the Lodge. This motion being accepted and received, the Most Excellent says, "Brother Junior Warden, you will please assemble the brethren around the altar for the purpose of closing this Lodge of Most Excellent Masters." The brethren immediately assemble around the altar in a circle, and kneel on the right knee, put their left arms over and join hands, as before; while kneeling in this position, the Most Excellent reads the following Psalm: Psalm cxxxiv. "Behold, bless ye the Lord, all ye servants of the Lord, which by night stand in the house of the Lord. Lift up your hands in the sanctuary, and bless the Lord. The Lord that made heaven and earth bless thee out of Zion." The Most Excellent then closes the circle as in opening, when they balance six times, rise and balance six times more, disengaging their hands, and give all the signs downwards, and declares the Lodge closed. * * * * * ROYAL ARCH DEGREE. All legally constituted bodies of Royal Arch Masons are called Chapters, as regular bodies of Masons of the preceding degrees are called Lodges. All the degrees from Mark Master to Royal Arch are given under the sanction of Royal Arch Chapters. A person making application to a Chapter for admission, is understood as applying for all the degrees, unless he states in his application the particular degree or degrees he wishes to receive. If you ask a Mark Master if he belongs to a Chapter, he will answer yes, but has only been marked. If a person make application for all the degrees, and wishes to receive them all at one time, he is frequently balloted for only on the Mark degree, it being understood that if accepted on that, he is to receive the whole. The members of Chapters who have received all the degrees, style each other companions; if they have not received the Royal Arch degree, brothers. It is a point of the Royal Arch degree "not to assist, or be present at the conferring of this degree upon more or less than three candidates at one time." If there are not three candidates present, one or two companions, as the case may be, volunteer to represent candidates, so as to make the requisite number, or a TEAM, as it is technically styled, and accompany the candidate or candidates through all the stages of exaltation. Every Chapter must consist of a High Priest, King, Scribe, Captain of the Host, Principal Sojourner, Royal Arch Captain, three Grand Masters of the Veils, Treasurer, Secretary, and as many members as may be found convenient for working to advantage. In the Lodges for conferring the preparatory degrees, the High Priest presides as Master, the King as Senior Warden, the Scribe as Junior Warden, the Captain of the Host as Marshal, or Master of Ceremonies, the Principal Sojourner as Senior Deacon, the Royal Arch Captain as Junior Deacon, the Master of the First, Second, and Third Veils as Junior, Senior, and Master Overseers; the Treasurer, Secretary and Tyler as officers of corresponding rank. The Chapter is authorized to confer the degrees by a charter, or warrant from some Grand Chapter. The members being assembled, the High Priest calls to order, and demands of the Royal Arch Captain if all present are Royal Arch Masons. The Royal Arch Captain ascertains and answers in the affirmative. The High Priest then directs him to cause the Tyler to be stationed, which, being done, the High Priest says, "Companions, Royal Arch Masons, you will please to clothe, and arrange yourselves for the purpose of opening the Chapter." The furniture of the Chapter is then arranged, the companions clothed with scarlet sashes and aprons, and the officers invested with the proper insignia of their respective offices, and repair to their proper stations. The High Priest then demands whether the Chapter is tyled, and is answered the same as in the Lodge. The stations and duties of the officers are then recited (see Lecture, First Section). After the duties of the officers are recited, the High Priest directs the Captain of the Host to assemble the companions of the altar. The companions form a circle about the altar, all kneeling on the right knee, with their arms crossed, right arm uppermost and hands joined, leaving a space for the High Priest, who reads the following passage of Scripture: 2 Thess. iii. 6-18. "Now, we command you, brethren, that you withdraw yourselves from every brother that walketh disorderly and not after the tradition that ye have received of us, for yourselves know how ye ought to follow us, for we behaved not ourselves disorderly among you, neither did we eat any man's bread for nought, but wrought with labor and travail night and day, that we might not be chargeable to any of you; not because we have not power, but to make ourselves an ensample unto you to follow us. For even when we were with you, this we commanded you, that if any man would not work, neither should he eat. For we hear that there are some, which walk among you disorderly, working not at all, but are busybodies. Now them that are such, we command and exhort, that with quietness they work and eat their own bread. But ye, brethren, be not weary in well doing. And if any man obey not our word, note that man and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother. Now the Lord of peace Himself, give you peace always. The salutation of Paul, with mine own hand, which is the token, so I write." [The reader is requested to compare this with Scripture--he will observe that the name of the Savior is intentionally left out.] The High Priest then takes his place in the circle. The whole circle then balance with their arms three times three, that is, they raise their arms and let them fall upon their knees three times in concert, after a short pause three times more, and after another pause three times more. Then all break into squads of three and raise the living arch. This is done by each companion taking his left wrist in his right hand, and with their left hands the three grasp each other's right wrists, and raise them above their heads. This constitutes the living arch, under which the Grand Omnific Royal Arch word must be given, but it must also be given by three times three. In opening the Chapter, this is done in the following manner: After the three have joined hands they repeat these lines in concert, and at the close of each line raise them above their heads and say, "As we three did agree, the sacred word to keep, and as we three did agree, the sacred word to search, so we three do agree to raise this Royal Arch." At the close of the last line they keep their hands raised, while they incline their heads under them, and the first whispers in the ear of the second the syllable, J A H; the second to the third, B U H, and the third to the first, L U N. The second then commences, and it goes around again in the same manner, then the third, so that each companion pronounces each syllable of the word.[12] They then separate, each repairing to his station, and the High Priest declares the Chapter opened. The Lecture of the Royal Arch degree is divided into two sections. The first section designates the appellation, number and station of the several officers, and points out the purpose and duties of their respective stations. Question--Are you a Royal Arch Mason? Answer--I AM THAT, I AM. Q. How shall I know you to be a Royal Arch Mason? A. By three times three. Q. Where was you made a Royal Arch Mason? A. In a just and lawfully constituted Chapter of Royal Arch Masons, consisting of Most Excellent, High Priest, King and Scribe, Captain of the Host, Principal Sojourner, Royal Arch Captain, and the three Grand Masters of the Veils, assembled in a room or place representing the tabernacle erected by our ancient brethren near the ruins of King Solomon's Temple. Q. Where is the High Priest stationed, and what are his duties? A. He is stationed in the sanctum sanctorum. His duty, with the King and Scribe, to sit in the Grand Council, to form plans and give directions to the workmen. Q. The King's station and duty? A. At the right hand of the High Priest, to aid him by his advice and council, and in his absence to preside. Q. The Scribe's station and duty? A. At the left hand of the High Priest, to assist him and the King in the discharge of their duties, and to preside in their absence. Q. The Captain of the Host's station and duty? A. At the right hand of the Grand Council, and to receive their orders and see them duly executed. Q. The Principal Sojourner's station and duty? A. At the left hand of the Grand Council, to bring the blind by a way that they know not, to lead them in paths they have not known, to make darkness light before them, and crooked things straight. Q. The Royal Arch Captain's station and duty? A. At the inner veil, or entrance of the sanctum sanctorium, to guard the same, and see that none pass but such as are duly qualified, and have the proper pass-words and signets of truth. Q. What is the color of his banner? A. White, and is emblematical of that purity of heart and rectitude of conduct, which is essential to obtain admission into the divine sanctum sanctorum above. Q. The stations and duties of the three Grand Masters of the Veils? A. At the entrance of their respective Veils: to guard the same, and see that none pass but such as are duly qualified and in possession of the proper pass-words and tokens. Q. What are the colors of their banners? A. That of the third, scarlet, which is emblematical of fervency and zeal, and the appropriate color of the Royal Arch degree. It admonishes us to be fervent in the exercise of our devotions to God, and zealous in our endeavors to promote the happiness of men. Of the second, purple, which being produced by a due mixture of blue and scarlet, the former of which is the characteristic color of the symbolic, or three first degrees, and the latter, that of the Royal Arch degree, is an emblem of union, and is the characteristic color of the intermediate degrees. It teaches us to cultivate and improve that spirit of harmony between the brethren of the symbolic degrees and the companions of the sublime degrees, which should ever distinguish the members of a society founded upon the principles of everlasting truth and universal philanthropy. Of the first, blue, the peculiar color of the three ancient or symbolical degrees. It is an emblem of universal friendship and benevolence, and instructs us that in the mind of a Mason those virtues should be as expansive as the blue arch of heaven itself. Q. The Treasurer's station and duty? A. At the right hand of the Captain of the Host; his duty to keep a just and regular account of all the property and funds of the Chapter placed in his hands, and exhibit them to the Chapter when called upon for that purpose. Q. The Secretary's place in the Chapter? A. At the left of the Principal Sojourner; his duty to issue the orders and notifications of his superior officers, record the proceedings of the Chapter proper to be written, to receive all moneys due to the Chapter, and pay them over to the Treasurer. Q. Tyler's place and duty? A. His station is at the outer avenue of the Chapter, his duty to guard against the approach of cowans and eavesdroppers, and suffer none to pass or repass but such as are duly qualified. The second section describes the method of exaltation to this sublime degree as follows: "Companion, you informed me, at the commencement of this Lecture, that you was made a Royal Arch Mason in a just and legally constituted Chapter of Royal Arch Masons." Q. Where was you prepared to be a Royal Arch Mason? A. In a room adjacent to the Chapter. Q. How was you prepared? A. In a company of three I was hoodwinked, with a cable-tow seven times around our bodies; in which condition we were conducted to the door of the Chapter and caused to give seven distinct knocks, which were answered by a like number from within, and we were asked "Who comes there?" Q. Your answer? A. Three brethren, who have been regularly initiated as Entered Apprentices; passed to the degree of Fellow Craft; raised to the sublime degree of Master Mason; advanced to the more honorable degree of Mark Master; presided as Masters in the chair; accepted and received as Most Excellent Masters, and now wish for further light in Masonry by being exalted to the more sublime degree of Royal Arch Masons. Q. What was then said to you? A. We were asked if we were duly and truly prepared, worthy and well qualified; had made suitable proficiency in the preceding degrees, and were properly avouched for. All of which being answered in the affirmative, we were asked by what further right or benefit we expected to obtain this favor. Q. Your answer? A. By the benefit of a pass-word. Q. Had you that pass-word? A. We had not, but our conductor gave it to us. Q. What was then said to you? A. We were directed to wait with patience till the Grand Council could be informed of our request and their pleasure known. Q. What answer was returned? A. Let them enter under a living arch, and remember to stoop low, for he that humbleth himself shall be exalted. Q. Did you pass under a living arch? A. We did. Q. How were you then disposed of? A. We were conducted to the altar, caused to kneel, and take upon ourselves the solemn oath or obligation of a Royal Arch Mason. Q. Have you that obligation? A. I have. Q. Will you give it me? A. "I, A. B., of my own free will and accord, in the presence of Almighty God, and this Chapter of Royal Arch Masons, erected to God, and dedicated to the Holy Order of St. John, do hereby and hereon, most solemnly and sincerely promise and swear, in addition to my former obligations, that I will not give the degree of Royal Arch Mason to to anyone of an inferior degree, nor to any other being in the known world, except it be to a true and lawful companion Royal Arch Mason, or within the body of a just and legally constituted Chapter of such; and not unto him or unto them whom I shall hear so to be, but unto him or them only whom I shall find so to be, after strict trial, due examination, or legal information received. Furthermore, do I promise and swear, that I will not give the Grand Omnific Royal Arch word, which I shall hereafter receive, neither in the Chapter nor out of it, except there be present two companions, Royal Arch Masons, who, with myself, make three, and then by three times three, under a living arch, not above my breath. Furthermore, that I will not reveal the ineffable characters belonging to this degree, or retain the key to them in my possession, but destroy it whenever it comes to my sight. Furthermore, do I promise and swear, that I will not wrong this Chapter, nor a companion of this degree, to the value of anything, knowingly, myself, nor suffer it to be done by others, if in my power to prevent it. Furthermore, do I promise and swear, that I will not be at the exaltation of a candidate to this degree, at a clandestine Chapter, I knowing it to be such. Furthermore, do I promise and swear, that I will not assist, or be present at the exaltation of a candidate to this degree, who has not regularly received the degrees of Entered Apprentice, Fellow Craft, Master Mason, Mark Master, Past Master, Most Excellent Master, to the best of my knowledge and belief. Furthermore, that I will not assist or see more or less than three candidates exalted at one and the same time. Furthermore, that I will not assist, or be present at the forming or opening of a Royal Arch Chapter, unless there be present nine regular Royal Arch Masons. Furthermore, do I promise and swear, that I will not speak evil of a companion Royal Arch Mason, neither behind his back nor before his face, but will apprise him of approaching danger, if in my power. Furthermore, do I promise and swear, that I will not strike a companion Royal Arch Mason in anger, so as to draw his blood. Furthermore, do I promise and swear, that I will support the constitution of the General Grand Royal Arch Chapter of the United States of America, also the constitution of the Grand Royal Arch Chapter of the State under which this Chapter is held, and conform to all the by-laws, rules and regulations of this or any other Chapter of which I may hereafter become a member. Furthermore, do I promise and swear, that I will obey all regular signs, summons, or tokens given, handed, sent, or thrown to me from the hand of a companion Royal Arch Mason, or from the body of a just and lawfully constituted Chapter of such, provided it be within the length of my cable-tow. Furthermore, do I promise and swear, that I will aid and assist a companion Royal Arch Mason when engaged in any difficulty; and espouse his cause, so far as to extricate him from the same, if in my power, whether he be right or wrong. Also that I will promote a companion Royal Arch Mason's political preferment in preference to another of equal qualifications.[13] Furthermore, do I promise and swear, that a companion Royal Arch Mason's secrets, given to me in charge as such, and I knowing them to be such, shall remain as secure and inviolable in my breast as in his own, MURDER AND TREASON NOT EXCEPTED.[14] Furthermore, do I promise and swear, that I will be aiding and assisting all poor and indigent Royal Arch Masons, their widows and orphans, wherever dispersed around the globe, so far as in my power, without material injury to myself or family. All which, I do most solemnly and sincerely promise and swear, with a firm and steadfast resolution to perform the same, without any equivocation, mental reservation, or self-evasion of mind in me whatever; binding myself under no less penalty than that of having my skull smote off, and my brains exposed to the scorching rays of the sun, should I ever knowingly or wilfully violate or transgress any part of this my solemn oath or obligation of a Royal Arch Mason. So help me God, and keep me steadfast in the performance of the same." Q. After receiving the obligation, what was said to you? A. We were told that we were now obligated and received as Royal Arch Masons, but as this degree was infinitely more important than any of the preceding, it was necessary for us to pass through many trials, and to travel in rough and rugged ways to prove our fidelity, before we could be entrusted with the more important secrets of this degree. We were further told that, though we could not discover the path we were to travel, we were under the direction of a faithful guide, who would "bring the blind by a way they knew not, and lead them in paths they had not known; who would make darkness light before them, and crooked things straight; who would do these things, and not forsake them." (See Isa. xlii. 16.) Q. What followed? A. We were caused to travel three times around the room, when we were again conducted to the altar, caused to kneel, and attend to the following prayer: Supreme Architect of universal nature, who, by Thine Almighty Word, didst speak into being the stupendous arch of heaven! And for the instruction and pleasure of Thy rational creatures, didst adorn us with greater and lesser lights, thereby magnifying Thy power, and endearing Thy goodness unto the sons of men. We humbly adore and worship Thine unspeakable perfection! We bless Thee, that when man had fallen from his innocence and happiness, Thou didst leave him the powers of reasoning, and capacity of improvement and of pleasure. We thank Thee, that amidst the pains and calamities of our present state, so many means of refreshment and satisfaction are reserved to us while traveling the RUGGED PATH of life: especially would we, at this time, render Thee our thanksgiving and praise for the institution, as members of which we are, at this time, assembled, and for all the pleasures we have derived from it. We thank Thee, that the few here assembled before Thee, have been favored with new inducements, and been laid under new and stronger obligations of virtue and holiness. May these obligations, O Blessed Father! have their full effect upon us. Teach us, we pray Thee, the true reverence of Thy great, mighty, and terrible name. Inspire us with a firm and unshaken resolution in our virtuous pursuits. Give us grace diligently to search Thy word in the book of nature, wherein the duties of our high vocation are inculcated with divine authority. May the solemnity of the ceremonies of our institution be duly impressed on our minds, and have a happy and lasting effect on our lives! O Thou, who didst aforetime appear unto Thy servant Moses IN A FLAME OF FIRE OUT OF THE MIDST OF A BUSH, enkindle, we beseech Thee, in each of our hearts, a flame of devotion to Thee, of love to each other, and of charity to all mankind. May all Thy miracles and mighty works fill us with Thy dread, and Thy goodness impress us with the love of Thy holy name. May HOLINESS TO THE LORD be engraven upon all our thoughts, words, and actions. May the incense of piety ascend continually unto Thee from the altar of our hearts, and burn day and night, as a sacrifice of sweet-smelling savor, well pleasing unto Thee. And since sin has destroyed within us the first temple of purity and innocence, may Thy heavenly grace guide and assist us in rebuilding a SECOND TEMPLE of reformation, and may the glory of this latter house be greater than the glory of the former! Amen. So mote it be. Q. After the prayer what followed? A. We were again caused to travel three times around the room, during which the following passage of Scripture was read, and we were shown a representation of the bush that burned and was not consumed: Exodus iii. 1-6. "Now Moses kept the flock of Jethro, his father-in-law, the priest of Midian; and he led the flock to the back side of the desert, and came to the mountain of God, even to Horeb. And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside and see this great sight, why the bush is not burned. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush and said, Moses, Moses. And he said, Here am I. And He said Draw not nigh hither; put off thy shoes from off thy feet; for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God." Q. What followed? A. We again traveled, while the following passage was read: 2 Chron xxxvi. 11-20. "Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. And he did THAT WHICH WAS evil in the sight of the Lord, his God, AND humbled not himself before Jeremiah, the prophet, SPEAKING from the mouth of the Lord. And he also rebelled against King Nebuchadnezzar, and he stiffened his neck and hardened his heart from turning unto the Lord God of Israel. Moreover, all the chiefs of the priests and the people transgressed very much after all the abominations of the heathen: and polluted the house of the Lord which He had hallowed in Jerusalem. And the Lord God of their fathers sent to them by His messengers, rising up betimes and sending; because He had compassion on His people, and on His dwelling place. But they mocked the messengers of God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people, till THERE WAS no remedy. Therefore he brought upon him the King of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion on young men or maidens, old men, or him that stooped for age; he gave them all unto his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and treasures of the king, and of his princes; all THESE he brought to Babylon. And they burnt the house of God, and broke down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons, until the reign of the kingdom of Persia." At the close of this there was a representation of the destruction of Jerusalem by Nebuchadnezzar, and the carrying captive of the children of Israel to Babylon. We were seized, bound in chains, and confined in a dungeon. Q. What followed? A. We heard rejoicing, as of good news; the proclamation of Cyrus, King of Persia, was read in our hearing. Ezra i. 1-3. "Now in the first year of Cyrus, King of Persia, the Lord stirred up the spirit of Cyrus, King of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus, King of Persia, the Lord God of heaven hath given me all the kingdoms of the earth, and He hath charged me to build Him an house at Jerusalem, which is in Judah. Who is there among you of all his people? His God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, which is in Jerusalem." Q. What was then said to you? A. We were unbound and requested to go up to Jerusalem to assist in rebuilding the Temple, but objected, as we had no pass by which to make ourselves known to our brethren. Q. What followed? A. The third chapter of Exodus, 13th and 14th verses, were read to us: "And Moses said unto God, Behold! when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and they shall say to me, what is his name? What shall I say to them? And God said unto Moses, I AM, THAT I AM. And thus thou shalt say unto the children of Israel, I AM hath sent me unto you." We were directed to use the words, "I AM, THAT I AM" as a pass-word. Q. What followed? A. We arose to go up to Jerusalem, and traveled over hills and valleys, rough and rugged ways, for many days; during which time, as we stopped occasionally, to rest and refresh ourselves, the following passages from the Psalms were read in our hearing for our consolation and encouragement [Psalms cxli, cxlii, cxliii]: Psalm cxli. "Lord, I cry unto Thee; Make haste unto me; give ear unto my voice. Let my prayer be set forth before Thee as incense, and the lifting up of hands as the evening sacrifice. Set a watch, O Lord, before my mouth; keep the door of my lips. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity. Let the righteous smite me, it shall be a kindness: and let Him reprove me, it shall be an excellent oil. Mine eyes are unto Thee, O God the Lord; in Thee is my trust; leave not my soul destitute. Keep me from the snare which they have laid for me, and the gins of the workers of iniquity. Let the wicked fall into their own nets, while that I withal escape. Psalm cxlii. I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I poured out my complaint before him; I showed before him my trouble. When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked, have they privily laid a snare for me. I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. I cried unto Thee, O Lord; I said, Thou art my refuge and my portion in the land of the living. Attend unto my cry, for I am brought very low: deliver me from my persecutors; for they are stronger than I. Bring my soul out of prison, that I may praise Thy name. Psalm cxliii. Hear my prayer, O Lord; give ear to my supplications; in Thy faithfulness answer me, and in Thy righteousness. And enter not into judgment with Thy servant; for in Thy sight shall no man living be justified. For the enemy hath persecuted my soul; he hath made me to dwell in darkness. Therefore is my spirit overwhelmed within me; my heart within me is desolate. Hear me speedily, O Lord; my spirit faileth; hide not Thy face from me, lest I be like unto them that go down into the pit. Cause me to hear Thy loving kindness in the morning; for in Thee do I trust; cause me to know the way wherein I should walk, for I lift up my soul unto Thee. Bring my soul out of trouble, and of Thy mercy cut off mine enemies; for I am Thy servant." At length we arrived at Jerusalem, and presented ourselves at the first Veil of the Tabernacle. Q. What was there said to you? A. The Master of the first Veil demanded of us, "Who comes there? Who dares approach this outer Veil of our sacred Tabernacle? Who comes here?" Q. Your answer? A. Three weary travelers from Babylon. They then demanded of us who we were, and what were our intentions. Q. Your answer? A. We are your own brethren and kindred of the tribe of Benjamin; we are the descendants of those noble families of Giblemites, who wrought so hard at the building of the first temple, were present at its destruction by Nebuchadnezzar, by him carried away captive to Babylon, where we remained servants to him and his sons till the first year of Cyrus, King of Persia, by whose order we were liberated, and are now returned to assist in rebuilding the house of the Lord, without expectation of fee or reward. Q. What further was demanded, of you? A. The pass-word, "I am, that I am." After giving which, the Master of the Veil, assured of his full confidence in us as worthy brethren, commended us for our zeal and gave us the token and words to enable us to pass the second Veil. Q. What are they? A. The token is an imitation of that which Moses was commanded to exhibit to the children of Israel, casting his rod upon the ground it became a serpent, and putting forth his hand and taking it again by the tail, it became a rod in his hand. The words are these, "SHEM, HAM, and JAPHETH." Q. What followed? A. We were conducted to the second Veil, where the same questions were asked, and answers returned as before, with the addition of the pass-words and token given at the first Veil. Q. What followed? A. The Master of the second Veil told us that we must be true and lawful brethren to pass thus far, but further we could not go without his pass and token, which he accordingly gave to us. Q. What are they? A. The words are SHEM, JAPHETH, and ADONIRAM; the token is putting the hand in the bosom, plucking it out again, in imitation of the second sign which Moses was directed to make to the Israelites, when putting his hand into his bosom and taking it out again, it became leprous as snow. Q. How were you then disposed of? A. We were conducted onwards to the third Veil, when the same questions were asked, and answers returned as before, with the addition of the token and words last received. Q. What followed? A. The Master of the third Veil then gave us the sign, words, and signet, to enable us to pass the fourth Veil, to the presence of the Grand Council. Q. What are the words, sign, and signet? A. The words are JAPHETH, SHEM, NOAH; the sign, pouring water upon the ground, in imitation of Moses, who poured water upon the ground and it became blood; the signet is called the signet of truth, and is Zerrubbabel. It alludes to this passage, "In that day I will take thee, O Zerrubbabel, my servant, the son of Shealtiel, and will make thee as a signet; for I have chosen thee." [See Haggai, chap. ii. ver. 23.] Q. What followed? A. We then passed to the fourth Veil, where, after answering the same questions, and giving the sign, words, and signet last received, we were admitted to the presence of the Grand Council, where the High Priest made the same demands as were made at the Veils, and received the same answers. Q. What did the High Priest further demand of you? A. The signs from Entered Apprentice to Most Excellent Master in succession. Q. What did he then say to you? A. He said we were truly three worthy Most Excellent Masters, commended us for our zeal and disinterestedness, and asked what part of the work we were willing to undertake. Q. Your answer? A. That we were willing to undertake any service, however servile or dangerous, for the sake of forwarding so great and noble an undertaking. Q. What followed? A. We were then furnished with a pick-axe, spade and crow, and were directed to repair to the northwest corner of the ruins of the old temple and commence removing the rubbish, to lay the foundation of the new, and to observe and preserve everything of importance and report to the Grand Council. We accordingly repaired to the place, and after laboring several days, we discovered what seemed a rock, but on striking it with the crow, it gave a hollow sound, and upon closer examination, we discovered in it an iron ring, by help of which we succeeded in removing it from its place, when we found it to be the keystone of an arch, and through the aperture there appeared to be an immense vault curiously arched. We then took the stone and repaired to the Grand Council, and presented it for their inspection. Q. What did the Grand Council then say to you? A. They told us that the stone contained the mark of our ancient Grand Master, Hiram Abiff; that it was truly a fortunate discovery, and that without doubt the vault contained things of the utmost consequence to the craft. They then directed us to repair again to the place and continue our researches. Q. What followed? A. We returned again to the place and agreed that one of our number should descend by means of a rope, the middle of which was fixed firmly around his body, and if he wished to descend, he was to pull the rope in his right hand, if to ascend, that in his left. He accordingly descended, and in groping about, he found what appeared to be some ancient jewels, but the air becoming offensive, he pulled the rope in his left hand, and was immediately drawn out. We then repaired to the Grand Council, made our report, and presented the articles found, which they pronounced the jewels of our three ancient Grand Masters, Solomon, Hiram, and Hiram Abiff. They commended us highly for our zeal and fidelity, assured us that it was a fortunate discovery, that it would probably lead to still more important ones, and that our disinterested perseverance should not go unrewarded. They directed us to repair again to the place, and make what further discoveries lay in our power. Q. What followed? A. We again returned to the place, and let down one of our companions as before. The sun having now reached its meridian height, darted its rays to the inmost recesses of the vault, and enabled him to discover a small chest or box, curiously wrought; but the air becoming exceedingly offensive, he gave the sign, and was immediately drawn out. We immediately repaired to the Grand Council and presented our discovery. On examination, the Grand Council pronounced it to be the ARK OF THE COVENANT, which was deposited in the vault by our ancient Grand Master for safe keeping. On inspecting it more closely, they found a key with which they opened it. The High Priest then took from it a book, which he opened, and read as follows: Gen. i. 1-3. "In the beginning God created the heavens and the earth. And the earth was without form, and void; and darkness was upon the face of the deep; and the Spirit of God moved upon the face of the waters. And God said, Let there be light, and there was light." Deut. xxxi. 24-26. "And it came to pass when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying, Take this book of the law and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee." Ex. xxv. 21. "And thou shalt put the mercy-seat above, upon the ark, and in the ark thou shalt put the testimony that I shall give thee." He then declared it to be the book of the law upon which the Grand Council, in an ecstasy of joy, exclaimed three times, "Long lost, now found, holiness to the Lord;" at the same time drawing their hands across their foreheads. Q. What further was found in the ark? A. A small vessel containing a substance, which, after the Council had examined, and the High Priest again read from the book of the law, Ex. xvi. 32-34, he pronounced to be manna: "And Moses said, This is the thing which the Lord commanded; fill an omer of the manna to be kept for your generations, that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt. And Moses said unto Aaron, Take a pot and put an omer full of manna therein, and lay it up before the Lord to be kept for your generations. As the Lord commanded Moses, so Aaron laid it up before the testimony, to be kept for a token." The High Priest then took a rod from the ark, which, after he had read the following passage, Numb. xvii. 10. "And the Lord said unto Moses, Bring Aaron's rod again before the testimony to be kept for a token." He pronounced to be Aaron's rod, which budded and blossomed as the rose. Q. Was there anything further found in the ark? A. There was a key to the ineffable characters belonging to this degree, as follows --|--|--| --|--|--|X beginning at top of this diagram at the left hand angle. The upper left angle without a dot is A, the same with a dot is B, etc. [Illustration] Q. What further was said to you? A. The High Priest read the following passage: Exodus vi. 2, 3. "And God spake unto Moses, and said unto him, I am the Lord, and I appealed unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah was I not known to them." He then informed us that the name of Deity, the divine Logos, or word, to which reference is made in John i. 1-5. "In the beginning was the word, and the word was with God, and the word was God, the same was in the beginning with God, all things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the light shineth in darkness, and the darkness comprehendeth it not." That this Logos or word was anciently written only in these sacred characters, and thus preserved from one generation to another. That this was the true Masonic word, which was lost in the death of Hiram Abiff, and was restored at the rebuilding of the temple, in the manner we had at that time assisted to represent. Q. What followed? A. We were reminded of the manner in which we were sworn to give the Royal Arch word, were instructed in the manner, and finally invested with the all important word in due form. Q. What is the Grand Royal Arch word? A. JAH BUH LUN. Q. How is it to be given? A. Under a living arch by three times three, in low breath (see description of opening a Chapter). Q. What followed? A. We were presented with the signs belonging to this degree. Q. Will you give me those signs? Answered by giving the signs thus: Raise the right hand to the forehead, the hand and arm horizontal; thumb towards the forehead, draw it briskly across the forehead, and drop it perpendicularly by the side. This constitutes the due-guard of this degree, and refers to the penalty of the obligation. The grand sign is made by locking the fingers of both hands together, and carrying them to the top of the head, the palms upward, alluding to the manner in which the brother who descended into the vault and found the ark, found his hands involuntarily placed to protect his head from the potent rays of the meridian sun. Q. What followed. A. The High Priest then placed crowns upon our heads, and told us that we were now invested with all the important secrets of this degree, and crowned and received as worthy companions, Royal Arch Masons. He then gives the charge. The second section of the Lecture on this degree states minutely the ceremonies and forms of exaltation (as the conferring of this degree is styled), but there seems to be some parts which require explanation. The Principal Sojourner conducts the candidate, and is considered as representing Moses conducting the children of Israel through the wilderness. He is usually dressed to represent an old man, bowed with age, with a mask on his face, and long beard hanging down upon his breast; is introduced to the candidate in the preparation room by the name of Moses. On entering the Chapter, the candidates are received under a "living arch;" that is, the companions arrange themselves in a line on each side of the door, and each joins hands with the one opposite to himself. The candidates entering, the conductor says, "Stoop low, brothers! we are about to enter the arches; remember that he that humbleth himself shall be exalted; stoop low, brothers, stoop low!" The candidates seldom pass the first pair of hands, or, in other words, the first arch, without being so far humbled as to be very glad to support themselves on all fours. Their progress may be imagined to be very slow; for, in addition to their humble posture, they are obliged to support on their backs the whole weight of the living arches above. The conductor, to encourage them, calls out occasionally, "Stoop low, brothers, stoop low!" If they go too slow to suit the companions, it is not unusual for some one to apply a sharp point to their bodies to urge them on; the points of the pasteboard crown answer quite well for this purpose. After they have endured this humiliating exercise as long as suits the convenience of the companions, they pass from under the living arches. The candidates next receive the obligation, travel the room, attend the prayer, travel again, and are shown a representation of the Lord appearing to Moses from the burning bush. This last is done in various ways. Sometimes an earthen pot is filled with earth, and green bushes set around the edge of it, and a candle in the centre; and sometimes a stool is provided with holes about the edge, in which bushes are placed, and a bundle of rags or tow, saturated with oil of turpentine, placed in the centre, to which fire is communicated. Sometimes a large bush is suspended from the ceiling, around the stem of which tow is wound wet with oil of turpentine. In whatever way the bush is prepared, when the words are read, "He looked, and behold, the bush burned with fire," etc., the bandage is removed from the eyes of the candidates, and they see the fire in the bush,[15] and, at the words, "Draw not nigh hither; put off thy shoes," etc., the shoes of the candidates are taken off, and they remain in the same situation while the rest of the passage is read to the words, "And Moses hid his face; for he was afraid to look upon God." The bandage is then replaced, and the candidates again travel about the room, while the next passage of Scripture is read. [See Lecture.] At the words, "And break down the walls of Jerusalem," the companions make a tremendous crashing and noise, by firing pistols, overturning chairs, benches, and whatever is at hand; rolling cannon balls across the floor, stamping, etc., etc., and in the midst of the uproar the candidates are seized, a chain thrown about them, and they are hurried away to the preparation room. This is the representation of the destruction of Jerusalem, and carrying captive the children of Israel to Babylon. After a short time the proclamation of Cyrus is read, the candidates are unbound, and start to go to Jerusalem, to assist in rebuilding the temple. The candidates, still hoodwinked, are brought into the Chapter, and commence their journey over the rugged and rough paths. They are literally rough paths, sticks of timber framed across the path the candidate must travel, some inches from the floor, make no comfortable traveling for a person blindfolded. But this is not always the way it is prepared; billets of wood singly, or in heaps, ladders, nets of cord, etc., etc., are all put in requisition to form the rough and rugged paths, which are intended as a trial of the FIDELITY of the candidates. If they escape with nothing more than bruised shins they do well. They have been known to faint away under the severity of the discipline, and occasion the WORTHY companions much alarm. After traveling the rugged paths till all are satisfied, they arrive at the first Veil of the Tabernacle, give the pass-word, and pass on to the second, give the pass-words, and present the sign. This, it will be recollected, is in imitation of the sign which Moses was directed to make to the children of Israel. He threw his rod upon the ground and it became a serpent; he put forth his hand and took it by the tail, and it became a rod in his hand. The conductor is provided with a rod, made in the form of a snake, and painted to resemble one. This he drops upon the floor, and takes it up again. They then pass on to the next Veil, give the pass-word and make the sign (put the right hand in the bosom and pluck it out again); pass on to the next, give the pass-words and make the sign (pour water upon the ground), and are ushered into the presence of the GRAND COUNCIL. The Veils are four in number, and of the same color as the banners of the three Grand Masters of the Veils, and that of the Royal Arch Captain, blue, purple, scarlet and white, and have the same references and explanations. [See Lecture.] The Grand Council consists of the Most Excellent High Priest, King and Scribe. The High Priest is dressed in a white robe, with a breastplate of cut-glass, consisting of twelve pieces, to represent the twelve tribes of Israel; an apron, and a mitre. The King wears a scarlet robe, apron, and crown. The mitre and crown are generally made of pasteboard: sometimes they have them of the most splendid materials, gold and silk velvet; but these are kept for public occasions. The mitre has the words, "HOLINESS TO THE LORD" in gold letters across the forehead. The Scribe wears a purple robe, apron, and turban. After having satisfied the Grand Council that they are true brethren, and stated their object in coming to Jerusalem, the candidates are directed to commence the labor of removing the rubbish of the old temple preparatory to laying the foundation of the new. For the purpose of performing this part of the ceremony, there is in or near the Chapter a narrow kind of closet, the only entrance to which is through a scuttle at the top; there is placed over this scuttle whatever rubbish is at hand, bits of board, brick bats, etc., and among them the keystone. After the candidates are furnished with the tools (pick-axe, spade, and crow), they are directed to this place, and remove the rubbish till they discover the keystone. This they convey to the Grand Council, as stated in the Lecture. After the Grand Council have examined it, they pronounce it to be the work of the Grand Master, Hiram Abiff, and direct them to return and prosecute their researches, not doubting that they will make many important discoveries. The candidates return and let down one of their number by a rope; he finds three squares, is drawn out, and all proceed with them to the Grand Council. The Grand Council inspect them, and pronounce them to be the three ancient jewels that belonged to the three ancient Grand Masters, Solomon, Hiram and Hiram Abiff. The candidates then return to the vault and let down another of their number. Here, let it be remarked, some Chapters, for the purpose of lightening the labor of the candidates, call in the aid of machinery. A pulley is suspended over the vault, and the candidate is EXALTED from the bottom at the tail of a snatch block; the one last let down find at the bottom a small chest or box, upon which he gives the signal to be drawn out; he no sooner discovers the box than the air in the vault, in the language of the Lecture, "becomes exceedingly offensive." This is strictly true; for at the moment he takes up the box and is preparing to ascend, fire is communicated to a quantity of gunpowder at his feet, so that by the time he arrives at the top, he is so completely suffocated with the fumes of the powder, that he is almost deprived of the power of respiration or motion. The box is carried to the Grand Council and pronounced to be the ark of the covenant. It is opened, and a Bible taken out, and some passages read from it. [See Lecture.] One word respecting the representation of the ark. It ought to be a splendid box covered with gold, and some of them are really elegant; but the Chapter must have such as it can afford; if it is too poor to procure splendid furniture, cheap articles are made to answer; for an ark, if the funds are low, a plain cherry or pine box will answer, and sometimes a cigar box is made the humble representation of the splendid ark, made by divine command, of shittim wood, and overlaid with pure gold. The High Priest takes then from the ark a vessel containing something to represent manna. This vessel is of various forms and materials, from an elegant silver urn to a broken earthen mug; and the substance contained is as various as the vessels in which it is deposited; such as a bit of sugar, a piece of cracker, or a few kernels of wheat. Whichever is used, the High Priest takes it out and gravely asks the King and Scribe their opinion of it; they say they think it is manna. The High Priest then looks at it intently and says, "It looks like manna;" smells it and says, "It smells like manna;" and then tastes it and says, "It is manna." The High Priest then takes from the ark a bit of an apple tree sprout, a few inches long, with some withered buds upon it, or a stick of a similar length, with some artificial buds upon it, which, after consulting with the King and Scribe, he pronounces Aaron's rod. He then takes out the key to the ineffable characters and explains it. This key is kept in the ark on four distinct pieces of paper. The key is marked on a square piece of paper, and the paper is then divided into four equal parts, thus: [Illustration: (the key, as described in the text)] | | - | - | - | | ------------------- | | - | - | - | | ------------------- | | - | - | - | | The outside lines represent the dimensions of the paper; the inside ones are the key, and the dotted ones, the section that is made of the whole for the purpose of keeping it secret, should any GRACELESS COWAN ever get possession of the sacred ark, and attempt to rummage its contents. The other part of the key x is made on the back of the same piece of paper, so that on putting them together, it shows equally plain. It is said that these characters were used by Aaron Burr, in carrying on his treasonable practices, and by that means made public; since which time they have been written and read from left to right. After the ceremonies are ended, the High Priest informs the candidates, in many or few words, according to his ability, that this degree owes its origin to Zerrubbabel and his associates, who rebuilt the temple by order of Cyrus, King of Persia. He informs them that the discovery of the secret vault and the inestimable treasures, with the long lost WORD, actually took place in the manner represented in conferring this degree, and that it is the circumstance upon which the degree is principally founded. The ceremony of closing a Chapter is precisely the same as at opening, to the raising of the living arch. The companions join hands by threes, in the same manner, and say in concert, "As we three did agree the sacred word to keep, as we three did agree the sacred word to search, so we three do agree to close this royal arch." They then break without giving the word, as the High Priest reads the following prayer: "By the wisdom of the Supreme High Priest may we be directed, by His strength may we be enabled, and by the beauty of virtue may we be incited to perform the obligations here enjoined upon us; to keep inviolable the mysteries here unfolded to us, and invariably to practice all those duties out of the Chapter, which are inculcated in it. (Response.) So mote it be. Amen." The High Priest then declares the Chapter closed in due form. * * * * * KNIGHTS OF THE RED CROSS. At the sound of the trumpet the line is formed. Master of Calvary to the Sir Knight Warden, "When a Council of Knights of the Red Cross is about to be formed and opened, what is the first care?" Warden--"To see the Council chamber duly guarded." M. C.--"Please to attend to that part of your duty, see that the sentinels are at their respective posts, and inform the Captain of the Guards that we are about to open a Council of Knights of the Red Cross for the dispatch of business." W.--"The sentinels are at their respective posts, and the Council chamber duly guarded." M. C.--"Are all present Knights of the Red Cross?" W.--"They are." M. C.--"Attention, Sir Knights, count yourselves from right to left--right files handle sword--draw sword--carry sword--right files to the left double--second division forward, march, halt--right about face!" Sir Knight Master of Infantry, accompanied by the sword-bearer and Warden--"Please inform the Sovereign Master that the lines are formed waiting his pleasure." At the approach of the Council the trumpet sounds. M. C.--"Form avenue (the Council pass); the Sovereign Master passes uncovered; recover arms, poise arms!" Sovereign Master--"Attention, Sir Knights; give your attention to the several signs of Masonry; as I do, so do you." [The Sir Knights give the signs from the first to the seventh degree.] S. M.--"Draw swords, and take care to advance and give the Jewish countersign--recover arms; take care to advance and give the Persian countersign--recover arms." S.M. to Sir Knight Master of the Palace--"Advance and give me the word of a Knight of the Red Cross; the word is right--receive it on your left." The word is then passed around; when it arrives at the Chancellor he says, "Sovereign Master of the Red Cross, word has arrived." S. M.--"Pass it on to me [he gives it to the Sovereign Master]. Sir Knight, the word is right." S. M. to Sir Knight Chancellor--"Advance and give me the grand sign, grip, and word of a Knight of the Red Cross; it is right--receive it on your left." The word passes around as before, as will hereafter be explained, and when arrived at the Master of the Palace, he says, "Sovereign Master, the grand sign, grip and word have arrived." S. M.--"Pass them on to me; Sir Knight, they are right. Left face--deposit helmets--centre face--reverse arms--to your devotions [the Sir Knights all kneel and repeat the Lord's prayer]--recover arms--left face--recover helmets--centre face--right about face--to your posts--march!" * * * * * FIRST SECTION. Question--Are you a Knight of the Red Cross? Answer--That is my profession. Q. By what test will you be tried? A. By the test of truth. Q. Why by the test of truth? A. Because none but the good and true are entitled to the honors and privileges of this illustrious order. Q. Where did you receive the honors of this illustrious order? A. In a just and regular Council of Knights of the Red Cross. Q. What number compose a Council? A. There is an indispensable number and a constitutional number. Q. What is the indispensable number? A. Three. Q. Under what circumstances are they authorized to form and open a Council of Knights of the Red Cross? A. Three Knights of the Red Cross, being also Knight Templars, and hailing from three different commanderies, may, under the sanction of a legal warrant from some regular Grand Encampment, form and open a Council of Knights of the Red Cross for the dispatch of business. Q. What is a constitutional number? A. Five, seven, nine, eleven, or more. Q. When composed of five, seven, nine, eleven, of whom does it consist? A. Sovereign Master, Chancellor, Master of the Palace, Prelate, Master of Cavalry, Master of Infantry, Master of Finance, Master of Dispatches, Standard-Bearer, Sword-Bearer, and Warder. Q. Warder's station in the Council? A. On the left of the Standard-Bearer in the West. Q. His duty? A. To announce the approach of the Sovereign Master; to see that the sentinels are at their respective posts, and the Council chambers duly guarded. Q. Sword-Bearer's station in the Council? A. On the right of the Standard-Bearer in the West. Q. His duty? A. To assist in the protection of the banner of our Order; to watch all signals from the Sovereign Master, and see his orders duly executed. Q. Standard-Bearer's station? A. In the West. Q. His duty? A. To display, support, and protect the banners of our Order. Q. Why is the Standard-Bearer's station in the West? A. That the brilliant rays of the rising sun, shedding their lustre upon the banners of our Order, may encourage and animate all true and courteous Knights, and dismay and confound their enemies. Q. Station of Master of Dispatches? A. In front of the Master of the Palace. Q. His duty? A. To observe with attention the transactions of the Council; to keep a just and regular record thereof, collect the revenue, and pay the same over to the Master of Finance. Q. Station of the Master of Finance? A. In front of the Chancellor. Q. His duty? A. To receive in charge the funds and property of the Council, pay all orders drawn upon the Treasurer, and render a just and regular account when called for. Q. Station of the Master of Infantry? A. On the right of the second division when separately formed: on the left of the whole when formed in line. Q. His duty? A. To command the second division or line of infantry, teach them their duty and exercise; also to prepare all candidates, attend them on their journey, answer all questions for them, and finally introduce them into the Council chamber. Q. Station of the Master of Cavalry? A. On the right of the first division when separately formed, and on the right of the whole when formed in line. Q. His duty? A. To command the first division or line of cavalry, teach them their duty and exercise; to form the avenue at the approach of the Sovereign Master, and prepare the lines for inspection and review. Q. Prelate's station? A. On the right of the Chancellor. Q. His duty? A. To preside in the Royal Arch Council; administer at the altar; to offer up prayers and adoration to Deity. Q. Station of Master of the Palace? A. On the left of the Sovereign Master in the East. Q. His duty? A. To see that the proper officers make all due preparations for the several meetings of the Council; to take special care that the Council chamber is in suitable array for the reception of candidates and the dispatch of business; to receive and communicate all orders issued by the Sovereign Master through the officers of the line. Q. Chancellor's station? A. On the right of the Sovereign Master. Q. His duty? A. To receive and communicate all orders and petitions; to assist the Sovereign Master in the discharge of his various duties, and in his absence to preside in the Council. Q. Sovereign Master's station? A. In the East. Q. His duty? A. To preside in the Council; confer this order of knighthood upon those whom his Council may approve; to preserve inviolable the laws and constitution of our Order; to dispense justice, reward merit, encourage truth, and diffuse the sublime principles of universal benevolence. S. M.--"Sir Knight Chancellor, it is my will and pleasure that a Council of Knights of the Red Cross be now opened, and to stand open for the dispatch of such business as may regularly come before it at this time, requiring all Sir Knights now assembled, or who may come at this time, to govern themselves according to the sublime principles of our Order. You will communicate this to the Sir Knight Master of the Palace, that the Sir Knights present may have due notice thereof, and govern themselves accordingly." [The Sir Knight Chancellor communicates it to the Sir Knight Master of the Palace, and he to the Knights.] S. M.--"Return arms--right about face--to your posts--march--center face--Sir Knights, this Council is now open for the dispatch of business." * * * * * SECOND SECTION. Question--What were the preparatory circumstances attending your reception to this illustrious Order? Answer--A Council of Royal Arch Masons being assembled in a room adjacent to the Council chamber, I was conducted to the door, where a regular demand was made by two, three, and two. Q. What was said to you from within? A. Who comes there? Q. Your answer? A. Companion A. B., who has regularly received the several degrees of Entered Apprentice, Fellow Craft, Master Mason, Mark Master, Past Master, Most Excellent Master, and Royal Arch, and now solicits the honor of being regularly constituted a Knight of the Red Cross. Q. What was then said to you? A. I was asked if it was of my own free will and accord that I made this request; if I was worthy and well qualified; if I had made suitable proficiency in the foregoing degrees, and was properly vouched for; all of which being answered in the affirmative, I was asked by what further right or benefit I expected to gain admittance. Q. Your answer? A. By the benefit of a pass-word. Q. Did you give that pass-word? A. I did, with the assistance of my companions. [Here the Royal Arch word is given as described in the Royal Arch degree.] Q. What was then said to you? A. I was then directed to wait with patience till the Most Excellent Prelate should be informed of my request, and his answer returned. Q. What was his answer? A. Let him be admitted. Q. What was you then informed? A. The Most Excellent Prelate observed that the Council there assembled represented the Grand Council convened at Jerusalem, in the second year of the reign of Darius, King of Persia, to deliberate on the unhappy state of the fraternity during the reigns of Artaxerxes and Ahasuerus, and to devise some means to obtain favor of the new Sovereign, and to gain his consent to proceed in rebuilding their new city and temple. Q. What followed? A. The Most Excellent Prelate then informed me if I was desirous of attending the deliberations of the Council at this time, it was necessary that I should assume the name and character of Zerrubbabel, a prince of the house of Judah, whose hands laid the foundation of the second temple, and whose hands the Lord has promised should complete it. Q. What followed? A. The Most Excellent Prelate then read a lesson from the records of the Fathers, stating the impediments with which they were troubled by their adversaries on the other side of the river, and the grievous accusations which were brought against them before the King. Q. What followed? A. My conductor then addressed the Most Excellent Prelate thus: Most Excellent Prelate, our Sovereign Lord, Darius the King, having now ascended the throne of Persia, new hopes are inspired of protection and support in the noble and glorious undertaking which has been so long and so often interrupted by our adversaries on the other side of the river; for while yet a private man, he made a vow to God that should he ever ascend the throne of Persia, he would send all the holy vessels remaining at Babylon back to Jerusalem. Our Most Excellent and faithful companion, Zerrubbabel, who was formerly honored with the favorable notice and friendship of the Sovereign, now offers his services to encounter the hazardous enterprise of traversing the Persian dominions, and seeking admission to the presence of the Sovereign, where the first favorable moment will be seized to remind the King of his vow, and impress on his mind the almighty force and importance of truth; and from his known piety no doubt can be entertained of gaining his consent, that our enemies be removed far hence, and that we be no longer hindered or impeded in our noble and glorious undertaking. Q. What was the Most Excellent Prelate's reply? A. Excellent Zerrubbabel, the Council accept with gratification and joy your noble and generous offer, and will invest you with the necessary passports, by means of which you will be enabled to make yourself known to the favor of one Council wherever you may meet them; but in an undertaking of so much importance, it is necessary that you enter into a solemn obligation to be faithful to the trust reposed in you. Q. What followed? A. The Most Excellent Prelate then invested me with a sword, to enable me to defend myself against my enemies, and said he was ready to administer the obligation. Q. Did you consent to that obligation? A. I did, in due form. Q. What was that due form? A. Kneeling on my left knee, my right foot forming a square, my body erect, my right hand grasping the hilt of my sword, my left hand covering the Holy Bible, Square, and Compass, with two cross-swords thereon, in which due form I took upon me the solemn oath and obligation of Knight of the Red Cross. Q. Repeat the obligation. "I, A. B., of my own free will and accord, in the presence of the Supreme Architect of the Universe, and these witnesses, do hereby and hereon most solemnly and sincerely promise and swear, that I will always hail, forever conceal, and never reveal, any of the secret arts, parts, or points of the mysteries appertaining to this Order of Knight of the Red Cross, unless it be to a true and lawful companion Sir Knight of the Order, or within the body of a just and lawful Council of such; and not unto him or them, until by due trial, strict examination, or lawful information, I find him or them lawfully entitled to receive the same. I furthermore promise and swear, that I will answer and obey all due signs and regular summons, which shall be sent to me from a regular Council of Knights of the Red Cross, or given to me from the hands of a companion Sir Knight of the Red Cross, if within the distance of forty miles; natural infirmities and unavoidable accidents only excusing me. I furthermore promise and swear, that I will not be present at the conferring of this Order of Knighthood upon any person, unless he shall have previously regularly received the several degrees of Entered Apprentice, Fellow Craft, Master Mason, Mark Master, Past Master, Most Excellent Master, and Royal Arch degree, to the best of my knowledge and belief. I furthermore promise and swear, that I will not assist or be present at the forming and opening of a Council of Knights of the Red Cross, unless there be present at least five regular Knights of the Order, or the representatives of three different Encampments, acting under the sanction of a legal warrant. I furthermore promise and swear, that I will vindicate the character of a courteous Sir Knight of the Red Cross when wrongfully traduced; that I will help him on a lawful occasion in preference to any brother of an inferior degree, and so far as truth, honor, and justice may warrant. I furthermore promise and swear, that I will support and maintain the by-laws of the Council, of which I may hereafter become a member, the laws and regulations of the Grand Encampment, under which the same may be holden, together with the constitution and ordinances of the General Grand Encampment of the United States of America, so far as the same shall come to my knowledge. To all which I do most solemnly promise and swear, binding myself under no less penalty than of having my house torn down, the timbers thereof set up, and I hanged thereon; and when the last trump shall blow, that I be forever excluded from the society of all true and courteous Knights, should I ever wilfully or knowingly violate any part of this solemn obligation of Knight of the Red Cross; so help me God, and keep me steadfast to keep and perform the same."[16] Q. What followed? A. The Most Excellent Prelate then directed me to rise and be invested with a countersign, which he informed me would enable me to make myself known to the friends of our cause wherever I should meet them, and would insure me from them succor, aid, and protection. [Here the Master of Infantry, who is the conductor, gives the candidate the Jewish countersign; it is given under the arch of steel; that is, their swords elevated above their heads, forming a cross, each placing his left hand upon the other's right shoulder, and whispering alternately in each other's ear the names of Judah and Benjamin.] Q. What followed? A. The Most Excellent Prelate then invested me with a green sash, as a mark of our particular friendship and esteem; you will wear it as a constant memorial to stimulate you to the faithful performance of every duty, being assured that the memory of him, who falls in a just and virtuous cause, shall forever flourish like the green bay tree. Q. What followed? A. I then commenced my journey, and was frequently accosted by guards, all of which, by means of the countersign I had received, I was enabled to pass in friendship, until I arrived at the bridge, which was represented to be in the Persian dominions; on attempting to pass this bridge, which I found strongly guarded, the Persian countersign was demanded, and being unable to give it, I was attacked, overpowered, and made prisoner. Q. What followed? A. After remonstrating in vain against their violations, I told them I was a prince of the house of Judah, and demanded an audience with their sovereign. Q. What was the answer? A. You are a prisoner, and can obtain an audience with the sovereign only in the garb of a captive and slave. Q. Did you consent to this? A. I did; being firmly persuaded that could I by any means gain access to the presence of the sovereign, I should be able to accomplish the object of my mission. Q. What followed? A. They then deprived me of my outward apparel, sash and sword, and having confined my hands and feet in chains, the links thereof were of a triangular form, they put sackcloth and ashes on my head. Q. Why were the links of the captive's chain of a triangular form? A. The Assyrians having learned that among the Jews the triangle was an emblem of the Eternal, caused the links of their chain to be made of a triangular form, thinking thereby to add to the miseries of their captives. Q. What followed? A. I was conducted to the door of the Council chamber, where the alarm being given by 4 � 2, the Warder appeared and demanded, "Who comes there?" Q. What answer was returned? A. A detachment of his majesty's guards, having made prisoner of one, who reports himself to be prince of the house of Judah. Q. What was then said to you? A. I was asked from whence I came. Q. Your answer? A. From Jerusalem. Q. What was then demanded of you? A. Who are you? Q. Your answer? A. The first among my equals, a Mason, and free by rank, but a captive and slave by misfortune. Q. What was you then asked? A. My name. Q. Your answer? A. Zerrubbabel. Q. What were you then asked? A. What are your demands? Q. Your answer? A. To see the sovereign, if possible. Q. What was then said to you? A. I was then directed to wait with patience until the Sovereign Master should be informed of my request, and his answer returned. Q. What was that answer? A. That the necessary caution should be taken that I was not armed with any hostile weapons, and that I should then be admitted. Q. How were you then received? A. The guard being drawn up on the right and left of the throne, swords drawn, two of them placed at the door with swords crossed, under which I was permitted to enter, my face covered with my hands. Q. How were you then disposed of? A. I was conducted in front of the Sovereign Master, who received me with kindness and attention, and listened with patience to my request. Q. What did the Sovereign Master then observe to the Council? A. That this Zerrubbabel was the friend of his youth, that he could neither be an enemy nor a spy. Q. What followed? A. The Sovereign Master thus addressed me: "Zerrubbabel, having now gained admittance into our presence, we demand that you immediately declare the particular motives which induced you, without our permission, and with force and arms, to pass the lines of our dominions?" Q. Your answer? A. Sovereign Master, the tears and complaints of my companions at Jerusalem, who have been so long and so often impeded in the noble and glorious undertaking in which they were permitted to engage by our late sovereign, Lord Cyrus, the King; but our enemies having made that great work to cease by force and power, I have now come up to implore your majesty's clemency, that you would be pleased to restore me to favor, and grant me employment among the servants of your household. Q. What was the Sovereign's reply? A. Zerrubbabel, I have often reflected with much pleasure upon our early intimacy and friendship, and I have frequently heard, with great satisfaction, of your fame as a wise and accomplished Mason, and having myself a profound veneration for that ancient and honorable institution, and having a sincere desire to become a member of the same, I will this moment grant your request, on condition that you will reveal to me the secrets of Freemasonry. Q. Did you consent to that? A. I did not. Q. What was your reply? A. Sovereign Master, when our Grand Master Solomon, King of Israel, first instituted the fraternity of Free and Accepted Masons, he taught us that truth was a divine attribute, and the foundation of every virtue; to be good and true is the first lesson we are taught in Masonry. My engagements are sacred and inviolable: I cannot reveal our secrets. If I can obtain your majesty's favor only at the expense of my integrity, I humbly beg leave to decline your royal protection, and will cheerfully submit to any honorable exile. Q. What was the Sovereign's reply? A. Zerrubbabel, your virtue and integrity are truly commendable, and your fidelity to your engagements is worthy of imitation; from this moment you are free--my guards will divest you of those chains and that garb of slavery, and clothe you in suitable habiliments to attend me at the banquet hall. Zerrubbabel, you are free; guards, strike off those chains; and may those emblems of slavery never again disgrace the hands of a Mason, more particularly a prince of the house of Judah; Zerrubbabel, we assign you a seat of rank and honor among the princes and rulers of our assembly. Q. What followed? A. The guards being drawn up in the court yard, the Warder informed the Sovereign Master that the guards were in readiness, waiting his pleasure. Q. What followed? A. He then ordered the guards to attend him to the banquet hall. Q. What occurred there? A. After having participated in a liberal entertainment, the Sovereign Master not being inclined to sleep, and many of the guard having retired, he amused himself by entering into conversation with some of his principal officers and friends, proposing certain questions to them, and offering a princely reward to such as should give the most reasonable and satisfactory answer. Q. What questions were proposed? A. Among others, "Which was the strongest, wine, the King, or woman?"[17] Q. What answers were returned? A. The Chancellor said wine was the strongest; the Master of the Palace said the King was the strongest; but I, being firmly persuaded that the time had arrived in which I could remind the King of his vow, and request the fulfilment of it, replied that women were stronger than either of the former, but, above all things, truth beareth the victory. Q. What followed? A. The King being deeply struck with the addition I made to the question, ordered us to be prepared with proper arguments in support of our respective propositions on the day following. Q. What followed? A. On the day following, the Council being convened at the sound of the trumpet, the Chancellor was called upon for his answer, and thus replied: (See Templar's Chart of Freemasonry.) Q. What followed? A. The Master of the Palace thus replied: (See Templar's Chart of Freemasonry.) Q. What followed? A. I then being called upon for my defence, answered as follows: (See Templar's Chart of Freemasonry.) Q. What followed? A. The King being deeply struck with the force of the arguments I had used, involuntarily exclaimed, "Great is truth, and mighty above all things; ask what thou wilt, Zerrubbabel, and it shall be granted thee, for thou art found wisest among thy companions." Q. Your answer? (See Templar's Chart of Freemasonry.) Q. What followed? A. The Sovereign Master then addressed me: "Zerrubbabel, I will punctually fulfil my vow; letters and passports shall be immediately issued to my officers throughout the realm, and they shall give you, and those who accompany you, safe conveyance to Jerusalem, and you shall be no longer hindered or impeded in rebuilding your city and temple, until they shall be completed." Q. What followed? A. The Sovereign Master then invested me with a green sash, and thus addressed me, "This green sash, of which you were deprived by my guards, I now with pleasure restore to you, and will make it one of the insignia of a new Order, calculated to perpetuate the remembrance of the event which caused the renewal of our friendship; its color will remind you that truth is a divine attribute and shall prevail, and shall forever flourish in immortal green. I will now confer on you the highest honor in our power at this time to bestow, and will create you the first Knight of an Order, instituted for the express purpose of inculcating the almighty force and importance of truth. Q. What followed? A. The Sovereign Master then directed me to kneel, and said, By virtue of the high power in me vested, as the successor and representative of Darius, King of Persia, I now constitute you a Knight of the illustrious Order of the Red Cross (at the same time laying the blade of his sword first upon the right shoulder, then upon the head, and then upon the left shoulder of the candidate). Q. What followed? A. The Sovereign Master then directed me to arise, and presenting me with a sword, thus addressed me: "This sword, of which you were deprived by my guards, I now restore in your hands, as a true and courteous Knight; it will be endowed with three most excellent properties--its hilt be faith, its blade be hope, its point be charity; it should teach us this important lesson, that when we draw our swords in a just and virtuous cause, having faith in God, we may reasonably hope for victory, ever remembering to extend the hand of charity to the fallen foe; sheathe it, and sooner may it rust in its scabbard than be drawn in the cause of injustice or oppression." Q. What followed? A. The Sovereign Master then invested me with the Persian countersign. Q. Give it? A. This countersign is given like the Jewish, excepting this variation, it is given over instead of under the arch of steel. The words are Tatnai Shethar-boznai, Enavdai. Q. Who were they? A. They were governors of Persian provinces, and enemies of the Jews. Q. What followed? A. The Sovereign Master then invested me with the Red Cross word. Q. Give it? A. (Each placing his left hand upon the other's right shoulder, at the same time bringing the point of the swords to each other's left side, in which position the word Libertas is given.) Q. What followed? A. The Sovereign Master then invested me with the grand sign, grip, and word of Knight of the Red Cross. Q. Give them. A. The grand sign is given by bringing the thumb and finger of the left hand to the mouth, and carrying it off in an oblique direction; the grip is given by interlacing the fingers of the left hand; the word is Veritas. The sign, grip, and word are given under the arch of steel. Q. How do you translate the word? A. Truth. Q. To what does the sign allude? A. To the blowing of the trumpet upon the walls and watch towers of the Council, but more particularly to the obligation, "that when the last trump shall sound, I shall be forever excluded from the society of all true and faithful Sir Knights." Q. What is the motto of our Order? A. "Magna est veritas et prevalebit." [Great is truth, and will prevail.] * * * * * KNIGHT TEMPLAR, AND KNIGHT OF MALTA. FIRST SECTION. Question--Are you a Knight Templar? Answer--That is my title. Q. Where were you created a Knight Templar? A. In a just and lawful Encampment of Knight Templars. Q. What number composes a just and lawful Encampment of Knight Templars? A. There is an indispensable number and a constitutional number. Q. What is an indispensable number? A. Three. Q. Under what circumstances are they authorized to form and open an Encampment of Knight Templars? A. Three Knight Templars, hailing from three different commanderies, may, under the sanction of a charter or warrant from some regular Grand Encampment, form and open an Encampment for the dispatch of business. Q. What is a constitutional number? A. Seven, nine, eleven, or more. Q. When composed of eleven, of whom does it consist? A. Warden, Sword-Bearer, Standard-Bearer, Recorder, Treasurer, Junior Warden, Senior Warden, Prelate, Captain-General, Generalissimo, and Grand Commander. Q. Warden's station? A. On the left of the Standard-Bearer in the West, and on the left of the third division. Q. His duty? A. To observe the orders and directions of the Grand Commander; to see that the sentinels are at their respective posts, and that the Encampment is duly guarded. Q. Sword-Bearer's station? A. On the right of the Standard-Bearer in the West, and on the right of the third division. Q. His duty? A. To assist in the protection of the banners of our Order; to watch all signals from the Grand Commander, and see his orders duly executed. Q. Standard-Bearer's station in the Encampment? A. In the West, and in the centre of the third division. Q. His duty? A. To display, support, and protect the banners of our Order. Q. Why is the Standard-Bearer's station in the West? A. That the brilliant rays of the rising sun, shedding their lustre upon the banners of our Order, may encourage and animate all true and courteous Knights, and dismay and confound their enemies. Q. Recorder's station in the Encampment? A. In front of the Captain-General. Q. His duty? A. To observe with attention the order of the Encampment; keep a just and regular record of the same; collect the revenue, and pay the same over to the Treasurer. Q. Treasurer's station in the Encampment? A. In front of the Generalissimo. Q. His duty? A. To receive in charge all funds and property of the Encampment; pay all orders drawn upon him, and render a just and faithful account when required. Q. Station of the Junior Warden in the Encampment? A. At the southwest angle of the triangle, and on the left of the first division. Q. His duty? A. To attend to all poor and weary pilgrims traveling from afar; to accompany them on the journey; answer all questions for them, and finally introduce them into the asylum. Q. Senior Warden's station in the Encampment? A. At the northwest angle of the triangle, and on the right of the second division. Q. His duty there? A. To attend on pilgrim warriors traveling from afar; to comfort and support pilgrims penitent, and after due trial, to recommend them to the hospitality of the Generalissimo. Q. Prelate's station in the Encampment? A. On the right of the Generalissimo. Q. His duty there? A. To administer at the altar, and offer up prayers and adorations to the Deity. Q. Captain-General's station? A. On the left of the Grand Commander. Q. His duty? A. To see that the proper officers make all suitable preparations for the several meetings of the Encampment, and take special care that the asylum is in a suitable array for the introduction of candidates and dispatch of business; also to receive and communicate all orders from the Grand Commander to officers of the line. Q. Generalissimo's station? A. On the right of the Grand Commander. Q. His duty? A. To receive and communicate all orders, signals, and petitions, and assist the Grand Commander in the discharge of his various duties, and in his absence to govern the Encampment. Q. Grand Commander's station? A. In the East. Q. His duty? A. To distribute alms, and protect weary pilgrims traveling from afar; to encourage pilgrim warriors; to sustain pilgrims penitent; feed the hungry, clothe the naked, bind up the wounds of the afflicted; to inculcate hospitality, and govern his Encampment with justice and moderation. * * * * * SECOND SECTION. Question--What were the preparatory circumstances attending your reception into this illustrious Order? Answer--I was conducted to the chamber of reflection, where I was left in silence and solitude, to reflect upon three questions, which were left with me in writing. Q. What were your answers? A. They were satisfactory to the Grand Commander; but as a trial of my patience and perseverance, he enjoined upon me the performance of seven years' pilgrimage, clothed in pilgrim's weeds. Q. What followed? A. I was then invested with sandals, staff, and scrip, and commenced my tour of pilgrimage, but was soon accosted by the guard, who demanded of me, "Who comes there?" Q. Your answer? A. A poor and weary pilgrim, traveling from afar, to join with those who oft have gone before, and offer his devotions at the holy shrine. Q. What said the guard? A. Pilgrim, I greet thee; gold and silver have I none, but such as I have give I unto thee. Q. What followed? A. After having participated in the refreshments (which is a glass of water and a cracker), the guard took me by the hand and thus addressed me, "Pilgrim, harken to a lesson to cheer thee on thy way, and insure thee of success." Q. What followed? Lesson read. (See Templar's chart.) The guard then took me by the hand and said, "Fare thee well! God speed thee on thy way." Q. What followed? A. I still pursued my pilgrimage, but was often accosted by guards, from whom I received the same friendly treatment as from the first. Q. Where did your term of pilgrimage end? A. At the door of the asylum, where after giving the alarm by 3 � 3, the Warder appeared and demanded, "Who comes there?" Q. Your answer? A. A poor and weary pilgrim, traveling from afar, who, having passed full three long years of pilgrimage, now craves permission, if it shall please the Grand Commander, forthwith to dedicate the remaining four years to deeds of more exalted usefulness, and if found worthy, his strong desire is now to be admitted to those valiant Knights, whose well-earned fame has spread both far and near for deeds of charity and pure beneficence. Q. What were you then asked? A. What surety can you offer that you are no impostor? Q. Your answer? A. The commendations of a true and courteous Knight, the Junior Warden, who recommends to the Grand Commander the remission of four remaining years of pilgrimage. Q. What followed? A. The Grand Commander then addressed the Most Excellent Prelate: "This being true, Sir Knight, our Prelate, you will conduct this weary pilgrim to the altar, where having taken an obligation always to be faithful to his vow, cause him forthwith to be invested with a sword and buckler, that as a pilgrim warrior he may perform seven years' warfare as a trial of his courage and constancy." Q. What followed? A. The Senior Warden then detached a party of Knights to escort me to the altar, where, in due form, I took upon me the obligation of a Knight Templar. Q. What was that due form? A. Kneeling on both knees upon two cross swords, my body erect, my naked hands covering the Holy Bible, Square, and Compass, with two cross swords lying thereon, in which due form I received the solemn obligation of Knight Templar. Q. Repeat the obligation. "I, A. B., of my own free will and accord, in the presence of Almighty God and this Encampment of Knight Templars, do hereby and hereon most solemnly promise and swear, that I will always hail, forever conceal, and never reveal, any of the secret arts, parts, or points appertaining to the mysteries of this Order of Knight Templars, unless it be to a true and lawful companion Knight Templar, or within the body of a just and lawful Encampment of such; and not unto him or them, until by due trial, strict examination, or lawful information, I find him or them lawfully entitled to receive the same. Furthermore do I promise and swear, that I will answer and obey all due signs and regular summons, which shall be given or sent to me from regular Encampments of Knight Templars, if within the distance of forty miles, natural infirmities and unavoidable accidents only excusing me. Furthermore do I promise and swear, that I will help, aid, and assist with my council, my purse, and my sword, all poor and indigent Knight Templars, their widows and orphans, they making application to me as such, and I finding them worthy, so far as I can do it without material injury to myself, and so far as truth, honor, and justice may warrant. Furthermore do I promise and swear, that I will not assist or be present at the forming and opening of an Encampment of Knight Templars, unless there be present seven Knights of the Order, or the representatives of three different Encampments, acting under the sanction of a legal warrant. Furthermore do I promise and swear, that I will go the distance of forty miles, even barefoot and on frosty ground, to save the life and relieve the distresses of a worthy Knight, should I know that his distresses required it, and my abilities permit. Furthermore do I promise and swear, that I will wield my sword in defence of innocent virgins, destitute widows, helpless orphans, and the Christian religion. Furthermore do I promise and swear, that I will support and maintain the by-laws of the Encampment, of which I may hereafter become a member, the edicts and regulations of the Grand Encampment, under which the same may be holden, together with the laws and constitution of the General Grand Encampment of the United States of America, so far as the same shall come to my knowledge. To all this I most solemnly and sincerely promise and swear, with a firm and steady resolution to perform and keep the same, without any hesitation, equivocation, mental reservation, or self-evasion of mind in me whatever, binding myself under no less penalty than to have my head struck off and placed on the highest spire in Christendom, should I knowingly or wilfully violate any part of this my solemn obligation of a Knight Templar; so help me God, and keep me steadfast to perform and keep the same." Q. What followed? A. The Most Excellent Prelate directed me to arise, and thus addressed me: "Pilgrim, thou hast craved permission to pass through our solemn ceremonies, and enter the asylum of our Encampment; by thy sandals, scrip, and staff, I judge thee to be a child of humility; charity and hospitality are the grand characteristics of this magnanimous Order; in the characters of Knight Templars, you are bound to give alms to poor and weary pilgrims, traveling from afar; to succor the needy, feed the hungry, clothe the naked, and bind up the wounds of the afflicted. We here wage war against the enemies of innocent virgins, destitute widows, helpless orphans, and the Christian religion. If thou art desirous of enlisting in this noble and glorious warfare, lay aside thy staff and take up the sword, fighting manfully thy way, and with valor running thy course; and may the Almighty, who is a strong tower and defence to all those who put their trust and confidence in him, be now and ever thy defence and thy salvation." Q. What followed? A. Having laid aside my staff and taken up the sword, the Most Excellent Prelate continued: "Having now taken up the sword, we expect you will make a public declaration of the cause in which you will wield it." Q. Your answer? A. I wield my sword in defence of innocent virgins, destitute widows, helpless orphans, and the Christian religion. Q. What was the Prelate's reply? A. With confidence in this profession, our Senior Warden will invest you with the warrior's pass, and under his direction, as a trial of your courage and constancy, we must now assign you seven years of warfare--success and victory attend you. (The pass-word is Mahershalal-hashbaz, and is given under the arch of steel, as has been described.) Q. What followed? A. I then commenced my tour of warfare, and made professions of the cause in which I would wield my sword. Q. Where did your tour of warfare end? A. At the door of the asylum, where, on giving the alarm by 3 � 4, the Warder appeared and demanded, "Who comes there?" Q. Your reply? A. A pilgrim warrior, traveling from afar, who, having passed full three long years of warfare, is most desirous now, if it should please the Grand Commander, to be admitted to the honors and rewards that await a valiant Templar. Q. What was then demanded of you? A. What surety can you give that you are no impostor? Q. Your answer? A. The commendation of a true and courteous Knight, the Senior Warden, who recommends to the Grand Commander the remission of the four remaining years of warfare. Q. What was then demanded? A. By what further right or benefit do you expect to gain admittance to the asylum? Q. Your answer? A. By the benefit of a pass-word. Q. Give it. (Here the warrior's pass is given, as before described.) Q. What was then said to you? A. I was directed to wait with courage and constancy, and soon an answer would be returned to my request. Q. What answer was returned? A. Let him be admitted. Q. What did the Grand Commander then observe? A. Pilgrim, having gained admittance to our asylum, what profession have you now to make in testimony of your fitness to be received a Knight among our number. Q. Your answer? A. Most Eminent, I now declare, in truth and soberness, that I hold no enmity or hatred against a being on earth, that I would not freely reconcile, should I find him in a corresponding disposition. Q. What was the Grand Commander's reply? A. Pilgrim, the sentiments you utter are worthy of the cause in which you are engaged; but still we must require some stronger proofs of your faithfulness; the proofs we demand are, that you participate with us in five libations; this being accomplished, we will receive you a Knight among our number. Q. What were the ingredients of the libations? A. Four of them were taken in wine and water, and the fifth in pure wine. Q. What was the first libation? A. To the memory of Solomon, King of Israel. Q. What was the second libation? A. To the memory of Hiram, King of Tyre. Q. What was the third? A. To the memory of Hiram, the widow's son, who lost his life in defence of his integrity. Q. What followed? A. The Grand Commander then addressed me: "Pilgrim, the Order to which you seek to unite yourself is founded on the Christian religion; let us, then, attend to a lesson from the holy evangelist." Q. What followed? A. The Most Excellent Prelate then read a lesson relative to the apostasy of Judas Iscariot. (See Templar's Chart.) Q. What followed? A. The Grand Commander then addressed me: "Pilgrim, the twelve tapers you see around the triangle, correspond in number with the disciples of our Saviour while on earth, one of whom fell by transgression, and betrayed his Lord and Master; and as a constant admonition to you always to persevere in the paths of honor, integrity, and truth, and as a perpetual memorial of the apostasy of Judas Iscariot, you are required by the rules of our Order to extinguish one of those tapers; and let it ever remind you that he who can basely violate his vow and betray his secret, is worthy of no better fate than Judas Iscariot." (The candidate extinguishes one of the tapers; the triangle is placed in the centre of the room, on which are twelve burning candles; between each candle stick a glass of wine; in the centre of the triangle is placed a coffin, on which are the Bible, skull and cross-bones.) Q. What followed? A. The relics were then uncovered, and the Grand Commander thus addressed me: "Pilgrim, you here behold an emblem of mortality resting on divinity--a human skull resting on the Holy Scriptures; it is to teach us that among all the trials and vicissitudes which we are destined to endure while passing through the pilgrimage of this life, a firm reliance on divine protection can alone afford us the consolation and satisfaction which the world can neither give nor take away." Q. What followed? A. The Most Excellent Prelate then read a lesson to me with respect to the bitter cup. Q. What followed? A. The Grand Commander took the skull in his hand, and pronounced the following soliloquy: "How striking is this emblem of mortality, once animated, like us, but now it ceases to act or think; its vital energies are extinct, and all the powers of life have ceased their operations; and such, my brethren, is the state to which we are all hastening; let us, therefore, gratefully improve the remaining space of life, that when our weak and frail bodies, like this memento, shall become cold and inanimate and mouldering in sepulchral dust and ruins, our disembodied spirits may soar aloft to the blessed regions, where dwell light and life eternal." Q. What followed? A. The Most Excellent Prelate then read a lesson relative to the crucifixion. (See Templar's Chart.) Q. What was the fourth libation? A. To the memory of Simon of Cyrene, the early friend and disciple of our Saviour, who was compelled to bear his cross, and fell a martyr to his fate. Q. What followed? A. The Grand Commander then addressed me: "Pilgrim, before you can be permitted to participate in the fifth libation, we must enjoin on you one year's penance as a trial of your faith and humility, which you will perform under the direction of the Junior and Senior Wardens, with the skull in one hand, and a lighted taper in the other; which is to teach you that with faith and humility you should cause your light so to shine before men, that they, seeing your good works, may glorify our Father, which is in heaven." Q. What followed? A. I then commenced my tour of penance, and passed in an humble posture through the sepulchre, where the fifth lesson was read by the Senior Warden relative to the resurrection. (Here the ascension of the Saviour is represented on canvas, which the candidate is directed to look at: at the same time the Sir Knights sing a hymn.) After the hymn, the Prelate speaks as follows: "I am the resurrection and the life, saith the Lord; he that believeth on me, though he were dead, yet shall he be made alive; and whosoever liveth and believeth on me shall never die. Pilgrim, the scene before you represents the splendid conclusion of the hallowed sacrifice offered by the Redeemer of the world, to propitiate the anger of an offended Deity. This sacred volume informs us that our Saviour, after having suffered the pains of death, descended into the place of departed spirits, and that on the third day he burst the bands of death, triumphed over the grave, and, in due time, ascended with transcendent majesty to heaven, where he now sits on the right hand of our Heavenly Father, a mediator and intercessor for all those who have faith in Him. I now invest you with an emblem of that faith (at the same time suspends from his neck a black cross): it is also an emblem of our Order, which you will wear as a constant memorial, for you to imitate the virtues of the immaculate Jesus, who died that you might live. Pilgrim, the ceremonies in which you are now engaged are calculated deeply to impress your mind, and I trust will have a happy and lasting effect upon your character. You were first, as a trial of your faith and humility, enjoined to perform seven years of pilgrimage; it represents the great pilgrimage of life, through which we are all passing; we are all weary pilgrims, anxiously looking forward to that asylum, where we shall rest from our labors, and be at rest forever. You were then directed, as a trial of your courage and constancy, to perform seven years' warfare; it represents to you the constant warfare with the lying vanities and deceits of this world, in which it is necessary for us always to be engaged. You are now performing a penance as a trial of your humility. Of this our Lord and Saviour has left us a bright example. For though he was the Eternal Son of God, he humbled himself to be born of a woman, to endure the pains and afflictions incident to human nature, and finally to suffer a cruel and ignominious death upon the cross; it is also a trial of that faith which will conduct you safely over the dark gulf of everlasting death, and land your enfranchised spirit in the peaceful abodes of the blessed. Pilgrim, keep ever in your memory this awful truth; you know not how soon you may be called upon to render an account to that Supreme Judge, from whom not even the most minute action of your life is hidden; for although you now stand erect in all the strength of manhood and pride of beauty, in a few short moments you may become a pale and lifeless corpse. This moment, even while I yet speak, the angel of death may receive the fatal mandate to strike you from the role of existence; and the friends who now surround you may be called upon to perform the last sad duty of laying you in the earth, a banquet for worms, and this fair body become as the relic you now hold in your hand. Man that is born of a woman is of few days and full of sorrow; he cometh up and is cut down like a flower; he fleeth as a shadow and continueth not; in the midst of life we are in death; of whom may we seek for succor but of Thee, O Lord, who for our sins are justly displeased. Yet, O God most holy, thou God most mighty, O holy and most merciful Saviour, deliver us from the pains of eternal death. I heard a voice from heaven saying unto me, write from henceforth, blessed are the dead that die in the Lord; even so, saith the spirit, for they rest from their labors; be ye also ready, and rest assured that a firm faith in the truths here revealed will afford you consolation in the gloomy hour of dissolution, and insure you ineffable and eternal happiness in the world to come. Amen and amen." Q. Where did your tour of penance end? A. It has not yet ended; neither can it end until this mortal shall put on immortality; for all men err, and all error need repentance. Q. Were you then permitted to participate in the fifth libation? A. I was. Q. Where? A. Within the asylum. Q. How gained you admittance there? A. After having passed my year of penance, I returned to the door of the asylum, where, on giving the alarm, the Warden appeared and demanded, "Who comes there?" Q. Your answer? A. Pilgrim penitent, traveling from afar, who begs your permission here to rest, and at the shrine of our departed Lord to offer up his prayers and meditations. Q. What was then demanded of you? A. What surety can he offer that he is no impostor? Q. Your answer? A. The commendation of two true and courteous Knights, the Junior and Senior Wardens. Q. What was then demanded of you? A. By what further right or benefit I expected to gain admittance. Q. Your answer? A. By the benefit of a pass-word. Q. Did you give that pass-word? A. I did not; my conductor gave it for me. Q. Give it? A. Golgotha. (It is given as before described.) Q. What was then said to you? A. Wait with faith and humility, and soon an answer shall be returned to your request. Q. What was the answer of the Grand Commander? A. That I should be admitted. Q. What did the Grand Commander then demand? A. Who have you there in charge, Sir Knight? Q. What answer was returned? A. A pilgrim penitent, traveling from afar, who, having passed his term of penance, seeks now to participate in the fifth libation, thereby to seal his fate. Q. What did the Grand Commander then observe? A. Pilgrim, in granting your request and receiving you a Knight among our number, I can only offer you a rough habit, coarse diet, and severe duties; if, on these conditions, you are still desirous of enlisting under our banners, you will advance and kneel at the base of the triangle. Q. What did the Grand Commander then observe? A. Pilgrim, the fifth libation is taken in the most solemn and impressive manner; we cannot be too often reminded that we are born to die; and the fifth libation is an emblem of that bitter cup of death, of which we must all sooner or later partake, and from which even the Saviour of the world, notwithstanding his ardent prayers and solicitations, was not exempt. Q. What was then said to you? A. The Grand Commander asked me if I had any repugnance to participate in the fifth libation. Q. Your answer? A. I am willing to conform to the requirements of the Order. Q. What followed? A. I then took the cup (the upper part of the human skull) in my hand, and repeated after the Grand Commander the following obligation: "This pure wine I now take in testimony of my belief in the mortality of the body and the immortality of the soul, and may this libation appear as a witness against me, both here and hereafter, and as the sins of the world were laid upon the head of the Saviour, so may all the sins committed by the person whose scull this was be heaped upon my head, in addition to my own, should I ever knowingly or wilfully violate or transgress any obligation that I have heretofore taken, take at this time, or shall at any future period take, in relation to any degree of Masonry, or Order of Knighthood. So help me God." Q. What was this obligation called? A. The sealed obligation. Q. Why so? A. Because any obligation entered into, or promise made in reference to this obligation, is considered by Knight Templars as more binding and serious than any other special obligation could be. Q. What followed? A. The Most Excellent Prelate then read the sixth lesson, relative to the election of Matthias. (See Chart.) Q. What followed? A. The Generalissimo thus addressed the Grand Commander: "Most Eminent, by the extinguished taper on the triangle, I perceive there is a vacancy in our Encampment, which I propose should be filled by a choice from among those valiant Knights who have sustained the trials and performed the ceremonies required by our Order."[18] Q. What followed? A. The Grand Commander then ordered the lots to be given forth, which being done, I was elected, and the Grand Commander thus addressed me: "In testimony of your election as a companion among us, and of your acceptance of that honor, you will relight that extinguished taper; and may the Almighty lift upon you the light of His countenance, and preserve you from falling." Q. What followed? A. The Grand Commander then directed me to kneel, and said by virtue of the high power in me vested, as the successor and representative of Hugh De Paganis, and Geoffrey, of St. Omers, I now dub and create you Knight Templar, Knight of Malta, of the Holy Order of St. John of Jerusalem. [This is repeated three times, at the same time laying the blade of the sword first upon the right shoulder, then upon the head, and then upon the left shoulder of the candidate.] Q. What followed? A. The Grand Commander then presented me a sword, and thus addressed me: "This sword in your hand, as a true and courteous Knight, will be endowed with three most excellent qualities; its hilt be justice impartial, its blade be fortitude undaunted, and its point be mercy; and let it teach us this important lesson, that we should ever be assured of the justice of the cause in which we draw our swords, and being thus assured, we should persevere with the most undaunted fortitude, and finally, having subdued our enemies, we should consider them no longer such, but extend to them the most glorious attribute of God's mercy." Q. What followed? A. The Grand Commander then communicated to me the due-guard, the penitent's pass, and the grand sign, grip and word of Knight Templars. Q. Give the due-guard? [The sign is given by placing the end of the right thumb under the chin.] Q. To what does it allude? A. To the penalty of my obligation; to have my head struck off and placed upon the highest spire in Christendom. Q. Give the penitent's pass? A. It is given as before described; the word is Golgotha. Q. Give the grand sign. [This sign is given by placing yourself in a situation representing the crucifixion of Christ.] Q. To what does this sign allude? A. To the manner in which the Saviour expired upon the cross, and expiated the sins of the world. Q. Give the grip and word. [This grip is given by interlacing the fingers of the right and left hands of the candidate, which forms a cross.] Q. What is the word? A. Immanuel. [The word is given at the time of giving the grip, and is the name of the grip.] Q. What does the grip teach us? A. That as our fingers are thus strongly interlaced, so should the hearts of Knight Templars be firmly interlaced in friendship and brotherly love. Q. What is the motto of our Order? A. Rex regum, et Dominus dominorum. Q. How do you translate it? A. King of kings, and Lord of Lords. * * * * * KNIGHTS OF THE CHRISTIAN MARK, AND GUARDS OF THE CONCLAVE. This Conclave is governed by an Invincible Knight of the Order of St. John of Jerusalem, a Senior and Junior Knight, six Grand Ministers, Recorder, Treasurer, Conductor, and Guard. OPENING.--"Sir Junior Knight, are all convened in a secret place, and secured from the prying eye of the profane?" "We are, Invincible." "Sir Senior Knight, instruct the Sir Knights to assemble in form for the purpose of opening this Invincible Order." The members kneel on both knees in a circle, each with his right hand on his heart, his left on his forehead. PRAYER.--"Eternal source of life, of light, and perfection, Supreme God and Governor of all things, liberal dispenser of every blessing! We adore and magnify Thy holy name for the many blessings we have received from Thy hands, and acknowledge our unworthiness to appear before Thee; but for the sake, and in the name of Thy atoning Son, we approach Thee as lost and undone children of wrath; but through the blood of sprinkling, and the sanctification of the Holy Ghost, we come imploring a continuation of Thy favors, for thou hast said, that he who cometh to Thee through faith in the Son of Thy love, Thou wilt in no wise cast out; therefore, at the foot of the cross we come, supplicating pardon for our past offences, that they may be blotted out from the book of Thy remembrance and be seen no more, and that the remainder of our days may be spent as becometh the followers of the Holy One of Israel; and graciously grant that love, harmony, peace, and unity may reign in this Council; that one spirit may animate us--one God reign over us--and one heaven receive us, there to dwell in Thine adorable presence forever and ever. Amen." The Invincible Knight takes the Bible and waves it four times over his head, saying, "Rex regnantium, et Dominus dominantium;" [that is, King of kings, and Lord of Lords;] kisses it and passes it on his right; it goes around until it comes again to the Invincible Knight, who opens and reads, Matthew v. 3-12, 16. Always interlace the fingers of the left hand, draw your sword and present it to the heart, and say, "Tammuz Touliumeth, I pronounce this Convention opened in ample form. Let us repair to our several stations, and strictly observe silence." PREPARATION.--The candidate is shown into the anti-chamber by the conductor, who clothes him in a gown of brown stuff, and leads him to the door of the Council chamber, where he knocks twice, six, and two--2, 6, and 2. Junior Knight--"Some one knocks for admission, Invincible Knight." Invincible--"See who it is and make report." J. K. (goes to the door and reports)--"One that is faithful in good works wishes admission here." Inv.--"What good works hath he performed?" J. K.--"He hath given food to the hungry, drink to the thirsty, and clothed the naked with a garment." Inv.--"Thus far he hath done well; but there is still much for him to do. To be faithful in my house, saith the Lord, he should be filled with love for my people. If so, let him enter under the penalties of his symbolic obligation." He enters, makes signs until he arrives at the altar, there kneels. VOW.--"I, A. B., do promise and vow, with this same volume clasped in my hands, that I will keep secret the words, signs, tokens, and grips of this Order of Knighthood from all but those Knights of St. John of Jerusalem, who have shown a Christian disposition to their fellow-men, are professors of the Christian faith, and have passed through the degrees of symbolic Masonry; and that I will protect and support, as far as in me lies, the followers of the Lord Jesus Christ; feed them, if hungry; give them drink, if thirsty; if naked, clothe them with garments; teach them, if ignorant; and advise them for their good and their advantage. All this I promise in the name of the Father, of the Son, and of the Holy Ghost; and if I perform it not, LET ME BE ANATHEMA MARANATHA! ANATHEMA MARANATHA!" [i.e., accursed at the coming of the Lord.] The Invincible Knight interlaces the fingers of his left hand with those of the candidate, who lays his right hand on his heart. The Invincible Knight draws his sword; the Senior Knight does the same; they cross them on the back of the candidate's neck, and the Invincible Knight says, "By virtue of the high power in me vested, by a bull of HIS HOLINESS, POPE SYLVESTER, I dub you a Knight of the Christian Mark, member of the Grand Council, and Guard of the Grand Conclave." The Invincible Knight then whispers in his ear, "Tammuz Touliumeth." The Knights come to order; the Senior Knight takes his seat; the candidate continues standing; the conductor brings a white robe; the Senior Knight says: "Thus saith the Lord, he that believeth and endureth to the end shall overcome, and I will cause his iniquities to pass from him, and he shall dwell in my presence forever and ever. Take away his filthy garments from him, and clothe him with a change of raiment. For he that overcometh the same shall be clothed in white raiment, and his name shall be written in the Book of Life, and I will confess his name before my Father and his holy angels. He that hath an ear to hear, let him hear what the Spirit saith unto the true believer. Set ye a fair mitre upon his head, place a palm in his hand, for he shall go in and out and minister before me, saith the Lord of hosts; and he shall be a disciple of that rod taken from a branch of the stem of Jesse. For a branch has grown out of his root, and the spirit of the Lord hath rested upon it; the spirit of his wisdom, and might, and righteousness is the girdle of his loins and faithfulness the girdle of his vine, and he stands as an insignia to the people, and him shall the Gentiles seek, and his rest shall be glorious. Cause them that have charge over the city to draw near, every one with the destroying weapon in his hand." The six Grand Ministers came forward from the north with swords and shields. The first is clothed in white, and has an ink-horn by his side, and stands before the Invincible Knight, who says: "Go through the city: run in the midst thereof and smite: let not thine eye spare, neither have pity; for they have not executed my judgments with clean hands, saith the Lord or Hosts." The candidate is instructed to exclaim: "Woe is me, for I am a man of unclean lips, and my dwelling has been In the tents of Kedar, and among the children of Meshec." Then he that has the ink-horn by his side, takes a live branch with the tongs from the altar, and touches the lips of the candidate, and says: "If ye believe, thine iniquities shall be taken away, thy sins shall be purged. I will that these be clean with the branch that shall be given up before me. All thy sins are removed, and thine iniquities blotted out. For I have trodden the wine-press alone, and with me was none of my people. For behold, I come with dyed garments from Bozrah, mighty to save. Refuse not, therefore, to hearken; draw not away thy shoulders; shut not thine ear, that thou shouldest not hear." The six Ministers now proceed as if they were about to commence the slaughter, when the Senior Knight says to him with the ink-horn: "Stay thine hand; proceed no further until thou hast set a mark on those that are faithful in the house of the Lord, and trust in the power of his might. Take ye the signet, and set a mark on the forehead of my people that have passed through great tribulation, and have washed their robes, and have made them white in the blood of the Lamb, which was slain from the foundation of the world." The Minister takes the signet and presses it on the candidate's forehead. He leaves the mark in red letters, "KING OF KINGS, AND LORD OF LORDS." The Minister opens the scroll and says, "Sir Invincible Knight, the number of the sealed are one hundred and forty and four thousand." The Invincible Knight strikes four, and all the Knights stand before him. He says, "Salvation belongeth to our God, which sitteth upon the throne, and unto the Lamb." All the members fall on their faces, and say "Amen. Blessing, honor, glory, wisdom, thanksgiving, and power, might, majesty, and dominion, be unto our God forever and ever. Amen." They all cast down crowns and palm branches, and rise up and say, "Great and numberless are thy works, thou King of saints. Behold the star which I laid before Joshua, on which is engraved seven eyes, as the engraving of a signet, shall be set as a seal on thine arm--as a seal on thine heart; for love is stronger than death: many waters cannot quench it. If a man would give all the treasures of his house for love, he cannot obtain it; it is the gift of God through Jesus Christ, our Lord." CHARGE.--"Invincible Knight, I congratulate you on your having been found worthy to be promoted to this honorable Order of Knighthood. It is highly honorable to all those worthy Knights, who with good faith and diligence, perform its many important duties. The honorable situation to which you are now advanced, and the illustrious office which you now fill is one that was much desired by the first noblemen of Italy, but ambition and jealousy caused his highness, Pope Alexander, to call on his ancient friend, the Grand Master of the Knights of St. John of Jerusalem, to guard his person and the Holy See, as those Knights were known to be well grounded in the faith, and zealous followers of the Lord. The members of the guard were chosen BY THEIR COUNTENANCES, for it is believed that a plain countenance is an indication of the heart; and that no stranger should gain admission and discover the secrets of this august assembly, this Order of the Christian Mark was conferred on those who went about doing good, and following the example of their illustrious Master, Jesus Christ. Go thou and do likewise. MOTTO.--"Christus regnat, vincit, triumphat;" [i.e., Christ rules, conquers, triumphs.] Rex regnantium, et Dominus dominantium. Israel on the left breast, a triangular plate of gold, seven eyes engraved on one side, on the other the letter G in the five points. * * * * * KNIGHTS OF THE HOLY SEPULCHRE. HISTORY.--St. Helena, daughter of Caylus, King of Britain, consort of Constantine, and mother of Constantine the Great, in the year 296, made a journey to the Holy Land in search of the cross of Jesus Christ. After leveling the hillocks and destroying the temple of Venus, three crosses were discovered. It was now difficult to discover which of the three was the one sought for by her. By order of his Holiness, Pope Marcellinus, they were borne to the bed of a woman who had long been visited by sickness, and lay at the point of death; she placed her hands upon the second cross first, which rendered her no service; but when she laid her hand upon the third, she was restored to her former health. She instantly arose, giving glory to God, saying, He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of sin was upon him, and with his stripes we are healed. On the spot where the crosses were found, St. Helena erected a stately church, one hundred paces long and sixty wide; the east end takes in the place where the crosses stood, and the west of the sepulchre. By leveling the hills, the sepulchre is above the floor of the church, like a grotto, which is twenty feet from the floor to the top of the rock. There is a superb cupola over the sepulchre, and in the aisles are the tombs of Godfrey and Baldwin, kings of Jerusalem. In 302, St. Helena instituted the Order of Knights of the Holy Sepulchre of our Lord and Saviour, Jesus Christ. This Order was confirmed in 304 by his Holiness, Pope Marcellinus; they were bound by a sacred vow to guard the Holy Sepulchre, protect pilgrims, and fight infidels and enemies of the cross of Christ. The city of Jerusalem was rebuilt and ornamented by �lius Adrian, Emperor of Rome, and given to the Christians in 120. The Persians took it from them in 637, and in 1008 it fell into the hands of the Turks, under whose oppressions it long groaned, until Peter the Holy steered the western princes to release the distressed church, and in 1096 Godfrey and Baldwin unfurled the banner of the cross and expelled the Turks. He was invested with a crown of laurel, and suffered himself to be called the King of Palestine. DESCRIPTION, ETC.--The Council must represent a Cathedral Church, the altar covered with black, upon which must be placed three large candles, a cross, and in the centre a skull and cross-bones. The Principal stands on the right side of the altar, with a Bible in one hand, and a staff in the other; soft music plays, and the veil is drawn up, and discovers the altar; the choir say: Hush, hush, the heavenly choir, They cleave the air in bright attire; See, see, the lute each angel brings, And hark divinely thus they sing. To the power divine, All glory be given, By man upon earth, And angels in heaven. The priest steps before the altar and says, "Kyrie Elieson; Christe Elieson; Kyrie Elieson; [that is, O Lord, have mercy; O Christ, have mercy; O Lord, have mercy.] Amen. Gloria Sibi Domino! [i.e., Glory to the Lord himself.] I declare this Grand Council opened and ready to proceed to business." The Priests and Ministers take their several stations and observe order. The candidates being prepared, he alarms at the door by seven raps, and the Prelate says to Verger, "See the cause of that alarm and report." Verger goes to the door and reports, "Right Reverend Prelate, there are seven brethren who solicit admission to this Grand Council." Prelate says, "On what is their desire founded?" Verger--"On a true Christian principle, to serve the church and its members by performing the seven corporeal works of mercy, and to protect and guard the Holy Sepulchre from the destroying hands of our enemies." Prelate--"Admit them, that we may know them, if you please." They are then admitted. Prelate says to them, "Are you followers of the Captain of our salvation?" Verger says, "We are, Right Reverend Prelate." P.--"Attend, then, to the sayings of our Master, Jesus Christ." Thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy soul, and with all thy might. This is the first great commandment, and the second is like unto it; thou shalt love thy neighbor as thyself; on these two commandments hang all the law and the prophets. The Verger and Beadle hold the Bible, on which the candidates place their right hands. VOW.--"I, A. B., in the name of the high and undivided Trinity, do promise and vow to keep and conceal the high mysteries of this noble and Invincible Order of Knights of the Holy Sepulchre, from all but such as are ready and willing to serve the church of Christ by acts of valor and charity, and its members by performing all the corporeal works of mercy, and that, as far as in me lies, I will defend the church of the Holy Sepulchre from pillage and violence, and guard and protect pilgrims on their way to and from the Holy Land; and if I perform not this, my vow, to the best of my abilities, let me become INANIMATUS [dead]. Interlace your fingers with the candidate, cross your arms, and say, "De mortuis, nil nisi bonum; [i.e., concerning the dead, say nothing but good.] Prelate says, "Take the sword and travel onward--guard the Holy Sepulchre--defeat our enemies--unfurl the banner of our cross--protect the Roman Eagle--return to us with victory and safety." The candidates depart, go to the south, where they meet a band of Turks--a desperate conflict ensues--the Knights are victorious; they seize the crescent, and return to the cathedral in triumph, and place the banner, eagle, and crescent before the altar, and take their seats. (22d chapter St. John read by Prelate.) Then the choir sing: "Creator of the radiant light, Dividing day from sable night; Who with the light bright origin, The world's creation didst begin." Prelate then says, "Let our prayer come before Thee, and let our exercise be acceptable in thy sight." The seven candidates kneel at the foot of the altar. The Prelate takes the bread, and says, "Brethren, eat ye all of this bread in love, that ye may learn to support each other." He then takes the cup, and says, "Drink ye all of this cup to ratify the vow that ye have made, and learn to sustain one another." The Prelate then raises them up by the grip (interlace the fingers), and says, "1st, Sir, I greet thee a Knight of the Holy Sepulchre; go feed the hungry; 2d, Give drink to the thirsty; 3d, Clothe the naked with a garment; 4th, Visit and ransom the captives; 5th, Harbor the harborless, give the orphan and widow where to lay their heads; 6th, Visit and relieve the sick; 7th, Go and bury the dead." All make crosses and say, "In nomini patria filio et spiritus sancto. Amen." Prelate says, "Brethren, let us recommend to each other the practice of the four cardinal virtues--prudence, justice, temperance, fortitude." CLOSING.--The Knights all rise, stand in circle, interlace their fingers, and say, "Sepulchrum." Prelate then says, "Gloria patri, et filio, et spiritus sancto;" [i.e., Glory to the Father, Son, and Holy Spirit.] Brethren answer, "Sicut erat in principio, et nunc, et semper et in secula seculorum; [i.e., As it was in the beginning, is now, and shall be, world without end.] Amen." BENEDICTION.--"Blessed be thou, O Lord, our God! Great first cause and Governor of all things; thou createst the world with thy bountiful hand, and sustained it by thy wisdom, by thy goodness, and by thy mercy! It cometh to pass that seed time and harvest never fall! It is Thou that givest every good and perfect gift! Blessed be thy name forever and ever!" To examine a Knight of the Holy Sepulchre; he holds up the first finger of the right hand, Knight holds up the second; you then hold up the third, and he shuts up his first; this signifies three persons in one God. * * * * * THE HOLY AND THRICE ILLUSTRIOUS ORDER OF THE CROSS, CALLED A COUNCIL. C F M C S C A O P St. Albert, to every Knight Companion of the Holy and Thrice Illustrious Order of the Cross: Be it known unto you, that with regard to unquestionable vouchers, we have confirmed the Induction of the Knight Templar Mason into the Councils of the said Order of Knighthood, and herein do warrant him as a worthy and Illustrious Companion, thereof; and hoping and confiding that he will ever so demean himself as to conduct to the glory of I. H. S., the Most Holy and Almighty God, and to the honor of his Mark, we do recommend and submit him to the confidence of all those throughout the world, who can truly and deservedly say, "I am a Christian;" and that no unwarrantable benefits shall arise from this Diploma, and we charge all concerned cautiously and prudently to mark the bearer on the mystic letters therein contained, and to regard only the result, in its application and privileges. Done out of Council, at ----, in the county of ----, and State of ----, on this ---- day of ----. Sir -------- Sovereign Prefect. Sir -------- Acting Pref. Commendations, Sir Knights Comp'ns. The officers and council all in their places. The Most Illustrious Prefect addresses the Most Worthy Provost thus: "Most Worshipful Provost, what is the o'clock?" Most Worshipful Provost says, rising and facing the east, at the same time raising his mark in his right hand, "Most Illustrious Prefect, it is now the first hour of the day, the time when our Lord suffered and the veil of the temple was rent asunder, when darkness and consternation was spread over the earth, when the confusion of the old covenant was made light in the new in the temple of the cross. It is, Most Illustrious Prefect, the third watch, when the implements of Masonry were broken--when the flame, which led the wise men of the east, reappeared--when the cubic stone was broken, and the word was given." Most Illustrious Prefect says to Worthy Herald, "It is my will that this house of God be closed, and the remembrance of those solemn and sacred events, be here commemorated: make this; Worthy Herald, known to the Most Worshipful Provost, in due and ancient form." The Worthy Herald bows and approaches the Most Worshipful Provost, where he bows thrice, faces about and gives a blast with his horn, and after the Knights have filed out by threes without the door, except the worthy Senior Inductor, he does his errand, viz.:--"Most Worshipful Provost, it is the sovereign will of Count Albertus, of Pergamus, that this house of God be closed, and that those solemn and sacred events in the new covenant be here commemorated: you will observe this." The Worthy Herald bows, and the Most Worshipful Provost rises and addresses the Worthy Senior Inductor thus: "It is the will of the Most Illustrious Prefect that here now be opened a Council of Knights of the Cross: what therein becomes your duty?" Worthy Senior Inductor says, "To receive the commands of my superiors in the order, and pay obedience thereto--to conduct and instruct my ignorant pass-brethren; and to revere, and inculcate reverence in others, for the Most Holy and Almighty God." The Most Worshipful Provost rises fiercely and says, "By what right do you claim this duty?" Worthy S. Inductor says, "By the right of a sign, and the mark of a sign." Most Worshipful Provost says, "Will you give me a sign?" Worthy Sen. "I could if I should." The Most Worshipful Provost then partly extends both arms, pointing downwards to an angle of 39°, with the palms open, and upwards, to show they are not sullied with iniquity and oppression, and says, "Worthy Sen. Inductor, you may give it." The Worthy Sen. Inductor then looks him full in the face, and with his forefinger touches his right temple, and lets fall his hand, and says, "This is a sign." Most Worshipful Provost says, "A sign of what?" Worthy Senior Inductor says, "Aye, a sign of what?" Most Worshipful Provost says, "A penal sign." Worthy Senior Inductor says, "Your sign is ----." Most Worshipf. Pro. says, "The last sign of my induction. But you have the mark of a sign." Worthy S. Inductor says, "The sign whereof my mark is a mark, I hope is in the Council above." Most Worshipf. Pro. says, "But the mark ----." Worthy S. Inductor says, "Is in my bosom." Thereupon he produces his mark in his left hand, and with the forefinger of his right on the letter S, on the cross, asks, "What's that?" Most Wor. Pro. says, "Lisha." Wor. Pro. puts his finger on the letter H, and asks, "What is this?" Worthy S. Inductor says, "Sha." Worthy S. Inductor then puts his finger on the letter I, and asks, "What is this?" Most Worshipf. Pro. says, "Baal." "What, then, is your mark?" Worthy S. Inductor says, "Baal, Sha-Lisha; ['Lord of the three'] I am the Lord." The Most Worshipful Provost then says, "You are my brother, and the duty is yours of ancient right; please announce the Council open." The Worthy Senior Inductor steps to the door and gives three raps, and is answered by some Knight from without, who is then admitted, and the Worthy S. Inductor gives the CONDITIONAL sign (which is by partly extending both arms, as before described), the Knight answering by putting his finger to his right temple, as before. The Worthy S. Inductor then addresses the chair, thus:--"Most Illustrious Prefect, a professing brother is within the Council by virtue of a sign." Most Illustrious Prefect says to Worthy Herald, "Go to this professing brother, and see him marked before the chair of the Most Worshipful Provost; conduct him thither, Worthy Herald." The Worthy Herald says to the Knight, "Worthy Sir, know you the sacred cross of our Council?" Knight says, "I am a Christian." The Worthy Herald then says, "Follow me." When arrived before the Most Wor. Pro. the Worthy Herald says, "Most Worthy Provost, by order of the Most Illustrious Prefect, I here bring you to be marked a professing brother of the cross." The Most Worthy Provost says, "Worthy Sir, know you the cross of our Council; and can you, without fear or favor, support and bear that cross?" Knight says, "I am a Christian." The Most Worthy Provost says. "Worthy Sir, know you the cross of our Council; and can you, without fear or favor, support and bear that cross?" Knight says, "I am a Christian." The Most Worthy Provost says, "No more." * * * * * THE OBLIGATIONS OF THRICE ILLUSTRIOUS KNIGHTS OF THE CROSS. FIRST OBLIGATION.--You, Mr. ----, do now, by your honor, and in view of the power and union of the Thrice Illustrious Order of the Cross, now first made known to you, and in the dread presence of the Most Holy and Almighty God, solemnly and sincerely swear and declare, that, to the end of your life, you will not, either in consideration of gain, interest, or honor, nor with good or bad design, ever take any, the least, step or measure, or be instrumental in any such object, to betray or communicate to any person, or being, or number of the same, in the known world, not thereto of cross and craft entitled, any secret or secrets, or ceremony or ceremonies, or any part thereof appertaining to the order and degree known among Masons as the Thrice Illustrious Order of the Cross. That you will not, at any time or times whatever, either now or hereafter, directly or indirectly, by letter, figure, or character, however or by whoever made, ever communicate any of the information and secret mysteries heretofore alluded to. That you will never speak on or upon, or breathe high or low, any ceremony or secret appertaining thereto, out of Council, where there shall not be two or more Knights companions of the order present, besides yourself, and that in a safe and sure place, whereby any opinion, even of the nature and general principles of the institution, can be formed by any other person, be he Mason or otherwise, than a true Knight companion of the cross; nothing herein going to interfere with the prudent practice of the duties enjoined by the order, or arrangement for their enforcement. 2.--You further swear, that, should you know another to violate any essential part of this obligation, you will use your most decided endeavors, by the blessing of God, to bring such person to the strictest and most condign punishment, agreeably to the rules and usages of our ancient fraternity; and this by pointing him out to the world as an unworthy vagabond; by opposing his interest, by deranging his business, by transferring his character after him wherever he may go, and by exposing him to the contempt of the whole fraternity and the world, but of our illustrious order more especially, during his whole natural life: nothing herein going to prevent yourself, or any other, when elected to the dignity of Thrice Illustrious, from retaining the ritual of the order, if prudence and caution appear to be the governing principle in so retaining it, such dignity authorizing the elected to be governed by no rule but the dictates of his own judgment, in regard to what will best conduce to the interest of the order; but that he be responsible for the character of those whom he may induct, and for the concealment of the said ritual. 3.--Should any Thrice Illustrious Knight or acting officer of any council which may have them in hand, ever require your aid in any emergency in defence of the recovery of his said charge, you swear cheerfully to exercise all assistance in his favor, which the nature of the time and place will admit, even to the sacrifice of life, liberty, and property. To all, and every part thereof, we then bind you, and by ancient usage you bind yourself, under the no less infamous penalty than dying the death of a traitor, by having a spear, or other sharp instrument, like as our divine Master, thrust in your left side, bearing testimony, even in death, of the power and justice of the mark of the holy cross. SECOND OBLIGATION.--Mr. ----, before you can be admitted to the light and benefit of this Thrice Illustrious order, it becomes my duty, by ancient usage, to propose to you certain questions, not a thing vainly ceremonial; but the companions will expect true answers: they will concern your past life, and resolutions for the future. Have you given me without evasion or addition, your baptismal and family names, and those of your parents, your true age as far as within your knowledge; where you were educated; where you were born, and also where was your last place of residence? or have you not? "I have." It is well. 2d.--Were your parents free and not slaves? had they right and title in the soil of the earth? were they devoted to the religion of the cross, and did they so educate their family? have you searched the spiritual claims of that religion on your gratitude and your affections? and have you continued steadfast in that faith from choice and a conviction of your duty to heaven, or from education? "From duty and choice." This also is right. 3d.--Have you ever up to this time lived according to the principles of that religion, by acting upon the square of virtue with all men, nor defrauding any, nor defamed the good name of any, nor indulged sensual appetites unreasonably, but more especially to the dishonor of the matrimonial tie, nor extorted on, or oppressed the poor. "I have not been guilty of these things." You have then entitled yourself to our highest confidence, by obeying the injunctions of our Thrice Illustrious Prefect in Heaven, "of doing to all men even as you would that they should do unto you." Mr. ----, can you so continue to act, that yearly on the anniversary of St. Albert, you can solemnly swear for the past season you have not been guilty of the crimes enumerated in these questions? "By the help of God I can." Be it so, then, that annually, on the anniversary of St. Albert you swear to these great questions; and the confidence of the Knights Companions of the order in you, rests on your being able so to do. 4th.--For the future, then, you promise to be a good man, and to be governed by the moral laws of God and the rules of the order, in always dealing openly, honorably, and above deceit, especially with the Knights companions of the order? "I do." 5th.--You promise so to act with all mankind, but especially with the fraternity, as that you shall never be justly called a bad paymaster, ungrateful, a liar, a rake, or a libertine, a man careless in the business of your vocation, a drunkard, or a tyrant? "I do." 6th.--You promise to lead a life so upright and just in relation to all mankind as you are capable of, but in matters of difference to preserve the interest of a companion of the order; of a companion's friend for whom he pleads, to any mere man of the word? "I do." 7th.--You promise never to engage in mean party strife, nor conspiracies against the government or religion of your country, whereby your reputation may suffer, nor ever to associate with dishonorable men even for a moment, except it be to secure the interest of such person, his family or friends, to a companion, whose necessities require this degradation at your hands? "I do." 8th.--You promise to act honorably in all matters of office or vocation, even to the value of the one-third part of a Roman penny, and never to take any advantage therein unworthy the best countenance of your companions, and this, that they shall not, by your unworthiness, be brought into disrepute? "I do." THIRD OBLIGATION.--I do now, by the hopes and power of the mark of the Holy and Illustrious Order of the Cross, which I do now hold to Heaven in my right hand as the earnest of my faith, and in the dread presence of the most holy and Almighty God, solemnly swear and declare that I do hereby accept of, and forever will consider the cross and mark of this order as my only hope: that I will make it the test of faith and fellowship; and that I will effect its objects and defend its mysteries to the end of my days, with my life and with my property--and first, that in the state of collision and misunderstanding impiously existing among the princes and pilgrims, defenders and champions of the Holy Cross of Jesus our Lord, now assembled in the land and city of their peace, and considering that the glory of the Most High requires the greatest and strictest unanimity of measures and arms, the most sacred union of sentiment and brotherly love in the soldiers who there thus devote themselves to his cause and banner, I swear strictly to dedicate myself, my life, and my property forever hereafter to his holy name and the purposes of our mark, and to the best interest of all those who thus with me become Knights of the Cross: I swear forever to give myself to this holy and illustrious order, confiding fully and unreservedly in the purity of their morals and the ardor of their pious enthusiasm, for the recovery of the land of their fathers, and the blessed clime of our Lord's sufferings, and never to renounce the mark of the order nor the claims and welfare of my brethren. 2d.--And that the holy and pious enthusiasm of my brethren may not have slander or disgrace at my hands, or the order be injured by my unworthiness, I swear forever to renounce tyranny and oppression in my own person and place, whatever it may be, and to stand forth against it in others, whether public or private; to become the champion of the cross, to observe the common good; be the protector of the poor and unfortunate; and ever to observe the common rights of human nature without encroachment, or permitting encroachment thereon, if in my power to prevent or lessen it. I will, moreover, act in subordination to the laws of my country, and never countenance any change in the government under which I live, without good and answerable reasons for so doing, that ancient usages and immemorial customs be not overturned. 3d.--I swear to venerate the mark as the wisdom and decree of Heaven, to unite our hands and hearts in the work of the holy crusade, and as an encouragement to act with zeal and efficacy; and I swear to consider its testimonies as the true and only proper test of an illustrious brother of the cross. 4th.--I swear to wear the mark of this order, without any the least addition, except what I shall be legally entitled to by INDUCTION, forever, if not without the physical means of doing so, or it being contrary to propriety; and even then, if possible, to wear the holy cross; and I swear to put a chief dependence for the said worthy and pious objects therein. 5th.--I swear to put confidence unlimited in every illustrious brother of the cross, as a true and worthy follower of the blessed Jesus, who has sought this land, not for private good, but pity, and the glory of the religion of the Most High and Holy God. 6th.--I swear never to permit my political principles nor personal interest to come counter to his, if forbearance and brotherly kindness can operate to prevent it; and never to meet him if I know it, in war or in peace, under such circumstances that I may not, in justice to myself, my cross, and my country wish him unqualified success; and if perchance it should happen without my knowledge, on being informed thereof, that I will use my best endeavors to satisfy him, even to the relinquishing my arms and purpose. I will never shed a brother's blood nor thwart his good fortune, knowing him to be such, nor see it done by others if in my power to prevent it. 7th.--I swear to advance my brother's best interest, by always supporting his military fame and political preferment in opposition to another; and by employing his arms or his aid in his vocation, under all circumstances where I shall not suffer more by so doing, than he, by my neglecting to do so, but this never to the sacrifice of any vital interest in our holy religion, or in the welfare of my country. 8th.--I swear to look on his enemies as my enemies, his friends as my friends, and stand forth to mete out tender kindness or vengeance accordingly; but never to intrude on his social or domestic relations to his hurt or dishonor, by claiming his privileges, or by debauching or defaming his female relations or friends. 9th.--I swear never to see calmly nor without earnest desires and decided measures to prevent the ill-treatment, slander, or defamation, of any brother knight, nor ever to view danger or the least shadow of injury about to fall on his head, without well and truly informing him thereof; and, if in my power to prevent it, never to fail, by my sword or counsel, to defend his welfare and good name. 10th.--I do swear never to prosecute a brother before those who know not our order, till the remonstrance of a council shall be inadequate to do me justice. 11th.--I swear to keep sacred my brother's secrets, both when delivered to me as such, and when the nature of the information is such as to require secrecy for his welfare. 12th.--I swear to hold myself bound to him, especially in affliction and adversity, to contribute to his necessities my prayers, my influence, and my purse. 13th.--I swear to be under the control of my council, or, if belonging to none, to that which is nearest to me, and never to demur to, or complain at, any decree concerning me, which my brethren, as a council, shall conceive me to deserve, and enforce on my head, to my hurt and dishonor. 14th.--I swear to obey all summons sent from any council to me, or from any Most Illustrious Knight, whether Illustrious Counsellor for the time being, or by INDUCTION, and to be governed by the constitution, usages, and customs of the order without variation or change. 15th.--I swear never to see nor permit more than two candidates, who, with the Senior Inductor, will make three, to be advanced, at the same time, in any council where I shall be; nor shall any candidate, by suffrage, be inducted without a unanimous vote of the illustrious brethren in council; nor shall any council advance any member, there not being three illustrious Knights, or one Most Illustrious and four Illustrious Knights of the Cross present, which latter may be substituted by Most Illustrious Induction; nor yet where there shall not be a full and proper mark of the order, such as usage has adopted to our altar, of metal, or other durable and worthy material, contained within the apartment of council, as also the Holy Bible; nor will I ever see a council opened for business, without the ceremony of testing the mark, exercised on the character of every brother, prayers, and the reading of the 35th Psalm of David; nor will I ever see, consent to, or countenance, more than two persons of the same business or calling in life, to belong to, or be inducted and advanced in any one council of which I am a member, at the same time; nothing therein going to exclude members from other parts of the country, or from foreign parts, from joining us, if they consent formally and truly to stand in deference and defence, first, of their special BAR-BRETHREN in the council, nor to prevent advancements to fill vacancies, occasioned by death or removal. To all this, and every part thereof, I do now, as before, by the honor and power of the mark, as by an honorable and awful oath, which confirmeth all things in the dread presence of the Most Holy and Almighty God, solemnly and in truth, bind and obligate my soul; and in the earthly penalties, to wit, that, for the violation of the least matter or particle of any of the here taken obligations, I become the silent and mute subject of the displeasure of the Illustrious Order, and have their power and wrath turned on my head, to my destruction and dishonor, which, like the NAIL OF JAEL, may be the sure end of an unworthy wretch, by piercing my temples with a true sense of my ingratitude--and for a breach of silence in case of such an unhappy event, that I shall die the infamous death of a traitor, by having a spear, or other sharp weapon, like as my Lord, thrust in my left side--bearing testimony, even in death, of the power of the mark of the Holy and Illustrious Cross, before I. H. S., our thrice Illustrious Counsellor in Heaven, the Grand Council of the good. To this I swear. * * * * * THE LODGE OF PERFECTION: COMPRISING THE ELEVEN INEFFABLE DEGREES OF MASONRY. In these several degrees some name of God is used, as the distinguishing word. Each name, however, is only a mode of pronouncing the Hebrew word Jehovah. The later Jews have a superstitious fear of pronouncing that name. Whenever it occurs in the Hebrew Text, they substitute the word Adonai in its place. To those who read the original language of the Old Testament, it is known, that while the consonants of the Hebrew word remain, the vowel points may be so changed as to afford several different pronunciations. In the different degrees of Ineffable Masonry, the four consonants (Jod, He, Vau, He) of the name Jehovah are differently pointed, so as to furnish a word for each degree. In the degree of Perfection, the candidate is sworn not to pronounce the word but once during his life, hence it is termed INEFFABLE, or unutterable. The ordinary mode of giving it in that degree consists in simply repeating the names of its letters, "Jod, He, Vau, He." On receiving that degree, the candidate is told that he is to become acquainted with the true pronunciation of the ineffable name of God, as it was revealed to Enoch. He is then taught to pronounce the word "Ya-ho"--sounding the _a_ like _a_ in wall. When written in Masonic manuscripts, this word is spelled "Ja-hoh." * * * * * SECRET MASTER. OPENING.--The Master strikes five. At this signal the Grand Marshal rises, and the Master addresses him: Master. Your place in the Lodge? Answer: In the North, Most Powerful. M. Your business there? A. To see that the Sanctum Sanctorum is duly guarded. M. Please to attend to your duty, and inform the guards that we are about to open a Lodge of Secret Masters by the MYSTERIOUS NUMBER. A. It is done. M. How are we guarded? A. By seven Secret Masters stationed before the veil of the Sanctum Sanctorum. The Master strikes six. The Inspector rises. Master. Brother Adoniram, are you a Secret Master? Inspector. I have passed from the square to the compass. M. What is the hour? I. The dawn of day has driven away darkness, and the great light begins to shine in this Lodge. The Master strikes seven. The brethren rise. Master. If the great light is the token of the dawn of day, and we are all Secret Masters, it is time to begin our labors; give notice that I am about to open a Lodge of Secret Masters by the mysterious number. The Inspector obeys. The signs of the degrees from Entered Apprentice to Royal Arch, inclusive, are given with that of silence, which belongs to this degree. The Master places the two forefingers of his right hand on his lips. This is answered by the brethren with the two forefingers of the left. All clap hands seven times. M. I declare this Lodge of Secret Masters open, and in order for business. Brother Grand Marshal, please to inform the guards. * * * * * SECOND SECTION.--Question--What did you see in the Sanctum Sanctorum when the thick veil was removed? Answer--I saw the great circle, in which was enclosed the blazing star, which filled me with awe and reverence. Q. What do the Hebrew characters in the triangle signify? A. Something above my knowledge, which I cannot pronounce. Q. What word did those Hebrew characters compose? A. The ineffable name of the Great Architect of the Universe. Q. To whom was that name revealed? A. To Moses; he received the pronunciation thereof from the Almighty on the mount, when he appeared to him, and by a law of Moses it was forbidden ever to be pronounced unless in a certain manner, so that in process of time the true pronunciation was lost. Q. What more did you perceive? A. Nine other words. Q. Where were they placed? A. In the nine beams of the blazing luminary. Q. What did they signify? A. The nine names which God gave himself when speaking to Moses on Mount Sinai, and the promise that his posterity should one day discover his real name. Q. Give them to me, with their significations? A. "Eloah," The Strong. "Hayah," He is. "Shaddai," The Almighty. "Elyon," The Most High. "Adonai," The Lord. "Ahad Kodesh," The Holy One. "Riba," The Mighty. "Mahar," Merciful. "Eloham," Merciful God. Q. What doth the circle which surrounds the delta signify? A. The eternity of the power of God, which hath neither beginning nor end. Q. What doth the blazing star denote? A. That light which should guide us to the Divine Providence. Q. What is signified by the letter G in the centre of the blazing star? A. Glory, Grandeur and Gomez, or Gibber Hodihu. Q. What is meant by these? A. By Glory is meant God, by Grandeur, man who may be great by perfection; and Gibber Hodihu, is a Hebrew word signifying thanks to God. It is said to have been the first word spoken by the first man. Q. What else did you see in the Sanctum Sanctorum? A. The ark of alliance or covenant. Q. Where was the ark of alliance placed? A. In the west end of the Sanctum Sanctorum, under the blazing star. Q. What did the ark with the blazing star represent? A. As the ark was the emblem of the alliance which God had made with his people, so is the circle which surrounds the delta in the blazing star, the emblem of the alliance of Brother Masons. Q. Of what form was the ark? A. A solid oblong square. Q. Of what was it made? A. Of shittim wood covered within and without with pure gold, surmounted with a golden crown and two cherubims of gold. Q. What was the covering of the ark called? A. Propitiatory. Q. Why so? A. Because God's anger was there appeased. Q. What did the ark contain? A. The tables of the law which God gave to Moses. Q. Of what were they made? A. Of white marble. Q. Who constructed the ark? A. Bezeleel of the Tribe of Judah, and Aholiab of the Tribe of Dan, who were filled with the spirit of God in wisdom and understanding, and in knowledge and in all manner of workmanship. Q. What was the name of the Sanctum Sanctorum in Hebrew? A. "Dabir." Q. What does the word signify? A. Speech. Q. Why was it so called? A. Because the Divinity resided there in a peculiar manner, and delivered his oracles. Q. How many doors were there in the Sanctum Sanctorum? A. Only one on the east side called "Zizon," or Balustrade. It was covered with hangings of purple, scarlet, blue, and fine twined linen of cunning work, embroidered with cherubims, and suspended from four columns. Q. What did these columns represent? A. The four cardinal points. Q. Your duty as a Secret Mason? A. To guard the Sanctum Sanctorum, and sacred furniture of the holy place. Q. What was that furniture? A. The altar of incense, the two tables of shew-bread, and the golden candlesticks. Q. How were they placed? A. The altar of incense stood nearest the Sanctum Sanctorum, and the tables and candlesticks were placed five on the north and five on the south side of the holy place. Q. What is meant by the EYE in our Lodge? A. That Secret Masters should keep a careful watch over the conduct of the craft in general. Q. What is your age? A. Three times 27, and accomplished 81. * * * * * CLOSING A LODGE OF SECRET MASTERS.--The Master strikes five.--The Grand Marshal rises. Master. Brother Grand Marshal, what is the last as well as the first care of a Lodge of Secret Masters? Answer. To see that the Sanctum Sanctorum is duly guarded. Master. Please attend to your duty, and inform the guards that we are about to close this Lodge of Secret Masters by the mysterious number. The Grand Marshal obeys, and repeats, "It is done, Most Powerful." Master strikes six.--Adoniram rises. Master. Brother Adoniram, what is the hour? Answer. The end of day. Master. What remains to do? Adoniram--To practice virtue, fly from vice, and remain in silence. Master. Since there remains nothing to do but to practice virtue and fly vice, let us enter again into silence, that the will of God may be accomplished. The signs are given, and seven blows struck as at opening. Master. I declare this Lodge duly closed. * * * * * DEGREE OF PERFECT MASTER. OPENING.--Right Worshipful and Respectable Master strikes two, upon which Grand Marshal rises, and Master says, "Brother Grand Marshal, are we all Perfect Masters?" Answer--We are, Right Worshipful and Respectable. Q. Your place in the Lodge? A. In the North, Right Worshipful and Respectable. Q. Your business there? A. To see that the Lodge is duly tyled. Q. Please to attend to your duty and inform the Tyler that we are about to open a Lodge of Perfect Masters. (Grand Marshal reports.) Right Worshipful and Respectable Master knocks three, upon which the Warden and the Master of Ceremonies in the South rise. Master says, "Brother Stokin, are you a Perfect Master?" Answer--I have seen the tomb of our respectable Master, Hiram Abiff, and have in company with my brethren shed tears at the same. Q. What is the hour? A. It is four. Master then knocks four, upon which all the brethren rise. Master says, "If it is four, it is time to set the workmen to labor. Give notice that I am going to open a Lodge of Perfect Masters by four times four." (Senior Warden reports to brethren.) Signs given of former degrees, together with those of this degree. Master knocks four, Stokin four, Master of Ceremonies four, and Grand Marshal four--then all the brethren strike four times four with their hands. Then Master declares the Lodge open, and orders the Marshal to inform the Tyler. RECEPTION.--The candidate has a green cord put 'round his neck and is led by the Master of Ceremonies to the door, who knocks four, which is repeated by the Warden and answered by the Master. The Senior Warden says, "While the craft are engaged in lamenting the death of our Grand Master, Hiram Abiff," an alarm is heard at the inner door of the Lodge. LECTURE.--Question--Are you a Perfect Master? Answer--I have seen the tomb of Hiram Abiff, and have in company with my brethren, shed tears at the same. Q. How were you prepared to be a Perfect Master? Answer--A sprig of cassia was placed in my left hand, and a green cord about my neck. Q. Why was the sprig of cassia placed in the left hand? A. That I might deposit it in the grave of Hiram Abiff. Q. Why was a rope of green color put 'round your neck? A. Because the body of Hiram Abiff was lowered into the grave by the brethren, at his second interment, by a rope of that color. There is another reason, to signify thereby that a Perfect Master by flourishing in virtue, might hope for immortality. Q. How did you gain admission? A. By four distinct knocks. Q. What did they denote? A. Life, virtue, death, and immortality. Q. How were they answered? A. By four from within. Q. What was then said to you? A. Who comes there? Q. Your answer? A. A Secret Master who is well qualified, etc. Q. What was then said to you? A. I was then asked by what further right, etc. Q. Your answer? A. By the right, etc. Q. What was then said to you? A. Wait until the Right Worshipful and Respectable Master has been informed of your request and his answer returned. Q. What was his answer? A. Introduce him in due and ancient form. Q. What was that form? A. I was conducted to the West by the Master of Ceremonies and interrogated by the Master, "What is your request?" Q. Your answer? A. To receive the degree of Perfect Master. Q. What was then said to you by the Master? A. Before you can be admitted to this privilege, it will be necessary for you to join the funeral procession of Hiram Abiff. Q. What followed? A. I joined in the procession, which moved four times 'round the Lodge, the brethren singing a funeral ode; when we arrived at the grave, the procession moved in an inverted order--the coffin was lowered with a green rope, and the sprigs of cassia thrown into the grave. Q. What followed? A. The Master resumed his station, and the procession moved to the east. Q. What followed? A. When he directed the Grand Marshal to inform King Solomon that the tomb of Hiram Abiff was completed, and request him to examine the same. Q. What followed? A. Solomon entered and proceeded with the procession to the tomb of Hiram Abiff, and having examined the same and read the inscription J. M. B., he made a sign of admiration, and said in the joy of his heart, "It is accomplished and complete;" the brethren all making the same sign. Q. What followed? A. The brethren resumed their places, and the Master directed the Master of Ceremonies to cause me to approach the east by four times four steps from the compass extended from an angle of seven to that of sixty degrees, and take the obligation of a Perfect Master. Q. Repeat that obligation. A. OBLIGATION.--"1st point, Secrecy. 2d. Obey orders and decrees of Council of Princes of Jerusalem, under penalty of all the former degrees; also, under penalty of being smitten on the right temple with a common gavel or setting maul. So help," etc. Q. What did the Master then communicate to you? A. He said, "It is my desire to draw you," etc., and then gave me the signs, words, tokens and history of this degree. Q. Give me the signs. A. 1st sign--Place the palm of the right hand on the right temple, at the same time stepping back with the right foot, then bring up the right foot to its first position and let the right arm fall perpendicularly on the right side (alluding to the penalty). Second sign is that of admiration.--Raise the hands and eyes to heaven, let the arms fall crossed upon the belly, looking downwards. Q. Give me the pass-word. A. (Accassia.) Q. To what does the word allude, etc. Give me the token and mysterious word. A. Token is that of the Mark Master, given on the five points of fellowship; the mysterious word Jeva (pronounced Je-vau). Q. What was then done? A. The Master invested me with the jewel and apron of this degree, and informed me that my jewel was designed to remind me, that, as a perfect Master, I should measure my conduct by the exact rule of equity. Q. Give me the history of this degree. A. After the body of Hiram Abiff had been found, Solomon, pleased with having an opportunity of paying a tribute of respect to the memory of so great and good a man, ordered the noble Adoniram, his Grand Inspector, to make the suitable arrangements for his interment; the brethren were ordered to attend with white aprons and gloves, and he forbade that the marks of blood which had been spilled in the temple, should be effaced until the assassins had been punished. In the meantime, Adoniram furnished a plan for a superb tomb and obelisk of white and black marble, which were finished in nine days. The tomb was entered by passing between two pillars, supporting a square stone surrounded by three circles; on the stone was engraved the letter J. On the tomb, was a device representing a virgin, etc. (as in third degree). The heart of Hiram Abiff was enclosed in a golden urn, which was pierced with a sword to denote the desire of the brethren to punish the assassins. A triangular stone was affixed to the side of the urn, and on it were the letters J. M. B., surrounded by a wreath of cassia. This urn was placed on the top of the obelisk which was erected on the tomb. Three days after the interment, Solomon repaired with his court to the temple, and all the brethren being arranged as at the funeral, he directed his prayer to heaven, examined the tomb and the inscription on the urn: struck with admiration, he raised his hands and eyes to heaven, and said in the joy of his heart, "It is accomplished and complete." Q. Where was this monument situated? A. Near the west end of the temple. Q. What is meant by the letter J. on the square stone? A. Jeva. The ineffable name as known by us. Q. What is meant by the letters J. M. B. on the triangular stone? A. They are the initials of the three Hebrew words, Joshagn, Mawkoms, Bawheer--signifying "the elect sleeps in his place." Q. What is signified by the pyramids in the Lodge? A. Pyramids were used by our Egyptian brethren, for Masonic purposes. Being built on rocks, they shadow forth the durability of Masonry. Their bases were four-cornered, their external surfaces equilateral triangles, pointing to the four cardinal points. The pyramidical form is also intended to remind us of our mortality. Its broad base represents the commencement, and its termination in a point, the end of human life. CLOSING.--Master strikes two.--Marshal rises. Master says, "The last as well as the first care," etc., as in opening. * * * * * INTIMATE SECRETARY. OPENING.--Most Illustrious Master knocks nine.--Marshal rises. Master says, "Are we all Intimate Secretaries?" Answer--We are, Most Illustrious. Q. Your place? A. In the anti-chamber at the head of the guards. Q. Your business there? A. To see that the hall of audience is duly guarded. Q. How are we guarded? A. By Perfect Masters. The Most Illustrious says, "I appoint Brother ----, Lieutenant of the Guards, to aid you in the execution of your duty. Repair to your station and see that none approach without permission." The guards then fall on their right knees, cross their hands in such a manner that their thumbs touch their temples, and repeat in a low voice, Jeva (pron. Je-vau), thrice, and then retire. Solomon then strikes twice nine, upon which Hiram rises; they make signs of former degrees with twenty signs of this degree. Most Illustrious strikes three times nine and declares Lodge open. A triple triangle is placed on a Bible. LECTURE.--Question--Are you an intimate Secretary? Answer--I am. Q. How were you received? A. By curiosity. Q. Explain that. A. Being placed among the guards in the anti-chamber, a brother, representing the King of Tyre, hastily made his way through the guards, with a countenance expressive of anger, and entered the hall of audience, leaving the door partly open; curiosity led me to the door to observe what passed within. Q. Was you perceived by them? A. I was. Hiram, King of Tyre, hearing the noise I made, suddenly turned his head and discovered me. He exclaimed to Solomon, "My brother, there is a listener." Solomon replied, "It is impossible, since the guards are without." Q. What followed? A. Hiram, without replying, rushed to the door, and dragging me into the Lodge, exclaimed, "Here he is." Solomon inquired, "What shall we do with him?" Hiram laid his hand on his sword, and answered, "Let him be delivered into the custody of the guards, that we may determine what punishment we shall inflict upon him, for this offence." Solomon then struck on the table which stood before him, whereupon the guards entered, and saluting the Lodge, received this order from him: "Take this prisoner, secure him, and let him be forthcoming when called for." Q. Were those Guards Intimate Secretaries or Perfect Masters? A. Of that I was then ignorant, but I am now convinced that I was the first that was made an Intimate Secretary. Q. What followed? A. I was conducted out of the hall of audience, and detained in the custody of the guards, until a second alarm from within caused them to return with me into the hall; when, the guards taking their seats around me, I was thus addressed by Solomon: "I have, by my entreaties, prevailed upon my worthy ally, Hiram, King of Tyre, whom your vain curiosity had offended, to pardon you, and receive you into favor, etc.; are you willing to take an obligation to that effect?" which question I answered in the affirmative, and then received at the altar the obligation of this degree. Q. Repeat the obligation (same as Perfect Master). A. Under penalty of having my body quartered. So help me, etc. Q. What did the Master then communicate to you? A. He addressed me thus: "My brother, I receive you an Intimate Secretary, on your having promised to be faithful," etc., and then gave me the signs, words, and tokens of this degree. Q. Give me the signs? A. The first alludes to the penalty made by clenching the right hand, and drawing it from the left shoulder to the right hip. The second is the one made at opening by guards. Q. Give me the token? A. Made by joining right hands, and turning them downwards thrice, saying, the first time, Berith--the second time, Nedir--and the third time, Shelemoth. Q. Give me the pass-words? A. Joabert, response Terbel. The first is the name of the listener; the second, of the captain of the guards. Q. Give me the mysterious word? A. Jeva (pronounced Je-vau). Q. What was then done to you? A. I was invested with the jewel and apron of this degree, and was thus addressed by the Master: "The color of your ribbon is intended to remind you of the blood of Hiram Abiff, the last drop of which he chose to spill, rather than betray his trust; may you be equally faithful. The triple triangle is emblematical of the three theological virtues, faith, hope and charity; it is also emblematical of the three masons who were present at the opening of the first lodge of Intimate Secretaries, to wit: Solomon, King of Israel; Hiram, King of Tyre, and Joabert, a favorite of King Solomon." Q. What then followed? A. I was ordered to salute the King of Tyre as an Intimate Secretary, and attend to the instruction of this degree. Q. To what does the three times nine allude in this degree? A. To the twenty-seven lamps with which the hall of audience was enlightened. Q. What is signified by the letter J which you perceive in the clouds? A. It is the initial of the ineffable name as known by us. Q. What is represented by the door? A. The door by which they entered from the palace. Q. Why was the hall of audience furnished with black hangings strewed with tears? A. To represent the grief of Solomon, for the unhappy fate of Hiram Abiff. Q. What is meant by the A and the two P's in the triangle? A. Alliance, promise and perfection. Q. Give me the history of this degree. A. Hiram gave Solomon cedar trees, and fir trees, etc. CLOSING.--Master knocks nine (Marshal rises) and says, "Brother Grand Marshal, the last as well as the first care of an Intimate Secretary? To see that the hall of audience is duly guarded. Your place, etc. How are we guarded, etc. Brother Captain of the guards, we are about to close this Lodge of Intimate Secretaries, repair to your station," etc. (Upon this, guards all make sign as at opening, and leave the room.) Then Solomon strikes twice nine, and Hiram rises--signs reversed. Solomon knocks three times nine, and declares Lodge closed. * * * * * PROVOST AND JUDGE. OPENING.--Thrice Illustrious knocks three. Marshal rises. Thrice Illustrious says, "Brother Grand Marshal, are we all Provosts and Judges?" Marshal. We are. Thrice Illustrious. Your place? M. In the North. T. I. Your business there? M. To see that the middle chamber is duly tyled. Thrice Illustrious says, "Attend to your duty, and inform the Tyler that we are about to open this Lodge of Provost and Judge." (Grand Marshal obeys.) Thrice Illustrious strikes four. Wardens rise. "Brother Junior Warden, where is the Master placed?" Answer.--Everywhere. Q. Why so? A. To superintend the workmen, direct the work, and render justice to every man. Q. What is the hour? A. Break of day, eight, two and seven. Thrice Illustrious strikes five.--Brethren rise. Thrice Illustrious says, "It is then time to begin our labors; give notice that I am going to open a Lodge of Provost and Judge, by four and one." (Signs given, Master strikes four and one--Senior Warden, four and one--Junior Warden, four and one, and Marshal, four and one; the brethren all strike four and one, with their hands, and the Master declares the Lodge open.) RECEPTION.--Master of Ceremonies conducts candidate to the door, and knocks four and one, which is answered from within by Senior Warden, and Thrice Illustrious and Senior Warden says, "While the Provosts and Judges are engaged in right, an alarm is heard at the inner door of the Lodge," etc. A golden key is placed on the Bible. LECTURE.--Question--Are you a Provost and Judge? A. I am, and render justice to all men without distinction. Q. Where were you received? A. In the middle chamber. Q. How did you gain admission there? A. By four and one distinct knocks. Q. To what do they allude? A. To the qualifications of a Provost and Judge, to wit: impartiality, justice, prudence, discretion and mercy; of which the five lights in the middle chamber are also emblematical. Q. How were these knocks answered? A. By four and one from within. Q. What was then said to you? A. I was asked by what further right, etc. Q. Your answer? A. By the right of a pass. Q. What was then said to you? A. Wait until the Thrice Illustrious is informed of your request, and his answer returned. Q. What was his answer? A. Introduce him in due and ancient form. Q. What was that form? A. I was conducted by the Master of Ceremonies to the south-west corner of the middle chamber, between the Wardens, and caused to kneel on my right knee and say Beroke. Q. What answer was given to that? A. The Thrice Illustrious said Kumi. Q. What do these words signify? A. The first signifies to kneel, the last, to rise. Q. What followed? A. I was conducted three times 'round the Lodge, giving the signs of the ineffable degrees, and led to the altar, and caused to kneel and take the obligation of this degree. Q. Repeat that obligation. A. Same as Perfect Master, with the addition, that I will justly and impartially decide all matters of difference between brethren of this degree, if in my power so to do, under penalty of being punished as an unjust Judge, by having my nose severed from my face. So help me, etc. Q. What followed? A. The Thrice Illustrious gave me the signs, tokens and words of this degree. Q. Give me the signs? A. (Put the two first fingers of your right hand to the right side of your nose, the thumb under the chin, forming a square.) Q. Give me the token? A. (Clench the three first fingers of the right hand over the thumb, and join hands by interlacing the little fingers.) Q. Give me the pass-word? A. Jev (pronounced Jo). Q. What was then done to you? A. I was invested with the jewel, apron and gloves of this degree, and was thus addressed:--"Respectable Brother, it gives me joy that I am now about to recompense, etc. This key opens a small ebony box, in which are contained the plans for the building of the temple, and this key opens a small ivory box containing all the keys of the temple. I clothe you with a white apron, lined with red, having a pocket in its centre, and in which you are intended to carry the plans for the building of the temple, that they may be laid out on the tressel board for the use of the workmen when wanted. I also give you a balance in equilibrio, as a badge of your office. Let it remind you of that equity of judgment which should characterize your decisions." Q. What was next done? A. He made me a Provost and Judge. Q. In what manner? A. He gave me a blow on each shoulder, and said, "By the power with which I am invested, I constitute you Provost and Judge over all the works and workmen of the temple. Be impartial, just, prudent, discreet and merciful. Go salute the Junior and Senior Wardens as a Provost and Judge, and return to the Lodge for further instruction. SECOND SECTION.--Question--What did you perceive in the middle chamber? Answer--A curtain, behind which was suspended a small ebony box containing the plans for the construction of the temple. Q. What else did you see? A. A triangle enclosing the letters G. A. Q. What is their meaning and use? A. Grand Architect, and are designed to make us remember him in all our decisions and actions. Q. Did you perceive anything more? A. I saw the letters I. H. S. with the sprig of cassia. Q. What is meant thereby? A. Imitate Hiram's Silence, and Justice, Humanity and Secrecy, which are designed to teach Provost and Judge, that while their decisions are just, they should be tempered with humanity, or mercy, and that all differences which may arise among the craft, should be kept secret from the world. Q. What was the intention of Solomon in instituting this degree? A. To strengthen the means of preserving order among such a vast number of workmen; the duty of Provosts and Judges being, to decide all differences that might arise among the brethren. Q. Who was the first that was made Provost and Judge? A. Joabert being honored with the intimate confidence of King Solomon, received this new mark of distinction. Solomon first created Tito, Adoniram, and Abda, his father, Provosts and Judges, and gave them orders to initiate Joabert into the mysteries of this degree, and to give him all the keys of the temple, which were inclosed in a small ivory box suspended in the Sanctum Sanctorum, under a rich canopy. When Joabert was first admitted into this sacred place, he was struck with awe, and involuntarily found himself in a kneeling posture, and said, Beroke; Solomon observing him, said Kumi, which signifies to rise. Q. Whence came you as a Provost and Judge? A. I came and am going everywhere. CLOSING.--Thrice Illustrious Master knocks three (Marshal rises) and says, "Brother Grand Marshal, the last as well as the first care of Provost and Judge?" Answer--To see that the middle chamber is duly tyled.--"Attend to your duty, and inform the Tyler that we are about to close this Lodge of Provosts and Judges by four and one." Marshal reports. Thrice Illustrious strikes four. Wardens rise, and Master says, "Brother Senior Warden, what is the hour?" Ans.--Break of day, 8, 2 and 7. Q. Brother Junior Warden, how so? A. Because Provosts and Judges should be ready at all times to render Justice. Thrice Illustrious knocks four and one, and brethren all rise. Signs reversed given. Thrice Illustrious strikes four and one, Marshal four and one, Junior Warden four and one, and Senior Warden four and one, and then all the brethren strike four & one with their hands, and Thrice Illustrious declares Lodge duly closed. * * * * * INTENDANT OF THE BUILDINGS (OR I. B.). OPENING.--Most Puissant knocks three (Marshal rises) and says, "Brother Grand Marshal, are we all I. B.?" Answer--We are, Most Puissant. Q. Your place? A. In the north. Q. Your business there? A. To see that the Lodge is duly tyled.--"Attend to your duty, and inform the Lodge that we are about to open a Lodge of I. B. by the number five." Marshal obeys. Most Puissant knocks four, and Wardens rise.--Q. Brother Senior Warden, what is the hour? A. Break of day.--Most Puissant knocks five, and brethren all rise. Most Puissant says, "If it is break of day, it is time to begin our labors; give notice that I am going to open a Lodge of I. B." Senior Warden obeys. All make signs. Most Puissant knocks five, Senior Warden five, Junior Warden five, and brethren five, with their hands; and Most Puissant declares the Lodge open. RECEPTION.--Most Puissant knocks seven, and Senior Warden rises. Most Puissant says, "My excellent brother, how shall we repair the loss of our worthy Hiram Abiff, he is now removed from us, and we are thereby deprived of his counsel and services; can you give me any advice in this important matter?" Senior Warden answers, "The method I would propose, would be to select a chief from the five orders of architecture upon whom we may confer the degree of I. B., and by his assistance fill the secret chamber of the third story." Most Puissant says, "I approve of your advice, and to convince you of my readiness to follow it, I appoint you and brothers Adoniram and Abda to carry the same into execution. Excellent Brothers, let Adoniram go into the middle chamber and see if he can find a chief of the five orders of architecture." Junior Warden goes out of the Lodge into the ante-chamber, and finding the candidate, addresses him as in the Lecture. NOTE.--When the alarm of five is given Senior Warden rises and says, "Most Puissant, we are disturbed in our deliberations by an alarm at the inner door of the secret chamber." Most Puissant says, "Brother Senior Warden, see the cause of that alarm." LECTURE.--Question--Are you an Intendant of the Buildings? A. I have made the five steps of exactness; I have penetrated the inmost parts of the temple, and have seen the great light, in which were three mysterious characters, J. J. J. Q. How were you received? A. Being in the middle chamber, in company with the Master of Ceremonies, Adoniram entered and inquired, "Is there here a chief of the five orders of architecture?" Q. Your answer? A. I am one. Q. What followed? A. I was then asked, "My dear brother, have you zeal to apply yourself with attention to that which the Most Puissant shall request of you?" Q. Your answer? A. I have, and will comply with the request of the Most Puissant, and raise this edifice to his honor and glory. Q. What followed? Ans. Adoniram demanded of me the signs, words, and tokens of my former degrees, which being given, the Master of Ceremonies conducted me to the door of the Lodge, where he gave me five distinct knocks. Q. To what did they allude? A. To the five orders of architecture. Q. How were they answered? A. By five from within. Q. What was then said to you. A. I was asked, "Who comes there?" Q. Your answer? A. A chief of the five orders of architecture, who is to be employed in the works of the secret chamber. Q. What was then said to you? A. I was then asked by what further right, etc. Q. Your answer? A. By the right of a pass-word. Q. Give me that pass-word? A. Bonahim (pronounced Bo-nau-heem). Q. What was then said to you? A. Wait until the Most Puissant is informed, etc. Q. What was his answer? A. Let him be introduced in due form. Q. What followed? A. I was conducted to the altar and caused to recede five steps, and then to advance to the altar by five steps of regular exactness. Q. What is meant thereby? A. That I should recede from vice, and advance to virtue, before I was qualified to supply the place of so good a man as the lamented Hiram Abiff. Q. What followed? A. I was laid prostrate before the altar, with a sprig of cassia in my right hand, and my left upon the first great light of Masonry, in which posture I took the obligation of this degree. Q. Repeat that obligation. A. (Same as Perfect Master) under penalty of being deprived of my sight. So help, etc. Q. What followed? A. I was thus addressed by the Most Puissant: "Your present posture is that of a dead man, and is designed to remind you of the fate of our worthy Hiram Abiff. I shall now raise you in the same manner he was raised, under the sprig of cassia." I was then raised by the Master's grip, and further addressed, "By your being raised, our hope is signified, that in some measure you will repair his loss, by imitating his bright example." Q. What followed? A. I received the signs, tokens and words of this degree. Q. Give me the signs. A. (Interlace the fingers, and place the hands over the eyes, alluding to penalty; second sign is that of grief, made like Fellow Craft's, with left hand on the left hip.) Q. Give me the token? A. (Take hold of each other by the right wrists with the right hand.) Q. Give me the pass-word. A. Bonahim. Q. What does that word signify? A. Builders. Q. Give me the words. A. Achard, jenok (pronounced yo-kayn). Q. Give me the mysterious word. A. Jah (pronounced yaw). Q. What was next done? A. I was invested with the apron, gloves and jewels of this degree, and was thus addressed: "I decorate you with a red ribbon, to be worn crossing the breast from the right shoulder to the left hip, to which is suspended a triangle fastened with a green ribbon. I also present you with a white apron, lined with red, and bordered with green. The red is emblematical of that zeal which should characterize you as an I. of B., and the green, of the hope we entertain that you will supply the place of our lamented Hiram Abiff. Q. What is meant by the letters B. A. J. in the triangle which you wear? A. They are the initials of the pass-word and words of this degree. Q. What followed? A. I was directed to salute the Senior Warden as an Intendant of the Buildings, and return to the east for further instruction. * * * * * SECOND SECTION.--Question--What did you see in the Lodge? Answer--A triangle enclosing a circle, having on its circumference the letters J. A. I. N., and in its centre the letters J. J. J. Q. What is signified by the circle in the triangle? A. The eternity of the powers of God, which hath neither beginning nor end. Q. What is signified by the letters J. A. I. N.? A. They are the initials of the four Hebrew words, Jad, Ail, Jotsare, and Nogah, which are expressive of four attributes of the Deity; power, omnipresence, creation and splendor. Q. What is signified by the letters J. J. J? A. Jah, Jokayn and Jireh, signifying "The Lord, the Creator seeth." Q. What else did you see? A. A blazing star with five beams, in the centre of which appeared the letter J. Q. What is signified by the five beams? A. The five equal lights of Masonry, the Bible, the square, the compass, the key, and the triangle. Q. What is signified by the letter J.? A. It is the initial of the ineffable name, as known by us. Q. Are you in darkness? A. No, the blazing star is my guide. Q. What is your age? A. 27, or 5, 7 and 15. Q. To what do those three numbers allude? A. To the five chiefs of the five orders of architecture, to seven cubits, which was the breadth of the golden candlestick with seven branches, and the fifteen Fellow Crafts, who conspired against the life of our Grand Master, Hiram Abiff. CLOSING.--Most Puissant knocks three (Grand Marshal rises) and says, "Brother Grand Marshal, the last as well as the first care of I. of B.?" Answer. To see that the Lodge is duly tyled. "Attend to your duty," etc. Most Puissant knocks four, and Warden rises; "Brother Senior Warden, what is the hour?" A. Seven at night. Most Puissant strikes five--all brethren rise. Most Puissant says, "As it is seven at night, it is time to retire: Brother Junior Warden, give notice that I am going to close this Lodge of Intendants of the Building." Signs reversed, Most Puissant knocks five, Junior Warden seven, and Senior Warden fifteen, then the brethren five, seven and fifteen, with their hands, and the Most Puissant declares the Lodge closed. * * * * * ELECTED KNIGHTS OF NINE. OPENING.--The brethren sit cross-legged, and lean their heads on their right hands. Most Potent knocks seven (Grand Marshal rises), "Brother Grand Marshal, are we all Elected Knights of Nine?" Ans. We are. Q. Your place? A. In the north, Most Potent. Q. Your business there? A. To see that the Chapter is duly guarded.--"Please attend to your duty, and inform the Sentinel that we are about to open this Chapter of E. K. and charge him," etc. Marshal obeys. Most Potent knocks eight, and Warden rises, and Master says, "Brother Stokin, are you an E. K.?" A. One cavern received me, one lamp gave me light, and one fountain refreshed me. Q. What is the hour? A. Break of day. Most Potent knocks eight quick and one slow strokes, and companies all arise. Most Potent says, "If it is break of day, it is time to open a Chapter of E. K's. Inform the companies," etc. Warden obeys. Signs given. Most Potent knocks eight and one, and Warden eight and one, and companies eight and one, with their hands; and Most Potent declares the Chapter open. LECTURE.--Question--Are you an E. K.? A. One cavern received me, one lamp gave me light, and one fountain refreshed me. Q. Where were you received? A. In the audience chamber of Solomon. Q. How were you received? A. I was hoodwinked and conducted by the Master of Ceremonies to the door of the Chapter, where he gave eight and one distinct knocks. Q. To what do those knocks allude? A. To the number of the nine elect. Q. How were those knocks answered? A. By eight and one from within. Q. What followed? A. I was asked, "Who comes there?" Q. Your answer? A. A companion, to whose lot it has fallen to accompany the stranger in search of the assassins of Hiram Abiff. Q. What followed? A. I was conducted by the hand to the west, and asked by the Most Potent, what I wanted. Q. Your answer? A. To be made an Elected Knight. Q. What then followed? A. I was asked if I had courage to go in pursuit of the assassins of Hiram Abiff, which question I answered in the affirmative, and was addressed by the Most Potent in the following manner:--"If you have, you shall be shown the place where one of his murderers lies concealed; a stranger has discovered it to me, and if you have resolution, follow this stranger." Q. What was then done to you? A. The Master of Ceremonies led me out of the Chapter, by intricate roads, and at last seated me on a stone, and thus addressed me:--"I am going to leave you, but be of good cheer, I shall not be long absent; when I am gone, you must take the bandage off your eyes, and drink some water from the fountain beside you, that you may be refreshed after so fatiguing a journey." Q. What followed? A. I removed the bandage and found myself alone in a cavern, in which was a lamp, a fountain, and a head just severed from the body. In a short time the Master of Ceremonies returned, and directed me to take a poniard in my right hand, and the head in my left, and then conducted me to the door of the Chapter, where I knocked eight and one with my foot, which was answered from within, and I was asked, "What do you want?" Q. Your answer? A. To enter this Chapter of Elected Knights. Q. What followed? A. I was asked by what right I claimed this privilege. Q. Your answer? A. I Have performed a feat for the honor of the craft, which I hope will entitle me to this degree. Q. What followed? A. I was admitted, and directed to approach the altar by eight quick and one slow steps, still holding the head in my left hand, and the poniard in my right, as if in the act of striking; the ninth step brought me to the altar, where the Most Potent addressed me in an angry tone: "Wretch, what have you done, do you not know that by this rash act you have deprived me of an opportunity of inflicting condign punishment on the assassin?" Q. What followed? A. The companies made earnest intercession for me, observing that my offence had doubtless arisen from the wrath of my zeal, and not from any bad intention. Upon this the Most Potent was reconciled, and he administered to me the obligation of this degree, the companies all standing 'round me with their poniards as if going to stab me. Q. Repeat that obligation? A. (Same as in Perfect Master.) Under penalty of being stabbed in my head and in my heart. So help, etc. Q. What followed? A. The Most Potent gave me the sign, token and words of this degree. Q. Give me the sign? A. (Clap your right hand first to your head and then to your heart.) Q. Give me the token? A. (Grasp the thumb of your brother's right hand, both clenching the fingers and extending the thumb of the hand that is uppermost.) Q. To what does that token allude? A. The eight fingers and extended thumb allude to the eight and one elect; the one to Joabert, who left his eight companions, and went alone in search of, etc. Q. Give me the pass-words? A. Rawkam and Akirop. Q. What is the word? A. Bugelkal, who was chief of the tabernacle. Q. Give me the mysterious word? A. Jeva (pronounced Je-vau). Q. What was then done to you? A. I was invested with the apron, gloves and jewels of this degree, and ordered to salute the Warden, and to return to the east for further instructions. * * * * * SECOND SECTION.--Question--Give me the history of this degree? Ans. After the death of Hiram Abiff, the three ruffians who had been apprehended having made their escape, a great assembly of Masters had sat, etc., he had only time to pronounce Naukam, which signifies, "vengeance is taken," and expired. Joabert being extremely fatigued, refreshed himself at the spring which he found in the cavern, and then slept until he was awakened by the other eight, who arrived shortly after. On beholding what Joabert had done, they all exclaimed Naukam. Joabert then severed the head from the body, divided the body into 4 quarters, which were burnt to ashes, and the ashes scattered to the four winds of heaven. Joabert then taking the head, etc., again reconciled. Solomon then ordered the head to be placed on the east pinnacle of the temple. Q. What was the name of the assassin? A. Jubelum Akirop. Q. From what number were the nine elect chosen? A. Ninety-nine. Q. Where was the assassin found? A. In a cavern, near the coast of Joppa. Q. How did the nine elect travel? A. By dark and intricate roads, which often obliged them to cross their legs, and this is the reason why the nine elect sit in this manner in the Chapter. Q. What is meant by the dog you saw on the carpet, in the Lodge? A. The dog of the stranger, through whose sagacity Akirop was discovered. Q. What does the color, black, denote in this degree? A. Grief. Q. What is your age? A. Eight and one, accomplished. CLOSING.--Most Potent knocks seven (Grand Marshal rises) and says, "The last as well as the first care of a Chapter of E. K.?" Ans. To see that the Chapter is duly guarded.--Please attend to your duty and inform the Sentinel, etc. Most Potent knocks eight, and Warden rises. Q. What is the hour? A. Evening. Most Potent knocks eight and one. Companies all rise. Companion Stokin gives notice, etc. Most Potent knocks eight and one, Warden eight and one, Companions eight and one, and the Chapter is declared duly closed. * * * * * MASTERS ELECTED OF FIFTEEN. OPENING.--Most Potent knocks five (Grand Marshal rises) and says, "Brother Grand Marshal, are we all Masters Elected of Fifteen?" A. We are, Most Potent. Q. Your place, etc.? Your business, etc.? Please inform the Tyler that we are about to open a Lodge of Masters Elected of Fifteen. Most Potent knocks twice five--Senior Warden rises. Most Potent knocks three times five. Brethren rise. Most Potent says, "Brother Inspector, give notice that I am going to open a Lodge of Masters Elected of Fifteen, by three times five." Inspector obeys. Most Potent knocks three times five, Senior Warden three times five, Junior Warden three times five, and the brethren the same, and the lodge is declared open. LECTURE.--Question--Are you a Master Elected of Fifteen? Answer--My zeal and works have prepared me that honor. Q. How were you prepared? A. A head was placed in my hand, and I was conducted to the door of the Lodge by the Master of Ceremonies who knocked three times five. Q. How were those knocks answered? A. By three times five from within. Q. To what do they allude? A. The fifteen elected Masters. Q. What followed? A. I was asked, "Who comes there?" Q. Your answer? A. An Elected Knight who is desirous of joining the other Knights, for the purpose of discovering the other assassins. Q. What was then said to you? A. I was told to wait until the Most Potent had been informed of my request, and his answer returned. Q. What was his answer? A. Let him be introduced in due form. Q. What was that due form? A. I was conducted to the altar, and caused to make fifteen steps in a triangular form, which brought me again to the altar, when the Most Potent ordered me to kneel, and thus addressed me: "My brother, the Elected Masters here present, wish me to admit you to this degree; will you take the obligation appertaining to the same?" which being answered in the affirmative, I took the obligation. Q. Repeat that obligation? A. (Same as Perfect Master.) Under penalty of having my body cut open perpendicularly, and my head cut off and placed on the highest pinnacle in the world. So help me, etc. Q. What did the Most Potent then communicate to you? A. He gave me the signs, words, and token of this degree. Q. Give me the signs? A. (Hold the thumb of the right hand at the bottom of the belly, and move it perpendicularly upwards.) The second sign (that of the Entered Apprentice, with the fingers clenched.) Q. Give me the token? A. (Join left hands.) Q. Give me the pass-word? A. Eleham. Q. Give me the mysterious word? A. Jevah (pronounced Je-vau). Q. What then followed? A. I was invested with the apron, gloves and jewels of this degree, and directed to salute the Senior Warden as a Master Elected of Fifteen, and return to the east for further instruction. * * * * * SECOND SECTION.--Question--Give me the history of this degree? A. Not long after the execution, they were discovered cutting stone, in a quarry. They were immediately seized and carried to Jerusalem, and imprisoned in the tower of Achizer, and at ten o'clock on the ensuing morning, they were brought forth for execution. They were bound neck and middle, to posts, with their arms extended, and their bellies were cut open by the executioner, lengthways and across, and thus they remained until six in the evening, their entrails exposed to flies and other insects; their tongues and entrails were afterwards taken out for the beasts of the field and the birds of the air to prey upon, and their heads were cut off and placed upon spikes, like that of Akirop, on the west and south pinnacles of the temple. Thus we see that although corruption, perjury and treason assisted our ancient Knights, their quarters were discovered by the unerring eye of justice, and they were doomed to suffer penalty tantamount to their crimes. Q. What were the names of the two assassins? A. Jubela Kurmavel, and Jubelo Gravolet. Q. At what hour did the assassins expire? A. At six in the evening. CLOSING.--Most Potent knocks five. Grand Marshal rises. Most Potent says, "Brother Grand Marshal, the last as well as the first care of a Lodge of Masters Elected of Fifteen?" A. To see that the Lodge is duly tyled.--"Please attend," etc. Most Potent knocks twice five.--Senior Warden rises. Signs reversed. Most Potent knocks three times five, which is repeated by Wardens, and then by brothers with their hands, etc. * * * * * ILLUSTRIOUS KNIGHTS ELECTED. OPENING.--Most Potent knocks ten. Grand Marshal rises. Most Potent says, "Are we all Illustrious Knights Elected?" A. We are, Most Potent. "Your place? etc. Your duty?" A. To see that the Chapter is duly guarded. "Please attend," etc. Most Potent knocks eleven. Grand Inspector rises. "Companion Inspector, what is the hour?" A. It is twelve. Most Potent knocks twelve. Companions rise. "If it is twelve, it is time to labor by the greatest of lights." Signs given. Most Potent knocks twelve, Inspector twelve, and Companion twelve, with their hands, etc. LECTURE.--Question--Are you an Illustrious Knight Elected? Answer. My name will inform you. Q. What is that name? A. Payrawsh Bawheer, or Illustrious Knight elected. Q. How were you admitted? A. I was hoodwinked and conducted by the Master of Ceremonies to the door of the Chapter, where he gave twelve distinct knocks. Q. To what did they allude? A. To the twelve tribes of Israel. Q. How were they answered? A. By twelve from within. Q. What was then said to you? A. "Who comes there?" Q. Your answer? A. A Master Elected of Fifteen wishes to receive the degree of Illustrious Knight. Q. What was then said to you? A. I was asked by what further right, etc., and I was told to wait until the Most Potent was informed of my request, and his answer returned. Q. What was that answer? A. Let him be introduced in due form. Q. What then followed? A. I was conducted to the west, and the Most Potent inquired what I wanted. Q. Your answer? A. To receive the degree of Illustrious Knight, as a reward for my zeal and labor. Q. What did the Most Potent say to you then? A. My brother, you cannot receive this degree until you have given us satisfactory proof that you have not been an accomplice in the death of our Grand Master, Hiram Abiff; to assure us of this, we require you to participate in a symbolic offering, of a portion of the heart of our Respectable Master, Hiram Abiff, which we have preserved since his assassination. You are to swallow the portion we present to you. Every faithful Mason may receive it without injury, but it cannot remain in the body of one who is perjured. Are you disposed to submit to this trial? Q. What was your answer? A. I am. Q. What followed? A. The Most Potent directed the Master of Ceremonies to cause me to advance to the altar, by twelve upright regular steps, where the Most Potent, with the trowel, presented to me the symbolic offering which I swallowed, and was thus addressed by the Most Potent: "This mystic oblation, which, like you, we have received forms a tie so strong that nothing can oppress it; woe to him who attempts to disunite us. I then received the obligation of this degree. Q. Repeat that obligation. A. (Same as Perfect Master.) Under penalty of having my hands nailed to my breast. So help, etc. Q. What was then communicated to you? A. The Most Potent removed the bandage, and gave me the sign. (Cross hands on breast) it alludes to penalty. Q. Give me the token? A. (Token of Intimate Secretary, with left hand on brother's heart.) Q. Give me the pass-word? A. Emun. Q. What does that word signify? A. Truth. Q. Give me the mysterious word? A. Joha (pronounced Yo-hay). Q. What followed? A. I was invested with the apron, gloves and jewels of this degree, and was told the device on my sash and apron, and also the color of the latter, was an emblem of a heart inflamed with gratitude for the honors and rewards conferred on me, and the sword of that justice which overtook and punished the assassins, and was designed to admonish me that perjury and treason will never escape the sword of justice, and I was directed to go and salute the Inspector, and return to the east for further instruction. * * * * * SECOND SECTION.--Of what was the symbolic offering presented to you at your initiation composed? A. Of flour, milk, wine and oil. Q. What did they represent? A. Flour represents goodness, the milk, gentleness, the wine, strength or fortitude, and the oil, light and wisdom, qualities which distinguished Hiram Abiff, and should distinguish every illustrious Knight. Q. How were the Illustrious Knights employed at the erection of the temple? A. They had command over the twelve tribes, and by their strict attention, promoted peace and harmony, and animated the laborers with cheerfulness. Q. What was the intention of Solomon in instituting this degree? A. To reward the zeal, etc., and also by their preferment to make more. CLOSING.--Most Potent knocks ten (Grand Marshal rises). "The last as well as the first care of a Chapter of Illustrious Knights?" A. To see that the Chapter is duly guarded. "Attend to your duty, and inform the Sentinel," etc. Most Potent knocks eleven (Senior Warden rises). "Brother Inspector, what is the hour?" A. Low six. Most Potent knocks twelve (brethren rise). "Brother Inspector, give notice," etc. Signs. Most Potent knocks twelve, Inspector twelve, brethren twelve, with their hands, and Most Potent declares the Chapter duly closed. * * * * * GRAND MASTER ARCHITECTS. OPENING.--Most Potent knocks one (Grand Marshal rises). "Are we all," etc. Your place? etc. Your duty? A. To see that the Chapter is duly guarded. "Attend," etc. Most Potent knocks two.--Warden rises. Most Potent says, "What is the hour?" A. A star indicates the first instant, the first hour, and the first day, in which the Grand Architect commenced the creation of the universe. Most Potent knocks one and two.--Companions rise. Most Potent says, "Companions, it is the first instant, the first hour, the first day, the first year, when Solomon commenced the temple; the first day, the first hour, the first instant for opening this Chapter. It is time to commence our labors. Give notice," etc. Signs. Most Potent knocks one and two, Senior Warden one and two, Companions one and two, and Most Potent declares Chapter open, etc. LECTURE.--Question--Are you a Grand Master Architect? Answer--I know the use of every mathematical instrument. Q. What are they? A. A square, a single compass, a compass with four points, a rule, a line, a compass of perfection, a quadrant, a level and plumb. Q. Where were you received? A. In a white place, painted with flames. Q. What does that signify? A. That purity of heart and that zeal which should characterize every Grand Master Architect. Q. How were you admitted? A. I was conducted by the Master of Ceremonies to the door of the Chapter, where he gave one and two distinct knocks. Q. How were those knocks answered? A. One and two from within. Q. What followed? A. I was asked, "Who comes there?" Q. Your answer? A. An Illustrious Knight who wishes to receive the degree of Grand Architect. Q. What then followed? A. I was conducted by the Master of Ceremonies to the west, and thus addressed: "It has become necessary to form a school of Architecture for the instruction of the brethren employed in the temple, as none but skilful Architects can bring the same to perfection. In order to prevent some brethren from receiving the honors and rewards due only to brethren of talents, we have deemed it expedient to prove and test all those who present themselves as candidates for this degree. We, therefore, require you to make the tour of the temple, for the purpose of examining the work, and to produce a plan drawn with exactness which you must present for inspection, that we may judge whether you are entitled to this degree." Q. What followed? A. I was conducted through the anti-chamber and 'round the Lodge, when the Master of Ceremonies again stationed me in the west, and where I drew a plan according to my direction. When the same was finished, the Master of Ceremonies informed the Most Potent that I had obeyed his directions. Most Potent inquired, "My brother, what are the fruits of your travels?" Q. Your answer? A. "Most Potent, I have brought a plan of the works of the temple, which I am ready to present for inspection." Q. What followed? A. I was directed to approach the east, and present the plan to the Most Potent, which I accordingly did, and the Most Potent examined the same, and then passed it on to the other companions, who, after examining, returned it with expressions of approbation, and then the Most Potent addressed me thus: "It is with pleasure we witness the skill you have manifested in fulfilling the conditions prescribed to you, but we require further proof before you can be admitted among us. We again require you to travel." Q. What followed? A. I was conducted once 'round the Lodge, to the north, where I stopped to view the north star, and was told, that as the north star was a guide to mariners, so ought virtue to be a guide to every Grand Master Architect, and was again conducted to the west, and directed to approach the east by one and two steps, which brought me to the altar, when the Most Potent inquired, "What have you learned in your travels?" Q. Your answer? A. That virtue as well as talents should be possessed by every one who is admitted to this degree. Q. What followed? A. I received the obligation of a Grand Master Architect. Q. Repeat the obligation? A. (Same as Perfect Master.) Under the penalty of having my left hand cut in twain. So help, etc. Q. What then followed? A. I was then addressed by the Most Potent. Q. What then followed? A. The Most Potent gave me the signs, words, and tokens of this degree. Q. Give me the sign? A. (Make the motion of writing in the left hand), also alluding to penalty. Q. Give me the token? A. (Interlace the last finger of the right hand, so as to form a square, and place the left hand on each other's right shoulder.) Q. Give me the pass-word? A. Rab-kuam. Q. What does it signify? A. Grand Master Architect. Q. Give me the mysterious word? A. Jehovah (pronounced Ye-ho-wah). Q. What was then done to you? A. The Most Potent invested me with the jewel, apron and gloves of this degree, and thus addressed me: "I have elevated," etc. Q. What then followed? A. I was directed to salute the Senior Warden, as a Grand Architect, and return to the east for further instruction. Q. Give me the history? A. Solomon established this degree for the purpose, etc. Q. What do the seven small rays 'round the north star signify? A. Seven liberal arts and sciences. CLOSING.--Most Potent knocks one. (Grand Marshal rises.) Most Potent says, "The last as well as the first care," etc. Most Potent knocks two. Senior Warden rises. Most Potent says, "What is the hour?" Ans. The last instant, the last hour, the last day, in which the Grand Architect completed the creation of the universe. Most Potent knocks one and two.--Companions rise. Most Potent says, "It is the last instant, etc.; it is the last hour, the last day, the last year, in which Solomon completed the temple, the last instant for closing this Chapter. Give notice," etc. Signs. Most Potent knocks one and two, Senior Warden one and two, and Companions one and two, with their hands. * * * * * KNIGHTS OF THE NINTH ARCH. OPENING.--Most Potent knocks seven. (Grand Marshal rises.) Most Potent says, "Are we all Knights of the Ninth Arch?" Ans. We are, Most Potent.--Q. Your place? etc., etc. Most Potent Knocks eight. Junior Warden rises. Q. What is the hour? A. The rising of the sun. Most Potent knocks three times three.--Companions rise. Most Potent says, "If it is the rising of the sun, it is time to commence our labors. Give notice," etc. Signs of former degrees. Then two kings kneel at the pedestal, as in the first sign, and raise each other by the token. Companions do the same. Most Potent knocks three times three, Senior Warden same, Junior Warden same, and Companions same, and Most Potent says, "I declare this Chapter open." LECTURE.--Question--Are you a Knight of the Ninth Arch? Answer--I have penetrated the bowels of the earth, through nine arches, and have seen the brilliant triangle. Q. In what place were you admitted? A. In the audience chamber of King Solomon. Q. How did you gain admittance there? A. In company with some Intendants of the Building, Illustrious Knights, and Grand Master Architects. I was conducted by the Master of Ceremonies to the door of the audience chamber, where he gave three times three distinct knocks. Q. To what did they allude? A. To the nine arches which led from the palace of Solomon to the secret vault, and the nine arches of the temple of Enoch. Q.--How were they answered? A. By three times three from within. Q.--What followed? A. I was asked, "Who comes there?" Q.--Your answer? A. Several I. of B.'s, I. K.'s, and Grand Master Architects solicit the honor of being admitted into the secret vault under the Sanctum Sanctorum. Q. What was then said to you? A. I was told to wait until the Most Potent had been informed of my request, and his answer returned. Q. What was his answer? A. My brethren, your request cannot now be granted. Q. What followed? A. We were conducted back to the anti-chamber, when the nine masters entered and thus addressed us: "My brethren, our Most Potent Master requests Grand Master Architects, Joabert, Stokin, and Gibulum to attend in the audience chamber," whereupon we were introduced into the presence of Solomon, who thus addressed us: "My brethren, you know that in digging for a foundation for the temple, we found the ruins of an ancient edifice. Among the ruins, we have already discovered much treasure which has been deposited in the secret vault. Are you willing to make further researches among the ancient ruins, and report to us your discoveries?" Q. What was your answer. A. We are. Q. What followed? A. We were conducted to the ruins, and commenced our labors. Among the rubbish we discovered a large iron ring, fixed in a cubic stone, which we raised with much difficulty. Upon examining the same, we discovered an inscription, of the meaning of which we were ignorant. Beneath the stone, a deep and dismal cavern appeared. Q. Did you enter that cavern? A. I did. Q. In what manner? A. A rope was fastened 'round my body, and descending, I found myself in an arched vault, in the floor of which was a secret opening, through which I also descended, and in like manner through a third; being in third vault, I found there was an opening for descending still further, but being afraid of pursuing my search, I gave a signal and was hoisted by my two companions. I then recounted to them what I had seen, and proposed to them to descend by turns, which they refused; upon this I determined to descend again, and told them that through every arch I passed, I would gently shake the rope. In this manner I descended from arch to arch, until I was lowered into the sixth arch, when, finding there was still another opening, my heart failed me, and giving the signal, I was again pulled up. I acquainted my two companions with the particulars of my second descent, and now earnestly urged that one of them should go down, as I was very much fatigued; but, terrified at my relation, they both refused. I then received fresh courage, went down a third time, taking a lighted flambeau in my hand. When I had descended into the ninth arch, a parcel of stone and mortar suddenly fell in and extinguished my light, and I immediately saw a triangular plate of gold, richly adorned with precious stones, the brilliancy of which struck me with admiration and astonishment. Again I gave the signal, and was assisted in reascending. Having related to my two companions the scene which I had witnessed, they expressed a desire to witness the same; they also concluded to go down together, by means of a ladder of ropes, which they did, and shortly after returned with the golden plate, upon which we saw certain characters, of the meaning of which we were then ignorant. Q. What followed? A. We repaired to the apartment of King Solomon, the King of Tyre, with him, and said, "Most Potent, we obeyed your commands and present you with the fruits of our labors, and solicit the honor of being made acquainted with the inscription on this cubic stone and this golden triangle." Upon beholding it, the two Kings raised their hands, and exclaimed "Gibulum ishtov." The Kings then examined the sacred characters with attention, and Solomon thus addressed us: "My brethren, your request cannot now be granted. God has bestowed upon you a particular favor, in permitting you to discover the most precious jewel of masonry. The promise which God made to some of the ancient patriarchs, that in fulness of time his name should be discovered, is now accomplished. As a reward for your zeal, constancy, and fidelity, I should now constitute you Knights of the Ninth Arch, and I promise you an explanation of the mysterious characters on the golden plate, when it is fixed in the place designed for it, and I will then confer on you the most sublime and mysterious degree of Perfection." Q. What followed? A. The Most Potent directed the Master of Ceremonies to conduct us to the south-west, and from thence to approach the altar, by three times three steps, and there to take upon ourselves the obligation of this degree. Q. Repeat that obligation? A. (Same as Perfect Master.) I further promise never to be concerned in the initiation of any brother in this degree, unless he manifests a charitable disposition for Masonry, and a zeal for the brethren, and also obtains permission, under the hands and seal of the first regular officers of a Lodge of Perfection. I further promise that I will not debauch any female related to a companion of this degree, either by blood or marriage, knowing her to be such, under penalty of being crushed under the ruins of a subterraneous temple. So help, etc. Q. What followed? A. The Most Potent gave me the signs, token and words of this degree. Q. Give me the sign? A. (Made by kneeling on the left knee, the right hand on the back, the left raised above the head, the palm upward, the body leaning forward, alluding to the penalty.) Q. Give me the token? A. (Being in the last mentioned position token is made by raising each other from the same, by interlacing the fingers of the left hand.) Q. How many pass-words are there? A. One for each arch. Q. Give them to me? A. 1st, Jov; 2d, Jeho; 3d, Juha; 4th, Havah; 5th, Elgibbor; 6th, Adonai; 7th, Joken; 8th, Eloah; 9th, Elzeboath. Q. Give me the grand word? A. Gibulum ishtov. Q. What does that signify? A. Gibulum is a good man. Q. What was then done to you? A. I was invested with the jewel, apron and gloves of this degree, and directed to salute the Senior Warden as a Knight of the Ninth Arch, and return to the east for further instruction. * * * * * SECOND SECTION.--Question--Give me the history and charge of this degree? Ans. My worthy brother, it is my intention, at this time, to give you a clearer account of certain historical traditions, etc. (to the words "favored with a mystical vision"), when the Almighty thus designed to speak to him, as thou art desirous to know my name, attend, and it shall be revealed unto thee. Upon this, a mountain seemed to rise to the heavens, and Enoch was transferred to the top thereof, where he beheld a triangular plate of gold most brilliantly enlightened, and upon which were some characters which he received a strict injunction never to pronounce. Presently he seemed to be lowered perpendicularly into the bowels of the earth through nine arches, in the ninth or deepest of which he saw the same brilliant plate which was shown to him in the mountain. In digging for a foundation they discovered an ancient edifice, among which they found a considerable quantity of treasure, such as vases of gold and silver, urns, marble, jasper, and agate columns, and precious stones. All these treasures were collected and carried to Solomon, who upon deliberation concluded that they were the ruins of some ancient temple, erected before the flood, and possibly to the service of Idolatry. He, therefore, determined to build the temple in another place, lest it should be polluted. Solomon caused a cavern to be constructed under the temple, to which he gave the name of secret vault. He erected in this vault a large pillar of white marble, to support the Sanctum Sanctorum, and which, by inspiration, he called the pillar of beauty, from the beauty of the ark which it sustained. There was a long, narrow descent through nine arches from the palace of Solomon to this vault. To this place he was accustomed to retire with Hiram of Tyre, and Hiram Abiff, when he had occasion to enter upon important business. There were none else, then living, qualified to enter this vault. One of their number being removed, disordered their business for a time. As the two kings were on one occasion consulting on business of the craft, application was made to them by several I's of B., I. K.'s and Grand Master Architects, soliciting the honor of being admitted to the secret vault, to whom Solomon replied, "My brethren, your request cannot now be granted." Some days afterwards Solomon sent for the three Grand Master Architects, Gibulum, Joabert and Stokin, and directed them to go and search among the ancient ruins, in hopes of discovering more treasure. They departed, and one of them, viz., Gibulum, in working with a pickaxe among the rubbish, discovered a large iron ring fixed in a cubic stone. On removing this stone, a cavern was discovered. Gibulum offered to descend. A rope being fastened 'round his body, and in this manner he descended thrice, and discovered the golden triangle of Enoch, as was represented in the ceremony of your initiation. They then carried the stone and triangle to King Solomon, when the same circumstances occurred, which took place when you presented the same to us. The two Kings then informed the three Knights that they were ignorant of the true pronunciation of the mysterious word until that time, and that this word being handed down through a succession of ages, had been much corrupted. The two Kings, accompanied by the three Knights, descended with the sacred treasure into the secret vault. They encrusted the golden plate upon the pedestal of the pillar of beauty, and the brilliancy of the plate was sufficient to enlighten the place. The secret vault was afterwards called the sacred vault. Whenever the Lodge of Perfection was holden, nine Knights of the Ninth Arch tiled the nine arches which led to the sacred vault; the most ancient stood in the arch next to the anti-chamber of the vault, and so on in regular progression, the youngest taking his station in the first arch, which was near the apartment of Solomon. We were suffered to pass without giving the pass-words of the different arches. There were living at that time several ancient masters, who, excited by jealousy at the honors conferred upon the twenty-five brethren, deputed some of their number to wait upon Solomon, and request that they might participate in those honors. The King answered that the twenty-five masters were justly entitled to the honors conferred on them, for their zeal and fidelity. Go, said he, in peace, you may one day be rewarded according to your merits. Upon this, one of the deputies with an unbecoming warmth, observed to his companions, "What occasion have we for a higher degree? We know the word has been changed, we can travel as masters, and receive pay as such." Solomon mildly replied, "Those whom I have advanced to the degree of perfection, have wrought in the ancient ruins, and though the undertaking was difficult and dangerous, they penetrated the bowels of the earth, and brought thence treasures to enrich and adorn the Temple of God. Go in peace, wait with patience, and aspire to perfection by good works." The deputies returned and reported their reception to the masters. These masters, vexed at the refusal, unanimously determined to go to the ancient ruins, and search under ground, with a view of arrogating the merit necessary for the accomplishment of their desires. They departed the next morning, and raising the cubic stone descended into the cavern with a ladder of ropes, by the light of torches, where no sooner had the last descended, than the nine arches fell in upon them. Solomon hearing of this accident, sent Gibulum, Joabert and Stokin to inform themselves more particularly of the matter. They departed at break of day, and upon their arrival at the place, could discover no remains of the arches, nor could they learn that one single one of all those who had descended escaped the destruction. They examined the place with diligence, but found nothing except a few pieces of marble, on which were inscribed certain hieroglyphics; these they carried to Solomon, and related what they had seen. King Solomon examining these hieroglyphics, discovered that these pieces of marble were part of one of the pillars of Enoch. Solomon ordered these pieces of marble to be carefully put together and deposited in the sacred vault. Q. What followed? A. The Most Potent gave me the mysterious characters of this degree, which were engraved on the triangle of Enoch. CLOSING.--Most Potent knocks seven (Grand Marshal rising), "the last as well as the first care," etc. Most Potent knocks eight, and Junior Warden rises. "Brother Junior Warden, what is the hour?" A. "The setting of the sun." Most Potent knocks three times three, and companions all rise. "Brother Junior Warden, give notice," etc. Signs. Most Potent knocks three times three, Junior Warden three times three, and Companions three times three, with their hands, and Most Potent declares Chapter closed. * * * * * GRAND ELECT, PERFECT, AND SUBLIME MASON. OPENING.--Most Perfect knocks three (Grand Marshal rises), "Are we all," etc. Most Perfect knocks five, and Junior Warden rises. Most Perfect says, "Brother Junior Warden, what is the hour?" Ans. "High twelve." Q. What do you understand by high twelve? A. That the sun has gained its meridian height, and darts its rays with greatest force on this Lodge. Most Perfect says, "It is then time that we should profit by its light." Most Perfect knocks seven, and Senior Warden rises, and Most Perfect says, "Venerable Brother Senior Warden, what brings you here?" A. My love of Masonry, my obligation, and a desire for perfection. Q. What are the proper qualities for acquiring it? A. Frequent innocence and benevolence. Q. How are you to conduct in this place? A. With the most profound respect. Q. Why is it that men of all conditions assembled in this place are called brethren, and are all equal? A. Because the ineffable name puts us in mind that there is one being superior to us all. Q. Why is respect paid to the triangle? A. Because it contains the name of the Grand Architect of the universe. Most Perfect knocks nine, and brethren all rise. Most Perfect says, "Brother Senior Warden, give notice that I am going to open a Lodge of Perfect Grand Elect and Sublime Masons, by the mysterious number 3, 5, 7 and 9. Senior Warden obeys. Signs of former degrees given, then the Most Perfect knocks three, and all the brethren give the first sign of this degree. Most Perfect knocks three, and then third sign. Most Perfect knocks three, five, seven and nine, Senior Warden the same, Junior Warden the same, and then all the brethren with their hands, & Most Perfect declares Lodge open. NOTE.--Behind the Master is the burning bush, in which is a transparent triangle, with five Hebrew letters signifying "God" placed therein. In the west is the pillar of beauty. The pedestal appearing to be broken is a part of the pillar of Enoch, the pieces of which were found among the ruins, and carefully put together. The Lodge is adorned with vases of gold and silver, urns, etc., which were found among the ruins. The lights are thus arranged: three in the west, behind the Junior Warden; five in the East, behind the Senior Warden; seven in the south, and nine behind the Master. The brethren are seated in a triangular form around the altar. LECTURE.--Question--What are you? Ans. I am three times three, the Perfect's number of eighty-one, according to our mysterious numbers. Q. Explain that? A. I am a Perfect Grand Elect and Sublime Mason; my trials are finished, and it is now time I should reap the fruits of my labor. Q. Where were you made a Grand Elect Mason? A. In a place not enlightened by the sun nor moon. Q. Where was that place situated? A. Under the Sanctum Sanctorum. Q. How did you gain admission? A. By the nine pass-words of Knights of the Ninth Arch, which brought me to the door of the ante-chamber leading to the sacred vaults, where I gave three distinct knocks. Q. How were they answered? A. By three from within. Q. What was said to you? A. Who comes there? Q. Your answer? A. A Knight of the Ninth Arch, who wishes to be admitted into the sacred vault. Q. What was then said to you? A. I was directed to give the pass; when I did I was permitted to pass to the second door of the ante-chamber, where I gave three and five knocks, which were answered by three and five and seven from within, and the pass-word demanded as before, which I gave, and was permitted to pass to the door of the sacred vault, where I gave three, five and seven and nine distinct knocks. (NOTE.--These knocks are answered from within by the Junior and Senior Wardens, and Most Perfect; and Most Perfect says, "Brother Junior Warden, see who knocks there in the manner of a Perfect Grand Elect and Sublime Mason.") Q. To what do these knocks allude? A. The three knocks signify the age of the Entered Apprentice, and the number of the Grand Marshal Architects who penetrated the bowels of the earth. The five allude to the age of the Fellow Craft and the number of the Grand Elect Perfect and Sublime Masters who placed the sacred treasure upon the pedestal of beauty. Q. What are their names? A. Solomon, Hiram, King of Tyre, Gibulum, Joabert, and Stokin. The seven allude to the age of the Master Mason, and to Enoch who was the seventh from Adam. The nine represent the age of the Perfect Grand Elect and Sublime Mason, and the nine guards of the arches. Q. How were these knocks answered? A. By three, five, seven and nine from within. Q. What followed? A. I was asked, "Who comes there?" Q. Your answer? A. A Knight of the Ninth Arch, who is desirous of being admitted into the sacred vault and arriving at perfection. Q. What followed? A. The pass was demanded, which I gave and was ordered to wait until the Most Perfect in the East had been informed of my request and his answer returned. Q. What was his answer? A. Let him be introduced in ancient form. Q. What was that form? A. I was conducted to the west and placed between the Wardens, and having made the sign of admiration, was thus interrogated by the Most Perfect: "My Brother, what is your desire? A. To be made a Perfect Grand Elect and Sublime Mason." Q. What followed? A. The Most Perfect said, "Before I can initiate you, you must satisfy us that you are well skilled in Masonry, otherwise you must be sent back until you are better qualified," whereupon I was thus examined: Q. Are you a Mason? A. My brethren all know me as such. Q. Give me the sign, token and word? A. (Given.) Q. Are you a Fellow Craft? A. I have seen the letter G and know the pass. Q. Give me the sign, token and word? A. (Given.) Q. Are you a Master Mason? A. I have seen the sprig of cassia, and know what it means. Q. Give me the sign, token and words? A. (Given.) Q. Are you a Secret Master? A. I have passed from the square to the compass opened to seven degrees. Q. Give me the sign, token and words? A. (Given.) Q. Are you a Perfect Master? A. I have seen the tomb of our respectable Master, Hiram Abiff, and have, in company with my brethren, shed tears at the same. Q. Give me the sign, token and words? A. (Given.) Q. Are you an Intimate Secretary? A. My curiosity is satisfied, but it nearly cost me my life. Q. Give me the sign, token and words? A. (Given.) Q. Are you a Provost and Judge? A. I am, and render justice to all men, without distinction. Q. Give me the sign, token and words? A. (Given.) Q. Are you an Intendant of the Buildings? A. I have made the five steps of exactness, I penetrated the inmost part of the temple, and have seen the great light in which were three mysterious characters, J. J. J. Q. Give me the sign, token and words? A. (Given.) Q. Are you an Elected Knight? A. One cavern received me, one lamp gave me light, and one fountain refreshed me. Q. Give me the sign, token and words? A. (Given.) Q. Are you a Master Elected of Fifteen? A. My zeal and works have procured me that honor. Q. Give me, etc.? Are you an Illustrious Knight? A. My name will inform you. Q. Give me, etc. Are you a Grand Master Architect? A. I know the use of the mathematical instruments. Q. Give me, etc. Are you a Knight of the Ninth Arch? A. I have penetrated through the bowels of the earth, through nine arches, and have seen the brilliant triangle. Q. Give me, etc. What then followed? A. The Most Perfect inquired of the brethren whether they consented that I should be exalted to the sublime and mysterious degree of Perfection, whereupon one of the brethren rose and said, "I have objections to this candidate." The Most Perfect inquired what these objections were, to which this brother answered, "I will communicate them if the candidate retires." I was then ordered to retire, which I did. Q. What then followed? A. Shortly after, the Master of Ceremonies conducted me again into the Lodge, and placing me in the west, I was asked the following questions, viz.:--1st, Have you never wilfully revealed any of the secrets of Masonry? 2d, Have you always been charitable towards your brethren? 3d, Have you never defrauded a brother? 4th, Are you in the habit of using the name of God profanely? 5th, Does your conscience accuse you of having committed any offence against your brethren, which ought to debar you from receiving this degree? Be sincere, and answer me. Which questions being answered, the Most Perfect said, "Brethren, do you consent that this candidate be admitted among us? If you do, raise your right hands." Which being done, I was directed to approach the altar, by three, five, seven and nine steps, which I did, and took upon me the obligation of a Perfect Grand Elect and Sublime Mason. Q. Repeat that obligation? A. (Same as Perfect Master.) I further promise that I will aid all my worthy brethren in distress and sickness, as far, etc., with my counsel as well as my purse. I further promise, etc. that I will not be concerned in conferring this degree upon any Mason whose character and knowledge I disapprove, nor unless he has been elected and installed as an officer in some regular Lodge, Chapter, Encampment, or Council. I further promise that I will never fully pronounce more than once in my life the mysterious word of this degree, under penalty of having my body cut in twain. So help, etc. Amen, Amen, Amen. Q. What followed? A. While I was still in a kneeling posture, the Most Most Perfect said, "Let us pray," which was done, and the Master of Ceremonies then presented the hod and trowel to the Most Perfect, who said, "My brother, I shall now proceed to anoint you with the holy oil wherewith Aaron, David, and the wise Solomon were anointed." And then anointing my head, lips and heart, at the same time said, "Behold how good and pleasant," etc., and then placing his hand upon me, said, "I impress you," etc. Q. What followed? A. The Most Perfect presented me with the bread and wine, and rising, said, "Eat of this bread," etc. When this part of the ceremony was ended the brethren made a libation according to ancient usage. Q. What followed? A. The Most Perfect raised me and said, "That which I shall now communicate to you, will make you accomplished in Masonry." He then gave me three signs, three tokens, the three pass-words, and the three grand words of this degree. Q. Give me the signs? [First sign made like Master Mason's, with hands clenched.] Q. To what does this sign allude? A. To the penalty of the obligation. [Second sign: bring your right hand upright, the palm outwards to guard your left cheek, your left hand supporting your elbow, then guard your right cheek with left hand, etc.] Q. To what does that sign allude? A. To the manner in which Moses guarded his eyes from the light of the burning bush, from which the Almighty revealed to him his true name. [Third sign is that of surprise: raise both hands as high as the shoulders, and step back with the right foot.] Q. To what does this sign allude? A. To the attitude of Solomon and Hiram, when the sacred treasure was first produced. Q. Give me the first token? [First token same as Intimate Secretary, giving the words Berith, Neder, Shelemoth] Q. What do those signify? A. Alliance, Promise and Protection. Q. To what do they allude? A. To the alliance of Moses and Aaron, of Solomon and Hiram, King of Tyre. The promise made by the Almighty to the ancient patriarchs that the true pronunciation of his name should be revealed to their posterity, and the perfection attained when this promise was fulfilled. Q. Give me the second token? [Pass from Master's grip, and seize his right arm above the elbow, and place your left hand on his right shoulder.] Q. Give me the third token? [With your left hand seize your brother's right elbow, and with your right hand, his right shoulder.] Q. Give me the three pass-words? A. First, Master Mason's; second, Elhanon; third, Fellow Craft's, repeated thrice. Q. Give me the three grand words? A. First, Gibulum; second, Eh-yeh-asher-eh-yeh. Q. What does that word signify? A. I am what I am. Third, El-hod-dihu kaw-lu. Q. What does that word signify? A. God be praised, we have finished it. Q. What followed? A. The Most Perfect caused me to pronounce the mysterious word of this degree. Q. Pronounce it? A. I cannot but once in my life. Q. How will you then give it? A. * * * * [A Hebrew pronunciation of God.] Q. What followed? A. The Most Perfect thus addressed me: "You are already acquainted with the fact, that the true pronunciation of the name of God was revealed to Enoch, and that he engraved the letters composing that name on a triangular plate of gold. The name was represented by the four Hebrew consonants, Jod, He, Vau, and He. The vowel sounds of this language being represented by points placed above the consonants, and being frequently omitted in writing, the consonants composing the mysterious word, at different ages, received different pronunciations. Hence, though the method of writing this word remained uniform, its pronunciation underwent many changes. These changes constitute what are termed the different ages of Masonry. These are 3, 5, 7 and 9. These are the three ages of Masonry, and are thus estimated: After the death of Enoch, the ineffable name was pronounced by { Methuselah, } 3 { Lamech, and } Juha (Yu-haw.) { Noah, } { Reu, } { { Serug, } { { Nahor, } { 7 { Terah, } Jova { 7 ages. { Abraham, } (Yo-waw). { { Isaac, } { { Judah, } { { Shem, } { { Arphaxed, } { 5 { Salah, } Jeva { 5 ages. { Eber, and } (Ye-waw). { { Peleg, } { { Hezron, } (Yay-wo) } { Ram, } Jevo. } { Aminadab, } Jevah } { Nasshou, } (Ye-way). } 9 { Salmon, } } 9 ages. { Boaz, } Johe } { Obed, } (Yo-hay). } Jesse, } Jehovah } David, } (Ye-ho-waw). } The true pronunciation of the name was revealed to Enoch, Jacob, and Moses, and on that account are not named in this enumeration. The perfect number is thus formed:--The number of corrupted words is 9. The ages of Masonry, 3, 5, 7, 9--24, multiplied by 3, the number gotten who discovered Tunsune (noticed in the degree of the Knight of the Ninth Arch), gives the product 72; to this add 9, the number of corrupted words, the amount is 81. The mysterious words which you received in the preceding degrees, are all so many corruptions of the true name (of God) which was engraved on the triangle of Enoch. In this engraving the vowel points are so arranged as to give the pronunciation which you have just received (Yow-ho). This word, when thus pronounced, is called the ineffable word, which cannot be altered as other words are, and the degrees which you have received, are called, on this account, INEFFABLE DEGREES. This word you will recollect was not found until after the death of Hiram Abiff, consequently the word engraved by him on the ark is not the true name of God." Q. What then followed? A. The Most Perfect gave me the secret characters of this degree, and then invested me with the jewels, apron, and girdle of this degree, and I was again addressed:--"I now with the greatest pleasure salute you," etc. CLOSING.--Most Perfect knocks three (Grand Marshal rises), "The last," etc., etc. Most Perfect knocks five, and Junior Warden rises. "Brother Junior Warden, what is the hour?" Most Perfect knocks seven, and Senior Warden rises. Most Perfect says, "Venerable Brother Senior Warden, how should the Grand Elect, Perfect and Sublime Mason part?" A. "They should part in peace, love, and unity." Most Perfect knocks nine, all brethren rise. Signs. Most Perfect knocks three, five, seven and nine, Junior Warden the same, Senior Warden the same, and brethren the same, with their hands, etc. * * * * * THE PHILOSOPHICAL LODGE; OR, THE KEY OF MASONRY: BEING THE DEGREE OF KNIGHTS ADEPTS OF THE EAGLE OR SUN. This Council must be illuminated by one single light, and is enlightened by one divine light: because there is one single light that shines among men, who have the happiness of going from the darkness of ignorance and of the vulgar prejudices, to follow the only light that leads to the celestial truth. The light that is in our Lodge, is composed of a glass globe filled with water, and a light placed behind it, which renders the light more clear. The glass of reflection, the globe, when it is lighted, is placed in the south. ROBE AND SCEPTRE.--The Grand Master or Thrice Puissant, is named "Father Adam," who is placed in the East, vested in a robe of pale yellow, like the morning. He has his hat on, and in his right hand a sceptre, on the top of which is a globe of gold. The handle or extremity of the sceptre is gilt. The reason that Father Adam carries the globe above the sceptre in this Council is, because he was constituted Sovereign Master of the world, and created Sovereign Father of all men. He carries a SUN suspended by a chain of gold around his neck; and on the reverse of this jewel of gold is a globe. When this degree is given, no jewel or apron is worn. There is only one Warden, who sits opposite Father Adam in the west, and is called Brother Truth. He is entitled to the same ornaments as Father Adam; and the order that belongs to this degree is a broad white watered ribbon worn as a collar, with an eye of gold embroidered thereon, above the gold chain and jewel of the sun. The number of other officers is seven, and are called by the name of the cherubim, as follows: Zaphriel, Zabriel, Camiel, Uriel, Michael, Zaphael, and Gabriel. These ought to be decorated in the same manner as the Thrice Puissant Father Adam. If there are more than that number of the Knights of the Sun, they go by the name of Sylphs, and are the preparers of the Council, and assistants in all the ceremonies or operations of the Lodge. They are entitled to the same jewel, but have a ribbon of a fiery color tied to the third button-hole of their coat. TO OPEN THE GRAND COUNCIL.--Father Adam says:--"Brother Truth, what time is it on earth?" Brother Truth: "Mighty Father, it is midnight among the profane, or cowans, but the sun is in its meridian in this Lodge." Father Adam: "My dear children, profit by the favor of this austere luminary, at present showing its light to us, which will conduct us in the path of virtue, and to follow that law which is eternally to be engraved on our hearts, and the only law by which we cannot fail to come to the knowledge of pure truth." He then makes a sign, by putting his right hand on his left breast; on which all the brethren put up the first finger of the right hand above their heads, the other fingers clenched, showing by that, that there is but one God, who is the beginning of all truth; then Father Adam says, "This Lodge is opened." FORM OF RECEPTION.--After the Council is opened, the candidate is introduced into an ante-chamber, where there are a number of Sylphs, each with a bellows, blowing a large pot of fire, which the candidate sees, but they take no notice of him. After he is left in that situation two or three minutes, the most ancient of the Sylphs goes to the candidate and covers his face with black crape. He must be without a sword, and is told that he must find the door of the Sanctuary, and when found, to knock on it six times with an open hand. After he finds the door and knocks, Brother Truth goes to the door, and having opened it a little, asks the candidate the following questions, which he answers by the help of the Sylphs. "Q. What do you desire? A. I desire to go out of darkness to see the true light, and to know the true light in all its purity. Q. What do you desire more? A. To divest myself of original sin, and destroy the juvenile prejudices of error, which all men are liable to, namely, the desire of all worldly attachments and pride." On which Brother Truth comes to Father Adam, and relates what the candidate has told him; when Father Adam gives orders to introduce the candidate to the true happiness. Then Brother Truth opens the door, and takes the candidate by the hand, and conducts him to the middle of the Lodge or Sanctuary, which is also covered by a black cloth, when Father Adam addresses him thus: "My son, seeing by your labor in the royal art, you are now come to the desire of knowledge of the pure and holy truth, we shall lay it open to you without any disguise or covering. But, before we do this, consult your heart, and see in this moment if you feel yourself disposed to obey her (namely truth) in all things which she commands. If you are disposed, I am sure she is ready in your heart, and you must feel an emotion that was unknown to you before. This being the case, you must hope that she will not be long to manifest herself to you. But have a care not to defile the sanctuary by a spirit of curiosity; and take care not to increase the number of the vulgar and profane, that have for so long a time ill-treated her, until Truth was obliged to depart the earth, and now can hardly trace any of her footsteps. But she always appears in her greatest glory, without disguise, to the true, good, and honest Free Masons; that is to say, to the zealous extirpators of superstition and lies. I hope, my dear brother, you will be one of her intimate favorites. The proofs that you have given, assure me of everything I have to expect of your zeal; for as nothing now can be more a secret among us, I shall order brother Truth, that he will instruct you what you are to do in order to come to true happiness." After this discourse of Father Adam, the candidate is unveiled and shown the form of the Lodge or Council, without explaining any part thereof. Brother Truth then proceeds thus: "My dear brother, by my mouth, holy truth speaketh to you, but before she can manifest herself to you, she requires of you proofs in which she is satisfied in your entrance into the Masonic order. She has appeared to you in many things which you could not have apprehended or comprehended without her assistance; but now you have the happiness to arrive at the brilliant day, nothing can be a secret to you. Learn, then, the moral use that is made of the three first parts of the furniture, which you knew after you was received an Entered Apprentice Mason, viz.: Bible, Compass and Square. By the Bible you are to understand that it is the only law you ought to follow. It is that which Adam received at his creation, and which the Almighty engraved in his heart. This law is called natural law, and shows positively that there is but one God, and to adore him only without any subdivision or interpolation. The Compass gives you the faculty of judging for yourself, that whatever God has created, is well, and he is the sovereign author of every thing. Existing in himself, nothing is either good or evil; because we understand by this expression, an action done which is excellent in itself, is relative, and submits to the human understanding, or judgment, to know the value and price of such action; and that God, with whom every thing is possible, communicates nothing of his will, but such as his great goodness pleases; and every thing in the universe is governed as he has decreed it, with justice, being able to compare it with the attributes of the Divinity. I equally say, that in himself there is no evil; because he has made every thing with exactness, and that every thing exists according to his will; consequently, as it ought to be. This distance between good and evil with the Divinity, cannot be more justly and clearly compared than by a circle formed with a compass. From the points being reunited there is formed an entire circumference; and when any point in particular equally approaches or equally separates from its point, it is only a faint resemblance of the distance between good and evil, which we compare by the points of a compass forming a circle, which circle when completed is God. SQUARE.--By the Square we discover that God, who has made every thing equal, in the same manner that you are not able to dig a body in a quarry complete, or perfect; thus, the wish of the Eternal in creating the world by a liberal act of his own, well foresaw every matter that could possibly happen in consequence thereof; that is to say, that every thing therein contained at the same time of the creation was good. LEVEL.--You have also seen a level, a plumb, and a rough stone. By the level you are to learn to be upright and sincere, and not to suffer yourself to be drawn away by the multitude of the blind and ignorant people; to be always firm and steady to sustain the right of the natural law, and the pure and real knowledge of that truth which it teacheth. PERPENDICULAR AND ROUGH STONE.--By these you ought to understand that the perpendicular man is polished by reason, and put censure away by the excellence of our Master. TRESSLE-BOARD.--You have seen the tressle-board, to draw plans on. This represents the man whose whole occupation is the art of thinking, and who employs his reason in that which is just and reasonable. CUBIC STONE.--You have seen the cubic stone, the moral of which, and the sense you ought to draw from it, is, to rule your actions, that they might be equally brought to the sovereign good. PILLARS.--The two pillars teacheth you that all Masons ought to attach themselves firmly to become an ornament to the order, as well as to its support; as the pillars of Hercules formerly determined the end of the ancient world. BLAZING STAR.--You have seen the blazing star, the moral sense of which is, "a true Mason perfecting himself in the way of truth," that he may become like a blazing star which shineth equally during the thickest darkness; and it is useful to those that it shineth upon, and who are ready and desirous of profiting by its light. The first instructions have conducted you to the knowledge of Hiram Abiff, and the inquiries that were made in finding him out. You have been informed of the words, signs and tokens which were substituted for those we feared would have been surprised, but of which they afterwards learnt that the treacherous villains had not been able to receive any knowledge of; and this ought to be an example and salutary advice to you, to be always on your guard, and well persuaded that it is difficult to escape the snares that ignorance, joined to conceited opinion, lay every day against us, and thereby to overcome us; and the most virtuous men are liable to fall, because their candor renders them unsuspecting. But, in this case, you ought to be firm as our Respectable Father Hiram, who chose rather to be massacred than to give up what he had obtained. This will teach you that as soon as truth shall be fixed in your heart, you ought never to consider the resolution you should take; you must live and die to sustain the light, by which we acquire the sovereign good. We must never expose ourselves to the conversation of cowans, and must be circumspect even with those with whom we are the most intimate; and not deliver up ourselves to any, excepting those whose character and behavior have proved them brothers, who are worthy to come and appear in the sacred sanctuary where holy Truth delivers her oracles. You have passed the Secret and Perfect Master; you have been decorated with an ivory key, a symbol of your distinction; you have received the pronunciation of the ineffable name of the Great Architect of the universe, and have been placed at the first balustrade of the sanctuary; you have had rank among the Levites, after which you knew the word "Zizon," which signifies "a balustrade of the Levites;" where all those are placed, as well as yourself, to expect the knowledge of the most sublime mysteries. COFFIN AND ROPE.--In the degree of Perfect Master they have shown you a grave, a coffin, and a "withe rope," to raise and deposit the body in a sepulchre, made in the form of a pyramid, in the top of which was a triangle, within which was the sacred name of the Eternal, and on the pavement were the two columns of Jachin and Boaz laid across. IVORY KEY.--By the "ivory key" you are to understand that you cannot open your heart with safety, but at proper times. By the corpse and grave is represented the state of man, before he had known the happiness of our order. ROPE.--The rope to which the coffin is tied, in order to raise it, is the symbol of raising one, as you have been raised from the grave of ignorance to the celestial place where truth resides. PYRAMID.--The pyramid represents the true Mason who raises himself by degrees, till he reaches heaven, to adore the sacred and unalterable name of the Eternal Supreme. INTIMATE SECRETARY.--This new degree leads you near to Solomon and honor; and after you redoubled your zeal, you gained new honors and favors, having nearly lost your life by curiosity; which attachment to Masonry gave you the good qualities of your heart, and which obtained your pardon and let you to the "Intendant of the Buildings," where you saw a "blazing star," a large candlestick with seven branches, with altars, vases, and purification, and a great brazen sea. BLAZING STAR.--By the expression of PURIFICATION you are to understand that you are to be cleansed from impiety and prejudice before you can acquire more of the sublime knowledge in passing the other degrees, to be able to support the brilliant light of reason, enlightened by truth, of which the blazing star is the figure. CANDLESTICK WITH SEVEN BRANCHES.--By the candlestick with seven branches you are to remember the mysterious number of the seven Masters who were named to succeed one; and from that time it was resolved that seven Knights of Masonry, united together, were able to initiate into Masonry, and show them the seven gifts of the Eternal, which we shall give you a perfect knowledge of, when you have been purified in the Brazen Sea. BRAZEN SEA.--You have passed from the Secret and Perfect Master to the Intimate Secretary, Provost and Judge, and Intendant of the Buildings. In these degrees they have shown you an ebony box, a key suspended, a balance, and an inflamed urn. EBONY BOX.--The ebony box shows you with what scrupulous attention you are to keep the secrets that have been confided to you, and which you are to reserve in the closet of your heart, of which the box is an emblem. And were you to reflect on the black color of said box, it would teach you to cover your secrets with a thick veil, in such a manner that the profane cowans cannot possibly have any knowledge thereof. KEY.--The key demonstrates that you have already obtained a key to our knowledge, and part of our mysteries; and if you behave with equity, fervor, and zeal to your brothers, you will arrive shortly to the knowledge and meaning of our society, and this indicates the reason of the balance. INFLAMED URN.--By the inflamed urn you are to understand, that as far as you come to the knowledge of the Royal and Sublime Art, you must, by your behavior, leave behind you, in the minds of your brethren and the vulgar, a high idea of your virtue, equal to the perfume of the burning urn. TWO KINGS.--In the degree of Intimate Secretary, you have seen and heard two kings who were entering into their new alliance and reciprocal promise, and of the perfection of their grand enterprise. They spoke of the death of Hiram Abiff, our Excellent Master. You saw guards, as a man who was overseen, very near of being put to death for his curiosity of peeping. You also heard of the prospect of a place called the vault, to deposit the precious treasure of Masonry, when the time should be fulfilled, and you afterwards became a brother. The conversation of the two kings is the figure of the coincidence of our laws and the natural law, which forms a perfect agreement with what is expedient, and promises to those who shall have the happiness to be connected to you in the same manner and perfect alliance that they will afterwards come to the centre of true knowledge. TEARS.--The tears and regret of the two kings are the emblem of the regret you ought to have when you perceive a brother depart from the road of virtue. THE MAN PEEPING.--By the man you saw peeping, and who was discovered and seized, and conducted to death, is an emblem of those who come to be initiated into our sacred mysteries through a motive of curiosity; and, if so indiscreet as to divulge their obligations, we are bound to take vengeance on the treason by the destruction of the traitor. Let us pray the Eternal to preserve our order from such an evil you have hereof seen an example, in that degree to which you came, by your zeal, fervor and constancy. In that degree you have remarked, that from all the favorites that were at that time in the apartment of Solomon, only nine were elected to avenge the death of Hiram Abiff; this makes good, that a great many are often called, but few chosen. To explain this enigma, a great many of the profane have the happiness to divest themselves of that name, to see and obtain the entrance in our sanctuary; but very few are constant, zealous and fervent, to merit the happiness of coming to the height and knowledge of the sublime truth. REQUISITIONS TO MAKE A GOOD MASON.--If you ask me what are the requisite qualities that a Mason must be possessed of, to come to the centre of truth, I answer you, that you must crush the head of the serpent of ignorance. You must shake off the yoke of infant prejudice concerning the mysteries of the reigning religion, which worship has been imaginary, and only founded on the spirit of pride, which envies to command and be distinguished, and to be at the head of the vulgar; in affecting an exterior purity, which characterizes a false piety, joined to a desire of acquiring that which is not its own, and is always the subject of this exterior pride, and unalterable source of many disorders, which being joined to gluttonness, is the daughter of hypocrisy, and employs every matter to satisfy carnal desires, and raises to these predominant passions, altars, upon which she maintains, without ceasing, the light of iniquity, and sacrifices continually offerings to luxury, voluptuousness, hatred, envy, and perjury. Behold, my dear brother, what you must fight against and destroy before you can come to the knowledge of the true good and sovereign happiness! Behold this monster which you must conquer--a serpent which we detest as an idol, that is adored by the idiot and vulgar under the name of religion. SOLOMON, KING HIRAM, AND ST. JOHN THE BAPTIST.--In the degrees of Elected of Fifteen, Illustrious Knights, Grand Master Architects, and Knights of the Ninth Arch, you have seen many things which are only a repetition of what you have already examined. You will always find in those degrees initial letters enclosed in different triangles, or Deltas. You have also seen the planet Mercury, the chamber called "Gabaon," or the "Third Heaven;" the "winding staircase," the "Ark of Alliance," the "tomb of Hiram Abiff," facing the ark and the urn--the precious treasure found by the assiduous travels--the three zealous brethren Masons--the punishment of the haughty Master Mason, in being buried under the ancient ruins of Enoch's temple--and finally, you have seen the figures of Solomon, and Hiram, King of Tyre, and St. John the Baptist. 3. I. I. I.--By the 3. I. I. I. you know the three sacred names of the Eternal and "Mount Gabaon" (Third Heaven) which you came to by seven degrees that compose the winding staircase. The seven stars represent the seven principal and different degrees to which you must come to attain the height of glory represented by the mount, where they formerly sacrificed to the Most High! When you arrive to that, you are to subdue your passions, in not doing anything that is not prescribed in our laws. By the planet Mercury, you are taught continually to mistrust, shun, and run away from those who, by a false practice, maintain commerce with people of a vicious life, who seem to despise the most sacred mysteries--that is, to depart from those who by the vulgar fear, or a bad understanding, are ready to deny the solemn obligations that they have contracted among us.--When you come to the foot of our arch you are to apprehend that you come to the "Sanctum Sanctorum." You are not to return; but rather to persist in sustaining the glory of our order, and the truth of our laws, principles, and mysteries, in like manner as our Respectable Father Hiram Abiff, who deserved to have been buried there for his constancy and fidelity. We have also another example in the firmness of "Galaad," the son of "Sophonia," chief of the Levites, under Surnam, the High Priest, as mentioned in the history of perfection. Learn in this moment, my dear brother, what you are to understand by the figures of Solomon, Hiram, King of Tyre, and St. John the Baptist. The two first exert you, by their zeal in the royal art, to follow the sublime road of which Solomon was the institutor, and Hiram of Tyre, the "supporter;" a title legitimately due to that king, who not only protected the order, but contributed with all his might to the construction of the temple (furnishing stone from Tyre, and the cedars of Lebanus) which Solomon built to the honor of the Almighty. The third, or St. John the Baptist, teaches you to preach marvellous to this order, which is as much as to say, you are to make secret missions among men, which you believe to be in a state of entering the road of truth, that they may be able one day to see her virtues and visage uncovered. HIRAM ABIFF was the symbol of truth on earth. Jubelum Akirop was accused by the serpent of ignorance, which to this day raises altars in the hearts of the profane and fearful. This profaneness, backened by a fanatic zeal, becomes an instrument to the religious power, which struck the first stroke in the heart of our dear Father, Hiram Abiff; which is as much as to say, undermined the foundation of the celestial temple, which the Eternal himself had ordered to be raised to the sublime truth and his glory. The first age of the world has been witness to what I have advanced. The simple, natural law rendered to our first fathers the most uninterrupted happiness. They were in those times more virtuous; but as soon as the "monster of pride" started up in the air and disclosed herself to those unhappy mortals, she promised to them every seat of happiness, and seduced them by her soft and bewitching speeches, viz.: That "they must render to the Eternal Creator of all things an adoration with more testimony, and more extensive, than they had hitherto done," etc. This Hydra with a hundred heads, at that time misled, and continues to this day to mislead men who are so weak as to submit to her empire; and it will subsist, until the moment that the true elected shall appear and destroy her entirely. The degree of Sublime Elected, that you have passed, gives you the knowledge of those things which conducts you to the true and solid good. The grand circle represents the immensity of the Eternal Supreme, who has neither beginning nor end. [Illustration: (4 concentric circles or 'bulls-eye')] The triangle, or Delta, is the mysterious figure of the Eternal. The three letters which you see, signify as follows:--G, at the top of the triangle, "the grand cause of the Masons": the S, at the left hand, the "submission to the same order": and the U, at the right hand, the "union that ought to reign among the brethren: which, altogether make but one body, or equal figure in all its parts." This is the triangle called "equilateral." The great letter G, placed in the centre of the triangle, signifies "Great Architect of the Universe," who is God; and in this ineffable name is found all the divine attributes. This letter being placed in the centre of the triangle, is for us to understand that every true Mason must have it profoundly in his heart. [Illustration: (Triangle with G at the top corner, S at the left corner, U at the right corner, and a larger G in the middle)] There is another triangle, on which is engraved S. B. and N., of which you have had an explanation in a preceding degree. This triangle designs the connection of the brethren in virtue. The solemn promise they have made to love each other; to help, succor, and keep inviolably secret, their mysteries of the perfection proposed, in all their enterprises. It is said in that degree, that "You have entered the Third Heaven, that means you have entered the place where pure truth resides, since she abandoned the earth to monsters who persecuted her." [Illustration: (Triangle with 'B' at top, 'S' & 'N' below.)] The end of the degree of Perfection is a preparation to come more clearly to the knowledge of true happiness, in becoming a true Mason, enlightened by the celestial luminary of truth, in renouncing, voluntarily, all adorations but those that are made to one God, the Creator of heaven and earth, great, good, and merciful. End of Brother Truth's harangue. Father Adam then says to the candidate, "My dear son, what you have heard from the mouth of Truth is an abridgment of all the consequences of all the degrees you have gone through, in order to come to the knowledge of the holy truth, contracted in your last engagements. Do you persist in your demand of coming to the holy brother, and is that what you desire, with a clear heart?--answer me." The candidate answers, "I persist." Then Father Adam says, "Brother Truth, as the candidate persists, approach with him to the sanctuary, in order that he may take a solemn obligation to follow our laws, principles, and morals, and to attach himself to us forever." Then the candidate falls on his knees, and Father Adam takes his hands between his own, and the candidate repeats the following obligation three times: OBLIGATION.--I, A. B., promise, in the face of God, and between the hands of my Sovereign, and in presence of all the brethren now present, never to take arms against my country, directly or indirectly, in any conspiracy against the Government thereof. I promise never to reveal any of the degrees of the Knight of the Sun, which is now on the point of being intrusted to me, to any person or persons whatsoever, without being duly qualified to receive the same; and never to give my consent to any one to be admitted into our mysteries, only after the most scrupulous circumspection, and full knowledge of his life and conversation; and who has given at all times full proof of his zeal and fervent attachment for the order, and a submission at all times to the tribunal of the Sovereign Princes of the Royal Secret. I promise never to confer the degree of the Knights of the Sun without having a permission in writing from the Grand Council of Princes of the Royal Secret, or from the Grand Inspector or his deputy, known by their titles and authority. I promise also and swear, that I will not assist any, through my means, to form or raise a Lodge of the Sublime Orders, in this country, "without proper authority." I promise and swear to redouble my zeal for all my brethren, Knights, and Princes, that are present or absent; and if I fail in this my obligation, I consent for all my brethren, when they are convinced of my infidelity, to seize me, and thrust my tongue through with a red-hot iron; to pluck out both my eyes, and to deprive me of smelling and hearing; to cut off both my hands, and to expose me in that condition in the field, to be devoured by the voracious animals; and if none can be found, I wish the lightning of heaven might execute on me the same vengeance. O God, maintain me in right and equity. Amen. Amen. Amen. After the obligation is three times repeated, Father Adam raises the candidate, and gives him one kiss on his forehead, being the seat of the soul. He then decorates him with the collar and jewel of the order, and gives him the following sign, token and word:--SIGN: Place the right hand flat upon the heart, the thumb forming a square. The answer, raise the hand, and with the index point to heaven. This is to show that there is but one God, the source of all truth. TOKEN: Take in your hands those of your brother, and press them gently. Some Knights, in addition to this, kiss the forehead of the brother, saying "Alpha," to which he answers, "Omega." SACRED WORD: "Adonai." This word is answered by "Albra," or "Abbraak," which is rendered "a king without reproach." Some contend that this word should be written "Abrah." PASS-WORD:--"Stibium" (antimony). By this is intended as among the Hermetic Philosophers, "the primitive matter whence all things are formed." To this pass-word some add the following: "Helios," "Mene," "Tetragrammaton." After these are given, the candidate goes 'round and gives them to every one, which brings him back to Father Adam. He then sits down with the rest of the brethren, and then Brother Truth gives the following explanation of the Philosophical Lodge: SUN.--The sun represents the unity of the Eternal Supreme, the only grand work of philosophy. 3. S. S. S.--The 3 S. S. S. signify the "Stiletto, Sidech, Solo," or the residence of the Sovereign Master of all things. THREE CANDLESTICKS.--The three candlesticks show us the three degrees of fire. FOUR TRIANGLES.--The four triangles represent the four elements. SEVEN PLANETS.--The seven planets design the seven colors that appear in their original state, from whence we have so many different artificial ones. SEVEN CHERUBIMS.--The seven cherubims represent the seven metals, viz., gold, silver, copper, iron, lead, tin and quicksilver. CONCEPTION IN THE MOON.--The conception, or woman, rising in the moon, demonstrates the purity that matter subsists of, in order to remain in its pure state unmixed with any other body, from which must come a new king, and a revolution or fulness of time filled with glory whose name is Albra. HOLY SPIRIT.--The Holy Spirit, under the symbol of a dove, is the image of the Universal Spirit, that gives light to all in the three states of nature; and on the animal, vegetable and mineral. ENTRANCE OF THE TEMPLE.--The entrance of the temple is represented to you by a body, because the grand work of nature is complete as gold, potable and fixed. GLOBE.--The globe represents the matter in the primeval state; that is to say, complete. CADUCEUS.--The caduceus represents the double mercury that you must extract from the matter; that is to say, the mercury fixed, and from thence is extracted gold and silver. STIBIUM.--The word stibium signifies the antimony, from whence, by the philosophical fire, is taken an alkali which we empty in our grand work. End of the philosophical explanation. Then Father Adam explains the MORAL LODGE. SUN.--The sun represents the divinity of the Eternal; for as there is but one Sun to light and invigorate the earth, so there is but one God, to whom we ought to pay our greatest adoration. 3 S. S. S.--The 3 S. S. S. are initials of the words Scienta, Sapientia, Sanctitas, and teach you that science, adorned with wisdom, creates a holy man. THREE CANDLESTICKS.--The three candlesticks are the image of the life of man, considered in youth, manhood, and old age, and happy are those that have been enlightened in these ages, by the light of truth. FOUR TRIANGLES.--The four triangles show us the four principal duties that create our tranquil life, viz.: Fraternal love among men in general, and particularly among brethren, and in the same degree with us. Secondly. In not having anything but for the use and advantage of a brother. Thirdly. Doubting of every matter that cannot be demonstrated to you clearly, by which an attempt might be made to insinuate mysteries in matters of religion, and hereby lead you away from the holy truth. Fourthly. Never do anything to another that you would not have done unto you. The last precept, well understood and followed on all occasions, is the true happiness of philosophy. SEVEN PLANETS.--The seven planets represent the seven principal passions of man. SEVEN CHERUBIMS.--The seven cherubims are the images of the delights of life: namely, by seeing, hearing, tasting, smelling, feeling, tranquility, and health. CONCEPTION.--The conception in the moon shows the purity of matter, and that nothing can be impure to the eyes of the Supreme. HOLY SPIRIT.--The Spirit is the figure of our soul, which is only the breath of the Eternal, and which cannot be soiled by the works of the body. TEMPLE.--The temple represents our body, which we are obliged to preserve by our natural feelings. FIGURE OF A MAN.--The figure is in the entrance of the temple, which bears a lamb in his arms, and teaches us to be attentive to our wants, as a shepherd takes care of his sheep; to be charitable, and never let slip the present opportunity of doing good, to labor honestly, and to live in this day as if it were our last. COLUMNS OF JACHIN AND BOAZ.--The columns of J. and B. are the symbols of the strength of our souls in bearing equally misfortunes, as well as success in life. SEVEN STEPS OF THE TEMPLE.--The seven steps of the temple are the figures of the seven degrees which we must pass before we arrive to the knowledge of the true God. GLOBE.--The globe represents the world which we inhabit. LUX EX TENEBRIS.--The device of "Lux ex tenebris" teacheth, that when man is enlightened by reason, he is able to penetrate the darkness and obscurity which ignorance and superstition spread abroad. RIVER.--The river across the globe represents the utility of the passions that are necessary to man in the course of his life, as water is requisite to the earth in order to replenish the plants thereof. CROSS SURROUNDED.--The cross surrounded by two serpents signifies that we must watch the vulgar prejudices, to be very prudent in giving any of our knowledge and secrets in matters, especially in religion. End of the moral explanation. LECTURE.--Question--Are you a Knight of the Sun? Answer--I have mounted the seven principal steps of Masonry; I have penetrated into the bowels of the earth, and among the ancient ruins of Enoch found the most grand and precious treasures of the Masons. I have seen, contemplated, and admired the great, mysterious, and formidable name engraved on the triangle; I have broken the pillar of beauty, and thrown down the two columns that supported it. Q. Pray tell me what is that mysterious and formidable name? A. I cannot unfold the sacred characters in this manner, but substitute in its place the grand word of [represented by the Hebrew consonants Jod, He, Vau, He.] Q. What do you understand by throwing down the columns that sustained the pillar of beauty. A. Two reasons.--First. When the temple was destroyed by Nebuzaradan, general of the army of Nebuchadnezzar, I was one that helped to defend the Delta on which was engraved the ineffable name; and I broke down the columns of beauty, in order that it should not be profaned by the infidels. Second. As I have deserved, by my travel and labor, the beauty of the great "Adonai" (Lord), the mysteries of Masonry, in passing the seven principal degrees. Q. What signifies the seven planets? A. The lights of the celestial globe and also their influence, by which every matter exists on the surface of the earth or globe. Q. From what is the terrestrial globe formed? A. From the matter which is formed by the concord of the four elements, designed by the four triangles, that are in regard to them as the four greater planets. Q. What are the names of the seven planets? A. Sun, Moon, Mars, Jupiter, Venus, Mercury, and Saturn. Q. Which are the four elements? A. Air, fire, earth, and water. Q. What influence have the seven planets on the four elements? A. Three general matters of which all bodies are composed--life, spirit, and body; otherwise, salt, sulphur and mercury. Q. What is life or salt? A. The life given by the Eternal Supreme, or the planets, the agents of nature. Q. What is the spirit or sulphur? A. A fixed matter, subject to several productions. Q. What is the body or mercury? A. Matter conducted or refined to its form by the union of salt and sulphur, or the agreement of the three governors of nature. Q. What are those three governors of nature? A. Animal, vegetable and mineral. Q. What is animal? A. We understand in this, life--all that is divine and amiable. Q. Which of the elements serve for his productions? A. All the four are necessary, among which, nevertheless, air and fire are predominant; and it is those that render the animal the perfection of the three governments, which man is elevated to by one-fourth of the breath of the Divine Spirit, when he receives his soul. Q. What is the vegetable? A. All that seems attached to the earth reigns on the surface. Q. Of what is it composed? A. Of a generative fire, formed into a body whilst it remains in the earth, and is purified by its moisture and becomes vegetable, and receives life by air and water; whereby the four elements, though different, co-operate jointly and separately. Q. What is the mineral? A. All that is generated and secreted in the earth. Q. What do we understand by this name? A. That which we call metals and demi-metals and minerals. Q. What is it that composes the minerals? A. The air penetrating by the celestial influence into the earth, meets with a body, which, by its softness, fixes, congeals, and renders the mineral matter more or less perfect. Q. Which are the perfect metals? A. Gold and silver. Q. Which are the imperfect metals? A. Brass, lead, tin, iron and quicksilver. Q. How come we by the knowledge of these things? A. By frequent observations and the experiments made in natural philosophy, which have decided to a certainty that nature gives a perfection to all things, if she has time to complete her operations. Q. Can art bring metal to perfection so fully as nature? A. Yes; but in order to do this, you must have an exact knowledge of nature. Q. What will assist you to bring forth this knowledge? A. A matter brought to perfection, this has been sought for under the name of the philosopher's stone. Q. What does the globe represent? A. An information of philosophers, for the benefit of the art in this work. Q. What signify the words, "Lux ex tenebris?" A. That is the depth of darkness you ought to retire from, in order to gain the true light. Q. What signifies the cross on the globe? A. The cross is the emblem of the true elected. Q. What represent the three candlesticks? A. The three degrees of fire, which the artist must have knowledge to give, in order to procure the matters from which it proceeds. Q. What signifies the word Stibium? A. It signifies antimony, or the first matter of all things. Q. What signify the seven degrees? A. The different effectual degrees of Masonry which you must pass to come to the Sublime Degree of Knights of the Sun. Q. What signify the divers attributes in those degrees? A. First. The Bible, or God's law, which we ought to follow. Second. The compass teaches us to do nothing unjust. Third. The square conducts us equal to the same end. 4th. The level demonstrates to us, all that is just and equitable. Fifth. The perpendicular, to be upright and subdue the veil of prejudice. Sixth. The tressle-board is the image of our reason, where the functions are combined to effect, compare and think. Seventh. The rough-stone is the resemblance of our vices, which we ought to reform. Eighth. The cubic stone is our passions, which we ought to surmount. Ninth. The columns signify strength in all things. Tenth. The blazing star teaches that our hearts ought to be as a clear sun, among those that are troubled with the things of this life. Eleventh. The key teaches to have a watchful eye over those who are contrary to reason. Twelfth. The box teaches to keep our secrets inviolably. Thirteenth. The urn learns us that we ought to be as delicious perfumes. Fourteenth. The brazen sea, that we ought to purify ourselves, and destroy vice. Fifteenth. The circles on the triangles demonstrate the immensity of the divinity under the symbol of truth. Sixteenth. The poniard teacheth the step of the elected, many are called, but few are chosen to the sublime knowledge of pure truth. Seventeenth. The word albra signifies a king full of glory and without blot. Eighteenth. The word Adonai signifies Sovereign Creator of all things. Nineteenth. The seven cherubims are the symbols of the delights of life, known by seeing, hearing, tasting, feeling, smelling, tranquility, and thought. Q. What represents the sun? A. It is an emblem of Divinity, which we ought to regard as the image of God. This immense body represents the infinity of God's wonderful will, as the only source of light and good. The heat of the sun produces the rule of the seasons, recruits nature, takes darkness from the winter, in order that the deliciousness of spring might succeed. End of the physical lecture. * * * * * GENERAL LECTURE IN THIS DEGREE. Question--From whence came you? Answer--From the centre of the earth. Q. How have you come from thence? A. By reflection, and the study of nature. Q. Who has taught you this? A. Men in general who are blind, and lead others in their blindness. Q. What do you understand by this blindness? A. I do not understand it to be privy to their mysteries; but I understand under the name of blindness, those who cease to be ardent, after they have been privy to the light of the spirit of reason. Q. Who are those? A. Those who, through the prejudices of superstition and fanaticism, render their services to ignorance. Q. What do you understand by fanaticism? A. The zeal of all particular sects which are spread over the earth, who commit crimes by making offerings to fraud and falsehood. Q. And do you desire to rise from this darkness? A. My desire is to come to the celestial truth, and to travel by the light of the sun. Q. What represents that body? A. It is the figure of an only God, to whom we ought to pay our adoration. The sun being the emblem of God, we ought to regard it as the image of the Divinity; for that immense body represents wonderfully the infinity of God. He invigorates and produces the seasons, and replenishes nature, by taking the horrors from winter, and produces the delights of spring. Q. What does the triangle, with the sun in the centre, represent? A. It represents the immensity of the Supreme. Q. What signifies the three S. S. S.? A. Sanctitas, Scientia, and Syrentia, which signify the science accompanied with wisdom, and make men holy. Q. What signifies the three candlesticks? A. It represents the course of life, considered in youth, manhood, and old age. Q. Has it any other meaning? A. Yes, the triple light that shines among us, in order to take men out of darkness and ignorance into which they are plunged, and to bring them to virtue, truth, and happiness, a symbol of our perfection. Q. What signifies the four triangles that are in the great circles? A. They are the emblems of the four principal views of the life of tranquility, etc. First. Fraternal love to all mankind in general, more particularly for our brethren, who are more attached to us, and who with honor have seen the wretchedness of the vulgar. Second. To be cautious among us of things, and not to demonstrate them clearly to any who are not proper to receive them; and to be likewise cautious in giving credit to any matter, however artfully it may be disguised, without a self-conviction in the heart. Third. To cast from us every matter which we perceive we may ever repent of doing, taking care of this moral precept, "To do to every one of your fellow creatures no more than you would choose to be done to." Fourth. We ought always to confide in our Creator's bounty, and to pray without ceasing, that all our necessities might be relieved as it seems best to him for our advantage; to wait for his blessings patiently in this life; to be persuaded of his sublime decrees, that whatever might fall, contrary to our wishes, will be attended with good consequences; to take his chastisements patiently, and be assured that the end of everything has been done by him for the best, and will certainly lead us to eternal happiness hereafter. Q. Explain the signification of the seven planets which are enclosed in a triangle, that forms the rays of the exterior circles, and are enclosed in the grand triangle. A. The seven planets, according to philosophy, represent the seven principal passions of the life of man; those passions are very useful when they are used in moderation, for which the Almighty gave them to us, but grow fatal and destroy the body when let loose: and, therefore, it is our particular duty to subdue them. Q. Explain the seven passions to us. A. 1st. The propagation of species. 2d. Ambition of acquiring riches. 3d. Ambition to acquire glory in the arts and sciences among men in general. 4th. Superiority in civil life. 5th. Joys and pleasures of society. 6th. Amusements and gaieties of life. 7th. Religion. Q. Which is the greatest sin of all that man can commit, and render him odious to God and man? A. Suicide and homicide. Q. What signifies the seven cherubims whose names are written in the circle called the "First Heaven?" A. They represent the corporeal delights of this life, which the Eternal gave to man when he created him, and are, seeing, hearing, smelling, tasting, feeling, tranquility, and thought. Q. What signifies the figure in the moon, which we regard as the figure or image of conception? A. The purity of nature, which procures the holiness of the body; and that there is nothing imperfect in the eyes of the Supreme. Q. What signifies the figure of the columns? A. They are the emblems of our souls, which is the breath of life proceeding from the All Puissant, and ought not to be soiled by the works of the body, but to be firm as columns. Q. What does the figure in the porch, which carries a lamb in his arms represent? Ans.--The porch ornamented with the columns of Jachin and Boaz, and surmounted with the grand I, represents our body, over which we ought to have a particular care, in watching our conversation, and also to watch our needs, as the shepherd his flock. Q. What signify the two letters, I and B, at the porch? A. They signify our entrance in the order of Masonry; also the firmness of the soul, which we ought to possess from hour of our initiation; these we ought to merit, before we can come to the sublime degrees of knowing holy truth, and we ought to preserve them, and be firm in whatever situation we may be in, not knowing whether it may return to our good or evil in the passage of this life. Q. What signifies the large I in the triangle on the crown of the portico? A. That large I, being the initial of the mysterious name of the Great Architect of the Universe, whose greatness we should always have in our minds, and that our labors ought to be employed to please Him; which we should always have in our view as the sure and only source of our actions. Q. What signify the seven steps that lead to the entry of the porch? A. They mark the seven degrees in Masonry, which are the principal which we ought to arrive to, in order to come to the knowledge of holy truth. Q. What does the terrestrial globe represent? A. The world which we inhabit, and wherein Masonry is its principal ornament. Q. What is the explanation of the great word, Adonai? A. It is the word which God gave to Adam, for him to pray by; a word which our common father never pronounced without trembling. Q. What signifies "Lux ex tenebris?" A. A man made clear by the light of reason, penetrating this obscurity of ignorance and superstition. Q. What signifies the river across the globe? A. It represents the utility of our passions, which are necessary to man in the course of his life, as water is necessary to render the earth fertile; as the sun draws up the water, which being purified, falls on the earth and gives verdure. Q. What signifies the cross, surrounded by two serpents, on the top of the globe? A. It represents to us not to repeat the vulgar prejudices; to be prudent, and to know the bottom of the heart. In matters of religion to be always prepared; not to be of the sentiments with sots, idiots, and the lovers of the mysteries of religion; to avoid such, and not in the least to hold any conversation with them. Q. What signifies the book, with the word Bible written in it? A. As the Bible is differently interpreted by the different sects who divide the different parts of the earth: Thus the true sons of light, or children of truth, ought to doubt of everything at present, as mysterious or metaphysics: Thus all the decisions of theology and philosophy, teach not to admit that which is not demonstrated as clearly as that 2 and 2 are equal to 4; and on the whole to adore God, and him only; to love him better than yourself; and always to have a confidence on the bounties and promises of our Creator. Amen. Amen. Amen. TO CLOSE THE COUNCIL.--Question (by Father Adam): Brother Truth, what progress have men made on earth to come to true happiness? Answer (by Brother Truth): Men have always fallen on the vulgar prejudices, which are nothing but falsehood; very few have struggled, and less have knocked at the door of this holy place, to attain the full light of real truth, which we all ought to acquire. Then says Father Adam, "My dear children, depart and go among men, endeavor to inspire them with the desire of knowing holy truth, the pure source of all perfection." Father Adam then puts his right hand on his left breast; when all the brethren raise the first finger of the right hand, and then the Council of the Knights of the Sun is closed by seven knocks. * * * * * PRINCES OF JERUSALEM. PREROGATIVES OF THE PRINCES.--Princes of Jerusalem have a right to inspect all Lodges or Councils of an inferior degree, and can revoke and annul all the work done in such Councils or Lodges, if the same shall be inconsistent with the regulations of Masonry. In countries where there are no Grand Lodges, they have power to confer the blue degrees. They are the supreme judges of all transactions in the lower degrees; and no appeal can be made to the Supreme Councils of the upper degrees, until an opinion has been given by the Grand Council of Princes of Jerusalem, and the result of their opinion has been made known. A Prince of Jerusalem who visits an inferior Lodge or Council, ought to present himself in the dress and ornaments of this degree. When his approach is announced, the presiding officer must send a Prince of Jerusalem to examine him, and if he reports in his favor, the arch of steel is to be formed, and he is conducted beneath it to his seat on the left of the presiding officer. An entry of his name and rank is made on the records, that he may henceforward receive our honors without any examination. Five Princes are necessary to form a Grand Council. DUTIES OF PRINCES.--They are carefully to observe the rules of justice and good order, and to maintain irreproachable lives. If guilty of unmasonic conduct, they are to be punished at the discretion of the Grand Council. Expulsions are to be notified to the Grand Councils of the upper degrees, and to all inferior Masonic bodies within the district. If a Prince solicits a vote at an election, he is to be punished with perpetual exclusion. The annual election is to take place on the twenty third day of the Jewish month Adar. The meetings of the Councils are termed Conventions. APARTMENTS USED IN THIS DEGREE.--There are two apartments, connected by a long, narrow passage. The western represents the court of Zerubbabel, at Jerusalem. The hangings are yellow. Over the throne is a yellow canopy. On a triangular pedestal, before the throne, are placed a naked sword, an arrow of justice, a balance, and a shield on which is an equilateral triangle, a sceptre, a chandelier of five branches, which are all lighted in the latter part of the ceremony of reception. The eastern apartment represents the cabinet of Darius. It is hung with red; the canopy is red. Before the throne is a small square pedestal, and in it a drawn sword, a sceptre, paper, pens, etc. The chief Minister of State sits near Darius. OFFICERS OF THE GRAND COUNCIL.--The first officer is styled "Most Equitable Prince," and is on the throne. The Senior Warden and Junior Warden are styled "Most Enlightened;" seated in the West. The other officers and the members are styled "Valiant Princes." DRESS.--The "Most Equitable" wears a yellow robe and turban. The apron is red; on it are painted the temple, a square, a buckler, a triangle, and a hand; the flap is yellow; on it a balance, and the letters D. Z. [Darius and Zerubbabel.] Gloves are red. Sash is yellow, edged with gold, embroidered by a balance, a hand, a poniard, five stars, and two crowns, it is worn from right to left. JEWEL.--A golden medal; on one side a hand holding a balance in equilibris; on the other a two-edged sword, with five stars around the point, and the letters D. Z. ALARM.--The alarm is three and two (!!! !!). OPENING.--The "Most Equitable" strikes one, and says, "Valiant Grand Master of Ceremonies, what is the first business of a Grand Council of the Princes of Jerusalem?" Grand Master of Ceremonies. "To see that the guards are at their proper stations." M. E. "Attend to that duty, and inform," etc. G. M. C.--"It is done, Most Equitable." Most Equitable strikes two; the Junior Warden rises. M. E.--"Valiant Junior Warden, what is our next business?" J. W.--"To see that all present are Princes of Jerusalem." M. E.--"Attend to that duty." J. W.--"We are all Princes of Jerusalem." Most Equitable (striking thrice).--"Valiant Senior Warden, what is the hour?" Senior Warden.--"The rising of the sun." M. E.--"What duty remains to be done?" S. W.--"To arrange the Princes in two columns, for the proper discharge of their duties." M. E.--"Attend to that duty." S. W.--"Most Equitable, it is done." M. E.--"Valiant Junior and Senior Wardens, inform your respective columns that I am about to open this Grand Council of Princes of Jerusalem, by three and two." (That is done.) M. E.--"Attention, Valiant Princes! (The signs are given; the Most Equitable strikes three and two; this is repeated by the Wardens.) I declare this Grand Council duly opened and in order for business." RECEPTION.--The candidate, being hoodwinked, is led by the Master of Ceremonies to the door--the alarm is given--the door is opened without any ceremony, and the candidate is led to the east, and thus addressed: Most Equitable.--"What is your desire?" Candidate.--"I come to prefer the complaints of the people of Israel against the Samaritans, who have refused to pay the tribute imposed on them for defraying the expense of the sacrifices offered to God in the temple." M. E. (who represents Zerubbabel).--"I have no power over the Samaritans; they are subject to King Darius, who is at Babylon; it is to him that such complaints must be preferred; but as we are all interested in this thing, I will arm you, and cause you to be accompanied by four Knights, that you may more easily surmount any difficulty which may present itself in your journey to the court of the King of Persia." The bandage is now removed from the eyes of the candidate; he is armed with a sword and buckler, and decorated as a Knight of the East. The four Knights who accompany him are armed in a similar manner. They commence their journey, and are attacked by some armed ruffians, whom they repulse. They arrive at the door of the cabinet of Darius. The candidate enters with one of the Knights, and thus addresses the King:--"Mighty King! the Samaritans refuse to pay the tribute imposed on them by Cyrus, King of Persia, for defraying the expenses of the sacrifices which are offered in the temple which we have rebuilt; the people of Israel entreat that you will compel the Samaritans to perform their duty." Darius.--"Your request is just and equitable; I order that the Samaritans shall immediately pay the tribute imposed on them. My Chief Minister shall deliver to you my decree for this purpose. Go in Peace!" The candidate retires; the Chief Minister follows, and delivers the decree to him. After surmounting various obstacles, candidate is met on his return by the Knights with lighted torches, and is thus conducted with triumph into the presence of Zerubbabel, and says:--"I deliver to you the decree of Darius, King of Persia, which we have obtained after defeating our enemies, and encountering many dangers in our journey." Most Equitable reads the decree as follows:--"We, Darius, 'King of Kings!' willing to favor and protect our people at Jerusalem, after the example of our illustrious predecessor, King Cyrus, do will and ordain that the Samaritans, against whom complaints have been made, shall punctually pay the tribute money which they owe for the sacrifices of the temple--otherwise they shall receive the punishment due to their disobedience. Given at Shushan, the palace, this fourth day of the second month, in the year 3534, and of our reign the third, under the seal of our faithful Darius. [L. S.]" M. E.--"The people of Jerusalem are under the greatest obligations to you for the zeal and courage displayed by you in surmounting the obstacles which you encountered in your journey; as a reward we shall confer on you the mysteries of the degree of Prince of Jerusalem. Are you willing to take an obligation, binding you to an exact observance of our laws, and a careful concealment of our mysteries?" Candidate.--"I am." M. E.--"Kneel before the altar for that purpose." OBLIGATION.--I, A. B., do solemnly promise and swear, in the presence of Almighty God, the Great Architect of heaven and earth, and of these Valiant Princes of Jerusalem, that I will never reveal the mysteries of the degree of Prince of Jerusalem to any one of an inferior degree, or to any other person whatever. I promise and swear, as a Prince of Jerusalem, to do justice to my brethren, and not to rule them tyranically, but in love. I promise and swear that I will never, by word or deed, attack the honor of any Prince of Jerusalem; and that I will not assist in conferring this degree except in a lawful Grand Council of Princes of Jerusalem. All this I promise and swear, under the penalty of being stripped naked, and having my heart pierced with a poniard. So help me God. Amen! Amen! Amen! The Most Equitable raises the candidate, and gives him the following signs, tokens, and words:--FIRST SIGN--Extend the right arm horizontally at the height of the shoulder. This is termed the sign of command. FIRST TOKEN.--Each places his left hand on his left hip, and the right hand on his brother's left shoulder. SECOND TOKEN.--Join left hands, placing the thumb on the second joint of the little finger; with the thumb strike five times on that joint. PASS-WORD.--"Tebeth." The name of the Jewish month in which the Ambassadors entered Jerusalem. SACRED WORD.--"Adar." The name of the month in which thanks were given to God for the completion of the temple. In some Councils the following sign is given, viz.:--Present yourself before your brother with your sword advanced, and your left hand resting on your hip, as if to commence a combat. He will answer the sign by extending his arm at the height of the shoulder, the right foot forming a square with the toe of the left. THE MARCH.--Five steps on the diagonal of the square towards the throne. AGE.--The age of a Prince of Jerusalem, is 5 times 15. Most Equitable.--"I now appoint and constitute you, with your four companions, Princes and Governors of Jerusalem, that you may render justice to all the people. I decorate you with a yellow sash, to which is attached a gold medal. The 'balance' on it is to admonish you to make equity and justice your guides. The 'hand of justice' is a mark of your authority over the people. The 'emblems' of the 'apron' with which I now invest you, have reference to the works and virtues of Masons, and to your duty in the high office with which you are invested. As Princes of Jerusalem, you will assemble in two chambers of the temple. Be just, merciful, and wise." LECTURE.--Question--Are you a Prince of Jerusalem? Answer--I know the road to Babylon. Q. What were you formerly? A. A Knight of the East. Q. How did you arrive at the dignity of a Prince of Jerusalem? A. By the favor of Zerubbabel, and the courage which I manifested in many conflicts. Q. Where did the Prince of Jerusalem travel? A. From Jerusalem to Babylon. Q. Why? A. The Samaritans having refused to pay the tribute imposed on them for defraying the expense of the sacrifices offered to God in the temple, an embassy was dispatched to Babylon, to obtain justice of King Darius. Q. How many Knights constituted this embassy? A. Five. Q. Did they encounter any difficulty in their journey? A. They did. The Samaritans, against whom they were to prefer a complaint, armed themselves and attacked the ambassadors, but were defeated. Q. What did they obtain from Darius? A. A decree ordering the Samaritans to pay the tribute, or suffer punishment. Q. How were the ambassadors received on their return to Jerusalem? A. At some distance from the city they were met by the people, who accompanied them to the temple singing songs of joy. On reaching the temple and making their report, and presenting the decree of Darius, they were constituted Princes of Jerusalem. Q. How were they habited as Princes of Jerusalem? A. In cloth of gold. Q. What were their decorations? A. A yellow sash trimmed with gold from right to left; to which was attached a golden medal, on which was engraved a balance, a sword, five stars, and the letters D. Z. Q. What is signified by the five stars on the sash? A. They are emblematic of the five Knights who journeyed from Jerusalem to Babylon. Q. What is the age of a Prince of Jerusalem? A. Five times fifteen. CLOSE.--Most Equitable. "Most Enlightened Junior and Senior Wardens, announce to your respective columns that I am about to close this Grand Council by five times fifteen." Each Warden strikes five; all rise and the notice is given. M. E. "Attention, Princes of Jerusalem? (The signs are given. The Most Equitable strikes five times fifteen, which is repeated by the Wardens.) Be just, merciful and wise! I declare this Grand Council duly closed." * * * * * KNIGHTS OF THE EAST AND WEST. FORM OF THE GRAND COUNCIL.--The Grand Council of Knights of the East and West, must be hung with red and sprinkled with gold stars. In the east of the Council Chamber must be a canopy, elevated by seven steps, supported by four lions and four eagles, and between them an angel, or seraphim, with six wings. On one side of the throne there must be a transparent painting of the sun, and, on the other side, one of the moon; below them is stretched a rainbow. In the east there must be a basin with perfume, and a basin of water, and a human skull. On the south side there must be six small canopies, and on the north side five, elevated by three steps, for the Venerable Ancients, and opposite the throne, in the west, are two canopies, elevated by five steps, for the two Venerable Wardens, who act in this Council as Grand Officers, or Wardens. A full Grand Council must be composed of twenty-four Knights. On the pedestal there must be a large Bible, with seven seals suspended therefrom. The Venerable Master is called "Most Puissant;" the Wardens, and the twenty-one other brethren, are called "Respectable Ancients." If there are more brethren present, they are styled "Respectable Knights," and are placed north and south, behind the small canopies. The first canopy, at the right side of the Puissant, is always vacant for the candidate. All the brethren are clothed in white, with a zone of gold 'round the waist, long white beards and golden crowns on their heads. The Knights, in their ordinary habits, wear a broad, white ribbon from the right shoulder to the left hip, with the jewel suspended thereto. They also wear a cross of the order, suspended by a black ribbon, 'round their necks. The Most Puissant has his right hand on the large Bible on the pedestal with seven seals. The draft (or carpet) of the Council, is an heptagon in a circle--over the angles are these letters, B. D. S. P. H. F. In the centre, a man clothed in a white robe, with a girdle of gold 'round his waist--his right hand extended and surrounded with seven stars--he has a long white beard, his head surrounded with a glory, and a two-edged sword in his mouth--with seven candlesticks 'round him, and over them the following letters: H. D. P. I. P. R. C. The jewel is an heptagon of silver--at each angle, a star of gold and one of these letters B. D. S. P. H. G. S. in the centre. A lamb on a book with seven seals--on the reverse, the same letters in the angles, and in the centre, a two-edged sword between a balance. The apron is white, lined with red, bordered with yellow, or gold; on the flap is painted a two-edged sword, surrounded with the seven holy letters--or the apron may have the plan of the draft painted on it. TO OPEN THE COUNCIL.--The Most Puissant, with his right hand on the Bible sealed with seven seals, demands, "Venerable Knights Princes, what is your duty?" A. "To know if we are secure." Most Puissant. "See that we are so." A. "Most Puissant, we are in perfect security." The Most Puissant strikes seven times, and says, "Respectable Knights Princes, the Grand Council of Knights of the East and West is open; I claim your attention to the business thereof." A. "We promise obedience to the Most Puissant's commands." They rise and salute him, when he returns the compliment, and requests them to be seated. RECEPTION.--The candidate must be in an antechamber, which must be hung with red, and lighted with seven lights, where he is clothed with a white robe, as an emblem of the purity of his life and manners. The Master of Ceremonies brings him barefooted to the Council Chamber door, on which he knocks seven times, which is answered by the Most Puissant, who desires the youngest Knight to go to the door, and demand who knocks. The master of Ceremonies answers, "It is a valiant brother and Most Excellent Prince of Jerusalem, who requests to be admitted to the Venerable and Most Puissant." The Knight reports the same answer to the Most Puissant, who desires the candidate to be introduced. The Most Ancient Respectable Senior Grand Warden then goes to the door, and takes the candidate by the hand, and says, "Come, my dear brother, I will show you mysteries worthy the contemplation of a sensible man. Give me the sign, token, and word of a prince of Jerusalem;" after which the candidate kneels on both knees, about six feet from the throne, when the Most Ancient Respectable Senior Grand Warden says to him, "Brother, you, no doubt, have always borne in memory the obligations of your former degrees, and that you have, as far as in the power of human nature, lived agreeably to them?" Candidate. "I have ever made it my study, and, I trust, my actions and life will prove it." Q. "Have you particularly regarded your obligations as a 'Sublime Knight of Perfection,' 'Knight of the East and Prince of Jerusalem?' Do you recollect having injured a brother in any respect whatsoever? or have you seen or known of his being injured by others, without giving him timely notice, as far as was in your power? I pray you answer me with candor." Candidate. "I have in all respects done my duty, and acted with integrity to the best of my abilities." The Most Puissant says, "You will be pleased to recollect, my brother, that the questions which have now been put to you, are absolutely necessary for us to demand, in order that the purity of our Most Respectable Council may not be sullied; and it behooves you to be particular in your recollection, as the indispensable ties which we are going to lay you under, will, in case of your default, only increase your sins, and serve to hurl you sooner to destruction, should you have deviated from your duty: answer me, my dear brother." Candidate. "I never have." The Most Puissant says, "We are happy, my brother, that your declaration coincides with our opinion, and are rejoiced to have it into our power to introduce you into our society. Increase our joy by complying with our rules, and declare if you are willing to be united to us by taking a most solemn obligation." Candidate. "I ardently wish to receive it, and to have the honor of being united to so respectable and virtuous a society." The Most Puissant orders one of the Knights to bring an ewer containing some perfume, a basin of water, and a clean white napkin to the candidate, who washes his hands. The Most Puissant repeats the six first verses of the 24th Psalm. Then the candidate is brought close to the foot of the throne, where he kneels on both knees, and placing his right hand on the Bible, his left hand between the hands of the Most Puissant, in which position he takes the following OBLIGATION.--I, ----, do promise and solemnly swear, and declare, in the awful presence of the only One Most Holy Puissant Almighty and Most Merciful Grand Architect of heaven and earth, who created the universe and myself through his infinite goodness, and conducts it with wisdom and justice--and in the presence of the Most Excellent and upright Princes and Knights of the East and West, here present in convocation and Grand Council, on my sacred word of honor and under every tie, both moral and religious, that I never will reveal to any person whomsoever below me, or to whom the same may not belong, by being legally and lawfully initiated, the secrets of this degree which is now about to be communicated to me, under the penalty of not only being dishonored, but to consider my life as the immediate forfeiture, and that to be taken from me with all the tortures and pains to be inflicted in manner as I have consented to in my preceding degrees. I further promise and solemnly swear, that I never will fight or combat with my brother Knights, but will, at all times, when he has justice on his side, be ready to draw my sword in his defence, or against such of his enemies who seek the destruction of his person, his honor, peace, or prosperity; that I never will revile a brother, or suffer others to reflect on his character in his absence, without informing him thereof, or noticing it myself, at my option; that I will remember, on all occasions, to observe my former obligations, and be just, upright, and benevolent to all my fellow creatures, as far as in my power. I further solemnly promise and swear, that I will pay due obedience and submission to all the degrees of Masonry; and that I will do all in my power to support them in all justifiable measures for the good of the craft, and advantage thereof, agreeably to the Grand Constitutions.--All this I solemnly swear and sincerely promise, upon my sacred word of honor, under the penalty of the severe wrath of the Almighty Creator of heaven and earth, and may He have mercy on my soul, on the great and awful day of judgment, agreeably to my conformity thereto. Amen. Amen. Amen. The Most Puissant then takes the ewer filled with perfumed ointment, and anoints his head, eyes, mouth, heart, the tip of his right ear, hand, and foot, and says, "You are now, my dear brother, received a member of our society; you will recollect to live up to the precepts of it, and also remember that those parts of your body which have the greatest power of assisting you in good or evil, have this day been made holy!" The Master of Ceremonies then places the candidate between the two Wardens, with the craft before him. The Senior Warden says to him, "Examine with deliberation and attention everything which the Most Puissant is going to show you." After a short pause, he, the Senior Warden, says--"Is there mortal here worthy to open the book with the seven seals?" All the brethren cast their eyes down and sigh. The Senior Warden, hearing their sighs, says to them, "Venerable and respectable brethren, be not afflicted; here is a victim (pointing to the candidate), whose courage will give you content." Senior Warden to the candidate, "Do you know the reason why the ancients have a long white beard?" Candidate. "I do not, but I presume you do." S. W. "They are those who came here, after passing through great tribulation, and having washed their robes in their own blood; will you purchase such robes at so great a price?" Candidate. "Yes; I am willing." The Wardens then conduct him to the basin, and bare both his arms--they place a ligature on each, the same as in performing the operation of blood-letting. Each Warden being armed with a lancet, makes an incision in each of his arms, just deep enough to draw a drop of blood, which is wiped on a napkin, and shown to the brethren. The Senior Warden then says, "See, my brethren, a man who has spilled his blood to acquire a knowledge of our mysteries, and shrunk not from the trial!" Then the Most Puissant opens the first Seal of the great book, and takes from thence a bone quiver, filled with arrows, and a crown, and gives them to one of the Ancients, and says to him, "Depart and continue the conquest." He opens the second Seal, and takes out a sword, and gives it to the next aged, and says, "Go, and destroy peace among the profane and wicked brethren, that they may never appear in our Council." He opens the third Seal, and takes a balance, and gives it to the next aged, and says, "Dispense rigid justice to the profane and wicked brethren." He opens the fourth Seal, and takes out a scull, and gives it to the next aged, and says, "Go, and endeavor to convince the wicked that death is the reward of their guilt." He opens the fifth Seal, and takes out a cloth, stained with blood, and gives it to the next aged, and says, "When is the time (or, the time will arrive,) that we shall revenge and punish the profane and wicked, who have destroyed so many of their brethren by false accusations." He opens the sixth Seal, and that moment the sun is darkened and the moon stained with blood! He opens the seventh Seal, and takes out incense, which he gives to a brother; and also a vase, with seven trumpets, and gives one to each of the seven aged brethren. After this, the four old men, in the four corners, show their inflated bladders (beeves' bladders, filled with wind under their arms), representing the four winds: when the Most Puissant says "Here is seen the fulfilment of a prophecy;" (Rev. vii. 3). Strike not, nor punish the profane and wicked of our order, until I have selected the true and worthy Masons! Then the four winds raise their bladders, and one of the trumpets sound, when the two Wardens cover the candidate's arms, and take from him his apron and jewel of the last degree. The second trumpet sounds, when the Junior Warden gives the candidate the apron and jewel of this degree. The third trumpet sounds, when the Senior Warden gives him a long white beard. The fourth trumpet sounds, and the Junior Warden gives him a crown of gold. The fifth trumpet sounds, and the Senior Warden gives him a girdle of gold. The sixth trumpet sounds, and the Junior Warden gives him the sign, token and words, as follows:--SIGN.--Look at your right shoulder, it will be answered by looking at the left shoulder. One says, "Abaddon," the other "Jubulum." FIRST TOKEN.--Place your left hand in the right hand of your brother, who will cover it with his left; both at the same time look over their right shoulder. SECOND TOKEN.--Touch your brother's left shoulder with your left hand; he replies by touching your right shoulder with his right hand. SIGN FOR ENTERING THE LODGE.--Place your right hand on the brother's forehead (i.e., the Tyler's), he will do the same. PASS-WORD.--"Jubulum," or, according to some, "Perignan" and "Gadaon." SACRED WORD.--"Abaddon." This name will be found in Rev. ix. 11. The seventh trumpet sounds, on which they all sound together, when the Senior Warden conducts the candidate to the vacant canopy. ORIGIN OF THIS DEGREE.--When the Knights and Princes were embodied to conquer the Holy Land, they took a cross to distinguish them, as a mark of being under its banners; they also took an oath to spend the last drop of their blood to establish the true religion of the Most High God. Peace being made, they could not fulfil their vows, and, therefore, returning home to their respective countries, they resolved to do in theory what they could not do by practice, and determined never to admit, or initiate, any into their mystic ceremonies, but those who had given proofs of friendship, zeal, and discretion. They took the name of Knights of the East and West, in memory of their homes and the place where the order began; and they have ever since strictly adhered to their ancient customs and forms. In the year 1118, the first Knights, to the number of eleven, took their vows between the hands of Garimont, Patriarch and Prince of Jerusalem, from whence the custom is derived of taking the obligation in the same position. LECTURE.--Question--Are you a Knight of the East and West? A. I am. Q. What did you see when you were received? A. Things that were marvellous. Q. How were you received? A. By water and the effusion of blood. Q. Explain this to me? A. A Mason should not hesitate to spill his blood for the support of Masonry. Q. What are the ornaments of the Grand Council? A. Superb thrones, sun, more perfumed ointment, and a basin of water. Q. What is the figure of the draft? A. An heptagon within a circle. Q. What is the representation of it? A. A man vested in a white robe, with a golden girdle 'round his waist--'round his right hand seven stars--his head surrounded with a glory, a long, white beard--a two-edged sword across his mouth, surrounded by seven candlesticks, with these letters: H. D. P. I. P. R. Q. What signifies the circle? A. As the circle is finished by a point, so should a Lodge be united by brotherly love and affection. Q. What signifies the heptagon? A. Our mystic number which is enclosed in seven letters. Q. What are the seven letters? A. B. D. W. P. H. G. S.; which signifies Beauty, Divinity, Wisdom, Power, Honor, Glory, and Strength. Q. Give me the explanation of these words? A. Beauty to adorn; Divinity, that Masonry is of divine origin; Wisdom, a quality to invent; Power, to destroy the profane and unworthy brethren; Honor, is an indispensable quality in a Mason, that he may support himself in his engagements with respectability; Glory, that a good Mason is on an equality with the greatest prince; and Strength, is necessary to sustain us. Q. What signifies the seven stars? A. The seven qualities which Masons should be possessed of: Friendship, Union, Submission, Discretion, Fidelity, Prudence and Temperance. Q. Why should a Mason be possessed of these qualities? A. Friendship, is a virtue that should reign among brothers; Union, is the foundation of society; Submission, to the laws, regulations, and decrees of the Lodge, without murmuring; Discretion, that a Mason should always be on his guard, and never suffer himself to be surprised; Fidelity, in observing strictly our obligations; Prudence, to conduct ourselves in such a manner that the profane, though jealous, may never be able to censure our conduct; and Temperance, to avoid all excesses that may injure either body or soul. Q. What signifies the seven candlesticks, with their seven letters? A. seven crimes, which Masons should always avoid, viz.: Hatred, Discord, Pride, Indiscretion, Perfidy, Rashness, and Calumny. Q. What are the reasons that Masons should particularly avoid these crimes? A. Because they are incompatible with the principles and qualities of a good Mason, who should avoid doing an injury to a brother, even should he be ill-treated by him, and to unite in himself all the qualities of a good and upright man. Discord, is contrary to the very principles of society; Pride, prevents the exercise of humanity; Indiscretion, is fatal to Masonry; Perfidy, should be execrated by every honest man; Rashness, may lead us into unpleasant and disagreeable dilemmas; and Calumny, the worst of all, should be shunned as a vice which saps the very foundation of friendship and society. Q. What signifies the two-edged sword? A. It expresses the superiority of this degree over all others that precede it. Q. Are there any higher degrees than this? A. Yes; there are several. Q. What signifies the book with seven seals, which none but one can open? A. A Lodge, or Council, of Masons, which the Most Puissant alone has a right to convene and open. Q. What is enclosed in the first seal? A. One bow, one arrow, and one crown. Q. What in the second? A. A two-edged sword. Q. What in the third? A. A balance. Q. What in the fourth? A. Death's head. Q. What in the fifth? A. A cloth stained with blood. Q. What in the sixth? A. The power to darken the sun, and tinge the moon with blood. Q. What in the seventh? A. Seven trumpets and perfumes. Q. Explain these things to me? A. The bow, arrow, and crown, signifies that the orders of this respectable council should be executed with as much quickness as the arrow flies from the bow, and be received with as much submission as if it came from a crowned head, or the chief of a nation. The sword, that the Council is always armed to punish the guilty. The balance is a symbol of justice. The skull is the image of a brother who is excluded from a Lodge or Council. This idea must make all tremble when they recollect the penalties they have imposed on themselves under the most solemn obligations! The cloth stained with blood, that we should not hesitate to spill ours for the good of Masonry. The power of obscuring the sun and tinging the moon with blood, is the representation of the power of the Superior Councils--in interdicting their works, if they are irregular, until they have acknowledged their error, and submitted to the rules and regulations of the craft established by the Grand Constitutions. The seven trumpets, signify that Masonry is extended over the surface of the earth, on the wings of fame, and supports itself with honor. The perfumes denote that the life of a good Mason should be, and is free from all reproach, and is perfumed by means of good report. Q. What age are you? A. Very ancient. Q. Who are you? A. I am a Patmian: (i.e., of Patmos.) Q. Whence came you? A. From Patmos. End of the lecture. TO CLOSE.--Q. What is the o'clock? Ans. There is no more time. The Most Puissant strikes seven, and says, "Venerable Knights Princes, the Council is closed." The two Wardens repeat the same, and the Council is closed. * * * * * SOVEREIGN PRINCES, MASTERS ADVITIAM, OR VENERABLE GRAND MASTERS OF ALL SYMBOLIC LODGES. DECORATIONS, ETC.--This Lodge must be decorated with blue and yellow. The Grand Master sits on a throne elevated by nine steps, under a canopy before it is an altar, on which is a sword, bible, compass, square, mallet, etc., as in the Symbolic Lodges. Between the altar and the south is a candlestick with nine branches, which is always lighted in this Lodge. There are two Wardens in the west. The Grand Master represents Cyrus Artaxerxes (the Masonic name of Cambyses), wearing his royal ornaments, and a large blue and yellow ribbon crossing each other. TO OPEN.--Grand Master: "I desire to open the Lodge." He then descends to the lowest step of the throne, and when he is assured that the Lodge is tyled, he knocks one and two with his mallet. Each Warden repeats the same, which makes nine. G. M.--"Where is your Master placed?" Warden: "In the East." G. M.--"Why in the East?" W. "Because the glorious sun rises in the East to illumine the world." G. M. "As I sit in the East, I open this Lodge," which is repeated by the Wardens. Then all the brethren clap their hands one and two. RECEPTION.--The candidate represents Zerubbabel, who enters the Lodge by himself, without being introduced, decorated with the jewels and badges of the highest degrees he has taken. The Wardens take him by the hand, and place him in a blue elbow chair, opposite to the Grand Master, who demands from him all the words, from an Entered Apprentice upwards; and after he has satisfied the Grand Master, and is found worthy to hold a sceptre, they make him travel nine times 'round the Lodge, beginning in the South, and then by nine square steps he advances to the throne, and walks over two drawn swords, laid across. There must be a pot with burning charcoal close by the throne, that the candidate may feel the heat of the fire while taking the obligation; in doing which, he lays his right hand on the Bible, which is covered by the Grand Master's right hand, and then takes the following obligation: OBLIGATION.--I, A. B., do solemnly and sincerely swear and promise, under the penalties of all my former obligations, to protect the craft and my brethren with all my might, and not to acknowledge any one for a true Mason who was not made in a regularly constituted and lawful Lodge. I furthermore do swear, that I will strictly observe and obey all the statutes and regulations of the Lodge; and that I never will disclose or discover the secrets of this degree, either directly or indirectly, except by virtue of a full power in writing, given me for that purpose by the Grand Inspector or his deputy, and then to such only as have been Masters of a regular Lodge. All this I swear under the penalties of being forever despised and dishonored by the Craft in general. He then kisses the Bible. Here follow the signs, token, and word, viz.:--FIRST SIGN.--Form four squares, thus: with the fingers joined, and the thumb elevated, place your right hand on your heart (this forms two squares). Place the left hand on the lips, the thumb elevated so as to form a third square; place the heels so as to form a square with the feet. SECOND SIGN.--Place yourself on your knees, elbows on the ground, the head inclined towards the left. THIRD SIGN.--Cross the hands on the breast, the right over the left, fingers extended, thumbs elevated, and the feet forming a square. TOKEN.--Take reciprocally the right elbow with the right hand, the thumb on the outside, the fingers joined, and on the inside; press the elbow thus four times, slip the hands down to the wrists, raising the three last fingers, and press the index on the wrist. SACRED WORD.--"Razabassi," or "Razahaz Betzi-Yah." PASS-WORDS.--"Jechson," "Jubellum," "Zanabosan." Some, however, give Jehovah as the sacred word, and "Belshazzar" as the pass-word. LECTURE.--Question--Are you a Grand Master of all Symbolic Lodges? Answer.--They know me at Jerusalem to be such. Q. How shall I know that you are a Grand Master of all Symbolic Lodges? A. By observing my zeal in rebuilding the temple. Q. Which way did you travel? A. From the South to the East. Q. How often? A. Nine. Q. Why so many? A. In memory of the Grand Masters who traveled to Jerusalem. Q. Can you give me their names? A. Their names are Esdras, Zerubbabel, Phachi, Joshua, Elial, Toyada, Homen, Nehemias, and Malchias. Q. What are the pass-words? A. "Jechson," "Jubellum," and "Zanabosan." Q. What object engaged your attention most, when you first entered the Lodge of Grand Masters? A. The candlestick with nine branches. Q. Why are the nine candles therein always kept burning in this Lodge? A. To remind us that there cannot be less than nine Masters to form a Grand Master's Lodge. Q. What were your reasons for wishing to be admitted and received in this Lodge of Grand Masters? A. That I might receive the benefit of the two lights I was unacquainted with. Q. Have you received those lights, and in what manner? A. In receiving first the small light. Q. Explain this? A. When I was received by steel and fire. Q. What signifies the steel? A. To remind us of the steel by which our Most Respectable Chief, Hiram Abiff, lost his life, and which I am sworn to make use of whenever I can revenge that horrible murder of the traitors of Masonry. Q. What means the fire? A. To put us in mind that our forefathers were purified by fire. Q. By whom were you received? A. By Cyrus. Q. Why by Cyrus? A. Because it was he who ordered Zerubbabel to rebuild the temple. Q. What did you promise and swear to perform when you received this degree? A. I swore that I would see the laws, statutes, and regulations strictly observed in our Lodge. Q. What was your name before you received this degree? A. Zerubbabel. Q. What is your name now? A. Cyrus. Q. What means the word Animani? A. "I am that, I am;" and it is also the name of him who found the lion's den. Q. Why is the Lodge decorated with blue and yellow? A. To remind us that the Eternal appeared to Moses on Mount Sinai, in clouds of gold and azure, when he gave to his people the laws of infinite wisdom. Q. Where do you find the records of our order? A. In the archives of Kilwinning, in the north of Scotland. Q. Why did you travel from the South 'round to the East? A. In allusion to the power of the Grand Architect of the universe, which extends throughout all the world. Q. Why did you wash your hands in the taking of one or the previous degrees? A. To show my innocence. Q. Why is the history of Hiram Abiff so much spoken of? A. To put us always in mind that he chose rather to sacrifice his life than reveal the secrets of Masonry. Q. Why is the triangle, with the word secret on it, considered as the most precious jewel in Masonry? A. Because by its justness, equality, and proportion, it represents our redemption. Q. By what mark was the place discovered where Hiram Abiff was buried by his assassins? A. By a sprig of cassia (say granate). Q. For what reason do the Master Masons in the Symbolic Lodges speak of a sprig of cassia? A. Because the Sublime Grand Elected descendants of the ancient Patriarchs did not think proper to give the real name or truth of Masonry; therefore, they agreed to say that it was a sprig of cassia, because it had a strong smell. Q. What are the reasons for the different knocks at the door to gain admittance? A. To know and be assured that they have passed the different degrees, which number we must understand. Q. For what reasons do we keep our mysteries with such circumspection and secrecy? A. For fear there might be found amongst us some traitorous villains similar to the three Fellow Crafts who murdered our chief, Hiram Abiff. Q. What is the reason that the Grand Masters of all Lodges are received with so much honor in the Symbolic Lodges? A. Those homages are due to their virtues as Princes of Masons, whose firmness has been shown on so many occasions, by spilling their blood in support of Masonry and the fraternity. Q. Why do we applaud with our hands? A. In that manner we express our happiness and satisfaction at having done a good action, and rendered justice. Q. What reflections occur, when contemplating the conduct of Solomon? A. That a wise man may err, and when he is sensible of his fault, correct himself by acknowledging that fault, whereby he claims the indulgence of his brethren. Q. Why do the Symbolic Lodges take the name of St. John of Jerusalem? A. Because in the time of the Crusades, the Perfect Masons, Knights, and Princes, communicated their mysteries to the Knights of that order; whereupon it was determined to celebrate their festival annually, on St. John's day, being under the same law. Q. Who was the first architect that conducted the works of Solomon's temple? A. Hiram Abiff; which signifies the inspired man. Q. Who laid the first stone? A. Solomon cut and laid the first stone, which afterwards supported the temple. Q. Was there anything enclosed in that stone? A. Yes; some characters, which were, like the name of the Grand Architect of the Universe, only known to Solomon. Q. What stone was it? A. An agate of a foot square. Q. What was the form of it? A. Cubical. Q. At what time of the day was the stone laid? A. Before sunrise. Q. For what reason? A. To show that we must begin early and work with vigilance and assiduity. Q. What cement did he make use of? A. A cement which was composed of the finest and purest flour, milk, oil, and wine. Q. Is there any meaning in this composition? A. Yes; when the Grand Architect of the Universe determined to create the world, he employed his sweetness, bounty, wisdom and power. Q. What is the reason why the number eighty-one is held in such esteem among Princes of Masons? A. Because that number explains the triple alliance which the Eternal operates by the triple triangle, which was seen at the time Solomon consecrated the temple to God; and also that Hiram Abiff was eighty-one years of age when he was murdered. Q. Was anything else perceived at the consecration? A. A perfume which not only filled the temple, but all Jerusalem. Q. Who destroyed the temple? A. Nebuchadnezzar. Q. How many years after it was built? A. Four hundred and seventy years, six months, and ten days, after its foundation. Q. Who built the second temple? A. Zerubbabel, by the grant and aid of Cyrus, King of Persia. It was finished in the reign of Darius, when he was known to be a Prince of Jerusalem. Cyrus not only gave Zerubbabel and the captive Masons their liberty, but ordered all the treasures of the old temple to be restored to them, that they might embellish the second temple, which he had ordered Zerubbabel to build. Q. What signifies the jewel of the Right Worshipful Grand Master of all Lodges being a triangle? A. He wears it in remembrance of the presents given by monarchs and the protectors of the order, in recompense for their zeal, fervor, and constancy. Q. What way have you traveled to become a Right Worshipful Grand Master of all Lodges, and Grand Patriarch? A. By the four elements. Q. Why by the four elements? A. To put us in mind of this world, and the troubles in which we live; to cleanse ourselves from all impurities, and thereby render ourselves worthy of perfect virtue. Q. Where was the Lodge of Grand Masters first held? A. In the sacred vault, east of the temple. Q. Where is that lodge held at present? A. All over the world, agreeably to the orders of Solomon, when he told us to travel and to spread over the universe, to teach Masonry to those whom we should find worthy of it, but especially to those who should receive us kindly, and who were virtuous men. Q. What did Solomon give you to remember him at your departure? A. He rewarded the merits of all the workmen, and showed to the Chief Master the cubic stone of agate, on which was engraved, on a gold plate, the sacred name of God. Q. How was the agate stone supported? A. On a pedestal of a triangular form, surrounded with three cross pillars, which were also surrounded by a circle of brass. Q. What signifies the three pillars? A. Strength, wisdom and beauty. Q. What was in the middle of the circle? A. The point of exactness, which teaches us the point of perfection. Q. What else did Solomon give you? A. The great sign of admiration and consternation, by which I am known by a brother. He also put a ring on my finger, in remembrance of my alliance with virtue, and loaded us with kindness. Q. Why have you a sun on the jewel of perfection? A. To show that we have received the full light, and know Masonry in its perfection. Q. Who destroyed the second temple which was finished by the Princes of Jerusalem? A. Pompey began its destruction, and King Herodes the Great finished it. Q. Who rebuilt it again? A. King Herodes repenting the action he had unjustly done, recalled all the Masons to Jerusalem who had fled, and directed them to rebuild the temple. Q. Who destroyed the third temple? A. Tito, the son of the Emperor Vespasian. The Masons, who with sorrow saw the temple again destroyed, departed from Rome, after having embraced the Catholic religion, and determined never to assist in constructing another. Q. What became of those Masons afterwards? A. They divided themselves into several companies, and went into different parts of Europe, but the greatest part of them went to Scotland, and built a town which they called Kilwinning; at this time there is a Lodge there, bearing the same name. Q. What happened to them afterwards? A. Twenty-seven thousand of the Masons in Scotland determined to assist the Christian Princes and Knights, who were at that time at Jerusalem, in a crusade for the purpose of taking the Holy Land and city from the infidels, who were then in possession of it; and they accordingly obtained leave of the Scottish monarch. Q. What happened most remarkable to them? A. Their bravery and good conduct gained them the esteem and respect of all the Knights of St. John of Jerusalem. The general of that order, and the principal officers, took the resolution of being admitted into the secrets of Masonry, which they accordingly received; and in return they admitted them into their order. Q. What became of those Masons afterwards? A. After the crusade they returned and spread Masonry throughout all Europe, which flourished for a long time in France and England; but the Scotch, to their great praise be it spoken, were the only people who kept up the practice of it. Q. How came it again in vogue in France? A. A Scotch nobleman went to France and became a resident at Bordeaux, where he establishes a Lodge of Perfection, from the members of the Lodge in 1744; in which he was assisted by a French gentleman, who took great pleasure in all the Masonic degrees. This still exists in a most splendid manner. Q. What means the fire in our Lodge? A. Submission, purification of morals, and equality among brethren. Q. What signifies the air? A. The purity, virtue, and truth of this degree. Q. What does the sign of the sun mean? A. It signifies that some of us are more enlightened than others in the Mysteries of Masonry; and for that reason we are often called Knights of the Sun. Q. How many signs have you in this degree of Grand Pontiff, which is Grand Master of all Lodges? A. 1st, The sign of the earth, or Apprentice; 2d, of water--Fellow Craft; 3d, of terror--the Master; 4th, of fire; 5th, of air; 6th, of the point in view; 7th, of the sun; 8th, of astonishment; 9th, of honor; 10th, of stench, or strong smell; 11th, of admiration; 12th, of consternation. End of the Lecture. TO CLOSE.--The Grand Master says, "My brother, enter into the cave of Silol--work with Grand Rofadam--measure your steps to the sun, and then the great black eagle will cover you with his wings, to the end of what you desire, by the help of the Most Sublime Princes Grand Commanders." He then strikes four and two, makes the sign of four squares, which is repeated by the Wardens, and the Lodge is closed. The examination of a brother in the foregoing degree is as follows: Q. From whence came you? A. From the sacred vault at Jerusalem. Q. What are you come to do here? A. I am come to see and visit your works and show you mine, that we may work together and rectify our morals, and, if possible, sanctify the profane--but only by permission of a Prince Adept, or Prince of the Royal Secret (if one is present). Q. What have you brought? A. Glory, grandeur and beauty. Q. Why do you give the name of St. John to our Lodge? A. Formerly all the Lodges were under the name of Solomon's Lodge, as the founder of Masonry; but since the crusades we have agreed with the Knights Templars, or Hospitallers, to dedicate them to St. John, as he was the support of the Christians and the new laws. Q. What do you ask more? A. Your will and pleasure as you may find me worthy, obedient, and virtuous. * * * * * PRINCE OF THE ROYAL SECRET. The Assembly of Princes is termed a "Consistory." OFFICERS.--The first officer represents Frederick II., King of Prussia; he is styled "Sovereign of Sovereigns," "Grand Prince," "Illustrious Commander in Chief." The two next officers are styled "Lieutenant Commanders." The fourth officer is the "Minister of State," who acts as the orator. The fifth officer is the "Grand Chancellor." Then the "Grand Secretary;" the "Grand Treasurer;" the "Grand Captain of the Guards;" a "Standard Bearer;" a "Grand Master Architect;" and two "Tylers." PLACE OF MEETING.--This is to be a building at least two stories in height, situated on elevated ground, in the open country. Three apartments on the second floor are necessary in this degree. In the first of these the guards are stationed. The second is used as a preparation room. The third is occupied by the members of the Consistory. This last apartment is hung with black, sprinkled with tears, "death's heads," "cross bones," and "skeletons." The throne is in the East, elevated by seven steps. On the throne is the chair of state, lined with black satin, flamed with red. Before the chair is a table covered with black satin, strewed with tears. On this cloth, in front, is a "death's head" and "cross bones;" over the "death's head" is the letter I; and under the "cross bones" is the letter M. On the table is placed a naked sword, a buckler, a sceptre, a balance, and a book containing the statutes of the order. In the West is placed another table covered with crimson, bordered with black, and strewed with tears; on the front of this cloth are the letters N. K. M. K. in gold. DRESS AND STATIONS OF OFFICERS.--The "Sovereign of Sovereigns" is dressed in royal robes, and seated in the chair of state. The Lieutenant Commanders dressed like the modern princes of Europe, and seated at the table in the West; their swords are crossed on the table. The Minister of State is placed at the Sovereign's right hand. The Grand Chancellor stands on the left hand of the Sovereign. Next to the Minister of State is placed the Grand Secretary. Next to the Grand Chancellor is placed the Grand Treasurer. Below the last named officers are placed on one side the Standard Bearer, the Grand Master Architect, and the Captain of the Guards. Below these officers are placed six members dressed in red, without aprons, wearing the jewel of the order, suspended on the breast by a black ribbon. COLLAR OF THE ORDER.--The collar is black, and edged with silver. On its point is embroidered in red a Teutonic cross. On the middle of the cross is a double headed eagle in silver. The collar is lined with scarlet, on which is embroidered a black Teutonic cross. Around the waist is girded a black sash, embroidered with silver. The cross is embroidered on that part of the girdle which is in front. JEWEL.--The jewel is a golden Teutonic cross. QUALIFICATIONS OF CANDIDATE.--The candidate who receives this degree must be faithfully examined in the previous degree prior to admission. The Master of Ceremonies will acquaint him with the pass-word, which he is to give to the Lieutenant Commander. The Master of Ceremonies will then lead him to the Sovereign of Sovereigns. OPENING AND CLOSING.--The Sovereign of Sovereigns says, "Sal ix." The Lieutenants reply, "Noni." They then together say, "Tengu." All give the sign. The Sovereign of Sovereigns says: Let us imitate our Grand Master Jacques De Molay, Hiram Abiff, who to the last placed all his hopes in the Great Architect of the Universe; and pronounced the following words just as he passed from this transient life into eternal bliss:--"Spes mea in Deo est" (My hope is in God). DESCRIPTION OF THE CARPET REPRESENTING THE CAMP.--On the carpet is drawn an "enneagen," in which is inscribed a pentagon; within this is an equilateral triangle, and in the triangle a circle. Between the heptagon and pentagon, upon the sides of the latter, are placed the standards of the five Standard Bearers, and the pavilions inscribed by the letters T. E. N. G. U. The emblems on the standard T. are the "ark of the covenant," an "olive tree," and a "lighted candlestick," on each side. The ground color of this standard is purple. On the ark is written the motto "Laus Deo." The standard E. bears a golden lion, holding in his mouth a "golden key;" wearing around his neck a golden collar, on which is engraved "515." The ground is azure; the motto "Admajorem Dei glorium." On the standard N. is an "inflamed heart," in red, with two wings, surrounded by a laurel crown. The ground is white. The flag G. bears a double-headed eagle, crowned, holding a sword in his right claw, and in his left a bloody heart. Ground is sea green. The flag U. has an ox, sable (black), on a golden ground. On the sides of the enneagen are nine tents, and on its angles nine pendants, each belonging to its appropriate tent. The pendants are distinguished by numerals, and the tents by the letters I. N. O. N. X. I. L. A. S. disposed from right to left. These tents signify the different grades of Masonry. Thus: TENT S. is Malachi--pendant, white, spotted with red; represents Knights of the East and West, and Princes of Jerusalem. TENT A. is Zerubbabel--pendant, light green; represents Knights of the East. TENT L. is Neamiah--pendant, red; represents Grand Elect, Perfect, and Sublime Masons. TENT I. is Hobben or Johaben--pendant, black and red; represents Sublime Elect, and Elect of Fifteen. TENT X. is Peleg--pendant, black; represents Elect of Nine, or Grand Master Architect. TENT N. is Joiada--pendant, red and black in lozenges; represents Provost and Judges. TENT O. is Aholiab--pendant, red and green; represents Intendant of the Buildings and Intimate Secretary. TENT N. is Joshua--pendant, green; represents Perfect Master. TENT I. is Ezra--pendant, blue; represents Master, Fellow Craft, and Entered Apprentice. The equilateral triangle in the middle represents the centre of the army, and shows where the Knights of Malta are to be placed who have been admitted to our mysteries, and have proved themselves faithful guardians. They are to be joined with the Knights of Kadosh. The corps in the centre is to be commanded by five princes, who command jointly, or in rotation, according to their degrees, and receive their orders immediately from the Sovereign of Sovereigns. These five Princes must place their standards in the five angles of the pentagon, as above described. These Princes, who are Standard Bearers, have the following name, viz.:-- { T. ... Bezaleel } { E. ... Aholiab } STANDARD. { N. ... Mahuzen } NAMES. { G. ... Garimont } { U. ... Amariah } The heptagon points out the Encampment destined for the Princes of Libanus, Jerusalem, etc.; and these are to receive their orders from the five Princes. The enneagen shows the general order of Masons of all degrees. Instructions for the reunion of the brethren, Knights, Princes, and Commanders of the Royal Secret or Kadosh, which really signifies HOLY BRETHREN OF ALL DEGREES SEPARATED. Frederick III., King of Prussia, Grand Master and Commander in Chief, Sovereign of Sovereigns, with an army composed of the Knights, Princes of the White and Black Eagle, including Prussian, English, and French; likewise joined by the Knights Adepts of the Sun, Princes of Libanus or the Royal Axe, the Knights of the Rose Croix or St. Andrew, Knights of the East and West, the Princes of Jerusalem, Knights of the East or Sword, the Grand Elect Perfect and Sublime Masons, the Knights of the Royal Arch (ninth Arch), Sublime Knights Elected, etc. The hour for the departure or march of the army is the fifth after the setting of the sun; and is to be made known by the firing of five great guns in the following order (0)--(0 0 0 0)--that is, with an interval between the first and second. The first rendezvous is to be the port of Naples--from Naples to the port of Rhodes--from Rhodes to Cyprus and Malta, whence the whole naval force of all nations is to assemble. The second rendezvous is to be at Cyprus, etc. The third rendezvous is to be at Jerusalem, where they will be joined by our faithful guardians. The watchwords of every day of the week are as follows and they are not to be changed but by express order from the King of Prussia: PROTECTORS OF MASONRY. PROPHETS. Sunday, Cyrus, } { Ezekiel, Monday, Darius, } { Daniel, Tuesday, Xerxes, } { Habakkuk, Wednes., Alexander, } Answer. { Zephaniah, Thurs., Philadelphus, } { Haggai, Friday, Herod, } { Zechariah, Saturday, Hezekiah, } { Malachi. SIGN.--Place the right hand on the heart; extend it forward, the palm downward; let it fall by the right side. SACRED WORDS.--Those of the Carpet, which are to be read backward 'round the circle from right to left, thus:--One says "Salix," to which the other replies "Noni;" both then repeat (by letters) the word "Tengu." PASS WORDS.--"Phual Kol," which signifies "separated;" "Pharas Kol," which signifies "reunited;" "Nekam Makah," which signifies "to avenge;" each then letters the word "Shaddai," which signifies "Omnipotent." * * * * * CHARGE ADDRESSED TO THE CANDIDATE.--My dear brother:--The Saracens having taken possession of the Holy Land, those who were engaged in the Crusades not being able to expel them, agreed with Godfrey de Bouillon, the conductor and chief of the Crusaders, to veil the mysteries of religion under emblems, by which they would be able to maintain the devotion of the soldier, and protect themselves from the incursion of those who were their enemies, after the example of the Scriptures, the style of which is figurative. Those zealous brethren chose Solomon's temple for their model. This building has strong allusions to the Christian church. Since that period they (Masons) have been known by the name of Master Architect; and they have employed themselves in improving the law of that admirable Master. From hence it appears that the mysteries of the craft are the mysteries of religion. Those brethren were careful not to entrust this important secret to any whose discretion they had not proved. For this reason they invented different degrees to try those who entered among them; and only gave them symbolical secrets, without explanation, to prevent treachery, and to make themselves known only to each other. For this purpose it was resolved to use different signs, words, and tokens, in every degree, by which they would be secured against cowans and Saracens. The different degrees were fixed first to the number of seven by the example of the Grand Architect of the Universe, who built all things in six days and rested on the seventh. This is distinguished by seven points of reception in the Master's degrees. Enoch employed six days to construct the arches, and on the seventh, having deposited the secret treasure in the lowest arch, was translated to the abodes of the blessed. Solomon employed six years in constructing his temple; and celebrated its dedication on the seventh, with all the solemnity worthy of the divinity himself. This sacred edifice we choose to make the basis of figurative Masonry. In the first degree are three symbols to be applied. First, the first of the creation, which was only chaos, is figured by the candidate's coming out of the black chamber, neither naked nor clothed, deprived, etc.; and his suffering the painful trial at his reception, etc. The candidate sees nothing before he is brought to light; and his powers of imagination relative to what he has to go through are suspended, which alludes to the figure of the creation of that vast luminous body confused among the other parts of creation before it was extracted from darkness and fixed by the Almighty fiat. Secondly, the candidate approaches the footstool of the Master, and there renounces all cowans; he promises to subdue his passions, by which means he is united to virtue, and by his regularity of life, demonstrates what he proposes. This is figured to him by the steps that he takes in approaching the altar; the symbolic meaning of which is the separation of the firmament from the earth and water on the second day of creation. (The charge proceeds by giving a figurative interpretation of the ceremonies, etc., of the first and second part of the third degree, which I pass over as uninteresting to my readers, and commence with an interpretation which will be as novel to the Craft of the lower grades as to the cowans, or non-initiated.) In the Master's degree is represented the assassination of Hiram by false brethren. This ought to put us in mind of the fate of Adam, occasioned by perverseness in his disobeying his great and awful Creator. The symbolic mystery of the death of Hiram Abiff represents to us that of the Messiah; for the three blows which were given to Hiram Abiff, at the three gates of the temple, allude to the three points of condemnation against Christ, at the High Priest's Caiphas, Herod, and Pilate. It was from the last that he was led to that most violent and excruciating death. The said three blows with the square, gauge, and gavel are symbols of the blow on the cheek, the flagellation, and the crown of thorns. The brethren assembled around the tomb of Hiram, is a representation of the disciples lamenting the death of Christ on the cross. The Master's word, which is said to be lost, since the death of Hiram Abiff, is the same that Christ pronounced on the cross, and which the Jews did not comprehend, "Eli, Eli, lama sabacthani," "my God, my God, why hast thou forsaken me! have pity on and forgive my enemies."--Instead of which words were substituted, M. B. N. (Mac-be-nac), which, in Arabian, signifies, "The son of the widow is dead." The false brethren represent Judas Iscariot, who sold Christ. The red collar worn by the Grand Elect Perfect and Sublime Masons, calls to remembrance the blood of Christ. The sprig of cassia is the figure of the cross, because of this wood was the cross made. The captivity of the Grand Elect and Sublime Masons (i.e., by the Chaldeans), shows us the persecution of the Christian religion under the Roman emperors, and its liberty under Constantine the Great. It also calls to our remembrance the persecution of the Templars, and the situation of Jacques De Molay, who, lying in irons nearly seven years, at the end of which our worthy Grand Master was burnt alive with his four companions, on the eleventh of March, 1314, creating pity and tears in the people, who saw him die with firmness and heroic constancy, sealing his innocence with his blood. My dear brother, in passing to the degree of Perfect Master, in which you shed tears at the tomb of Hiram Abiff, and in some other degrees, has not your heart been led to revenge? Has not the crime of Jubelum Akirop been represented in the most hideous light?--Would it be unjust to compare the conduct of Philip the Fair to his, and the infamous accusers of the Templars, to the two ruffians who were accomplices with Akirop? Do they not kindle in your heart an equal aversion? The different stages you have traveled, and the time you have taken in learning these historical events, no doubt, will lead you to make the proper applications; and by the degree of Master Elect and Kadosh, you are properly disposed to fulfil all your engagements, and to bear an implacable hatred to the Knights of Malta, and to avenge the death of Jacques De Molay. Your extensive acquaintance with symbolic Masonry, which you have attained by your discretion, leaves you nothing more to desire here. You see, my dear brother, how, and by whom, Masonry has come to us. You are to endeavor by every just means to regain our rights, and to remember that we are joined by a society of men, whose courage, merit, and good conduct, hold out to us that rank that birth alone gave to our ancestors. You are now on the same level with them. Avoid every evil by keeping your obligations, and carefully conceal from the vulgar what you are, and wait that happy moment when we all shall be reunited under the same Sovereign in the mansions of eternal bliss. Let us imitate the example of our Grand Master, Jaques De Molay, who to the end put his hope in God, and at his last dying moments ended his life saying, "Spes mea in Deo est!" OBLIGATION.--I do, of my own free will and accord, in the presence of the Grand Architect of the Universe, and this consistory of Sovereign Princes of the Royal Secret, or Knights of St. Andrew, faithful guardians of the faithful treasure; most solemnly vow and swear, under all the different penalties of my former obligations, that I will never directly or indirectly reveal or make known to any person or persons whatsoever, any or the least part of this Royal degree, unless to one duly qualified in the body of a regularly constituted Consistory of the same, or to him or them whom I shall find such after strict and due trial. I furthermore vow and swear, under the above penalties, to always abide and regulate myself agreeably to the statutes and regulations now before me; and when in a Consistory to behave and demean myself as one worthy of being honored with so high a degree, that no part of my conduct may in the least reflect discredit on the Royal Consistory, or disgrace myself. So may God maintain me in equity and justice! Amen! Amen! Amen! Amen! * * * * * SOVEREIGN GRAND INSPECTOR GENERAL. The number of Inspectors of a Kingdom or Republic is not to exceed nine. They claim jurisdiction over all the ineffable and sublime degrees, and in reality form an aristocratic body, with power to appoint their own successors, and act as "Sovereigns of Masonry." DECORATIONS OF THE PLACE OF MEETING.--The hangings are purple, embroidered with skeletons, death's-heads, and cross-bones. Before the canopy is a transparent delta (equilateral triangle). In the middle of the room is a grand triangular pedestal, near which is seen a skeleton holding in his left hand the standard of the order, and in his right hand a poniard in the attitude of striking. Above the door, or place of entrance, is the motto of the order, "Deus meumque jus." In the East is a chandelier of five branches; in the South is one of two branches; in the West is one of three; and in the North a single one. OFFICERS AND TITLES.--The assembly is termed "Supreme Council." The first officer, "Thrice Puissant Sovereign Grand Master." He represents Frederick II. The second officer is termed "Sovereign Lieutenant Commander." Besides these there is a "Treasurer of the Holy Empire;" an "Illustrious Grand Secretary of the Holy Empire;" an "Illustrious Master of Ceremonies;" and an "Illustrious Captain of the Guards"--in all, seven officers. DRESS.--The Thrice Puissant Sovereign wears a crimson robe, bordered with white--a crown on his head, and a sword in his hand. The Lieutenant Commander wears a ducal crown. SASH.--The sash is black, edged with gold, from left to right; at the bottom a rose of red, white and green. On the part crossing the breast is a delta, with rays traversed by a poniard, and in the midst the figure "33." JEWEL.--A black double-headed eagle holding a sword. His beak, claws, and sword are of gold. [Pass-words, signs, etc., as may from time to time be agreed upon.] [THE END.] * * * * * FOOTNOTES: [1] A person wishing to become a Mason must get some one who is a Mason to present his petition to a Lodge, when, if there are no serious objections, it will be entered on the minutes, and a committee of two or three appointed to inquire into his character, and report to the next regular communication. The following is the form of a petition used by a candidate; but a worthy candidate will not be rejected for the want of formality in his petition. _To the Worshipful Master, Wardens, and Brethren of Lodge No. ----, of Free and Accepted Masons._ The subscriber, residing in ----, of lawful age, and by occupation a ----, begs leave to state that, unbiassed by friends, and uninfluenced by mercenary motives, he freely and voluntarily offers himself a candidate for the mysteries of Masonry, and that he is prompt to solicit this privilege by a favorable opinion conceived of the institution, a desire of knowledge, and a sincere wish of being serviceable to his fellow-creatures. Should his petition be granted, he will cheerfully conform to all the ancient established usages and customs of the Fraternity. (Signed) A. B. [2] In many Lodges this is put in the form of a question, thus: "Are you willing to take an obligation upon you that does not affect your politics or religion?" The promise "to conform," made before entering the Lodge, the "assurance that the oath is not to interfere with their political or religious principles" and the manner the obligation is administered, only two or three words being repeated at a time, consequently not fully understood, are among the reasons which have led many great and good men to take oaths incompatible with the laws of God and our country. [3] Literally a rope several yards in length, but mystically three miles; so that a Master Mason must go on a brother Master Mason's errand whenever required, the distance of three miles, should he have to go barefoot and bareheaded. In the degrees of knighthood the distance is forty miles. [4] In some Lodges the Master takes the candidate by the Master's grip and says, "Brother, you will please rise," assisting him. [5] There is much diversity of opinion among Masons respecting this word; some insist that GIBLEM is the right word; others, that GIBELUM is the right word; the latter word was rejected, because it was used by "Jachin and Boaz." [6] This charge is frequently omitted when conferring the degree on a candidate, but never when really installing a Master of a Lodge. [7] Here the brethren divest themselves of their jewels, sashes, aprons, etc. [8] The ark, which had been carried by two brethren in the procession, is here placed on the altar. [9] At these words the candidate is received into the procession. [10] Here all kneel in a circle around the altar. [11] At the words, "For He is good," the Most Excellent Master, who is High Priest of the Chapter, kneels and joins hands with the rest; they all then repeat in concert the words, "For He is good, for His mercy endureth forever" six times, each time bowing their heads low towards the floor. [12] There is a great difference in the manner of giving the Royal Arch word in the different Chapters. Sometimes it is given at the opening, as above stated; sometimes they commence with the word GOD, each one pronouncing a letter of it in succession, until they have each pronounced every letter of the word, then the word JEHOVAH, a syllable at a time, and then the word JAHBUHLUN as described. There are also Chapters in which the latter word is not known, and there are others in which the word is not given at all at opening. [13] This clause is sometimes made a distinct point in the obligation in the following form, viz.: Furthermore, do I promise and swear, that I will vote for a companion Royal Arch Mason before any other of equal qualifications; and in some Chapters both are left out of the obligation. [14] In some Chapters this is administered: All the secrets of a companion without exception. [15] This is frequently represented in this manner: When the person reading comes to that part where it says, "God called to him out of the midst of the bush and said," etc., he stops reading, and a person behind the bushes calls out, "Moses, Moses." The conductor answers, "Here am I." The person behind the bush then says, "Draw not nigh hither; put off thy shoes from off thy feet; for the place whereon thou standeth is holy ground (his shoes are then slipped off). Moreover, I am the God of Abraham, the God of Isaac, and the God of Jacob." The person first reading then says, "And Moses hid his face; for he was afraid to look upon God." At these words the bandage is placed over the candidate's eyes. [16] By this tremendous imprecation, the candidate, of his "own free will and accord," volunteers (in case of a violation) to come forth to the resurrection of damnation and receive the sentence, "Depart thou accursed into everlasting fire prepared for the devil and his angels." [17] See the Apocryphal books, 1 Esdras, chapters iii. and iv. [18] Diplomas of this degree, "In the name of the HOLY and UNDIVIDED TRINITY," recommend the bearer as a true and faithful soldier of Jesus Christ. * * * * * HISTORICAL SKETCH OF THE KIDNAPPING OF WILLIAM MORGAN. Captain Morgan was born in Virginia, and was a mason by trade. He commenced the business of a brewer at York, Upper Canada, in 1821, but having lost all his property by fire, he removed to New York State, and worked at his trade both in Rochester and Batavia. In the year 1826 rumors were heard that Morgan, in connection with other persons, was preparing and intended to publish a book which would reveal the secrets of Freemasonry, and an excitement of some kind existed in relation to the publication of the book. In the month of September he was seized under feigned process of the law, in the day time, in the village of Batavia, and forcibly carried to Canandaigua. Captain Morgan was at this time getting ready his book, which purported to reveal the secrets of Freemasonry. This contemplated publication excited the alarm of the fraternity, and numbers of its members were heard to say that it should be suppressed at all events. Meetings of delegates from the different Lodges in the Western counties has been held to devise means for most effectually preventing the publication. The zealous members of the fraternity were angry, excited, and alarmed, and occasionally individuals threw out dark and desperate threats. About this time an incendiary attempt was made to fire the office of Col. Miller, the publisher of the book. The gang who seized Morgan at Batavia were Masons. They took him to Canandaigua; after a mock trial he was discharged, but was immediately arrested and committed to prison on a debt. The next night, in the absence of the jailer, he was released from prison by the pretended friendship of a false and hollow-hearted brother Mason. Upon leaving the prison door he was seized in the streets of Canandaigua, and notwithstanding his cries of murder, he was thrust with ruffian violence into a carriage prepared for that purpose. At Batavia he had been torn from his home--from his wife and infant children. At Canandaigua he was falsely beguiled from the safe custody of the law, and was forcibly carried, by relays of horses, through a thickly populated country, in the space of little more than twenty-four hours, to the distance of one hundred and fifteen miles, and secured as a prisoner in the magazine of Fort Niagara. This was clearly proved on the trial of persons concerned in the outrage, and who were found guilty and sentenced to various terms of imprisonment. The fate of Captain Morgan was never known, but it is supposed he was taken out into the lake, where his throat was cut, and his body sunken fifty fathoms in water. About the same time, Col. David C. Miller, the publisher of the book, was also seized, in Batavia, under the color of legal process, and taken to Le Roy. The avowed intention of Col. Miller's seizure was to take him where Morgan was--and where that was may be best gathered from the impious declaration of one of the conspirators, James Ganson, for several years a member of our Legislature--that "he was put where he would stay put until God should call for him." Miller was, however, set at liberty, as the inhabitants of Le Roy interfered with the schemes of his kidnappers. He soon after put to press the first part of the volume which is here presented to the public. Additions have been made to Captain Morgan's revelations, from time to time, until we are now able to make public all the Masonic degrees of any note or interest, entered into by modern Freemasons. * * * * * +------------------------------------------------------------------+ | Typographical errors corrected in text: | | | | Page 8: Futhermore replaced with Furthermore | | Page 23: appetities replaced with appetites | | Page 23: tessel replaced with tressel | | Page 32: synonomous replaced with synonymous | | Page 57: emblematicol replaced with emblematical | | Page 58: "a gentlemen" replaced with "a gentleman" | | Page 61: decend replaced with descend | | Page 65: "never against attempt" replaced with | | "never again attempt" | | Page 78: repution replaced with reputation | | Page 85: Th replaced with To | | Page 90: sanctum sanctortum replaced with sanctum sanctorium | | Page 90: wood replaced with word | | Page 104: Corrected one of the questions which was | | incorrectly ended with an exclamation mark | | Page 113: Inserted the missing "A." on three of the Questions | | Page 128: Mot replaced with Most | | Page 128: replaced "support and bear that that cross?" with | "support and bear that cross?" | | Page 135: "repeated by then Warden" replaced with | | "repeated by the Warden" | | Page 150: Inserted the missing "A." in one of the Questions | | Page 158: Removed duplicate "the" from "among the the ruins" | | Page 177: Replaced "A." with "Q." at beginning of paragraph | | Page 183: Inserted the missing "A." in one of the Questions | | Page 188-9: oberving replaced with observing | | | +------------------------------------------------------------------+ 
30118	----	[Illustration: GEORGE THORNBURGH] MASONIC MONITOR OF THE DEGREES OF Entered Apprentice, Fellow Craft and Master Mason TOGETHER WITH THE Ceremony of Installation, Laying Corner Stones, Dedications, Masonic Burial, Etc. BY GEORGE THORNBURGH P. G. M., and Custodian of the Secret Work COPYRIGHT 1903, BY GEORGE THORNBURGH LITTLE ROCK, ARK. CONTENTS. Order of Business. Masonic Dates. Opening Prayer and Charge. Closing Prayer and Charge. Closing Ceremonies. Entered Apprentice. Fellow Craft. Master Mason. Grand Honors and Reception of Visitors. Election and Installation. Instituting Lodge. Constituting Lodge. Laying Corner Stone. Dedication of Hall. Funerals. Lodge of Sorrow. ORDER OF BUSINESS. At stated communications: First. Reading the minutes. Second. Considering unfinished business. Third. Receiving and referring petitions. Fourth. Receiving report of committees. Fifth. Balloting for candidates. Sixth. Receiving and considering resolutions. Seventh. Conferring degrees. At called meetings no business should be taken up except that for which the meeting was called. The 24th of June and 27th of December are regular meetings, but it is not best to take up routine business. Let it be a celebration, and not a business session. TO FIND AND WRITE MASONIC DATES. =Lodge.=--(Anno Lucis--the year of light). Add 4,000 to the common year; thus, for 1903, write: A. L. 5903. =Chapter=.--(Anno Inventionis--the year of discovery). Add 530 to the common year. =Council.=--(Anno Depositionis--the year of deposit). Add 1,000 to the common year. =Commandery.=--(Anno Ordinis--the year of the order). Subtract 1,118 from the common year. Certificate and Recommendation This is to Certify that we have examined the manuscript of the Monitor, prepared by Bro. George Thornburgh, and we approve the same. GEORGE THORNBURGH, } W. M. KENT, } Custodians. GEORGE W. DEVAUGHAN, } J. M. OATHOUT, Grand Lecturer. JOHN T. HICKS, Grand Master. ------------ Little Rock, Ark., August 19, 1903. _Office of the Grand Master of the Grand Lodge F. and A. M. of Arkansas_: This Monitor, prepared by Past Grand Master George Thornburgh, having been approved by the Custodians of the Work, the Grand Lecturer and myself, I do recommend the use of the same to all the lodges in Arkansas. JOHN T. HICKS, GRAND MASTER. PREFACE AND DEDICATION. The demand of the craft throughout the State for a practical working Monitor of the three degrees, arranged in conformity with the work in this jurisdiction, culminated in the adoption, by the Grand Lodge of 1902, of the following resolution: "Resolved, That Brother George Thornburgh be requested to prepare a Monitor which shall be adopted as the Monitor of this Grand Lodge. When the proposed Monitor is approved by the Custodians of the Work, the Grand Lecturer, and the Grand Master, the Grand Master shall be authorized to recommend it to the lodges." This Monitor has been prepared in obedience to that resolution. The book is the child of my heart and mind. A love for the cause inspired its preparation. It goes to the craft with my earnest prayers that it may cause a more general and closer study of the beautiful ceremonies of the first three degrees, which are the foundation of all true Freemasonry. I dedicate the book to the Masons of Arkansas, who have so often and so kindly honored me above my merit. GEO. THORNBURGH. Little Rock, Ark, Sept. 1, 1903. PREFACE TO THE THIRD EDITION On the 20th of October, 1903, the first edition of one thousand Monitors was placed on sale. I supposed I would probably dispose of them in the course of a year, but to my surprise, by December 20 they were all sold. I placed the second edition of one thousand on sale February 24, 1904, and by June 15 they were gone. Evidently the Monitor fills a long felt want. It was prepared especially to conform to the work in this jurisdiction. It may be studied with profit by every Mason, whether he be an officer or not. The youngest Entered Apprentice will find it helpful and useful in assisting him to fix upon his mind those beautiful first lessons. The officers from Master of Ceremonies to Worshipful Master will find it convenient and indispensable in the performance correctly of the beautiful ceremonies of the institution. I am gratified beyond expression at the cordial reception the Monitor has received from the craft. It is commended in the highest terms by the best workers in the State. Here are only a few of the hundreds of endorsements sent me. Grand Master Hicks: "It is the best Monitor to be found for Arkansas Masons." Grand Lecturer Oathout had the manuscript sent to his home that he might very carefully examine it, and he wrote: "I have carefully examined the manuscript of your Monitor twice over and cheerfully give my endorsement, believing it to be the best Monitor I have ever seen. I believe your work will be appreciated by the Craft in Arkansas when they examine the Monitor." Brother G. W. DeVaughan, Custodian of the Secret Work: "I am very much pleased with it." Brother W. M. Kent, the other custodian of the Secret Work: "Good; I want another copy." Our Senior Past Grand Master G. A. Dannelly, who was so long the Grand Lecturer, says: "I have read it carefully. In my judgment it is the best Monitor I ever saw. I heartily congratulate you on being the author of such a book. I recommend it to all the lodges. It would be well if every member would supply himself with a copy." Past Grand Master R. H. Taylor: "I have carefully reviewed it from opening to conclusion. It is a work of great merit, concise and clear, free and easy of style. It is not alone valuable and useful as a guide to Arkansas Masons, but to Masons everywhere. In fact if adopted by other Grand Jurisdictions, would simplify and beautify Masonic work. Every Mason in the State should own and study the Arkansas Monitor." Past Grand Master Sorrells, who made the motion in Grand Lodge to have the Monitor prepared, says: "I have examined it closely, and feel sure that it will meet the approbation of the Craft throughout this Jurisdiction." Past Grand Master Bridewell: "I have examined it and find it complete. To a newly made Mason it is indispensable, and if every one of them would get a copy immediately after their raising we would have brighter and better Masons. It would do a world of good if many of the older Masons would make it their 'vade mecum.' You have eliminated an immense quantity of useless matter contained in most Monitors, and that which you placed in lieu is clear and easily understood. The chapters on 'Laying Corner Stones,' 'Dedicating Lodges,' 'Funerals,' etc., will be appreciated by all who have those services to perform." Past Grand Master Baker: "Have examined it carefully and am well pleased. I think it conforms to the ancient usages of Masonry, and I feel sure that by the use of it we will have many more Masons in Arkansas who know something of lodge work. Every lodge ought to have at least three copies." Past Grand Master Harry Myers: "I have carefully examined your Monitor and consider it the best for our lodges possible to get. It is concise, yet comprehensive. It takes up the work and follows it in order. No lodge should be without it. I wish every Mason in the State would possess himself of this valuable addition to Masonic literature at once." May it do more and more good as its circulation increases and its influence widens. GEORGE THORNBURGH, July 1, 1904. Little Rock, Arkansas MASONIC MONITOR OF THE DEGREES OF Entered Apprentice, Fellow Craft and Master Mason, together with the Ceremony of Installation, Laying Corner Stones, Dedications, Masonic Burials, Etc., Etc. OPENING THE LODGE. At regular meetings the lodge must be opened up in regular order and full form from the E. A. to M. M. degree. At special meetings it need only be opened in the degree in which work is to be done. Congregate. The J. D. will see that the Tyler is at his station and close the door. Purge. * * * One brother can not vouch for another unless he has sat in open lodge with him, or examined him by appointment of the W. M. Tyle. Opening Prayer. Most holy and glorious Lord God, the great Architect of the universe, the giver of all good gifts and graces! In Thy name we have assembled and in Thy name we desire to proceed in all our doings. Grant that the sublime principles of Freemasonry may so subdue every discordant passion within us, so harmonize and enrich our hearts with Thine own love and goodness, that the Lodge at this time may humbly reflect that order and beauty which reign forever before Thy throne! Amen! Response: So mote it be! Or, Almighty and merciful God, hear us with indulgence, have pity for our weakness, and aid us with Thy strength. Help us to perform all our duties--to ourselves, to other men, and to Thee. Let the great flood of Masonic light flow over the world. Pardon us when we offend. When we go astray, lead us back to the true path; and help our feeble efforts to remove all obstacles to the final triumph of the great law of love; and, having faithfully performed our duty here below, wilt Thou receive us into Thy Celestial Lodge above, that house not made with hands, eternal in the heavens. Amen! Response: So mote it be! Closing Prayer. Extemporaneous, or the following: Supreme Architect of the Universe, accept our hearty thanks for the many mercies and blessings which Thy bounty has conferred upon us, and especially for this social intercourse with our brethren. Pardon, we beseech Thee, whatever Thou has seen amiss in us, and continue to us Thy protection and blessing. Make us sensible of our obligations to serve Thee, and may all our actions tend to Thy glory and our advancement in knowledge and virtue. Grant that the world--the little circle in which we move--may be better and happier for our having lived in it, and may we practice that Charity which is the bond of peace and the perfection of every virtue. Amen! Response: So mote it be! This charge may be used at closing: Brethren: We are now about to quit this sacred retreat of friendship and virtue to mix again with the world. Amidst its concerns and employments, forget not the duties which you have heard so frequently inculcated and so forcibly, recommended in this lodge. Be diligent, prudent, temperate, discreet. Remember that around this altar you have promised to befriend and relieve every brother who shall need your assistance. You have promised, in the most friendly manner, to remind him of his errors and to aid his reformation. These generous principles are to extend further: Every human being has a claim upon your kind offices. Do good unto all. Recommend it more especially to the "household of the faithful." Finally, brethren, be ye all of one mind; live in peace; and may the God of Love and Peace delight to dwell with and bless you. Amen! Response: So mote it be! Benediction. May the blessing of heaven rest upon us and all regular Masons! May brotherly love prevail and every moral and social virtue cement us. Amen! Response: So mote it be! W. M.--"Brother S. W., how should Masons meet?" S. W.--"Upon the level of equality." W. M.--"Brother J. W., how act?" J. W.--"Upon the plumb of rectitude." W. M.--"And part upon the square of morality. So may we ever meet, act and part, until we meet in the celestial lodge above." ENTERED APPRENTICE. S. D.: Mr. ----, we have learned from the declaration, over your signature, contained in your petition, somewhat of your motives in applying for admission into our ancient and honorable Fraternity; but, in order that you may not be misled as to the character or the purpose of the ceremonies in which you are about to engage, the Lodge addresses to you these preliminary words: Freemasonry is far removed from all that is trivial, selfish and ungodly. Its structure is built upon the everlasting foundation of that God-given law--the Brotherhood of Man, in the family whose Father is God. Our ancient and honorable Fraternity welcomes to its doors and admits to its privileges worthy men of all creeds and of every race, but insists that all men shall stand upon an exact equality, and receive its instructions in a spirit of due humility, emphasizing in demeanor, in conduct, in ceremony and in language the helpless, groping nature of man at his birth and his needs of reliance upon Divine guidance through all the transactions of life. You will here be taught to divest your mind and conscience of all the vices and superfluities of life, and the Lodge into which you are now to be admitted expects you to divest yourself of all those worldly distinctions and equipments which are not in keeping with the humble, reverent and childlike attitude it is now your duty to assume, as all have done who have gone this way before you. (Every candidate, previous to his reception, is required to give his free and full assent to the following interrogatories propounded by the S. D., in a room adjacent to the Lodge). Do you seriously declare, upon your honor, that, unbiased by the improper solicitation of friends, and uninfluenced by mercenary motives, you freely and voluntarily offer yourself a candidate for the mysteries of Freemasonry? Do you seriously declare, upon your honor, that you are prompted to solicit the privileges of Freemasonry by a favorable opinion conceived of the institution, a desire for knowledge, and a sincere wish of being serviceable to your fellow-creatures? Do you seriously declare, upon your honor, that you will cheerfully conform to all the ancient usages and established customs of the Fraternity? (Let there be no levity--but dignity and decorum.) FIRST SECTION. The preparation to which the candidate must submit before entering the Lodge serves allegorically to teach him, as well as to remind the brethren who are present, that it is the man alone, divested of all the outward recommendations of rank, state, or riches, that Masonry accepts, and that it is his spiritual and moral worth alone which can open for him the door of the Masonic Temple. Reception. [Illustration] * * * Let no man enter upon any great or important undertaking without first invoking the aid of Deity. * * * Prayer. Vouchsafe Thine aid, Almighty Father of the Universe, to this our present convention; and grant that this candidate for Masonry may dedicate and devote his life to Thy service, and become a true and faithful brother among us. Endue him with a competency of Thy divine wisdom, that by the influence of the pure principles of our Fraternity he may be better enabled to display the beauties of holiness, to the honor of Thy holy name. Amen! Response: So mote it be! [Illustration: TRUST in GOD.] Behold, how good and how pleasant it is for brethren to dwell together in unity. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments. As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore.--133d Psalm. [Illustration] In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light, and there was light. [Illustration] The three Great Lights in Masonry are the Holy Bible, the Square and the Compasses, and are thus explained: The Holy Bible is given us as the rule and guide for our faith and practice, the Square to square our actions, and the Compasses to circumscribe our desires and keep our passions in due bounds with all mankind, especially the brethren. The three Lesser Lights are the Sun, Moon and Master of the Lodge, and are thus explained: As the Sun rules the day and the Moon governs the night, so should the Worshipful Master, with equal regularity, endeavor to rule and govern the Lodge. The Representatives of the three Lesser Lights are three burning tapers, placed in a triangular form about the altar. * * * [Illustration] =The Lamb-Skin or White Leathern Apron= is an emblem of innocence and the badge of a Mason; more ancient than the Golden Fleece; more honorable than the Star and Garter, or any other order that can be conferred upon you at this or any future period by King, Prince or Potentate, or any other person except he be a Mason and in the body of a lodge. I trust you will wear it with equal pleasure to yourself and honor to the fraternity. * * * The following may be used: It may be that, in the coming years, upon your head may rest the laurel wreaths of victory; pendant from your breast may hang jewels fit to grace the diadem of an Eastern potentate; nay, more than these, with light added to the coming light, your ambitious feet may tread round after round of the ladder that leads to fame in our mystic circle, and even the purple of the Fraternity may rest upon your honored shoulders; but never again from mortal hands, never again until your enfranchised spirit shall have passed upward and inward through the pearly gates, shall any honor so distinguished, so emblematical of purity and all perfections, be conferred upon you as this which I now bestow. It is yours; yours to wear throughout an honorable life, and at your death to be deposited upon the coffin which shall inclose your lifeless remains, and with them laid beneath the clods of the valley. Let its pure and spotless surface be to you an ever-present reminder of a "purity of life and rectitude of conduct," a never-ending argument for nobler deeds, for higher thoughts, for greater achievements. And when at last your weary feet shall have come to the end of life's toilsome journey, and from your nerveless grasp shall drop forever the working tools of life, may the record of your life and actions be as pure and spotless as this fair emblem which I place in your hands; and when your trembling soul shall stand naked and alone before the Great White Throne, there to receive judgment for the deeds done while here in the body, may it be your portion to hear from Him who sitteth as the Judge Supreme the welcome words: "Well done, good and faithful servant! Thou hast been faithful over a few things; I will make thee ruler over many things! Enter thou into the joy of thy Lord." * * * Working Tools. The Working Tools of Entered Apprentice are the Twenty-four-Inch Gauge and the Common Gavel. The Twenty-four-inch Gauge is an instrument used by operative masons to measure and lay out their work; but we, as Free and Accepted Masons, are taught to use it for the more noble and glorious purpose of dividing our time. It being divided into twenty-four equal parts, is emblematical of the twenty-four hours of the day, which we are taught to divide into three equal parts, whereby are found eight hours for the service of God and a distressed worthy brother, eight for our usual vocations, and eight for refreshment and sleep. The Common Gavel is an instrument used by operative masons to break off the corners of rough stones, the better to fit them for the builder's use; but we, as Free and Accepted Masons, are taught to use it for the more noble and glorious purpose of divesting our hearts and consciences of all the vices and superfluities of life, thereby fitting our minds, as living stones, for that spiritual building--that house not made with hands--eternal in the heavens. [Illustration] * * * Reinvested. Northeast Corner. * * * an upright man and Mason, and I give it you strictly in charge ever to walk and act as such before God and man. SECOND SECTION. This section accounts, rationally for the ceremonies of initiation. Containing almost entirely esoteric work, it cannot be written. The Master should not only familiarize himself with it, but he should also diligently learn and explain to the candidate each truth symbolized by each step of the ceremonies through which he has just passed. * * * Offensive or Defensive. At the building of King Solomon's Temple there was not heard the sound of axe, hammer or any tool of iron. The question naturally arises, How could so stupendous an edifice be erected without the aid of those implements? The stones were hewn, squared and numbered in the quarries where they were raised; the timbers were felled and prepared in the forests of Lebanon, conveyed in floats by sea to Joppa, and thence by land to Jerusalem, where they were set up by the aid of wooden implements prepared for that purpose; so that every part of the building, when completed, fitted with such exact nicety that it resembled the handiwork of the Supreme Architect of the Universe more than that of human hands. * * * Masonry regards no man for his worldly wealth or honors; it is therefore the internal and not the external qualifications of the man that recommend him to become a Mason. * * * In the fourth chapter of the book of Ruth we read: "Now this was the manner in former times concerning redeeming and changing; for to confirm all things, a man plucked off his shoe and gave it to his neighbor; and this was a testimony in Israel." * * * Cable----. * * * Hood----. * * * K--no--ks. * * * "Ask, and it shall be given you; seek, and ye shall find; knock and it shall be opened unto you." * * * Before entering upon any great or important undertaking, we ought always to invoke the aid of Deity. * * * Trust in God. * * * The Left Side. * * * The Right Hand, by our ancient brethren, was deemed the seat of fidelity. The ancients worshiped a deity named Fides, sometimes represented by two right hands joined, at others by two human figures holding each other by the right hand. * * * The Lamb has in all ages been deemed an emblem of innocence. The lambskin is therefore to remind you of that purity of life and conduct which is so essentially necessary to your gaining admission to the Celestial Lodge above, where the Supreme Architect of the Universe presides. Northeast Corner. It is customary at the erection of all Masonic edifices to lay the first or foundation stone in the northeast corner of the building. The first instructions which the candidate receives symbolizes the cornerstone, and on it he constructs the moral and Masonic temple of his life. THIRD SECTION. This section explains the manner of constituting and the proper authority for holding a Lodge. Here, also, we learn where lodges were anciently held, their Form, Support, Covering, Furniture, Ornaments, Lights and Jewels, how situated, and to whom dedicated, as well in former times as at present. A Lodge. [Illustration] A Lodge is an assemblage of Masons, duly congregated, having Holy Bible, Square and Compasses, and a dispensation or charter, authorizing them to work. Ancient Lodges--Where Held. Our ancient brethren held their Lodges on high hills or in low vales, the better to observe the approach of cowans and eavesdroppers, ascending or descending. Lodge meetings at the present day are usually held in upper chambers--probably for the security which such places afford. This custom may have had its origin in a practice observed by the ancient Jews of building their temples, schools and synagogues on high hills, a practice which seems to have met the approbation of the Almighty, who said unto the Prophet Ezekiel, "Upon the top of the mountain, the whole limit thereof round about shall be most holy." [Illustration] Form and Dimension. Its form is * * * Its dimension, from east to west, embracing every clime between north and south. Its universal chain of friendship encircles every portion of the human family and beams wherever civilization extends. A Lodge is said to be thus extensive to denote the universality of Freemasonry, and teaches that a Mason's charity should be equally extensive. [Illustration: W. S. B.] The Supports of a Lodge. A Lodge is supported by three great pillars, denominated Wisdom, Strength and Beauty; because there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. They are represented by the three principal officers of the Lodge: The pillar Wisdom, by the W. M. in the East, who is presumed to have wisdom to open and govern the Lodge; the pillar Strength, by the Senior Warden in the West, whose duty it is to assist the W. M. in the discharge of his arduous labors; and the pillar Beauty, by the Junior Warden in the South, whose duty it is to call the craft from labor to refreshment, superintend them during the hours thereof, carefully to observe that the means of refreshment are not perverted to intemperance or excess, and see that they return to their labor in due season. Its covering is no less than the clouded canopy or starry-decked heaven, where all good Masons hope at last to arrive, by the aid of that theological ladder which Jacob, in his vision, saw extending from earth to heaven; the three principal rounds of which are denominated Faith, Hope and Charity; which admonish us to have faith in God, hope of immortality and charity to all mankind. The greatest of these is Charity; for Faith may be lost in sight, Hope ends in fruition, but Charity extends beyond the grave through the boundless realms of eternity. Furniture. The furniture of a lodge consists of the Holy Bible, Square and Compasses. The Holy Bible is dedicated to God; because it is the inestimable gift of God to man. The Square to the Master, because it is the proper Masonic emblem of his office; and the Compasses to the craft, because, by a due attention to their use, they are taught to circumscribe their desires, and keep their passions within due bounds. [Illustration] Ornaments. The Ornaments of a Lodge are the Mosaic Pavement, the Indented Tessel and the Blazing Star. The Mosaic Pavement is a representation of the ground floor of King Solomon's Temple; the Indented Tessel, of that beautiful tessellated border or skirting which surrounded it. The Mosaic Pavement is emblematical of human life, checkered with good and evil; the Indented Tessel, or tessellated border, of the manifold blessings and comforts which constantly surround us, and which we hope to enjoy by a firm reliance on Divine Providence, which is hieroglyphically represented by the Blazing Star in the centre. Lights. A Lodge has three symbolic lights; one in the East, one in the West and one in the South, represented by the W. M., S. W. and J. W. There is no light in the north, because King Solomon's Temple, of which every lodge is a representation, was so far north of the elliptic that the sun could dart no rays into the northern part thereof. The north, therefore, we Masonically call a place of darkness. Jewels. A Lodge has six jewels; three of these are immovable and three movable. The Immovable Jewels are the Square, Level and Plumb. The Square inculcates morality; the Level, equality, and the Plumb, rectitude of conduct. They are called immovable jewels, because they are always to be found in the East, West and South parts of the Lodge, being worn by the officers in their respective stations. The Movable Jewels are the Rough Ashlar, the Perfect Ashlar and the Trestle-Board. The Rough Ashlar is a stone, as taken from the quarry, in its rude and natural state. By it we are reminded of our rude and imperfect state by nature. The Perfect Ashlar is a stone made ready by the hands of the workmen, to be adjusted by the working tools of the fellow craft; and reminds us of that state of perfection at which we hope to arrive by a virtuous education, our own endeavors and the blessing of God. The Trestle-Board is for the master workman to draw his designs upon. By it we are reminded that, as the operative workman erects his temporal building agreeably to the rules and designs laid down by the master on his trestle-board, so should we, both operative and speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the Supreme Architect of the Universe, in the great books of nature and revelation, which are our spiritual, moral and Masonic trestle-boards. How Situated. A Lodge is situated due east and west, because King Solomon's Temple was so situated; and also because, when Moses crossed the Red Sea, being pursued by Pharaoh and his hosts, he erected a Tabernacle by Divine command, and placed it due east and west to receive the first rays of the rising sun, and to commemorate that mighty east wind by which the miraculous deliverance of Israel was effected. [Illustration] Dedication of Lodges. Our ancient brethren dedicated their lodges to King Solomon because he was our first most excellent Grand Master, but Masons of the present day, professing Christianity, dedicate theirs to St. John the Baptist and St. John the Evangelist, who were two eminent patrons of Masonry; and since their time there is represented in every regular and well govern lodge a certain point within a circle embordered by two perpendicular parallel lines, representing St. John the Baptist and St. John the Evangelist; and upon the top rests the Holy Scriptures. The point represents the individual brother; the circle, the boundary-line of his duty beyond which he is never to suffer his passions, interests or prejudices to betray him. In going around this circle we necessarily touch on the two parallel lines, as well as the Holy Scriptures, and while a Mason keeps himself circumscribed within these due bounds, it is impossible that he should materially err. Tenets. The three great tenets of a Mason's profession inculcate the practice of those commendable virtues, Brotherly Love, Relief and Truth. Brotherly Love.--By the exercise of brotherly love we are taught to regard the whole human species as one family--the high and low, the rich and poor--who, created by one Almighty Parent and inhabitants of the same planet, are to aid and protect each other. On this principle Masonry unites men of every country, sect and opinion, and conciliates true friendship among those who might otherwise have remained at a perpetual distance. Relief.--To relieve the distressed is a duty incumbent on all men, but particularly on Masons who profess to be linked together by an indissoluble chain of sincere affection. To soothe the unhappy, to sympathize with their misfortunes, to compassionate their miseries and to restore peace to their troubled minds, is the great aim we have in view. On this basis we form our friendships and establish our connections. Truth is a divine attribute, and the foundation of every virtue. To be good and true is the first lesson we are taught in Masonry. On this theme we contemplate, and by its dictates endeavor to regulate our conduct; hence, while influenced by this principle, hypocrisy and deceit are unknown among us; sincerity and plain-dealing distinguish us, and the heart and tongue join in promoting each other's welfare and rejoicing in each other's prosperity. P. P. E. Every Mason has four (p. p. e.) which are illustrated by the four cardinal virtues: Fortitude, Prudence, Temperance and Justice. Fortitude is that noble and steady purpose of the mind whereby we are enabled to undergo any pain or peril, when prudentially deemed expedient. This virtue is equally distant from rashness and cowardice, and should be deeply impressed upon the mind of every Mason. It is a safeguard or security against the success of any attempt, by force or otherwise, to extort from him any of those valuable secrets with which he has been solemnly intrusted, and which were emblematically impressed upon him on his first admission into the lodge, when he was received on * * * which refers to * * * Prudence teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge and prudentially determine on all things relative to our present as well as to our future happiness. This virtue should be the peculiar characteristic of every Mason, not only for the government of his conduct while in the lodge, but also when abroad in the world. It should be his constant care, when in any strange or mixed companies never to let fall the least sign, token or word whereby the secrets of Masonry might be unlawfully obtained; ever bearing in mind that important occasion when on his left * * * which alludes to * * * Temperance is that due restraint upon our affections and passions which renders the body tame and governable, and frees the mind from the allurements of vice. This virtue should be the constant practice of every Mason; as he is thereby taught to avoid excess, or contracting any licentious or vicious habit, the indulgence of which would subject him to the contempt and detestation of all good Masons; and might lead him to disclose some of those valuable secrets which he has promised to conceal and never reveal. It will remind you of the p. and alludes to the * * * Justice is that standard, or boundary of right, which enables us to render to every man his just due, without distinction. This virtue is not only consistent with human and Divine laws, but is the very cement and support of civil society. As justice in a great measure constitutes the really good man, so should it be the invariable practice of every Mason never to deviate from the minutest principles thereof; ever remembering the time when placed in * * * which alludes to the * * * [Illustration] Chalk, Charcoal and Clay. Entered Apprentices should serve their masters with freedom, fervency and zeal, which are represented by Chalk, Charcoal and Clay. There is nothing freer than Chalk, the slightest touch of which leaves a trace; there is nothing more fervent than Charcoal, for to it, when properly ignited, the most obdurate metals will yield; there is nothing more zealous than Clay. Our Mother Earth alone of all the elements has never proved unfriendly to man. Bodies of Water deluge him with rain, oppress him with hail and drown him with inundation; the Air rushes in storms and prepares the tempest; and Fire lights up the volcano; but the Earth, ever kind and indulgent, is found subservient to his wishes. Though constantly harassed, more to furnish the luxuries than the necessaries of life, she never refuses her accustomed yield, spreading his pathway with flowers and his table with plenty. Though she produces poison, still she supplies the antidote, and returns with interest every good committed to her care; and when at last we are called upon to pass through the "dark valley of the shadow of death" she once more receives us, and piously covers our remains within her bosom, thus admonishing us that as from it we came, so to it we must shortly return. Symbolism of the Degree. The First, or Entered Apprentice, degree of Masonry is intended, symbolically, to represent the entrance of man into the world in which he is afterwards to become a living and thinking actor. Coming from the ignorance and darkness of the outer world, his first craving is for light--not that physical light which springs from the great orb of day as its fountain, but that moral and intellectual light which emanates from the primal Source of all things--from the Grand Architect of the Universe--the Creator of the sun and of all that it illuminates. Hence the great, the primary object of the first degree is to symbolize the birth of intellectual light in the mind; and the Entered Apprentice is the type of the unregenerate man, groping in moral and mental darkness, and seeking for the light which is to guide his steps and point him to the path which leads to duty and to Him who gives to duty its reward. Charge at Initiation. Brother: As you are now introduced to the first principles of Freemasonry, I congratulate you on being accepted into this ancient and honorable Fraternity. Ancient, as having existed from time immemorial; and honorable, as tending in every particular so to render all men who will be comformable to its precepts. No institution was ever raised on a better principle or more solid foundation; nor were ever more excellent rules and useful maxims laid down than are contained in the several Masonic lectures. The wisest and best of men in all ages have been encouragers and promoters of our Art, and have never deemed it derogatory to their dignity to level themselves with the Fraternity, to extend its privileges, and to patronize its assemblies. There are three great duties which as a Mason you are charged to inculcate: To God, to your neighbor and to yourself. To God, in never mentioning His name save with that reverential awe which is due from the creature to his Creator, to implore His aid in all your laudable undertakings, and to esteem Him as the chief good. To your neighbor, in acting upon the square and doing unto him as you would that he should do unto you. And to yourself, in avoiding all irregularities and intemperance, which may impair your faculties or debase the dignity of your profession. A zealous attachment to these duties will insure public and private esteem. In the State you are to be a quiet and peaceable citizen, true to your government and just to your country. You are not to countenance disloyalty or rebellion, but patiently submit to legal authority and conform with cheerfulness to the government of the country in which you live, yielding obedience to the laws which afford you protection. In your outward demeanor be particularly careful to avoid censure or reproach. Let not interest, favor, or prejudice, bias your integrity, or influence you to be guilty of a dishonorable action. Although your frequent appearance at our regular meetings is earnestly solicited, yet it is not meant that Freemasonry should interfere with your necessary vocations, for these are on no account to be neglected; neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it. At your leisure hours, that you may improve in Masonic knowledge, you are to converse with well-informed brethren, who will always be as ready to give as you will be to receive instruction. Finally, my brother, keep sacred and inviolate the mysteries of the Order, as these are to distinguish you from the rest of the community and mark your consequence among Masons. If in the circle of your acquaintance you find a person desirous of being initiated into the Fraternity, be particularly careful not to recommend him unless you are convinced that he will conform to our rules, that the honor, glory and reputation of the institution may be firmly established, and the world at large be convinced of its good effects. Charge to a Soldier. Brother: Our institution breathes a spirit of general philanthropy. Its benefits, in a social point of view, are extensive. In the most endearing ties, it unites all mankind. In every nation, wherever civilization extends--and not unfrequently among wild savages of the forest--it opens an asylum to a brother in distress, and grants hospitality to the necessitous and unfortunate. The sublime principles of universal goodness and love to all mankind, which are essential to it, cannot be lost in national distinctions, prejudices and animosities. The rage of contest and the sanguinary conflict have, by its recognized principles, been abated, and the milder emotions of humanity substituted. It has often performed the part of the Angel of Goodness, in ministering to the wants of the sick, the wounded, and the unfortunate prisoner of war. It has even taught the pride of victory to give way to the dictates of an honorable connection. In whatever country you travel, when you meet a true Mason, you will find a brother and a friend, who will do all in his power to serve you; and who will relieve you, should you be poor or in distress, to the utmost of his ability, and with a ready cheerfulness. Pure patriotism will always animate you to every call of your country. And this institution demands that you shall be true to your government. But should you, while engaged in the service of your country, be made captive, you may find affectionate brethren, where others would only find enemies. And should you be the captor of one who belongs to this noble fraternity, remember that he is your brother. FELLOW CRAFT. First Section--Reception. * * * [Illustration] Thus he shewed me: and behold the Lord stood upon a wall made by a plumb-line, with a plumb-line in His hand. And the Lord said unto me: Amos, what seest thou? and I said, A plumb-line. Then said the Lord: Behold, I will set a plumb-line in the midst of my people Israel; I will not again pass by them any more. Amos, vii. 7, 8. [Illustration] [Illustration] [Illustration] The Working Tools. The Working Tools of Fellow Craft are the Plumb, the Square and the Level, and are thus explained: The Plumb is an instrument used by Operative Masons to try perpendiculars, the Square to square their work, and the Level to prove horizontals; but we, as Free and Accepted Masons, are taught to use them for more noble and glorious purposes. The Plumb admonishes us to walk uprightly in our several stations before God and man, squaring our actions by the Square of Virtue, ever remembering that we are traveling upon the Level of Time to that "undiscovered country from whose bourne no traveler returns." SECOND SECTION. You now represent a young F. C. on his way to the M. C. of K. S. T., to have his name enrolled among the workmen, and to be taught the wages of a F. C. Masonry is divided into two classes, operative and speculative. We have wrought in speculative Masonry, but our ancient brethren wrought both in operative and speculative. They wrought at the building of K. S. T., and many other Masonic edifices. They wrought but six days in a week, and rested upon the seventh. The seventh, therefore, our ancient brethren consecrated as a day of rest, the better to enable them to contemplate the glorious works of creation and to adore their great Creator. On our way to the M. C. the first things that attract our attention are the representatives of two brazen pillars, one upon the left, the other upon the right of the porch. The one upon the left, denominated * * * denoted strength; the one upon the right, denominated * * * denoted establishment, having reference to a passage of Scripture wherein God said to David, "And thine house and thy kingdom shall be established forever before thee." Those pillars were eighteen cubits high, twelve in circumference and four in diameter. They were prepared of molten brass, the better to withstand conflagration or inundation. They were cast in the clay grounds of the river Jordan, between Succoth and Zaradatha, where K. S. ordered all the holy vessels to be cast. They were hollow, four inches, or a hand's breadth, in thickness, and served as the archives of Masonry in which the Rolls, Records and Proceedings were kept. They were adorned with two chapiters, five cubits each. Those chapiters were ornamented with net-work, lily-work and pomegranate, denoting union, peace and plenty. The net-work, from its intimate connection, denotes union. The lily, from its whiteness, denotes peace. The pomegranate, from the exuberance of its seeds, denotes plenty. Mounted upon the chapiters were two globes, representing the terrestrial and celestial bodies, on the convex surface of which were delineated the countries, seas and other portions of the earth, the planetary revolutions and other important particulars. They represented the universality of Freemasonry--that from east to west and between north and south Freemasonry extends, and in every clime are Masons to be found, and teach that a Mason's charity should be co-extensive. Masonic tradition informs us that those pillars were placed at the porch of K. S.'s T. as a memento to the children of Israel of their happy deliverance from the land of bondage, and represented the pillar of cloud that over-shadowed them by day and the pillar of fire that illumined them by night. The next thing that attracts our attention is a flight of winding stairs, composed of three, five and seven steps. The three steps allude to the three principal officers of the lodge, three principal supports in Masonry, and the three principal stages in human life. The three principal officers are the W. M., S. W. and J. W. The three principal supports are Wisdom, Strength and Beauty, because it is necessary to have wisdom to contrive, strength to support and beauty to adorn all well governed institutions. The three principal stages of human life are Youth, Manhood and Age--Youth as an E. A., Manhood as a F. C., and Age as a M. M. The five steps allude to the five orders of architecture, and the five human senses. The five orders of architecture are the Tuscan, Doric, Ionic, Corinthian and Composite, three of which, from their antiquity, have ever been held in high repute among Masons--the Doric, Ionic and Corinthian. The five human senses are hearing, seeing, feeling, tasting and smelling, the first three of which have ever been held in high repute among Masons, because by hearing we hear the * * *; by seeing we see the * * *, and by feeling we feel the * * *, whereby one Mason may know another in the dark as well as in the light. The seven steps allude to many sevens--the seven sabbatical years, seven years of plenty, seven years of famine, seven years during which K. S.'s T. was in course of erection, seven golden candlesticks, but more particularly the seven liberal arts and sciences, which are Grammar, Rhetoric, Logic, Arithmetic, Geometry, Astronomy and Music. (Note:--A fine effect can be had, if an organ is played, by using the following. The organist should begin to play softly when the speaker begins on "Music:") Music is that elevated science which affects the passions by sound. There are few who have not felt its charms, and acknowledged its expressions to be intelligible to the heart. It is a language of delightful sensations, far more eloquent than words; it breathes to the ear the clearest intimations; it touches and gently agitates the agreeable and sublime passions; it wraps us in melancholy, elevates us in joy and melts us in tenderness. Again the pathetic dies away and martial strains are heard, reminding us of the battlefield and its attendant glory. (As the word "glory" is pronounced the organist at once strikes the chords of some war-music like "Dixie," "Marseilles Hymn," etc. After a few bars are played with full organ, the organist lets the music die away to a soft and gentle tremolo, and the Deacon resumes): The glorious notes of the battle-hymn float over the red field of carnage. Brave men hear the inspiring music; the ranks close up; the bayonets are fixed; and, with a cheer which strikes terror to the heart of the foe, they rush forward in one glorious charge, across the plain slippery with the blood of patriots, up the opposing hillside, even to the mouth of cannon belching forth fire and death.--But stop! Look yonder! The dying soldier raises his head. His breast is already crimson with his heart's-blood. His eye even now is dimming and glazing. The old home comes back to him in memory. He puts his hand to his ear as if listening. What does he hear? (Here the organist plays softly the strains of "Home, Sweet Home," or some well-known lullaby; during which the Deacon continues): Ah, it is the old, old melody of youth and home! Again we are around the old hearthstone. Again do we kneel at mother's knee to lisp the evening prayer. Again she takes us in her arms, and sings to her tired child the soft, low lullaby of childhood's happy days.--Oh, Music, Music! Art Divine! Thou dost move and stir the heart as nothing else can do! Yet never canst thy sweet potency be better used than when it inspires praise and gratitude to the great Lord and Master of us all! (At the word "all," the organist promptly strikes the chords of "Old Hundred," and, to its accompaniment, the Master calling up the Lodge, all unite in singing the long-metre doxology.) This brings us to the outer door of the M. C., which we find partly open, but strictly tiled by the J. W. We will see if we can gain admission. J. W.: "Who comes here?" "A young F. C., on his way to the M. C. to have his name enrolled among the workmen and to be taught the wages of a F. C." "How do you expect to pass the outer door?" "By the * * * and * * * of a F. C." "Give them." * * * "What does this * * * denote?" "Plenty." "How is it represented?" "By a sheaf of corn suspended near a waterfall." "How did it originate?" "It originated in consequence of a quarrel that long existed between Jephtha, judge of Israel, and the Ephraimites. The Ephraimites were a wicked, stubborn and rebellious people, whom Jephtha strove to subdue by lenient means, but all to no avail. They became highly incensed because they were not called to share in the rich spoils of the Ammonitish war, raised an exceeding great army, crossed over the river Jordan, came down upon Jephtha and gave him battle. Jephtha, being apprised of their approach, called out the mighty men of Gilead and put the Ephraimites to flight. And to make his victory secure, he placed guards at all the passes on the river Jordan, giving them this password: Shibboleth. The Ephraimites, being of a different tribe and dialect, could not pronounce the word Shibboleth, but called it Sibboleth, which trifling defect proved them enemies, and there fell at that time forty and two thousand." "The * * * and * * * with the explanation are correct. You have my permission to pass the outer door." This brings us to the inner door of the M. C., which we find partly open but more strictly tiled by the S. W. We will see if we can gain admission. "Who comes here?" "A young F. C., on his way to the M. C., to have his name enrolled among the workmen, and to be taught the wages of a F. C." "How do you expect to pass the inner door?" "By the true * * * and * * * of a F. C." "Give them." * * * "They are correct. You have my permission to pass the inner door!" This brings us into the M. C. W. M., this young F. C. has come up to the M. C. to have his name enrolled among the workmen and be taught the wages of a F. C. W. M.: "I congratulate you upon your arrival into the M. C. You have been admitted for the sake of the letter G. you see suspended over the Master's station, which entitles you to the enrolling of your name among the workmen and to be taught the wages of a F. C. Brother Secretary, you will enroll the brother's name. The wages of a F. C. are C., W. and O. The C. of nourishment, W. of refreshment and O. of joy. I will also instruct you in the three P. J. They are a L. E., an I. T., and a F. B. A. L. E., that you will ever be attentive to lessons from the I. T., and a F. B. should serve as a faithful repository for all the secrets of the Fraternity that may be entrusted to your care." The letter G. has a very significant meaning. It is the initial of Geometry, the first and noblest of sciences, and the basis on which the superstructure of Freemasonry is erected. By Geometry we may curiously trace Nature through her various windings to her most concealed recesses; by it we discover the power, wisdom and goodness of the Grand Artificer of the Universe, and view with delight the proportions which compose this vast machine; by it we discover how the planets move in their respective orbits and demonstrate their various revolutions; by it we account for the return of the seasons, and the variety of scenes which each season displays to the discerning eye. Numberless worlds are around us, all framed by the same Divine Artist, which roll through the vast expanse, and are all conducted by the same unerring law of Nature. A survey of Nature, and the observation of her beautiful proportions, first determined man to imitate the divine plan and study symmetry and order. This gave rise to societies and birth to every useful art. The architect began to design, and the plans which he laid down, being improved by time and experience, have produced works which are the admiration of every age. The lapse of time, the ruthless hand of ignorance and the devastations of war have laid waste and destroyed many valuable monuments of antiquity, on which the utmost exertions of human genius have been employed. Even the Temple of Solomon, so spacious and magnificent, and constructed by so many celebrated artists, escaped not the unsparing ravages of barbarous force. Freemasonry, notwithstanding, still survives. The attentive ear receives the sound from the instructive tongue, and the mysteries of Freemasonry are safely lodged in the repository of faithful breasts. Tools and implements of architecture and symbolic emblems most expressive have been selected by the Fraternity to imprint on the mind wise and serious truths, and thus through a succession of ages have been transmitted unimpaired the most excellent tenets of our institution. But the letter G. has a far greater significance still. It is the initial of Deity--a name that, at the mere mention of which, all, from the W. M. in the east to the youngest E. A. in the northeast corner, should with meekness reverently bow. * * * Lecture. * * * Symbolism of the Degree. If the object of the first degree is to symbolize the struggles of a candidate groping in darkness for intellectual light, that of the second degree represents the same candidate laboring amid all the difficulties that encumber the young beginner in the attainment of learning and science. The Entered Apprentice is to emerge from darkness to light; the Fellow Craft is to come out of ignorance into knowledge. This degree, therefore, by fitting emblems, is intended to typify these struggles of the ardent mind for the attainment of truth--moral and intellectual truth--and above all that Divine truth, the comprehension of which surpasseth human understanding, and to which, standing in the Middle Chamber, after his laborious ascent of the winding stairs, he can only approximate by the reception of an imperfect, yet glorious reward in the revelation of that "hieroglyphic light which none but craftsmen ever saw." Charge at Passing. Brother: Being passed to the second degree of Freemasonry, we congratulate you on your preferment. The internal, and not the external, qualifications of a man are what Masonry regards. As you increase in knowledge you will improve in social intercourse. It is unnecessary to recapitulate the duties which as a Fellow Craft you are bound to discharge, or to enlarge on the necessity of a strict adherence to them, as your own experience must have established their value. Our laws and regulations you are strenuously to support, and be always ready to assist in seeing them duly executed. You are not to palliate or aggravate the offenses of your brethren, but in the decision of every trespass against our rules you are to judge with candor, admonish with friendship, and reprehend with justice. The study of the liberal arts, that valuable branch of education which tends so effectually to polish and adorn the mind, is earnestly recommended to your consideration, especially the science of Geometry, which is established as the basis of our art. Geometry, or Masonry, originally synonymous terms, being of a divine and moral nature, is enriched with the most useful knowledge; while it proves the wonderful properties of nature, it demonstrates the more important truths of morality. Your past behavior and regular deportment have merited the honor which we have conferred, and in your new character it is expected that you will conform to the principles of the Institution by steadily persevering in the practice of every commendable virtue. Such is the nature of your engagements as a Fellow Craft, and to these duties you are bound by the most sacred ties. MASTER MASON. FIRST SECTION. [Illustration] Reception. The Compasses are peculiarly dedicated to this degree, and as a Master Mason you are taught that between their extreme points are contained the most important tenets of Freemasonry--Friendship, Morality and Brotherly Love. Perambulation. The following passage of Scripture is introduced: Remember now thy Creator in the days of thy youth, while the evil days come not, Nor the years draw nigh, when thou shalt say, I have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain: In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, And the grinders cease because they are few, and those that look out of the windows be darkened, and the doors shall be shut in the streets, When the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; Also when they shall be afraid of that which is high, and fears shall be in the way, And the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: Because man goeth to his long home, and the mourners go about the streets: or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. (Eccl. xii, 1-7.) [Illustration: Ecclesiastes XII.] [Illustration] Presentation of Working Tools. The Working Tools of a Master Mason are all the implements of Masonry, especially the Trowel. The Trowel is an instrument used by operative masons to spread the cement which unites the building into one common mass; but we, as Free and Accepted Masons, are taught to use it for the more noble and glorious purpose of spreading the cement of brotherly love and affection--that cement which unites us into one sacred band or society of friends and brothers, among whom no contention should ever exist, save that noble contention, or rather emulation, of who best can work and best agree. My brother, you have been * * * SECOND SECTION. The lodge represents the Craft at refreshment at the building of K. S.'s Temple. Address. Character and habits of the builder. Altar. South, West, East. Hill west of * * * [Illustration] * * * K. S.--"What is the cause of confusion?" H. K. T.--"* * *" First and Second Search. [Illustration] During Second Search. 12 F. C. (Ordered Confine). * * * Choose from the bands * * * Those traveling in a * * * [Illustration: Sea Coast of Joppa] Third Search. * * * Fourth Search. * * * Acacia and voices. Capture--Sentence.--W. W. F. T. * * * F. C. Released. * * * Procession. Funeral Dirge. 1. Hark! from the tombs a doleful sound! Mine ears attend the cry: "Ye living men come view the ground Where you must shortly lie. 2. "Princes! this clay must be your bed, In spite of all your towers; The tall, the wise, the reverend head, Must lie as low as ours." 3. Great God! is this our certain doom! And are we still secure, Still walking downward to the tomb, And yet prepared no more? 4. Grant us the power of quick'ning grace, To fit our souls to fly. Then, when we drop this dying flesh, We'll rise above the sky. Pleyel's Hymn. Solemn strikes the fun'ral chime, Notes of our departing time; As we journey here below Through a pilgrimage of woe. Mortals, now indulge a tear, For mortality is here! See how wide her trophies wave O'er the slumbers of the grave! Here another guest we bring! Seraphs of celestial wing, To our fun'ral altar come, Waft our friend and brother home. Lord of all! below--above-- Fill our hearts with truth and love; When dissolves our earthly tie Take us to Thy Lodge on high. The following Prayer is used at the raising of a brother to the degree of Master Mason: Thou, O God! knowest our down-sitting and our up-rising, and understandest our thoughts afar off. Shield and defend us from the evil intentions of our enemies, and support us under the trials and afflictions we are destined to endure while traveling through this vale of tears. Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months is with Thee; Thou hast appointed his bounds that he cannot pass. Turn from him that he may rest till he shall accomplish his day. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not till the heavens be no more. Yet, O Lord, have compassion on the children of Thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. Amen! Response: So mote it be! * * * [Illustration] That we should be ever ready to go on foot, and even barefoot, on a worthy M. M.'s errand, should his necessities require it, and we be no better provided. That we should ever remember our brethren in our devotions to Deity. That the secrets of a worthy M. M., when communicated to us as such, should be as secure and inviolate in our breasts as they were in his before communication. That we should be ever ready to stretch forth a hand to support a falling brother, and aid him on all lawful occasions. That we should be ever ready to whisper wise counsel in the ear of a brother, and warn him of approaching danger. * * * It has been the practice of all ages to erect monuments to the memory of exalted worth. [Illustration] THIRD SECTION. This section illustrates certain hieroglyphical emblems, and inculcates many useful and impressive moral lessons. It also details many particulars relative to the building of the Temple at Jerusalem. King Solomon's Temple. This magnificent structure was founded in the fourth year of the reign of Solomon, on the second day of the month Zif, being the second month of the sacred year. It was located on Mt. Moriah, near the place where Abraham was about to offer up his son Isaac, and where David met and appeased the destroying angel. Josephus informs us that, though more than seven years were occupied in building it, yet, during the whole term it did not rain in the day time, that the workmen might not be obstructed in their labor. From sacred history we also learn that there was not the sound of ax, hammer or any tool of iron heard in the house while it was building. It is said to have been supported by 1,453 columns and 2,906 pilasters, all hewn from the finest Parian marble. It was symbolically supported, also, by three pillars. [Illustration] The three pillars here represented were explained in a preceding degree, and there represented Wisdom, Strength and Beauty. Here they represent our three ancient Grand Masters: S. K. of I., H. K. of T., and H. A.; the pillar Wisdom, S. K. of I., by whose wisdom the Temple was erected, that superb model of excellence which has so honored and exalted his name; the pillar Strength, H. K. of T., who strengthened K. S. in his great and important undertaking; and the pillar Beauty, H. A., the W. S. of the tribe of Naphtali, by whose cunning workmanship the Temple was so beautified and adorned. There were employed in its building 3 Grand Masters, 3,300 Masters or overseers of the work, 80,000 Fellow Crafts, and 70,000 Entered Apprentices or bearers of burdens. All these were classed and arranged in such manner, by the wisdom of Solomon, that neither envy, discord nor confusion was suffered to interrupt or disturb the peace and good fellowship which prevailed among the workmen, except in one notable instance. * * * In front of the magnificent porch were placed the two celebrated pillars--one on the left hand, and one on the right hand. They are supposed to have been placed there as a memorial to the children of Israel of the happy deliverance of their forefathers from Egyptian bondage, and in commemoration of those two miraculous pillars of fire and of cloud. The pillar of fire gave light to the children of Israel and facilitated their march. The cloud proved darkness to Pharaoh and his host and retarded their pursuit. King Solomon, therefore, ordered these pillars placed at the entrance of the Temple, as the most conspicuous place, that the children of Israel might have that happy event continually before their eyes in going to and returning from divine worship. The Three Steps. The Three Steps usually delineated upon the Master's Carpet are emblematical of the three principal stages of human life: Youth, Manhood and Age. In Youth, as Entered Apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in Manhood, as Fellow Crafts, we should apply our knowledge to the discharge of our respective duties to God, our neighbor and ourselves, so that in Age, as Master Masons, we may enjoy the happy reflection consequent on a well-spent life, and die in the hope of a glorious immortality. The Pot of Incense. The Pot of Incense is an emblem of a pure heart, which is always an acceptable sacrifice to Deity; and as this glows with fervent heat, so should our hearts continually glow with gratitude to the great and beneficent Author of our existence for the manifold blessings and comforts we enjoy. The Beehive. The Beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. It teaches us that as we came into the world rational and intelligent beings, so we should ever be industrious ones; never sitting down contented while our fellow-creatures around us are in want, especially when it is in our power to relieve them without inconvenience to ourselves. When we take a survey of Nature, we view man in his infancy, more helpless and indigent than the brute creation; he lies languishing for days, months and years, totally incapable of providing sustenance for himself, of guarding against the attack of the wild beasts of the field, or sheltering himself from the inclemencies of the weather. It might have pleased the great Creator of heaven and earth to have made man independent of all created beings; but as dependence is one of the strongest bonds of society, mankind were made dependent on each other for protection and security, thereby enjoying better opportunities of fulfilling the duties of reciprocal love and friendship. Thus was man formed for social and active life, the noblest part of the work of God; and he who will so demean himself as not to endeavor to add to the common stock of knowledge may be deemed a drone in the hive of nature, a useless member of society, and unworthy of our protection as Masons. The Book of Constitutions. The Book of Constitutions guarded by the Tiler's Sword reminds us that we should be ever watchful and guarded in our thoughts, words and actions, particularly when before the enemies of Masonry, ever bearing in remembrance those truly Masonic virtues, silence and circumspection. The Sword. The Sword pointing to a Naked Heart demonstrates that justice will sooner or later overtake us; and although our thoughts, words and actions may be hidden from the eyes of men, yet that-- [Illustration] All Seeing Eye whom the Sun, Moon and Stars obey, and under whose watchful care even Comets perform their stupendous revolutions, pervades the inmost recesses of the human Heart, and will reward us according to our merits. The Anchor and the Ark. The Anchor and the Ark are emblems of a well-grounded hope and a well-spent life. They are emblematical of that Divine Ark which safely wafts us over this tempestuous sea of troubles, and that Anchor which shall safely moor us in a peaceful harbor, where the wicked cease from troubling and the weary are at rest. Forty-seventh Problem of Euclid. This was an invention of our ancient friend and brother Pythagoras, who, in his travels through Asia, Africa and Europe, was initiated into several orders of priesthood, and raised to the sublime degree of Master Mason. This wise philosopher enriched his mind abundantly in a general knowledge of things and more especially in Geometry, or Masonry. On this subject he drew out many problems and theorems; and among the most distinguished he erected this, which, in the joy of his heart, he called Eureka, in the Grecian language signifying "I have found it;" and upon the erection of which he is said to have sacrificed a hecatomb. It teaches Masons to be general lovers of the arts and sciences. [Illustration] The Hour-Glass. The Hour-glass is an emblem of human life. Behold how swiftly the sands run, and how rapidly our lives are drawing to a close! We cannot without astonishment behold the little particles which are contained in this machine--how they pass away almost imperceptibly; and yet, to our surprise, in the short space of an hour they are all exhausted. Thus wastes man! To-day he puts forth the tender leaves of hope; to-morrow blossoms, and bears his blushing honors thick upon him; the next day comes a frost which nips the shoot; and when he thinks his greatness is still aspiring, he falls, like autumn leaves, to enrich our mother earth. The Scythe. The Scythe is an emblem of time, which cuts the brittle thread of life and launches us into eternity. Behold what havoc the Scythe of Time makes among the human race! If by chance we should escape the numerous ills incident to childhood and youth, and with health and vigor arrive at the years of manhood, yet withal we must soon be cut down by the all-devouring Scythe of Time, and be gathered into the land where our fathers have gone before us. [Illustration] Thus we close the explanation of the emblems upon the solemn thought of death, which, without revelation, is dark and gloomy; but we are suddenly revived by the ever-green and ever-living Sprig of Faith which strengthens us, with confidence and composure, to look forward to a blessed immortality; and we doubt not that, on the glorious morn of the Resurrection, our bodies will rise and become as incorruptible as our souls. Then let us imitate the good man in his virtuous and amiable conduct, in his unfeigned piety to God, in his inflexible fidelity to his trust, that we may welcome the grim tyrant Death, and receive him as a kind messenger sent from our Supreme Grand Master, to translate us from this imperfect to that all-perfect, glorious and celestial lodge above, where the Supreme Architect of the Universe presides. * * * Lecture. * * * Charge. My Brother--Your zeal for the institution of Masonry, the progress you have made in the mysteries, and your conformity to our regulations, have pointed you out as a proper object of our favor and esteem. You are now bound, by duty, honor and gratitude to be faithful to your trust; to support the dignity of your character on every occasion; and to enforce, by precept and example, obedience to the tenets of the Order. In the character of a Master Mason you are authorized to correct the errors and irregularities of your uninformed brethren, and to guard them against a breach of fidelity. To preserve the reputation of the fraternity unsullied must be your constant care; and for this purpose it is your province to recommend to your inferiors obedience and submission; to your equals, courtesy and affability; to your superiors, kindness and condescension. Universal benevolence you are always to inculcate, and by the regularity of your own behavior afford the best example for the conduct of others less informed. The ancient landmarks of the Order, intrusted to your care, you are carefully to preserve, and never suffer them to be infringed, or countenance a deviation from the established usages and customs of the fraternity. Your virtue, honor and reputation are concerned in supporting with dignity the character you now bear. Let no motive, therefore, make you swerve from your duty, violate your vows or betray your trust; but be true and faithful, and imitate the example of that celebrated artist whom you have this evening represented. Thus you will render yourself deserving of the honor which we have conferred, and merit the confidence that we have reposed in you. FORMS AND CEREMONIES. Grand Honors. The public Grand Honors (not funeral) are given by raising the hands above and a little in front of the head, and clapping them three times together, then letting them fall to the side--repeating this action twice, making three times. The private Grand Honors are made by 3x3, but not in the same way as the public Grand Honors. Reception of Visitors. The reception of visitors with the honor due to their rank is an ancient custom of the fraternity which should never be omitted. It is an act of great discourtesy to a visiting officer to omit his formal reception by the Lodge, and in an official visitation the visiting officer should ordinarily require it. On the occasion of visits not official it will be found to greatly increase a true fraternal feeling when courtesy is properly shown. I.--Grand Lodge. When a visit from the Grand Lodge is expected, the Master will see that a convenient apartment is provided for the use of the Grand Lodge, where the same can be opened in the proper form. On being notified that the Grand Lodge is opened and prepared for the visitation, the Master, the Lodge being opened on the third degree, will send a committee, headed, if possible, by a Past Master, with the Masters of Ceremony with their rods, the Deacons with their rods, and the Marshal, to escort the Grand Lodge. A procession is formed in the following order: Marshal. Masters of Ceremony. Committee. Deacons. The Grand Lodge. On arriving at the door, the Grand Marshal will announce: "The Most Worshipful Grand Lodge of F. and A. M. of the State of Arkansas." The procession enters, the Masters of Ceremony and Deacons halt inside the door and cross their rods, the committee proceed, followed by the Grand Lodge in the inverse order of their rank. When the Grand Master arrives in front of the altar, he halts, and the Grand Lodge filing to the right and left form a line across the hall. The committee then introduce The Most Worshipful Grand Lodge of Free and Accepted Masons of Arkansas. The Grand Master then advances to the East, and the Master receives him according to ancient usages, with the private Grand Honors of Masonry, and resigns to him the chair and the gavel, each other Grand Officer taking his station in place of the corresponding officer of the Lodge, and the brethren are seated. The Grand Master, at his pleasure, resigns the chair to the Master, whereupon the other Grand Officers resign their respective stations to the proper officers of the Lodge, and repair to the East, and take seats on the right of the Grand Master. The Grand Lodge should retire before the Lodge is closed. When the Grand Master announces his intention to retire, the Lodge is called up, the Grand Honors are given, and the Masters of Ceremony and Deacons repair to the door and cross their rods, the Marshal conducts the procession of the Grand Lodge to the door, and salutes as the procession passes him. II.--The Grand Master. When a visit from the Grand Master is expected, the Master will see that a convenient apartment is provided for his use and that of his suite. When the Grand Master's visit is announced, the Master sends the Marshal, Deacons, Masters of Ceremony, and one of the oldest members (a Past Master, if practicable) bearing the Book of Constitutions, to escort him to the Lodge Room. A procession is formed in the following order: Marshal. Masters of Ceremony. Suite. Brother with the Book of Constitutions. Grand Master. Deacons. The Marshal announces to Tyler, Tyler to J. D., and J. D.: "The Most Worshipful Grand Master of Masons of Arkansas," when the Master calls up the Lodge. The Masters of Ceremony stop inside, and cross their rods, while the others proceed towards the East. On arriving at the altar, the suite open inwards, the Grand Master passes through, and the others, filing to the right and left, form a line across the hall. The private Grand Honors are then given. The Grand Master advances to the East, and the Master receives him, resigns to him the chair and the gavel. The suite take place on the right of the Master, and the Lodge is seated. The Grand Master may decline to receive the chair and gavel, or at his pleasure may resign the same. When the Grand Master announces his intention to retire, having previously resigned the chair and gavel to the Master, the Lodge is called up, the Private Grand Honors are given and the Master directs the proper officers to attend for the escort of the Grand Master. The Masters of Ceremony halt at the door, cross their rods, and the other officers escort the Grand Master to his apartment. III.--The Deputy Grand Master, Grand Wardens, Etc. The form will be the same as for the Grand Master, except that the Book of Constitutions will not be borne before them. IV.--Other Brethren. When a brother visits a Lodge for the first time and has been vouched for, the Master will send the Senior Deacon to introduce him. That officer conducts him to the Altar and says: "Worshipful Master, I have the pleasure of introducing to you Brother ......, of ...... Lodge ......" The Master calls up the Lodge and says: "Brother ......, it gives me pleasure to Introduce to you the members of ...... Lodge and to welcome you to a seat among us. We meet on ......, and shall be very glad to welcome you to any of our meetings." The Senior Deacon conducts the visitor to a seat and the Lodge is seated. If the visitor is to be examined the W. M. appoints a committee, who retire at the door of the preparation room, the S. D. passing them out. When the committee are ready to report, they make an alarm at the door of the preparation room. The S. D. attends to it, and reports that the examining committee desire admission. The W. M. directs him to admit them. When he goes to the door, if the committee expect to report favorably they will introduce the S. D. to the visitor. The committee then come in and make their report at the altar that they have examined ......, who claims to be a member of ...... Lodge No. ......, under the jurisdiction of the Grand Lodge of ...... and find him to be a Master Mason (or, that they are not satisfied to vouch for him as a worthy Mason). The W. M. seats the committee, and asks if there is any objection to the admission of ...... as a visitor. Any member of the Lodge has the right to object to the admission of a visitor, but the grounds of the objection must be stated to the W. M., who shall judge of the sufficiency thereof. If there be no objection, the W. M. directs the S. D. to introduce the brother. The S. D. presents him at the altar and introduces him to the W. M., who in turn introduces him to the Lodge in the form above. No brother should be allowed to visit a lodge for the first time without an introduction. If the visitor is a Past Master, he should be invited to a seat in the East. Election and Installation. The Master, Senior Warden, Junior Warden, Treasurer and Secretary of a chartered Lodge must be chosen annually by ballot, and by a majority of votes, at the time fixed in the by-laws. The Senior and Junior Deacons and Tyler are appointed by the W. M. A Chaplain and Senior and Junior Masters of Ceremony may be appointed also. If a lodge fails to elect officers at the time appointed, it may at said meeting, or at the next regular meeting thereof, appoint a day for such election, not more than three months from the regular time, and may, without dispensation, elect officers at said appointed time and install them at once. No member in arrears for dues at the time of the regular election shall be elected or appointed to any office in the Lodge, nor be allowed to vote at such election. Every voter is eligible to any office except that of Master. Where a Lodge finds it absolutely necessary to elect a brother W. M., who has not served as Warden, the facts must be reported to the Grand Master, and the Master-elect must not be installed without his dispensation. When vacancies occur in any of the elective offices of the Lodge, they must be filled by seniority or pro tem. appointments during the remainder of the term. No election can be held to fill them except by dispensation of the Grand Master. Each Lodge may make its own rule as to whether nominations shall be made or vote without nominations. No one can be installed by proxy. Officers re-elected must be installed after each election. Membership in a Lodge is necessary to eligibility to office except in case of Tyler and Organist. Any Past Master in good standing of a Blue Lodge can install the officers of a Lodge. INSTALLATIONS. Officers of a New Lodge. The new Lodge having been constituted, etc., the Grand Master says: G. M.: This Lodge having been constituted, I will now install its officers. Right Worshipful Deputy Grand Master, collect the official jewels, place them upon the altar, and present Brother ---- ----, who has been elected Worshipful Master. The Deputy Grand Master now conducts the W. M. elect before the altar, facing the East, and says: D. G. M.: Most Worshipful Grand Master, I present Brother ---- ----, to be installed Worshipful Master of this Lodge. G. M.: Right Worshipful Deputy Grand Master, have you carefully examined the brother, and do you find him qualified to discharge the duties of the office for which he has been chosen? D. G. M.: Most Worshipful Grand Master, I find him to be qualified and of good morals, of great skill, true and trusty; and, as he is a lover of the Fraternity, I doubt not he will discharge his duties with fidelity and honor. The Grand Master will perform the installation service to the end, continuing the ceremony as for annually elected officers, the Deputy Grand Master assisting. Annually Elected Officers. Installing his successor is usually the prerogative of the retiring Worshipful Master, although any Past Master may act as installing officer for the occasion. A competent brother (usually a Past Master) will be appointed to act as Marshal, who will present the officers-elect for installation. All things being in order, the Installing Officer says: Inst. Off.: Brother Marshal, you will present the Worshipful Master-elect for installation. Mar: Worshipful Master, I present Brother ----, who has been elected Worshipful Master of this Lodge, and is now ready for installation. Inst. Off.: Brethren, you now behold before you Brother ---- ----, who has been elected to serve this Lodge as Worshipful Master, and now declares himself ready for installation. If any of you have any reason to urge why he should not be installed you will make it known now, or forever after hold your peace. No objection being offered, I shall now install him. Inst. Off.: Brother ---- ----, I congratulate you upon your election as Worshipful Master of this Lodge, and it will afford me great pleasure to invest you with the authority and the insignia of your office. Previous to your investiture, however, it is necessary that you signify your assent to those charges and regulations which point out the duty of the Master of a Lodge: I. You agree to be a good man and true, and strictly to obey the moral law? II. You agree to be a peaceable citizen and cheerfully to conform to the laws of the country in which you reside? III. You promise not to be concerned in plots and conspiracies against the government, but patiently submit to the law and the constituted authorities? IV. You agree to pay a proper respect to the civil magistrates, to work diligently, live creditably, and act honorably toward all men? V. You agree to hold in veneration the original rulers and patrons of Freemasonry, and their regular successors, supreme and subordinate, according to their stations, and submit to the awards and resolutions of your brethren, in Lodge convened, in every case consistent with the Constitutions of the Fraternity? VI. You agree to avoid private piques and quarrels, and to guard against intemperance and excess? VII. You agree to be cautious in your behavior, courteous to your brethren, and faithful to your Lodge? VIII. You promise to respect genuine brethren, and discountenance impostors and all dissenters from the original plan of Masonry? IX. You agree to promote the general good of society, to cultivate the social virtues, and to propagate the knowledge of the mystic art? X. You promise to pay homage to the Grand Master for the time being, and to his officers when duly installed, and strictly to conform to every edict of the Grand Lodge that is not subversive of the principles and groundwork of Masonry? XI. You admit that it is not in the power of any man, or body of men, to make innovations in the body of Masonry? XII. You promise a regular attendance on the communications of the Grand Lodge, on receiving proper notice, and to pay a proper attention to all the duties of Masonry, on convenient occasions? XIII. You admit that no new Lodge shall be formed without permission of the Grand Lodge, and that no countenance be given to any irregular Lodge, or to any person clandestinely made therein, being contrary to the ancient charges of Freemasonry? XIV. You admit that no person can be regularly made a Mason in, or admitted a member of, any regular Lodge without previous notice and due inquiry into his character? XV. You agree that no visitor shall be received into your Lodge without due examination, or being properly vouched for? These are the regulations of Free and Accepted Masons. Do you submit to these charges and promise to support these regulations, as Masters have done in all ages before you? The Master answers: I do. Inst. Off.: Brother ---- ----, in consequence of your conformity to the charges and regulations of the Fraternity, you are now to be installed Master of this Lodge, in full confidence of your skill and capacity to govern the same. The Master is then regularly invested with the insignia of his office, and the furniture and implements of the Lodge are placed in his charge. The various implements of his profession are emblematical of his conduct in life, and are fully explained, as follows: Inst. Off.: The Holy Writings, that Great Light in Masonry, which guides us to all truth, directs our path to the temple of happiness, and points out the whole duty of man. The Square teaches us to regulate our actions and harmonize our conduct with the principles of morality and virtue. The Compasses teach us to limit our desires in every station, that, rising to eminence by merit, we may live respected and die regretted. The Rule directs us to punctually observe our duty, press forward in the path of virtue, and, inclining neither to the right nor to the left, in all our actions to have eternity in view. The Line, the emblem of moral rectitude, teaches us to avoid dissimulation in conversation and action, and to walk in the path which leads to a blessed immortality. The Constitution and Laws you are to search at all times and cause to be read in your Lodge, that none may pretend ignorance of the excellent precepts they enjoin. You now receive in charge the Charter, by the authority of which this Lodge is held. You are carefully to preserve the same and duly transmit it to your successor in office. You will also receive in charge the By-Laws of your Lodge, which you are to see carefully and punctually executed. The new Master is conducted to the East and placed on the right of the Installing Officer until the other officers are installed. The other officers are then severally presented by the Marshal to the Installing Officer, who delivers to each his appropriate charge. Senior Warden. Inst. Off.: Brother ---- ----, you have been elected Senior Warden of this Lodge. Do you solemnly promise that you will serve the Lodge as Senior Warden for the ensuing year, and will perform all the duties appertaining to that office to the best of your ability? (He assents.) You will now be invested with the insignia of your office. The Level teaches that we are descended from the same stock, partake of the same nature, and share the same hope; "that we are all children of one common father, heirs of the same infirmities, and exposed to the same vicissitudes." It also reminds us that, although distinctions among men are necessary to preserve subordination, no eminence of station should make us forget that we are brethren, and that in the Lodge and in all our Masonic associations, we are on a level. This implement teaches us that a time will come, and the wisest knows not how soon, when all distinctions but that of goodness, shall cease, and death, the grand leveler of all human greatness, reduce us to the same state. Your regular attendance on the stated and other meetings of the Lodge is essentially necessary. In the absence of the Master you are to govern the Lodge, and in his presence assist him in the government of it. Hence you will perceive the necessity of preparing yourself for the important duties which may devolve upon you. Look well to the West, and guard with scrupulous care the pillar committed to your charge. He is conducted to his proper station. Junior Warden. Inst. Off.: Brother ---- ----, you have been elected Junior Warden of this Lodge. Do you solemnly promise that you will serve the Lodge as Junior Warden for the ensuing year, and will perform all the duties appertaining to that office to the best of your ability? (He assents.) You will now be invested with the insignia of your office. The Plumb admonishes us to walk uprightly in our several stations; to do unto others as we would have others do to us; to observe the just medium between intemperance and pleasure, and make our passions and prejudices coincide with the line of our duty. In the absence of the Master and Senior Warden upon you devolves the government of the Lodge; but to you is especially committed the superintendence of the Craft during the hours of refreshment; it is, therefore, not only necessary that you should be temperate and discreet in the indulgence of your own inclinations, but carefully observe that none of the Craft convert the purpose of refreshment into intemperance or excess. Look well to the South. Guard with vigilance the pillar committed to your charge, that nothing may disturb the harmony of the Lodge or mar its beauty. He is conducted to his proper station. Treasurer. Inst. Off.: Brother ---- ----, you have been elected Treasurer of this Lodge and will now be invested with the jewel of your office. It is your duty to receive all moneys belonging to the Lodge from the Secretary, keep a just and true account thereof, and pay them out by order of the Worshipful Master and consent of the Lodge. Your own honor and the confidence the brethren repose in you will arouse you to that faithfulness in the discharge of the duties of your office which its important nature demands. He is conducted to his station. Secretary. Inst. Off.: Brother ---- ----, you have been elected Secretary of this Lodge, and will now be invested with the jewel of your office. It is your duty to "keep a faithful record of all things pertaining to the Lodge, proper to be written, transmit a copy of the same to the Grand Lodge when required, receive all moneys due the Lodge and pay them to the Treasurer, taking his receipt for the same." Your love for the Craft and attachment to the Lodge will induce you cheerfully to fulfill the very important duties of your office, and in so doing you will merit the esteem of your brethren. He is conducted to his station. Chaplain. Inst. Off.: Brother ---- ----, you have been appointed Chaplain of this Lodge, and will now be invested with the jewel of your office. It will be your duty to perform those solemn services which we should constantly render to our infinite Creator, and which, when offered by one whose holy profession is "to point to heaven and lead the way," may, by refining our souls, strengthening our virtues, and purifying our minds, prepare us for admission into the society of those above, whose happiness will be as endless as it is perfect. He is conducted to his station, which is in the East in front and to the left of the W. M. The Senior and Junior Deacons. Inst. Off.: Brothers ---- and ----, you are appointed Deacons of this Lodge, and are now invested with the badge of your office. It is your province to attend on the Master and Wardens and to act as their proxies in the active duties of the Lodge; such as in the reception of candidates into the different degrees of Masonry, the introduction and accommodation of visitors, and in the immediate practice of our rites. The Square and Compasses, as badges of your office, I entrust to your care, not doubting your vigilance and attention. They are conducted to their stations. Masters of Ceremonies. Inst. Off.: Brothers ---- and ----, you have been appointed Masters of Ceremonies of this Lodge, and will now be invested with the jewels of your office. The positions to which you are assigned in the Lodge are very important. You are to assist the Senior Deacon and other officers in performing their respective duties. Your conduct should be courteous and dignified. Remember that in your company the candidate will receive his first impressions of our institution. Your regular and early attendance at our meetings will afford the best proof of your zeal and attachment to the Lodge. They are conducted to their stations. Tiler. Inst. Off.: Brother ---- ----, you have been appointed Tiler of this Lodge, and will now be invested with the jewel and the implement of your office. As the Sword is placed in the hands of the Tiler to enable him effectually to guard the Lodge against the approach of cowans and eavesdroppers, and suffer none to pass or re-pass except such as are duly qualified and have permission of the Worshipful Master, so it should morally serve as a constant admonition to us to set a guard over our thoughts, a watch at our lips, and a sentinel over our actions, thereby preventing the approach of every unworthy thought or deed, and preserving consciences void of offence toward God and toward man. Your early and punctual attendance will give us the best proof of your appreciation of and love for the institution. He is conducted to his station. The Installing Officer, addressing the Master, when presenting the Gavel, explains its power and use. One * of which calls * * *; two * calls * * *; three * calls * * * Worshipful Master, behold your brethren! Brethren, behold your Master! The grand honors are then given the W. M. by the Lodge, the Marshal leading in the ceremony. The brethren are now seated. Then the Grand Master or Installing Officer may deliver an address or read the following charges, in his discretion: "Worshipful Master: The superintendence and government of the brethren who compose this Lodge having been committed to your care, you cannot be insensible of the obligations which devolve on you as their head, nor of your responsibility for the faithful discharge of the important duties annexed to your position. The honor, reputation and usefulness of this Lodge will materially depend upon the skill and assiduity with which you manage its concerns; while the happiness of its members will be generally promoted in proportion to the zeal and ability with which you propagate the genuine principles of our institution. As a pattern for imitation, consider the great luminary of nature, which, rising in the East, regularly diffuses light and luster to all within the circle. In like manner, it is your province to spread and communicate light and instruction to the brethren of your Lodge. Forcibly impress upon them the dignity and high importance of Masonry, and seriously admonish them never to disgrace it. Charge them to practice out of the Lodge those duties which they have been taught in it; and by amiable, discreet and virtuous conduct, to convince mankind of the goodness of the institution; so that when a person is said to be a member of it, the world may know that he is one to whom the burdened heart may pour out its sorrows, to whom distress may prefer its suit, whose hand is guided by justice, and whose heart is expanded by benevolence. In short, by a diligent observance of the By-Laws of the Lodge, the Constitutions of Freemasonry, and, above all, the Holy Scriptures, which are given as a rule and a guide to your faith, you will be enabled to acquit yourself with honor and reputation, and lay up a crown of rejoicing, which shall continue when time shall be no more. Brother Senior and Junior Warden: You are too well acquainted with the principles of Masonry to warrant any distrust that you will be found wanting in the discharge of your respective duties. Suffice it to say, that what you have seen praiseworthy in others you should carefully imitate; and what in them may have appeared defective you should in yourselves amend. You should be examples of good order and regularity; for it is only by a due regard to the laws in your own conduct that you can expect obedience to them from others. You are assiduously to assist the Master in the discharge of his trust, diffusing light and imparting knowledge to all whom he shall place under your care. In the absence of the Master, you will succeed to higher duties; your acquirements must therefore be such that the Craft may never suffer for want of proper instruction. From the spirit which you have hitherto evinced, I entertain no doubt that your future conduct will be such as to merit the applause of your brethren and the testimony of a good conscience. The Lodge being called up, the Installing Officer continues as follows: Brethren of ---- Lodge: Such is the nature of our constitution, that as some must of necessity rule and teach, so others must, of course, learn to submit and obey. Humility in both is an essential duty. The officers who are chosen to govern your Lodge are sufficiently conversant with the rules of propriety and the laws of the institution to avoid exceeding the powers with which they are entrusted, and you are of too generous dispositions to envy their preferment; I, therefore, trust that you will have but one aim--to please each other, and unite in the grand design of being happy and communicating happiness. "Finally, my brethren, as this Lodge has been formed and perfected in so much unanimity and concord, so may it long continue. May you long enjoy every satisfaction and delight which disinterested friendship can afford. May kindness and brotherly affection distinguish your conduct as men and as Masons. Within your peaceful walls may your children's children celebrate, with joy and gratitude, the annual recurrence of this auspicious solemnity; and may the tenets of our profession be transmitted through this Lodge, pure and unimpaired, from generation to generation." The Marshal then makes proclamation from the South, West and East in the following manner: "I am directed to proclaim, and I do hereby proclaim, that the Worshipful Master, Wardens, and other officers, elected and appointed, of ---- Lodge, have been regularly installed into their respective stations." INSTITUTING AND CONSTITUTING NEW LODGE Ceremony for Instituting a Lodge Under Dispensation. The members of the new Lodge, whether they are to be instituted by the Grand Master, or by a brother deputized by him, will, in either case, be notified by the Master to assemble in their Lodge room at the time determined upon. After the brethren are assembled, the Grand Master, or Instituting Officer, will assume the East and announce the object of the meeting. He then causes the Letter of Dispensation to be read, after which the names of the officers appointed by the Grand Master and by the Master of the new Lodge will be announced. As these names are called, the officers will form in line near and facing the East, when each officer will be invested with his jewel. The new Master will then be seated in the East, on the right of the Instituting Officer. The Wardens and other officers will take their respective stations. The Instituting Officer will then open the Lodge on the third degree of Masonry, and deliver to the officers and brethren the following Charges to the Officers and Brethren. Inst. Off.: Worshipful Master: (Who rises.) The Grand Master having committed to your care the superintendence and government of the brethren who are to compose this new lodge, you cannot be insensible of the obligations which devolve on you, as their head, nor of your responsibility for the faithful discharge of the important duties attached to your office. The honor, reputation, and usefulness of your Lodge will materially depend on the skill and assiduity with which you manage its concerns; while the happiness of its members will be generally promoted in proportion to the zeal and ability with which you propagate the genuine principles of our institution. For a pattern of imitation, consider the sun, which, rising in the east, regularly diffuses light and luster to all within its circle. In like manner, it is in your province to spread and communicate light and instruction to the brethren of your Lodge. Forcibly impress upon them the dignity and high importance of Masonry; and seriously admonish them never to disgrace it. Charge them to practice out of the Lodge, those duties which they have been taught in it; and by amiable, discreet, and virtuous conduct, to convince mankind of the goodness of the Institution; so that, when any one is said to be a member of it, the world may know that he is one to whom the burdened heart may pour out its sorrows, to whom distress may prefer its suit, whose hand is guided by justice, and whose heart is expanded by benevolence. In short, by a diligent observance of the by-laws of your Lodge, the Constitution of Masonry, and above all, the Holy Scriptures, which are given as a rule and guide to your faith, you will be enabled to acquit yourself with honor and reputation. Charge to the Wardens. Brothers Senior and Junior Wardens: (Who are called up by one knock.) You are too well acquainted with the principles of Masonry to warrant any distrust that you will be found wanting in the discharge of your respective duties. What you have seen praiseworthy in others you should carefully imitate, and what in them may have appeared defective, you should in yourselves amend. You should be examples of good order and regularity, for it is only by a due regard to the laws, in your own conduct, that you can expect obedience to them from others. You are assiduously to assist the Master in the discharge of his trust, diffusing light and imparting knowledge to all whom he shall place under your care. In the absence of the Master you will succeed to higher duties; your acquirements must therefore be such that the Craft may never suffer for want of proper instruction. From the spirit which you have hitherto evinced, I entertain no doubt that your future conduct will be such as to merit the applause of your brethren, and the testimony of a good conscience. Charge to the Brethren of the Lodge. * * * Brethren of ...... Lodge, such is the nature of our Constitution, that as some must of necessity rule and teach, so others must, of course, learn to submit and obey. Humility in both is an essential duty. The officers who are appointed to govern the Lodge are sufficiently conversant with the rules of propriety and the laws of the Institution to avoid exceeding the powers with which they are intrusted, and you are of too generous dispositions to envy their preferment. I therefore trust that you will have but one aim, to please each other and to unite in the grand design of being happy and communicating happiness. Finally, my brethren, as this association has been formed and perfected in so much unity and concord, in which we greatly rejoice, so may it long continue. May you enjoy every satisfaction and delight, which disinterested friendship can afford. May kindness and brotherly affection distinguish your conduct as men and Masons. Within your peaceful walls, may your children, and your children's children celebrate, with joy and gratitude, the annual recurrence of this auspicious solemnity. And may the tenets of our profession be transmitted through your Lodge, pure and unimpaired, from generation to generation. Proclamation. Instituting Officer: (Calls up Lodge.) In the name and by the authority of the Most Worshipful* Grand Master of Free and Accepted Masons of the State of Arkansas, I now declare this Lodge duly instituted and properly prepared for the transaction of such business as may lawfully come before it. * If Grand Master Institutes the Lodge, in person, he will omit what precedes the * and insert "as." Instituting Officer: (Addressing Master.) I now deliver to you the Dispensation empowering you and your brethren to work as a Regular Lodge. You are its custodian and must see to it that it is present at all Communications of the Lodge. You must also, as required by law, safely transmit it to the Grand Secretary just prior to the next Annual Communication of the Grand Lodge, and when this is done, Masonic work in this Lodge must cease until the Dispensation is continued by the Grand Lodge, or until the Lodge is constituted. I now deliver to you the gavel of authority; wield it, my brother, with prudence and discretion. You will now assume your station. Constituting a Newly Chartered Lodge. After the grant of a charter the new Lodge thus created should be constituted, and its officers installed, by the Grand Master or his Deputy or some past or present Master. The Lodge is opened on the Third Degree. The Marshal forms the officers of the new Lodge in front of the Installing Officer, whereupon the Deputy G. M. addresses the G. M. as follows: Most Worshipful, a number of brethren, duly instructed in the mysteries of Masonry, having assembled together for some time past by virtue of a dispensation granted them for that purpose, do now desire to be regularly constituted as a lodge agreeably to the ancient usages and customs of the fraternity. The charter is presented by the D. G. M. to the Grand Master, who examines it and, if correct, proclaims: G. M.--The charter appears to be correct and is approved. Upon due deliberation the Grand Lodge has granted the brethren of this new Lodge a charter establishing and confirming them in the rights and privileges of a regularly constituted Lodge. We shall now proceed according to the ancient usage to constitute these brethren into a regular Lodge. The officers of the new Lodge deliver up their jewels and badges to their Master, who presents them, with his own, to the D. G. M. and he to the G. M. The D. G. M. then presents the Master-elect to the G. M., saying: D. G. M.--Most Worshipful, I present to you Brother ----, whom the members of the Lodge now to be constituted have chosen for their Master. The G. M. asks the brethren if they remain satisfied with their choice. (They bow in token of assent.) The Master-elect then presents, severally, his Wardens and other officers, naming them and their respective offices. The G. M. asks the brethren if they remain satisfied with each and all of them. (They bow as before.) The officers and members of the new Lodge form in front of the G. M. and the business of consecration commences. The G. M. and grand officers form around the Lodge, all kneeling. A piece of solemn music is performed while the Lodge is being uncovered, after which the first clause of the consecration prayer is rehearsed by the Grand Chaplain, as follows: Great Architect of the Universe; Maker and Ruler of all worlds. Deign from Thy Celestial Temple, from the realms of light and glory, to bless us in all the purposes of our present assembly. We humbly invoke Thee to give us at this, and at all times, Wisdom in all our doings, Strength of mind in all our difficulties, and the Beauty of harmony in all our communications. Permit us, O Thou author of life and light, great source of love and happiness, solemnly to consecrate this Lodge to Thy honor and glory. Amen. Response by the Officers of the Grand Lodge: As it was in the beginning, is now, and ever shall be, world without end. Amen. The Grand Officers will then rise. Consecration. The Deputy Grand Master will step forward and present the Vessel of Corn (wheat) to the Grand Master, who sprinkles a portion of it upon the symbol of the Lodge, saying: May the Giver of every good and perfect gift strengthen this Lodge in all its philanthropic undertakings. The following may then be sung: When once of old, in Israel, Our brethren wrought with toil, Jehovah's blessings on them fell, In showers of Corn and Wine and Oil. In like manner, the Senior Grand Warden presents the Vessel of Wine, which is sprinkled on the Lodge by the Grand Master, saying: May this Lodge be continually refreshed at the pure fountain of Masonic virtue. The following may then be sung: When then a shrine to him above They built, with worship sin to foil, On threshold and on corner-stone They poured out Corn and Wine and Oil. The Junior Grand Warden then presents the Vessel of Oil, which is used in the same manner, the Grand Master saying: May the Supreme Ruler of the Universe preserve this Lodge in peace, and vouchsafe to it every blessing. The following may then be sung: And we have come, fraternal bands, With joy and pride and prosperous spoil, To honor him by votive hands, With streams of Corn and Wine and Oil. Each vessel after use is placed upon the table. The Grand Master then orders the Officers of the Grand Lodge to kneel as before, when the Grand Chaplain will rehearse the remaining portion of the consecration prayer: Grant, O Lord, our God, that those who are now about to be invested with the government of this Lodge may be endowed with wisdom to instruct their brethren in their duties. May brotherly love, relief and truth always prevail among the members of this Lodge. May this bond of union continue to strengthen the Lodges throughout the world. Bless all our brethren, wherever dispersed, and grant speedy relief to all who are either oppressed or distressed. We affectionately commend to Thee all the members of this whole family; may they increase in grace, in the knowledge of Thee, and in love to each other. Finally, may we finish all our work here below, with Thy approbation; and then may our transition from this earthly abode be to Thy heavenly Temple above, there to enjoy light and glory, and bliss ineffable and eternal. Amen. Response: (By the Officers of the Grand Lodge.) As it was in the beginning, is now, and ever shall be, world without end. Amen. A short piece of solemn music is then performed, during which the Grand Officers will rise. Dedication. The Grand Master steps forward, and extending his hands over the emblem of the Lodge, exclaims: To the memory of the Holy Saints John, we dedicate this Lodge. May every brother revere their character and imitate their virtues. Response: (By the brethren.) As it was in the beginning, is now, and ever shall be, world without end. Amen. The Officers of the Grand Lodge will then about face, and stand, while the brethren of the new Lodge, under direction of the Grand Marshal, make a circuit in procession, single file, and salute the Grand Officers with their hands crossed upon their breasts, left over right, and heads slightly bowed while passing. Upon the completion of this ceremony, the brethren will resume position, facing inward. The Officers of the Grand Lodge will also resume original position. The Grand Master will call up, with his gavel, all present, and then proceed to Constitute the Lodge. Grand Master: In the name of the Most Worshipful Grand Lodge of the State of Arkansas, I now constitute and form you, my beloved brethren, into a Regular Lodge of Free and Accepted Masons. From henceforth we empower you to meet as a Regular Lodge, constituted in conformity to the rites of our institution, and the charges of our ancient and honorable Fraternity; and may the Supreme Architect of the Universe prosper, direct and counsel you in all your doings. Response by the brethren: So mote it be. The Officers of the Grand Lodge will, under the direction of the Grand Marshal, give the Full Grand Honors. The Grand Marshal will then slowly replace the covering on the Lodge, during which a choir should chant-- "Glory be to God on High." The Grand Marshal will then conduct the Grand Master to his chair, and instruct the officers of the Grand Lodge to resume their respective stations; and the members of the new Lodge to resume their seats. During these movements instrumental music should be performed. Grand Master: (Calls up the assembly.) Worshipful Grand Marshal, you will make proclamation that ...... Lodge, No. ......, has been regularly constituted. Grand Marshal: I am directed by the Most Worshipful Grand Master to proclaim, and I do hereby proclaim, that ...... Lodge, No. ......, has been regularly constituted, and duly registered as such in the Grand Lodge of Arkansas. This proclamation is made from the East, (one knock by G. M.); from the West, (one knock by the S. G. W.); from the South, (one knock by the J. G. W.); once, twice, thrice; the Craft will take due notice and govern itself accordingly. The Grand Honors are given. Grand Master seats the brethren. LAYING CORNER STONES. These ceremonies are conducted only by the Grand Master in person, or by some brother acting for him, under special dispensation, assisted by the officers of the Grand Lodge, and such of the Craft as may be invited, or who may choose to attend, either as Lodges, or as individual brethren. No corner-stone should be laid with Masonic ceremonies, except those of acknowledged public structures, or buildings which are to be used for Masonic purposes; and then only by special request of the proper authorities. The Lodge or Lodges in the place where the building is to be erected, may invite such neighboring Lodges, and other Masonic bodies, as they may deem proper. The Chief Magistrate, and other Officers of the place, should also be invited to attend on the occasion. At the time appointed for the ceremony, a sufficient number of brethren to act as Grand Officers are convened in a suitable place, where a Special Communication of the Grand Lodge will be opened on the Third Degree, and proper instructions given by the Grand Master; after which, the Officers of the Grand Lodge, under the direction of the Grand Marshal, will form in the following order: Grand Tyler. (with drawn sword.) Master Masons. Grand Steward. A Brother. Grand Steward. (carrying rod.) (carrying Bible, (carrying rod.) Square and Compass, on a cushion.) Grand Chaplain. Grand Secretary, Grand Treasurer, (carrying scroll, containing (in charge of the box[A] list of articles to be to be deposited under placed under the the corner-stone.) corner-stone.) Gr'd Steward, Past Gr'd Officers,[B] Gr'd Steward, (carrying rod.) (in the order of their (carrying rod.) G rank, two abreast.) R A Principal Architect,[C] N (carrying Square, Level and Plumb.) D M Jr. Grand Warden, Sr. Grand Warden, A (carrying vessel of oil.) (carrying vessel of wine.) R S Deputy Grand Master. H (carrying vessel of corn.) A L Master of Oldest Lodge, . (carrying book of constitutions.) Jr. Grand Deacon, Grand Master. Sr. Grand Deacon, (carrying rod.) (carrying rod.) The procession thus formed will proceed to join the general procession, if any, and march to the place where the ceremony is to be performed. [A] This box may be carried by the Treasurer, or be sent in advance to the site of the corner-stone, as circumstances may dictate. [B] In the absence of Past Grand Officers, these Stewards will support the Deputy Grand Master and Grand Warden. [C] If the architect of the building is not a member of the Masonic Fraternity, the Square, Level and Plumb will be carried by a brother appointed for the purpose, who will deliver them to the architect on arriving at the corner-stone. When a procession is composed of other than the officers of the Grand Lodge and Master Masons, it should be formed in the following order: G Music. R A M Military. N A D R Civic Societies and Organizations. S H Chief Magistrate, Mayor or other Official Guests. A L Knights Templar Escort. . Grand Lodge. Should any Masonic body other than those above named appear, they will be assigned an appropriate place in the procession. A triumphal arch is usually erected near the place where the ceremony is to be performed; and the corner-stone should have engraved on its face the words, "Laid by the Masonic Fraternity," with the date, the year of Masonry, the name of the Grand Master, and such other particulars as may be deemed proper. When the head of the procession reaches the Arch, it will open to the right and left, facing inward. The Grand Master, uncovering, preceded by the Grand Marshal and Grand Tyler, and followed by the other Grand Officers and the Chief Magistrate and civil officers of the place, will pass through the lines and ascend to the platform. As the Grand Master and others advance, the remainder of the procession will counter-march and surround the platform. The stone should be suspended about six feet from its bed, by a machine having suitable arrangements for slowly lowering it to its place. All being in readiness-- The Grand Master will command silence and address the assembly, announcing the purposes of the occasion, etc., concluding as follows: The teachings of Freemasonry inculcate, that in all our works, great or small, begun and finished, we should seek the aid of Almighty God. It is our first duty, then, to invoke the blessing of the great Architect of the Universe upon the work in which we are about to engage. I therefore command the utmost silence, and call upon all to unite with our Grand Chaplain in an address to the Throne of Grace. The brethren uncover, while the Grand Chaplain delivers the following, or some other appropriate Prayer. Almighty God! who hath given us grace at this time, with one accord, to make our common supplication unto Thee, and dost promise, that where two or three are gathered together in Thy name, Thou wilt grant their request; fulfill now, O Lord! the desires and petitions of Thy servants, as may be most expedient for them; granting us in this world, knowledge of Thy truth; and in the world to come, life everlasting. Amen. Response: So mote it be. The choir may then sing an Ode, or a piece of instrumental music may be performed. Deposit of Memorials. Grand Master: R. W. Brother Grand Treasurer, it has ever been the custom, on occasions like the present, to deposit within a cavity in the stone, placed in the north-east corner of the edifice, certain memorials of the period at which it was erected; so that in the lapse of ages, if the fury of the elements, or the slow but certain ravages of time, should lay bare its foundation, an enduring record may be found by succeeding generations, to bear testimony to the energy, industry and culture of our time. Has such a deposit been prepared? Grand Treasurer: It has, Most Worshipful Grand Master, and the various articles of which it is composed are safely enclosed within the casket now before you. Grand Master: R. W. Grand Secretary, you will read for the information of the brethren and others here assembled, a record of the contents of the casket. Grand Secretary reads a list of the articles contained in the casket. Grand Master: R. W. Grand Treasurer, you will now deposit the casket in the cavity beneath the corner-stone, and may the Great Architect of the Universe, in His wisdom, grant that ages on ages shall pass away ere it again be seen of men. Grand Treasurer, assisted by the Grand Secretary, will place the casket in the cavity prepared, and report: Most Worshipful Grand Master, your orders have been duly executed. Presentation of Working Tools. Principal Architect delivers the working tools to the Grand Master, who retains the Trowel, and presents the Square, Level and Plumb to the Deputy Grand Master, Senior and Junior Grand Warden, respectively, saying: Right Worshipful Brethren, you will receive the implements of your office. With your assistance and that of the Craft, I will now proceed to lay the corner-stone of this edifice, according to the custom of our Fraternity. Brother Grand Marshal, you will direct the Craftsmen to furnish the cement, and prepare to lower the stone. Laying Stone. The Grand Master will then spread a portion of the cement. The stone is then lowered slowly, during which there should be appropriate music. The Grand Master then says: Trial of Stone. R. W. Deputy Grand Master, what is the proper implement of your office? D. G. Master: The Square. G. M.: What are its moral and Masonic uses? D. G. M.: To square our actions by the rule of virtue, and prove our work. G. M.: Apply the implement of your office to that portion of the stone that needs to be proved, and make report. The Square is applied to the four corners. D. G. M.: Most Worshipful Grand Master, I find the stone to be square. The Craftsmen have done their duty. G. M.: R. W. Senior Grand Warden, what is the proper implement of your office? S. G. W.: The Level. G. M.: What are its Masonic uses? S. G. W.: Morally, it teaches Equality; and by it we prove our work. G. M.: Apply the implement of your office to that portion of the corner-stone that needs to be proved, and make report. Level is applied to the top surface. S. G. W.: Most Worshipful Grand Master, I find the stone to be level. The Craftsmen have done their duty. G. M.: R. W. Junior Warden, what is the proper implement of your office? J. G. W.: The Plumb. G. M.: What are its moral and Masonic uses? J. G. W.: Morally, it teaches rectitude of conduct; and by it we prove our work. G. M.: Apply the implement of your office to that portion of the corner-stone that needs to be proved, and make report. The Plumb is applied to the sides of the stone. J. G. W.: Most Worshipful Grand Master, I find the stone to be plumb. The Craftsmen have done their duty. Grand Master (striking the stone three times with his gavel), says: This corner-stone has been tested by the proper implements of Masonry. I find that the Craftsmen have skillfully and faithfully done their duty; and I do declare the stone to be well formed and trusty, truly laid, and correctly proved according to the rules of our Ancient Craft. May the building be conducted and completed amid the blessings of Plenty, Health and Peace. Response by the Craft: So mote it be. Consecration. Grand Master: Brother Grand Marshal, you will present the elements of consecration to the proper officers. Grand Marshal presents vessel of corn to the D. G. M.; the wine to the S. G. W.; and the oil to the J. G. W. Deputy Grand Master advances with the corn, scattering it on the stone, and says: I scatter this corn as an emblem of Plenty; may the blessings of bounteous Heaven be showered upon us, and upon all like patriotic and important undertakings, and inspire the hearts of the people with virtue, wisdom and gratitude. Response by the Craft: So mote it be. Senior Grand Warden advances with the vessel of wine, pouring it on the stone, and says: I pour this wine as an emblem of Joy and Gladness. May the great Ruler of the Universe bless and prosper our National, State and City Governments; preserve the union of the States in harmony and brotherly love, which shall endure through all time. Response by the Craft: So mote it be. Junior Warden advances with the vessel of oil, pouring it on the stone, saying: I pour this oil as an emblem of Peace; may its blessings abide with us continually; and may the Grand Master of Heaven and Earth shelter and protect the widow and orphan, and vouchsafe to them, and to the bereaved, the afflicted and sorrowing, everywhere, the enjoyment of every good and perfect gift. Response by the Craft: So mote it be. Grand Master, extending his hands, pronounces the following invocation: May corn, wine and oil, and all the necessaries of life, abound among men throughout the world. May the blessing of Almighty God be upon this undertaking. May He protect the workmen from every accident. May the structure here to be erected, be planned with Wisdom, supported by Strength, and adorned in Beauty, and may it be preserved to the latest ages, a monument to the energy and liberality of its founders. Response by the Craft: So mote it be. Proclamation. Grand Master: (Addressing Architect.) Worthy sir (or brother), having thus, as Grand Master of Masons, laid the corner-stone of the structure, I now return to you these implements of Operative Masonry (presents Square, Level and Plumb), having full confidence in your skill and capacity to perform the important duties confided to you, to the satisfaction of those who have entrusted you with their fulfillment. The G. M. strikes the stone three times with the gavel, and the public grand honors are given. The Grand Master will then make report of his doings, as follows: I have the honor to report, that in compliance with the request of the proper authorities, the corner-stone of the ...... building to be erected on this site, has been laid successfully, with the ancient ceremonies of the Craft. The Brother Grand Marshal will therefore make the proclamation. Grand Marshal: In the name of the Most Worshipful Grand Lodge of Free and Accepted Masons of the State of Arkansas, I now proclaim that the corner-stone of the structure to be erected, has this day been found true and trusty, and laid according to the old customs, by the Grand Master of Masons. Closing Ode. Oration. Benediction. Glory be to God on High, and on earth peace, good will toward men! O Lord, we most heartily beseech Thee with Thy favor to behold and bless this assemblage; pour down Thy mercies, like the dew that falls upon the mountains, upon Thy servants engaged in the solemn ceremonies of this day. Bless, we pray Thee, all the workmen who shall be engaged in the erection of this edifice; keep them from all forms of accidents and harm; grant them in health and prosperity to live; and finally, we hope, after this life, through Thy mercy and forgiveness to attain everlasting joy and felicity in Thy bright mansion, in Thy holy temple, not made with hands, eternal in the heavens. Amen. Response: So mote it be. After which, the Grand Lodge, with escort, returns to the place whence it started, and is closed. The Lodges, and other Masonic bodies, return to their respective halls. * * * DEDICATION OF MASONIC HALLS. At the time appointed for the celebration of the ceremony of dedication, the Grand Master and his officers, accompanied by the members of the Grand Lodge, meet in a convenient room, near to the place where the ceremony is to be performed, and the Grand Lodge is opened in ample form. The procession is then formed, under direction of the Grand Marshal, when the Grand Lodge moves to the hall to be dedicated, in the following order: Music; Tiler, with drawn sword; Stewards, with white rods; Master Masons; Grand Secretaries; Grand Treasurers; A Past Master, bearing the Holy Writings, Square and Compass, supported by two Stewards, with rods; Two Burning Tapers, borne by two Past Masters; Chaplain and Orator; Past Grand Wardens; Past Deputy Grand Masters; Past Grand Masters; The Globes; Junior Grand Warden, carrying a silver vessel with corn; Senior Grand Warden, carrying a silver vessel with wine; Deputy Grand Master, carrying a golden vessel with oil; The Lodge, Covered with white linen, carried by four Brethren; Master of the oldest Lodge, carrying Book of Constitutions; Grand Master, Supported by two Deacons, with rods. When the Grand Officers arrive at the center of the Lodge room, the Grand honors are given. The Grand Officers then repair to their respective stations. The Lodge is placed in front of the altar, toward the East, and the gold and silver vessels and lights are placed around it. These arrangements being completed, the following or some other appropriate Ode is sung: Master Supreme! accept our praise; Still bless this consecrated band; Parent of light! illume our ways, And guide us by thy sovereign hand. May Faith, Hope, Charity, divine, Here hold their undivided reign; Friendship and Harmony combine To soothe our cares--to banish pain. May pity dwell within each breast, Relief attend the suffering poor; Thousands by this, our Lodge, be blest, Till worth, distress'd, shall want no more. The Master of the Lodge to which the hall to be dedicated belongs, then rises, and addresses the Grand Master as follows: Most Worshipful: The brethren of ...... Lodge, being animated with a desire to promote the honor and interest of the Craft, have erected a Masonic Hall, for their convenience and accommodation. They are desirous that the same should be examined by the Most Worshipful Grand Lodge; and if it should meet their approbation, that it be solemnly dedicated to Masonic purposes, agreeably to ancient form and usage. The Architect or Brother who has had the management of the structure then addresses the Grand Master as follows: Most Worshipful: Having been entrusted with the superintendence and management of the workmen employed in the construction of this edifice; and having, according to the best of my ability, accomplished the task assigned me, I now return my thanks for the honor of this appointment, and beg leave to surrender up the implements which were committed to my care, when the foundation of this fabric was laid, (presenting to the Grand Master the Square, Level and Plumb), humbly hoping that the exertions which have been made on this occasion will be crowned with your approbation, and that of the Most Worshipful Grand Lodge. To which the Grand Master replies: Brother Architect: The skill and fidelity displayed in the execution of the trust reposed in you at the commencement of this undertaking, have secured the entire approbation of the Grand Lodge; and they sincerely pray that this edifice may continue a lasting monument of the taste, spirit, and liberality of its founders. The Deputy Grand Master then rises, and says: Most Worshipful: The hall in which we are now assembled, and the plan upon which it has been constructed, having met with your approbation, it is the desire of the Fraternity that it should be now dedicated, according to ancient form and usage. The Lodge is then uncovered, and a procession is made around it in the following form, during which solemn music is played. Grand Tiler, with drawn sword; A Past Master, with light; A Past Master, with Bible, Square and Compass, on a velvet cushion; Two Past Masters, each with a light; Grand Secretary and Treasurer, with emblems; Grand Junior Warden, with vessel of corn; Grand Senior Warden, with vessel of wine; Deputy Grand Master, with vessel of oil; Grand Master; Two Stewards, with rods. When the procession arrives at the East, it halts; the music ceases, and the Grand Chaplain makes the following Consecration Prayer. Almighty and ever-glorious and gracious Lord God, Creator of all things, and Governor of everything Thou hast made, mercifully look upon Thy servants, now assembled in Thy name and in Thy presence, and bless and prosper all our works begun, continued, and ended in thee. Graciously bestow upon us Wisdom, in all our doings; Strength of mind in all our difficulties, and the Beauty of harmony and holiness in all our communications and work. Let Faith be the foundation of our Hope, and Charity the fruit of our obedience to Thy revealed will. May all the proper work of our institution that may be done in this house be such as Thy wisdom may approve and Thy goodness prosper. And, finally, graciously be pleased, O Thou Sovereign Architect of the Universe, to bless the Craft, wheresoever dispersed, and make them true and faithful to Thee, to their neighbor, and to themselves. And when the time of our labor is drawing near to an end, and the pillar of our strength is declining to the ground, graciously enable us to pass through the "valley of the shadow of death," supported by Thy rod and Thy staff, to those mansions beyond the skies where love, and peace, and joy forever reign before Thy throne. Amen. Response: So mote it be! All the other brethren keep their places, and assist in singing the Ode, which continues during the procession, excepting only at the intervals of dedication. Song. Tune--Old Hundred. Genius of Masonry, descend, And with thee bring thy spotless train, Constant our sacred rites attend, While we adore thy peaceful reign. The first procession being made around the Lodge, the Grand Master having reached the East, the Grand Junior Warden presents the vessel of Corn to the G. Master, saying: Most Worshipful: In the dedications of Masonic Halls, it has been of immemorial custom to pour corn upon the Lodge, as an emblem of nourishment. I, therefore, present you this vessel of corn, to be employed by you according to ancient usage. The Grand Master then, striking thrice with his mallet pours the corn upon the Lodge, saying: In the name of the great Jehovah, to whom be all honor and glory, I do solemnly dedicate this hall to Freemasonry. The grand honors are given. Bring with thee Virtue, brightest maid! Bring Love, bring Truth, bring Friendship here; While social Mirth shall lend her aid To soothe the wrinkled brow of Care. The second procession is then made around the Lodge, and the Grand Senior Warden presents the vessel of wine to the Grand Master, saying: Most Worshipful: Wine, the emblem of refreshment, having been used by our ancient brethren in the dedication and consecration of their Lodges, I present you this vessel of wine, to be used on the present occasion according to ancient Masonic form. The Grand Master then sprinkles the wine upon the Lodge, saying: In the name of the holy Saints John, I do solemnly dedicate this hall to Virtue. The grand honors are twice repeated. Bring Charity! with goodness crowned, Encircled in thy heavenly robe! Diffuse thy blessings all around, To every corner of the Globe! The third procession is then made round the Lodge, and the Deputy Grand Master presents the vessel of oil to the Grand Master, saying: Most Worshipful: I present you, to be used according to ancient custom, this vessel of oil, an emblem of that joy which should animate every bosom on the completion of every important undertaking. The Grand Master then sprinkles the oil upon the Lodge, saying: In the name of the whole Fraternity, I do solemnly dedicate this hall to Universal Benevolence. The grand honors are thrice repeated. To Heaven's high Architect all praise, All praise, all gratitude be given, Who deigned the human soul to raise, By mystic secrets, sprung from Heaven. The Grand Chaplain, standing before the Lodge, then makes the following Invocation. And may the Lord, the giver of every good and perfect gift, bless the brethren here assembled, in all their lawful undertakings, and grant to each one of them, in needful supply, the corn of nourishment, the wine of refreshment, and the oil of joy. Amen. Response: So mote it be. The Lodge is then covered, and the Grand Master retires to his chair. The following or an appropriate original oration may then be delivered, and the ceremonies conclude with music: Brethren: The ceremonies we have performed are not unmeaning rites, nor the amusing pageants of an idle hour, but have a solemn and instructive import. Suffer me to point it out to you, and to impress upon your minds the ennobling sentiments they are so well adapted to convey. This Hall, designed and built by Wisdom, supported by Strength, and adorned in Beauty, we are first to consecrate in the name of the great Jehovah; which teaches us, in all our works, begun and finished, to acknowledge, adore, and magnify Him. It reminds us, also, in His fear to enter the door of the Lodge, to put our trust in him while passing its trials, and to hope in Him for the reward of its labors. Let, then, its altar be devoted to His service, and its lofty arch resound with His praise! May the eye which seeth in secret witness here the sincere and unaffected piety which withdraws from the engagements of the world to silence and privacy, that it may be exercised with less interruption and less ostentation. Our march round the Lodge reminds us of the travels of human life, in which Masonry is an enlightened, a safe, and a pleasant path. Its tesselated pavement of Mosaic-work intimates to us the chequered diversity and uncertainty of human affairs. Our step is time; our progression, eternity. Following our ancient Constitutions, with mystic rites we dedicate this Hall to the honor of Freemasonry. Our best attachments are due to the Craft. In its prosperity, we find our joy; and, in paying it honor, we honor ourselves. But its worth transcends our encomiums, and its glory will outsound our praise. Brethren: It is our pride that we have our names on the records of Freemasonry. May it be our high ambition that they should shed a luster on the immortal page! The hall is also dedicated to Virtue. This worthy appropriation will always be duly regarded while the moral duties which our sublime lectures inculcate, with affecting and impressive pertinency, are cherished in our hearts and illustrated in our lives. As Freemasonry aims to enliven the spirit of Philanthropy, and promote the cause of Charity, so we dedicate this Hall to Universal Benevolence; in the assurance that every brother will dedicate his affections and his abilities to the same generous purpose; that while he displays a warm and cordial affection to those who are of the Fraternity, he will extend his benevolent regards and good wishes to the whole family of mankind. Such, my brethren, is the significant meaning of the solemn rites we have just performed, because such are the peculiar duties of every Lodge. I need not enlarge upon them now, nor show how they diverge, as rays from a center, to enlighten, to improve, and to cheer the whole circle of life. Their import and their application is familiar to you all. In their knowledge and their exercise may you fulfill the high purposes of the Masonic Institution. How many pleasing considerations, my brethren, attend the present interview! While in almost every other association of men, political animosities, contentions, and wars interrupt the progress of Humanity and the cause of Benevolence, it is our distinguished privilege to dwell together in peace, and engage in plans to perfect individual and social happiness. While in many other nations our Order is viewed by politicians with suspicion, and by the ignorant with apprehension, in this country its members are too much respected, and its principles too well known, to make it the object of jealousy or mistrust. Our private assemblies are unmolested; and our public celebrations attract a more general approbation of the Fraternity. Indeed, its importance, its credit, and, we trust, its usefulness, are advancing to a height unknown in any former age. The present occasion gives fresh evidence of the increasing affection of its friends; and this noble apartment, fitted up in a style of such elegance and convenience, does honor to Freemasonry, as well as reflects the highest credit on the respectable Lodge for whose accommodation and at whose expense it is erected. We offer our best congratulations to the Worshipful Master, Wardens, Officers, and Members of ...... Lodge. We commend their zeal, and hope it will meet with the most ample recompense. May their Hall be the happy resort of Piety, Virtue, and Benevolence! May it be protected from accident, and long remain a monument of their attachment to Freemasonry! May their Lodge continue to flourish; their union to strengthen; and their happiness to abound!--And when they, and we all, shall be removed from the labors of the earthly Lodge, may we be admitted to the brotherhood of the perfect, in the building of God, the Hall not made with hands, eternal in the heavens! The Grand Lodge is again formed in procession, as at first, returns to the room where it was opened, and is closed in ample form. MASONIC FUNERAL SERVICE General Directions. 1. No Freemason can be buried with the formalities of the Fraternity unless it be at his own request or that of some of his family, communicated to the Master of the Lodge of which he was a member at the time of his death, foreigners or sojourners excepted; nor unless he has received the Master Mason degree; and to this rule there can be no exception. 2. Fellow Crafts or Entered Apprentices are not entitled to these obsequies, nor can they be allowed in the procession, as Masons, at a Masonic funeral. 3. The Master of the Lodge, having received notice of the death of a brother (the deceased having attained the degree of Master Mason), and of his request to be buried with the ceremonies of the Craft, fixes the day and hour for the funeral (unless previously arranged by the friends or relatives of the deceased), and issues his order to the Secretary to summon the Lodge. Members of other Lodges may be invited, but they should join with the Lodge performing the ceremonies. 4. Upon the death of a sojourner who had expressed a wish to be buried with Masonic ceremonies, the duties prescribed in Article 3 will devolve upon the Master of the Lodge within whose jurisdiction the death may have occurred, unless there be more than one Lodge in the place; and if so the funeral service will be performed by the oldest Lodge, unless otherwise mutually arranged. 5. Whenever other societies or the military unite with Masons in the burial of a Mason, the body of the deceased must be in charge of the Lodge having jurisdiction, and the services should, in all respects, be conducted as if none but Masons were present. 6. If the deceased was a Grand or Past Grand Officer the Officers of the Grand Lodge should be invited; when the Master of the Lodge having jurisdiction will invite the Grand Officer present who has attained the highest rank to conduct the burial service. 7. The pallbearers should be Masons, and should be selected by the Master, with the approval of the family of the deceased. If the deceased was a member of a Chapter or other Masonic body, a portion of the pallbearers should be taken from these bodies severally. 8. The proper clothing to be worn at a Masonic funeral is black or dark clothes, a black necktie, white gloves, and a white apron, and a sprig of evergreen on the left breast. The Master's gavel, the Wardens' columns, the Deacons' and Stewards' rods, the Tiler's sword and the Marshal's baton, should be trimmed with black crape. The officers of the Lodge and Grand Officers should wear their official jewels. 9. As soon as the remains are placed in the coffin there should be placed upon it a plain white lambskin apron. 10. If a Past or Present Grand Master, Deputy Grand Master, or Grand Warden, should join the procession of a Lodge, proper attention must be paid to them. They take place after the Master of the Lodge. Two Deacons, with white rods, should be appointed by the Master to attend them. 11. When the head of the procession shall have arrived at the place of interment, or where the services are to be performed, the lines should be opened, and the highest officer in rank, preceded by the Marshal and Tiler, pass through, and the others follow in order. 12. Upon arriving at the entrance to the cemetery, the brethren should march in open order to the tomb or grave. If the body is to be placed in the former, the Tiler should take his place in front of the open door, and the lines be spread so as to form a circle. The coffin should be deposited within the circle, and the Stewards and Deacons should cross their rods over it. The bearers should take their places on either side--the mourners at the foot of the coffin, and the Master and other officers at the head. After the coffin has been placed in the tomb, the Stewards should cross their rods over the door and the Deacons over the Master. If the body is to be deposited in the earth, an oblong square should be formed around the grave, the body being placed on rests over it; the Stewards should cross their rods over the foot, and the Deacons the head, and retain their places throughout the services. 13. After the clergymen shall have performed the religious services of the church, the Masonic services should begin. 14. When a number of Lodges join in a funeral procession, the position of the youngest Lodge is at the head, or right, of the procession, and the oldest at the end, or left, excepting that the Lodge of which deceased was a member walks nearest the corpse. 15. A Lodge in procession is to be strictly under the discipline of the Lodge room; therefore no brother can enter the procession or leave it without express permission from the Master, conveyed through the Marshal. The Lodge is open and not at refreshment. Service in Lodge Room. The brethren having assembled at the lodge room, the Lodge will be opened briefly on the Third Degree; the purpose of the communication must be stated, and remarks upon the character of the deceased may be made by the Master and brethren, when the service will commence, all the brethren standing: Master: What man is he that liveth and shall not see death? Shall he deliver his soul from the land of the grave? S. W.: His days are as grass; as a flower of the field so he flourisheth. J. W.: For the wind passeth over it, and it is gone; and the place thereof shall know it no more. M.: Where is now our departed brother? S. W.: He dwelleth in night; he sojourneth in darkness. J. W.: Man walketh in a vain shadow; he heapeth up riches, and cannot tell who shall gather them. M.: When he dieth, he shall carry nothing away; his glory shall not descend after him. S. W.: For he brought nothing into the world, and it is certain he can carry nothing out. J. W.: The Lord gave and the Lord hath taken away; blessed be the name of the Lord. M.: The Lord is merciful and gracious, slow to anger, and plenteous in mercy. S. W.: God is our salvation; our glory and the rock of our strength; and our refuge is in God. J. W.: He hath not dealt with us after our sins, nor rewarded us according to our iniquities. M.: Can we offer any precious gift acceptable in the sight of the Lord to redeem our brother? S. W.: We are poor and needy. We are without gift or ransom. J. W.: Be merciful unto us, O Lord, be merciful unto us; for we trust in Thee. Our hope and salvation are in Thy patience. Where else can we look for mercy? M.: Let us endeavor to live the life of the righteous, that our last end may be like his. S. W.: The Lord is gracious and righteous; yea, our God is merciful. J. W.: God is our God forever and ever; He will be our guide, even unto death. M.: Shall our brother's name and virtues be lost upon the earth forever? Response: We will remember and cherish them in our hearts. M.: I heard a voice from heaven, saying unto me: "Write from henceforth, Blessed are the dead who die in the Lord! Even so, saith the Spirit; for they rest from their labors." Here the Master will take the Sacred Roll (a sheet of parchment or paper prepared for the purpose), on which have been inscribed the name, age, date of initiation or affiliation, date of death, and any matters that may be interesting to the brethren, and shall read the same aloud, and shall then say: Almighty Father! in Thy hands we leave, with humble submission, the soul of our departed brother. Response; Amen! So mote it be. The Masonic funeral honors should then be given once; the brethren to respond: The will of God is accomplished. Amen. So mote it be! The Master should then deposit the Roll in the archives of the Lodge. The following or some appropriate Hymn may be sung: Ode--Air, Balerma. C. M. Few are thy days, and full of woe, O man, of woman born! Thy doom is written, "Dust thou art, And shalt to dust return." Behold the emblem of thy state In flowers that bloom and die; Or in the shadow's fleeting form, That mocks the gazer's eye. Determined are the days that fly Successive o'er thy head; The number'd hour is on the wing, That lays thee with the dead. Great God! afflict not, in Thy wrath, The short alloted span That bounds the few and weary days Of pilgrimage to man. The Master or Chaplain will repeat the following or some other appropriate Prayer: Almighty and Heavenly Father! infinite in wisdom, mercy and goodness, extend to us the blessings of Thy everlasting grace. Thou alone art a refuge and help in trouble and affliction. In this bereavement we look to Thee for support and consolation. Strengthen our belief that Death hath no power over a faithful and righteous soul! Though the dust returneth to the dust as it was, the spirit returneth unto Thee. As we mourn the departure of a brother beloved from the circle of our Fraternity, may we trust that he hath entered into a higher brotherhood, to engage in nobler duties and in heavenly work, to find rest from earthly labor and refreshment from earthly care. May Thy peace abide within us, to keep us from all evil! Make us grateful for present benefits, and crown us with immortal life and honor. And to Thy name shall be all the glory forever. Amen. Response: So mote it be. A procession should then be formed, which will proceed to the church or the house of the deceased, in the following order: Tiler, with drawn sword. Masters of Ceremony, with white rods. M Master Masons. A Secretary and Treasurer. R Senior and Junior Wardens. S Past Masters. H The Chaplain. A The Three Great Lights L on a cushion, covered with black cloth, carried . by a member of the Lodge. The Master, supported by two Deacons, with white rods. When the head of the procession arrives at the entrance to the building, it should halt and open to the right and left, forming two parallel lines, when the Marshal, with the Tiler, will pass through the lines and escort the Master or Grand Officer into the house, the brethren closing in and following, thus reversing the order of procession; the brethren with heads uncovered. Service at Church or House of Deceased. After the religious services have been performed, the Master will take his station at the head of the coffin, the Senior Warden at his right, the Junior Warden at his left; the Deacons and Stewards, with white rods crossed, the former at the head, and the latter at the foot of the coffin, the brethren forming a circle around all, when the Masonic service will commence by the Chaplain or Master repeating the following or some other appropriate prayer, in which all the brethren will join: (Scripture can be used here.) Prayer. Our Father which art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For Thine is the kingdom, and the power, and the glory forever. Amen. Response: So mote it be. Master: Brethren, we are called upon by the imperious mandate of the dread messenger Death, against whose free entrance within the circle of our Fraternity the barred doors and Tiler's weapon offer no impediment, to mourn the loss of one of our companions. The dead body of our beloved Brother lies in its narrow house before us, overtaken by that fate which must sooner or later overtake us all; and which no power or station, no virtue or bravery, no wealth or honor, no tears of friends or agonies of relatives can avert; teaching an impressive lesson, continually repeated, yet soon forgotten, that every one of us must ere long pass through the shadow of death, and dwell in the house of darkness. S. Warden: In the midst of life we are in death; of whom may we seek succor but of Thee, O Lord, who for our sins art justly displeased. Thou knowest, Lord, the secrets of our hearts; shut not Thy merciful ears to our prayer. J. Warden: Lord, let me know my end, and the number of my days; that I may be certified how long I have to live. Master: Man that is born of a woman is of few days and full of trouble. He cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months is with Thee; Thou hast appointed his bounds that he cannot pass; turn from him that he may rest, till he shall accomplish his day. For there is a hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not till the heavens be no more. S. Warden: Our life is but a span long, and the days of our pilgrimage are few and full of evil. J. Warden: So teach us to number our days that we may apply our hearts unto wisdom. Master: Man goeth forth to his work and to his labor until the evening of his day. The labor and work of our brother are finished. As it hath pleased Almighty God to take the soul of our departed brother, may he find mercy in the great day when all men shall be judged according to the deeds done in the body. We must walk in the light while we have light; for the darkness of death may come upon us at a time when we may not be prepared. Take heed, therefore, watch and pray; for ye know not when the time is; ye know not when the Master cometh--at even, at midnight, or in the morning. We should so regulate our lives by the line of rectitude and truth that in the evening of our days we may be found worthy to be called from labor to refreshment, and duly prepared for a translation from the terrestrial to the celestial Lodge, to join the Fraternity of the spirits of just men made perfect. S. Warden: Behold, O Lord, we are in distress! Our hearts are turned within us; there is none to comfort us; our sky is darkened with clouds, and mourning and lamentations are heard among us. J. Warden: Our life is a vapor that appeareth for a little while, and then vanisheth away. All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away. Master--It is better to go to the house of mourning than to go to the house of feasting; for that is the end of all men; and the living will lay it to his heart. Response: So mote it be. Ode--Air, Naomi. Here Death his sacred seal hath set, On bright and by-gone hours; The dead we mourn are with us yet, And--more than ever--ours! Ours, by the pledge of love and faith; By hopes of heaven on high; By trust, triumphant over death, In immortality. The dead are like the stars by day, Withdrawn from mortal eye; Yet holding unperceived their way Through the unclouded sky. By them, through holy hope and love, We feel, in hours serene, Connected with the Lodge above, Immortal and unseen. The service may be concluded with the following, or some other suitable prayer: Most Glorious God, Author of all good and Giver of all mercy, pour down Thy blessings upon us, and strengthen our solemn engagements with the ties of sincere affection. May the present instance of mortality remind us of our own approaching fate, and, by drawing our attention toward Thee, the only refuge in time of need, may we be induced to so regulate our conduct here that when the awful moment shall arrive at which we must quit this transitory scene, the enlivening prospect of Thy mercy may dispel the gloom of death, and that after our departure hence in peace and Thy favor, we may be received into Thine everlasting kingdom, and there join in union with our friends, and enjoy that uninterrupted and unceasing felicity which is allotted to the souls of just men made perfect. Amen. Response: So mote it be. If the remains of the deceased are to be removed to a distance, where the brethren cannot follow to perform the ceremonies at the grave, the procession will return to the Lodge room or disperse, as most convenient. Service at Grave. When the solemn rites of the dead are to be performed at the grave, the procession should be formed, and proceed to the place of interment in the following order: Tiler, with drawn sword. Masters of Ceremony, with white rods. Musicians, if they are Masons; otherwise they follow the Tiler. Master Masons. Secretary and Treasurer. M Senior and Junior Wardens. A R Past Masters. S H Chaplain. A L The Three Great Lights on a cushion, covered with black cloth, carried by a member of the Lodge. The Master, Supported by two Deacons with white rods. Officiating Clergy. Pall Bearers. Pall Bearers. Mourners. If the deceased was a member of a Royal Arch Chapter and a Commandery of Knights Templar, and members of those bodies should unite in the procession, clothed as such, the former will follow the Past Masters, and the latter will act as an escort or guard of honor to the corpse, outside the pallbearers, marching in the form of a triangle, the officers of the Commandery forming the base of the triangle, with the Eminent Commander in the center. When the procession has arrived at the place of interment the members of the Lodge should form a square around the grave; when the Master, Chaplain and other officers of the acting Lodge, take their position at the head of the grave, and the mourners at the foot. After the clergyman has performed the religious service of the Church, the Masonic service should begin. The Chaplain rehearses the following, or some other suitable prayer: Prayer. Almighty and most merciful Father, we adore Thee as the God of time and eternity. As it hath pleased Thee to take from the light of our abode one dear to our hearts, we beseech Thee to bless and sanctify unto us this dispensation of Thy providence. Inspire our hearts with wisdom from on high, that we may glorify Thee in all our ways. May we realize that Thine All-Seeing Eye is upon us, and be influenced by the spirit of truth and love to perfect obedience--that we may enjoy Thy divine approbation here below. And when our toils on earth shall have ended, may we be raised to the enjoyment of fadeless light and immortal life in that kingdom where faith and hope shall end, and love and joy prevail through eternal ages. And Thine, O righteous Father, shall be the glory forever. Amen. Response: So mote it be. The following exhortation is then given by the Master: The solemn notes that betoken the dissolution of this earthly tabernacle have again alarmed our outer door, and another spirit has been summoned to the land where our fathers have gone before us. Again we are called to assemble among the habitations of the dead, to behold the "narrow house appointed for all living." Here, around us, in that peace which the world cannot give or take away, sleep the unnumbered dead. The gentle breeze fans their verdant covering, they heed it not; the sunshine and the storm pass over them, and they are not disturbed; stones and lettered monuments symbolize the affection of surviving friends, yet no sound proceeds from them, save that silent but thrilling admonition, "Seek ye the narrow path and the straight gate that lead unto eternal life." We are again called upon to consider the uncertainty of human life, the immutable certainty of death, and the vanity of all human pursuits. Decrepitude and decay are written upon every living thing. The cradle and the coffin stand in juxtaposition to each other; and it is a melancholy truth that so soon as we begin to live, that moment we also begin to die. It is passing strange that, notwithstanding the daily mementos of mortality that cross our path--notwithstanding the funeral bells so often toll in our ears and the "mournful processions" go about our streets--we will not more seriously consider our approaching fate. We go on from design to design, add hope to hope, and lay out plans for the employment of many years, until we are suddenly alarmed at the approach of the Messenger of Death, at a moment when we least expect him, and which we probably conclude to be the meridian of our existence. What, then, are all the externals of human dignity--the power of wealth, the dreams of ambition, the pride of intellect, or the charms of beauty--when Nature has paid her just debt? Fix your eyes on the last sad scene, and view life stripped of its ornaments, and exposed in its natural weakness, and you must be persuaded of the utter emptiness of these delusions. In the grave, all fallacies are detected, all ranks are leveled, all distinctions are done away. Here the scepter of the prince and the staff of the beggar are laid side by side. Our present meeting and proceedings will have been vain and useless, if they fail to excite our serious reflections, and strengthen our resolutions of amendment. Be then persuaded, my brethren, by this example of the uncertainty of human life, of the unsubstantial nature of all its pursuits, and no longer postpone the all-important concern of preparing for eternity. Let us each embrace the present moment, and while time and opportunity permit, prepare for that great change when the pleasures of the world be as a poison to our lips, and the happy reflections consequent upon a well-spent life afford the only consolation. Thus shall our hopes be not frustrated, nor we be hurried unprepared into the presence of that all-wise and powerful Judge, to whom the secrets of all hearts are known. Let us resolve to maintain with sincerity the dignified character of our profession. May our Faith be evinced in a correct moral walk and deportment; may our Hope be bright as the glorious mysteries that will be revealed hereafter; and our Charity boundless as the wants of our fellow-creatures. And, having faithfully discharged the great duties which we owe to God, to our neighbor, and to ourselves, when at last it shall please the Grand Master of the Universe to summon us into His eternal presence, may the Trestle-board of our whole lives pass such inspection that it may be given unto each of us to "eat of the hidden manna," and to receive the "white stone with a new name" that will insure perpetual and unspeakable happiness at His right hand. The Lambskin being removed from the coffin, the Master holds it up and says: W. M.: The Lambskin, or white leathern Apron, is an emblem of innocence and the badge of a Mason; more ancient than the Golden Fleece or Roman Eagle; more honorable than Star and Garter, when worthily worn. This emblem I now deposit in the grave of our deceased brother. [Deposits it.] By it we are reminded of that purity of life and conduct so essentially necessary to gaining admission to the Celestial Lodge above, where the Supreme Architect of the Universe presides. The mattock, the coffin, and the melancholy grave admonish us of our mortality, and that, sooner or later, these frail bodies must moulder in their parent dust. The Master, holding the evergreen, continues: This evergreen, which once marked the temporary resting-place of the illustrious dead, is an emblem of our faith in the immortality of the soul. By it we are reminded that we have an immortal part within us, that shall survive the grave, and which shall never, never, never die. By it we are admonished that, though, like our brother whose remains lie before us, we shall soon be clothed in the habiliments of death, and deposited in the silent tomb, yet, through our belief in the mercy of God, we may confidently hope that our souls will bloom in eternal spring. This, too, I deposit in the grave. The brethren then move in procession round the place of interment, and severally drop the sprig of evergreen into the grave, during which the following may be sung: Funeral Dirge. Hark! from the tombs a doleful sound! Mine ears attend the cry: "Ye living men, come view the ground Where you must shortly lie. "Princes! this clay must be your bed, In spite of all your towers; The tall, the wise, the reverend head, Must lie as low as ours." Great God! Is this our certain doom? And are we still secure? Still walking downward to the tomb, And yet prepared no more? Grant us the power of quick'ning grace, To fit our souls to fly; Then, when we drop this dying flesh, We'll rise above the sky. Or the following: Pleyel's Hymn. Solemn strikes the fun'ral chime, Notes of our departing time; As we journey here below Through a pilgrimage of woe. Mortals, now indulge a tear, For mortality is here! See how wide her trophies wave O'er the slumbers of the grave! Here another guest we bring! Seraphs of celestial wing, To our funeral altar come, Waft our friend and brother home. Lord of all! below--above-- Fill our hearts with truth and love; When dissolves our earthly tie Take us to Thy Lodge on high. After which the Masonic funeral honors are given. The Grand Honors, practiced among Masons at funerals, whether in public or private, are given in the following manner: Both arms are crossed on the breast, the left uppermost, and the open palms of the hands sharply striking the shoulders; they are then raised above the head, the palms striking each other, and then made to fall smartly upon the thighs. This is repeated three times, and while they are being given the third time, the brethren audibly pronounce the following words--when the arms are crossed on the breast: "We cherish his memory here;" when the hands are extended above the head: "We commend his spirit to God who gave it;" and when the hands are extended toward the ground: "And consign his body to the grave." The Master then continues the ceremony: The Great Creator, having been pleased to remove our brother from the cares and troubles of this transitory existence to a state of endless duration, thus severing another link from the fraternal chain that binds us together, may we who survive him be more strongly cemented in the ties of union and friendship; and, during the short space allotted us here, we may wisely and usefully employ our time, and, in the reciprocal intercourse of kind and friendly acts, mutually promote the welfare and happiness of each other. Unto the grave we now consign his body--earth to earth; ashes to ashes; dust to dust--there to remain until the trump shall sound on the Resurrection morn. We can trustfully leave him in the hands of Him who doeth all things well, who is "glorious in holiness, fearful in praises, doing wonders." To those of his immediate relatives and friends who are most heart-stricken at the loss we have all sustained, we have but little of this world's consolation to offer; we can only sincerely, deeply and most affectionately sympathize with them in their afflictive bereavement; but we can say, that He who tempers the wind to the shorn lamb looks down with infinite compassion upon the widow and fatherless in the hour of their desolation; and that the Great Architect will fold the arms of His love and protection around those who put their trust in Him. Then let us improve this solemn warning, so that, when the sheeted dead are stirring, when the great white throne is set, we shall receive from the Omniscient Judge the thrilling invitation, "Come, ye blessed, inherit the kingdom prepared for you from the foundation of the world." The services will close with the following or some other suitable prayer: Prayer. Most Glorious God, Author of all good and Giver of all mercy, pour down Thy blessings upon us, and strengthen our solemn engagements with the ties of sincere affection. May the present instance of mortality remind us of our own approaching fate, and, by drawing our attention toward Thee, the only refuge in time of need, may we be induced to so regulate our conduct here that when the awful moment shall arrive at which we must quit this transitory scene, the enlivening prospect of Thy mercy may dispel the gloom of death, and that after our departure hence in peace and Thy favor, we may be received into Thine everlasting kingdom, and there enjoy that uninterrupted and unceasing felicity which is allotted to the souls of just men made perfect. "Bless those who are bereaved by this sad providence, and make this brotherhood faithful to their solemn vows, to comfort, aid, and protect those thus left to their sacred charge." And now, O Lord, we pray for Thy hand to lead us in all the paths our feet must tread; and when the journey of life is ended, may light from our immortal home illuminate the dark valley and shadow of death, and voices of the loved ones welcome us to that "house not made with hands, eternal in the heavens." Amen. Response: So mote it be. The Master then approaches the head of the grave (or the entrance to the tomb), and gently says: Soft and safe to thee, my brother, be this earthly bed. Bright and glorious be thy rising from it. Fragrant be the acacia sprig that here shall flourish. May the earliest buds of spring unfold their beauties on this, thy resting place; and here may the sweetness of the summer's rose linger latest. Though the cold blast of autumn may lay them in the dust, and for a time destroy the loveliness of their existence, yet the destruction is not final, and in the springtime they shall surely bloom again. So, in the bright morning of the world's resurrection, thy mortal frame, now laid in the dust by the chilling blast of death, shall spring again into newness of life, and expand, in immortal beauty, in realms beyond the skies. Until then, dear brother, until then, farewell. The Benediction will then be pronounced by the Master, or Chaplain, as follows: The Lord bless us and keep us. The Lord make His face to shine upon us and be gracious unto us. The Lord lift up the light of His countenance, and give us peace. Amen. Response: So mote it be. End of Service at Grave. In very inclement weather service at the grave can be shortened by omitting any part of the ceremony except the apron, acacia and honors. ANOTHER SERVICE AT THE GRAVE. At the grave the Lodge forms a circle or semicircle. The Master and other officers of the Lodge take their position at the head of the grave; the Tyler behind the Master, and the mourners at the foot. The religious burial service of the church (if there be any) should be first performed, after which the Masonic service begins: The following passage of Scripture, from Ecclesiastes, chapter xii, verses 1-7, is read: Chaplain: Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; while the sun, or the light, or the moon, or the stars be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low; and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the mourners go about the streets; or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it. Master: One by one they pass away--the brothers of our adoption, the companions of our choice. A brother whose hand we have clasped in the bonds of fraternal fellowship now lies before us in the rigid embrace of death. All that remains of one near and dear to us is passing from our sight, and we know that we shall meet him on earth no more. We, who knew him so well in our brotherhood, feel that in his departure from among the living, something has gone out of our own lives that can never be again. Thus, as human ties are broken, the world becomes less and less, and the hope to be reunited with friends who are gone, grows more and more. Here is immediate compensation, which, while it cannot assuage our grief, may teach resignation to the inevitable doom of all things mortal. While we stand around the open grave, in the presence of a body once, and so lately, warm with life and animate with thought, now lingering for a brief moment at the dark portal of the tomb--like a beam of holy light the belief must come, this cannot be all there is of day. Stricken human nature cries out: There must be a dawn beyond this darkness and a never setting sun, while this short life is but a morning star. The cycles of Time roll with the procession of seasons. Spring is bloom; summer is growth; autumn is fruition; winter is the shroud, and beneath its cold, yet kindly fold, live the germs of a new life. Spring comes again; growth matures, and fruit is eternal. This is the religion and lesson of Nature, and the universal example cannot fail in relation to man. Let us draw comfort and consolation from things visible in this sad scene, and lift our eyes to the invisible Father of all with renewed faith that we are in His Holy Hands. Besides His infinitude of worlds, we have also His word, "That He is All, and All-upholding." We can do nothing for the dead. We can only offer respect to our brother's inanimate clay, and cherish his memory in the abiding faith that our temporary loss is his eternal gain. In this belief let us commit him with due reverence to the keeping of the All-Father, who is supreme in wisdom, infinite in love, and ordereth all things well. (Family service to be omitted in case no relatives of the deceased are present.) While we pay this tribute of respect and love to the memory of our late brother, let us not forget to extend our fraternal sympathy to his deeply afflicted and sorrowing family (wife, children, father, mother, brothers, sisters, as the relatives may be present): In your irreparable bereavement, and as he, for whom we are all mourners, was true to us, and faithful to the ties of our brotherhood, so shall we be true to you in the practice of the principles of Freemasonry and in tender memory of our loved and lost. He gave much of his time to us in devotion to our cause. We owe a grateful acknowledgement to you for his social companionship and service, and mingle our sorrows at parting with yours, his near and dear relations. Master: "May we be true and faithful; and may we live and die in love!" Response: "So mote it be." Master: "May we profess what is good, and always act agreeably to our profession!" Response: "So mote it be." Master: "May the Lord bless us and prosper us, and may all our good intentions be crowned with success." Response: "So mote it be." The apron is taken from the coffin and handed to the Master; and while the coffin is being lowered into the grave, either of the following funeral dirges may be sung--the one used, to be selected and announced before leaving the lodge-room: Funeral Dirge. Air--Pleyel's Hymn. Solemn strikes the funeral chime, Notes of our departing time, As we journey here below Through a pilgrimage of woe. Mortals, now indulge a tear, For Mortality is here; See how wide her trophies wave, O'er the slumber of the grave! Here another guest we bring; Seraphs of celestial wing, To our funeral altar come, Waft our friend and brother home. Lord of all! below--above-- Fill our hearts with truth and love; When dissolves our earthly tie, Take us to Thy lodge on high. Hark, From the Tombs. Hark, from the tombs, a doleful sound, Mine ears attend the cry: "Ye living men; come view the ground Where you must shortly lie. "Princes, this clay must be your bed, In spite of all your towers; The tall, the wise, the reverend head Must lie as low as ours." Great God! Is this our certain doom? And are we still secure? Still walking downward to the tomb, And yet prepared no more? Grant us the power of quick'ning grace, To fit our souls to fly; Then, when we drop this dying flesh, We'll rise above the sky. At the conclusion of the singing, the Master, displaying the apron, continues: The Lambskin, or white leathern apron, is an emblem of innocence, and the badge of a Mason; more honorable than the crown of royalty, or the emblazoned insignia of princely orders, when worthily worn. The Master drops the apron into the grave. Our brother was worthy of its distinction, and it shall bear witness to his virtues, and our confidence in the sincerity of his profession. W. M.: (Taking off his white glove and holding it up.) This Glove is a symbol of fidelity and is emblematic of that Masonic friendship which bound us to him whose tenement of clay now lies before us. It reminds us that while these mortal eyes shall see him not again, yet, by the practice of the tenets of our noble order and a firm faith and steadfast trust in the Supreme Architect, we hope to clasp once more his vanished hand in friendship and in love. (Deposits glove.) Those whom virtue unites, death can never separate. The Master, displaying an evergreen sprig, continues: The Evergreen is emblematic of our Faith in Immortality. This green sprig is the symbol of that vital spark of our being which continues to glow more divinely when the breath leaves the body, and can never, never, never die. The Master drops the evergreen in the grave, and the Brothers each make a similar deposit, with as little confusion as possible. If the place is convenient, they march around the grave in a line. When all are again settled in their places, the public Grand Honors are given by three times three. The will of God is accomplished; so mote it be. Amen. The Master then continues: Change is the universal law of mortality, and the theme of every page of its history. Here we view the most striking illustration of change that can be presented to mortal eyes, minds and hearts. Ties of fraternity, friendship, love, all broken, and earthly pursuits, hopes and affections laid waste by death. Let us profit by this example of the uncertainty of the world, and resolve to live honest, pure and worshipful lives in daily preparation for the summons that will, sooner or later, surely come. It came to our brother, whose remains we have here laid away to rest eternal, and reminds us that we, too, are mortal--subject to the universal law. Our brother is dead, and cannot speak for himself. Let us defend his good name. Frailties he may have had, as what mortal man has not? To err is human, charity is Divine, and judgment is with the Almighty and All-Merciful. In this resting place of the body, virtues only are remembered, and sweet memories bloom. All must pass through the Shadow of Death, and each one must make the dark journey without the companionship of earthly friend. Let us all hasten to secure the passport of an upright life, to the glories of a better land. Unto the grave we have resigned the body of our brother. The Master scatters a handful of earth in the grave. Earth to earth; dust to dust (the S. W. scatters dirt in the grave); ashes to ashes (the J. W. scatters dirt in the grave); there to remain until the dawn of that resplendent day, when again, the morning stars shall sing together, and all the sons of God shall shout for joy. Prayer by the Chaplain. Chaplain: Almighty and eternal God, in whom we live and move, and have our being--and before whom all men must appear, in the judgment day to give an account of their deeds in life, we, who are daily exposed to the flying shafts of death, and now surround the grave of our fallen brother, most earnestly beseech Thee to impress deeply on our minds the solemnities of this day, as well as the lamentable occurrence that has occasioned them. Here may we be forcibly reminded that in the midst of life we are in death, and that whatever elevation of character we may have obtained, however upright and square the course we have pursued, yet shortly we must all submit as victims of its destroying power, and endure the humbling level of the tomb, until the last loud trump shall sound the summons of our resurrection from mortality and corruption. May we have Thy divine assistance, O merciful God, to redeem our mis-spent time; and in the discharge of our important duties Thou has assigned us, in the erection of our moral edifice, may we have wisdom from on high to direct us, strength commensurate with our task to support us, and the beauty of holiness to adorn and render all our performances acceptable in Thy sight. And when our work is done, and our bodies mingle with the mother earth, may our souls, disengaged from their cumbrous dust, flourish and bloom in eternal day; and enjoy that rest which Thou hast prepared for all good and faithful servants, in that spiritual house not made with hands, eternal in the heavens, through the great Redeemer. Amen. So mote it be. Amen. Fill grave. W. M.: Soft and safe, my brother, be this thy earthly bed. Bright and glorious be thy rising from it. In the glorious morning of the resurrection may thy body spring again into newness of life, to live forever in the home of the blest. Until then, dear brother, farewell. Benediction. Chaplain: The Lord bless us and keep us. The Lord make his face to shine upon us and be gracious unto us. The Lord lift up the light of his countenance and give us peace. Amen. RITUAL FOR A LODGE OF SORROW. The following Ritual for a Lodge of Sorrow is recommended for use in the Lodges. While necessarily of a funeral character, it differs essentially from the burial service. In the latter case, we are in the actual presence of the departed, and engaged in the last rites of affection and respect for one who has been our companion in life, and whose mortal remains we are about to consign to their last resting-place. The Lodge of Sorrow, on the contrary, is intended to celebrate the memory of our departed brethren; and while we thus recall to our recollection their virtues, and temper anew our resolutions so to live, that, when we shall have passed the silent portals, our memories may be cherished with grateful remembrance, we learn to look upon death from a more elevated point of view; to see in it the wise and necessary transition from the trials and imperfections of this world, to the perfect life for which our transient journey here has been the school and the preparation. Vocal and instrumental music are indispensable to the proper effect of the ceremony. The brethren should wear dark clothing, and white gloves and aprons. There is no necessity for any attempt at secrecy in the ceremonies of Sorrow Lodges. They may be held in churches or public halls, or in the presence of friends at the Lodge room, with benefit to all concerned. Preparation of the Hall. I. The Lodge room should be appropriately draped in black, and the several stations covered with the same emblem of mourning. II. On the Master's pedestal is a skull and lighted taper. III. In the center of the room is placed the catafalque, which consists of a rectangular platform, about six feet long by four feet wide, on which are two smaller platforms, so that three steps are represented. On the third one should be an elevation of convenient height, on which is placed an urn. The platform should be draped in black, and a canopy of black drapery may be raised over the urn and platform. IV. At each corner of the platform will be placed a candlestick, bearing a lighted taper, and near it, facing the East, will be seated a brother, provided with an extinguisher, to be used at the proper time. V. During the first part of the ceremonies the lights in the room should burn dimly. VI. Arrangements should be made to enable the light to be increased to brilliancy at the appropriate point in the ceremony. VII. On the catafalque will be laid a pair of white gloves, a lambskin apron, and if the deceased brother had been an officer, the appropriate insignia of his office. VIII. Where the Lodge is held in memory of several brethren, shields bearing their names are placed around the catafalque. Opening the Lodge. The several officers being in their places, and the brethren seated, the Worshipful Master will call up the Lodge and say: W. M.: Brother Senior Warden, for what purpose are we assembled? S. W.: To honor the memory of those brethren whom death hath taken from us; to contemplate our own approaching dissolution; and, by the remembrance of immortality, to raise our souls above the considerations of this transitory existence. W. M.: Brother Junior Warden, what sentiments should inspire the souls of Masons on occasions like the present? J. W.: Calm sorrow for the absence of our brethren who have gone before us; earnest solicitude for our own eternal welfare, and a firm faith and reliance upon the wisdom and goodness of the Great Architect of the Universe. W. M.: Brethren, commending these sentiments to your earnest consideration, and invoking your assistance in the solemn ceremonies about to take place, I declare this Lodge of Sorrow opened. The Chaplain, or Worshipful Master, will then offer the following, or some other suitable Prayer: Grand Architect of the Universe, in whose holy sight centuries are but as days; to whose omniscience the past and the future are but as one eternal present; look down upon Thy children, who still wander among the delusions of time--who still tremble with dread of dissolution, and shudder at the mysteries of the future; look down, we beseech Thee, from Thy glorious and eternal day into the dark night of our error and presumption, and suffer a ray of Thy divine light to penetrate into our hearts, that in them may awaken and bloom the certainty of life, reliance upon Thy promises, and assurance of a place at Thy right hand. Amen. Response: So mote it be! The following, or some other appropriate Ode may here be sung: Ode. Tune--Bradford, C. M. O brother, thou art gone to rest; We will not weep for thee; For thou art nowhere, oft on earth, Thy spirit longed to be. O brother, thou art gone to rest; Thy toils and cares are o'er; And sorrow, pain, and suffering now Shall ne'er distress thee more. O brother, thou art gone to rest, And this shall be our prayer: That, when we reach our journey's end, Thy glory we shall share. The Worshipful Master (taking the skull in his hand) will then say: Brethren: In the midst of life we are in death, and the wisest cannot know what a day may bring forth. We live but to see those we love passing away into the silent land. Behold this emblem of mortality, once the abode of a spirit like our own; beneath this mouldering canopy once shone the bright and busy eye; within this hollow cavern once played the ready, swift, and tuneful tongue; and now, sightless and mute, it is eloquent only in the lessons it teaches us. Think of those brethren, who, but a few days since, were among us in all the pride and power of life; bring to your minds the remembrance of their wisdom, their strength, and their beauty; and then reflect that "to this complexion have they come at last;" think of yourselves, thus will you be when the lamp of your brief existence has burned out. Think how soon death, for you, will be a reality. Man's life is like a flower, which blooms today, and tomorrow is faded, cast aside, and trodden under foot. The most of us, my brethren, are fast approaching, or have already passed the meridian of life; our sun is setting in the West; and oh! how much more swift is the passage of our declining years than when we started upon the journey, and believed--as the young are too apt to believe--that the roseate hues of the rising sun of our existence were always to be continued. When we look back upon the happy days of our childhood, when the dawning intellect first began to exercise its powers of thought, it seems as but yesterday, and that, by a simple effort of the will, we could put aside our manhood, and seek again the loving caresses of a mother, or be happy in the possession of a bauble; and could we now realize the idea that our last hour had come, our whole earthly life would seem but as the space of time from yesterday until today. Centuries upon centuries have rolled away behind us; before us stretches out an eternity of years to come; and on the narrow boundary between the past and the present flickers the puny taper we term our life. When we came into the world, we knew naught of what had been before us; but, as we grew up to manhood, we learned of the past; we saw the flowers bloom as they had bloomed for centuries; we beheld the orbs of day and night pursuing their endless course among the stars, as they had pursued it from the birth of light; we learned what men had thought, and said, and done, from the beginning of the world to our day; but only through the eye of faith can we behold what is to come hereafter, and only through a firm reliance upon the Divine promises can we satisfy the yearnings of an immortal soul. The cradle speaks to us of remembrance--the coffin, of hope, of a blessed trust in a never-ending existence beyond the gloomy portals of the tomb. Let these reflections convince us how vain are all the wranglings and bitterness engendered by the collisions of the world; how little in dignity above the puny wranglings of ants over a morsel of food, or for the possession of a square inch of soil. What shall survive us? Not, let us hope, the petty strifes and bickerings, the jealousies and heart-burnings, the small triumphs and mean advantages we have gained, but rather the noble thoughts, the words of truth, the works of mercy and justice, that ennoble and light up the existence of every honest man, however humble, and live for good when his body, like this remnant of mortality, is mouldering in its parent dust. Let the proud and the vain consider how soon the gaps are filled that are made in society by those who die around them; and how soon time heals the wounds that death inflicts upon the loving heart; and from this let them learn humility, and that they are but drops in the great ocean of humanity. And when God sends his angel to us with the scroll of death, let us look upon it as an act of mercy, to prevent many sins and many calamities of a longer life; and lay down our heads softly and go to sleep, without wrangling like froward children. For this at least man gets by death, that his calamities are not immortal. To bear grief honorably and temperately, and to die willingly and nobly, are the duties of a good man and true Mason. Ode. Tune--Naomi. C. M. When those we love are snatched away, By Death's relentless hand, Our hearts the mournful tribute pay, That friendship must demand. While pity prompts the rising sigh, With awful power imprest; May this dread truth, "I too must die," Sink deep in every breast. Let this vain world allure no more; Behold the opening tomb! It bids us use the present hour; Tomorrow death may come. The voice of this instructive scene May every heart obey; Nor be the faithful warning vain Which calls to watch and pray. At its conclusion the Chaplain will read the following passages: Lo, He goeth by me and I see Him not. He passeth on also, but I perceive Him not. Behold He taketh away, who can hinder Him? Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months are with Thee: Thou hast appointed his bounds that he cannot pass; turn from him that he may rest, till he shall accomplish, as an hireling, his day. For there is hope of a tree if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground, yet through the scent of water it will bud and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep. My days are passed, my purposes are broken off, even the thoughts of my heart. If I wait, the grave is mine house; I have made my bed in the darkness. I have said to corruption, thou art my father. And where is now my hope? As for my hope, who shall see it? They shall go down to the bars of the pit, when our rest together is in the dust. My bone cleaveth to my skin and to my flesh. Oh, that my words were now written; Oh, that they were printed in a book! That they were graven with an iron pen and lead in the rock forever! For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God. Whom I shall see for myself, and mine eyes shall behold, and not another. For Thou cast me into the deep, in the midst of the seas; and Thy floods compassed me about; all Thy billows and Thy waves passed over me. Then I said, I am cast out of Thy sight; yet will I look again toward Thy holy temple. The waters compassed me about, even to the soul, the depth closed me round about, the weeds were wrapt about my head. I said, in the cutting off of my days I shall go to the gates of the grave! I am deprived of the residue of my years; I said, I shall not see the Lord, even the Lord in the land of the living; I shall behold man no more with the inhabitants of the world. Behold, for peace I had great bitterness; but Thou hast in love to my soul delivered it from the pit of corruption. For the grave cannot praise Thee, death cannot celebrate Thee; the living, the living, he shall praise Thee as I do this day. Are not my days few? Cease, then, and let me alone, that I may take comfort a little, before I go whence I shall not return, even to the land of darkness, and the shadow of death. A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness. An interval of profound silence will be observed. The general lights of the hall, if there be convenience, will be turned low, and the four brethren will extinguish the tapers near which they are placed. Prayer by the Chaplain. Our Father Who art in heaven, it hath pleased Thee to take from among us those who were our brethren. Let time, as it heals the wounds thus inflicted upon our hearts and on the hearts of those who were near and dear to them, not erase the salutary lessons engraved there; but let those lessons, always continuing distinct and legible, make us and them wiser and better. And whatever distress or trouble may hereafter come upon us, may we ever be consoled by the reflection that Thy wisdom and Thy love are equally infinite, and that our sorrows are not the visitations of Thy wrath, but the result of the great law of harmony by which everything is being conducted to a good and perfect issue in the fullness of Thy time. Let the loss of our brethren increase our affection for those who are yet spared to us, and make us more punctual in the performance of the duties that friendship, love and honor demand. When it comes to us also to die, may a firm and abiding trust in Thy mercy dispel the gloom and dread of dissolution. Be with us now, and sanctify the solemnities of this occasion to our hearts, that we may serve Thee in spirit and understanding. And to Thy name shall be ascribed the praise forever. Amen. Response: So mote it be! The Wardens, Deacons and Stewards, will now approach the East and form a procession, thus: Two Stewards, with rods. Two Wardens. The Worshipful Master, supported by the Deacons, with rods. This procession will move once around the catafalque to slow and solemn music. On arriving at the East, the procession will halt and open to the right and left. The Junior Warden will then advance to the catafalque, and, placing upon it a bunch of white flowers, will say: Junior Warden: In memory of our departed brethren I deposit these white flowers, emblematical of that pure life to which they have been called, and reminding us that as these children of an hour will droop and fade away, so, too, shall we soon follow those who have gone before us, and inciting us so to fill the brief span of our existence that we may leave to our survivors a sweet savor of remembrance. The Junior Warden will now return to his place, and an interval of profound silence will be observed. The procession will again be formed, and move as before, to the sound of slow music, twice around the catafalque. They will open as before, and the Senior Warden approaching the catafalque will place upon it a wreath of white flowers, and say: Senior Warden: As the sun sets in the West, to close the day and herald the approach of night, so, one by one we lay us down in the darkness of the tomb to wait in its calm repose for the time when the heavens shall pass away as a scroll, and man, standing in the presence of the Infinite, shall realize the true end of his pilgrimage here below. Let these flowers be to us the symbol of remembrance of all the virtues of our brethren who have preceded us to the silent land, the token of that fraternal alliance which binds us while on earth and which we hope will finally unite us in heaven. The Senior Warden returns to his place, and an interval of profound silence will be observed. The procession will again be formed, and move three times around the catafalque to slow and solemn music, as before. Arrived in the East, the Worshipful Master will advance and place upon the Urn a wreath of evergreen, and say: Worshipful Master: It is appointed unto all men once to die, and after death cometh the resurrection. The dust shall return to the earth and the spirit unto God who gave it. In the grave all men are equal; the good deeds, the lofty thoughts, the heroic sacrifices alone survive and bear fruit in the lives of those who strive to emulate them. While, therefore, nature will have its way, and our tears will fall upon the graves of our brethren, let us be reminded by the evergreen symbol of our faith in immortal life that the dead are but sleeping, and be comforted by the reflection that their memories will not be forgotten; that they will still be loved by those who are soon to follow them; that in our archives their names are written, and that in our hearts there is still a place for them. And so, trusting in the infinite love and tender mercy of Him without whose knowledge not even a sparrow falls, let us prepare to meet them where there is no parting, and where with them we shall enjoy eternal rest. The Worshipful Master will return to his place, and a period of silence will obtain. The Chaplain will now be conducted to the altar, where he will read: But some man will say: How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened except it die; and that which thou sowest, thou sowest not that body that shall be, but bear grain; it may chance of wheat or of some other grain; but God giveth it a body as it hath pleased Him, and to every seed his own body. All flesh is not the same flesh; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, the first man Adam was made a living soul, the last Adam was made a quickening spirit. Howbeit, that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I show you a mystery; we shall not all sleep, but we shall all be changed; in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? As the Chaplain pronounces the concluding words, "O grave, where is thy victory?" the lights in the hall will be raised to brilliancy, the four brethren seated around the catafalque will relight the tapers, while a strain of triumphant music will be played. The Chaplain will return to his place in the East, and the following, or some other appropriate Ode, will be sung to music of a more cheerful character: Ode.--Tune, Cary. One sweetly solemn thought Comes to me o'er and o'er; I am nearer home today Than I ever have been before. Nearer my Father's house, Where the many mansions be; Nearer the great white throne; Nearer the crystal sea. Nearer the bound of life, Where we lay our burdens down; Nearer leaving the cross; Nearer gaining the crown. But lying darkly between, Winding down through the night, Is the deep and unknown stream, That leads at last to the light. Father, perfect my trust! Strengthen the might of my faith; Let me feel as I would when I stand On the rock of the shore of death. Feel as I would when my feet Are slipping over the brink; For it may be, I am nearer home-- Nearer now than I think. The Orator will then pronounce the Eulogium. Then follows the following, or some other appropriate Ode: Ode.--Tune: Old Hundred. L. M. Once more, O Lord, let grateful praise From ev'ry heart to Thee ascend; Thou art the guardian of our days, Our first, our best and changeless friend. Hear now our parting hymn of praise, And bind our hearts in love divine; Oh, may we walk in wisdom's ways, And ever feel that we are Thine. Closing. Worshipful Master: Brother Senior Warden, our recollection of our departed friends has been refreshed, and we may now ask ourselves, were they just and perfect Masons, worthy men, unwearied toilers in the vineyard, and possessed of so many virtues as to overcome their faults and shortcomings? Answer these questions, as Masons should answer. Senior Warden: Man judgeth not of man. He Whose infinite and tender mercy passeth all comprehension, Whose goodness endureth forever, has called our brethren hence. Let Him judge. In ancient Egypt no one could gain admittance to the sacred asylum of the tomb until he had passed under the most solemn judgment before a grave tribunal. Princes and peasants came there to be judged, escorted only by their virtues and their vices. A public accuser recounted the history of their lives, and threw the penetrating light of truth on all their actions. If it were adjudged that the dead man had led an evil life, his memory was condemned in the presence of the nation, and his body was denied the honors of sepulture. But Masonry has no such tribunal to sit in judgment upon her dead; with her, the good that her sons have done lives after them; and the evil is interred with their bones. She does require, however, that whatever is said concerning them shall be the truth; and should it ever happen that of a Mason, who dies, nothing good can be truthfully said, she will mournfully and pityingly bury him out of her sight in silence. Worshipful Master: Brethren, let us profit by the admonitions of this solemn occasion, lay to heart the truths to which we have listened, and resolve so to walk that when we lay us down to the last sleep it may be the privilege of the brethren to strew white flowers upon our graves and keep our memories as a pleasant remembrance. Brother Senior Warden: Announce to the brethren that our labors are now concluded, and that it is my pleasure that this Lodge of Sorrow be closed. Senior Warden: Brother Junior Warden, the labors of this Lodge of Sorrow being ended, it is the pleasure of the Worshipful Master that it be now closed. Make due announcement to the brethren, and invite them to assist. Junior Warden [calling up the Lodge]. Brethren, the labors of this Lodge of Sorrow being ended, it is the pleasure of the Worshipful Master that it be now closed. W. M.: Let us unite with our Chaplain in an invocation to the Throne of Grace. * * * W. M.: This Lodge of Sorrow is now closed. Transcriber's Note: The following have been retained as they appear in the original publication: 1. alternative spelling for Tiler and Tyler; 2. hyphenation in corner-stone/corner stone, ever-green/evergreen, north-east/northeast and to-morrow/tomorrow; 3. punctuation in the order of the Special Communication of the Grand Lodge; 4. irregular indentation of verse on pages 63 and 149; and 5. * * * within the text, and on a line of its own, * * * Changes have been made as follows: Page 2 Election and Installation _changed to_ Election and Installation. Laying Corner Stone _changed to_ Laying Corner-Stone. Page 7 alone valuable a _changed to_ alone valuable and Page 8 vade mecum.' _changed to_ 'vade mecum.' Page 10 offend When we go astray, _changed to_ offend. When we go astray, Page 11 with hands, eternal i _changed to_ with hands, eternal in the Page 12 Brother S. W., how _changed to_ "Brother S. W., how Page 13 selfish and ungodly _changed to_ selfish and ungodly. Page 24 eavesdroppers, as-scending _changed to_ eavesdroppers, ascending Page 29 north of the eliptic _changed to_ north of the elliptic Page 36 hich he is afterwards _changed to_ which he is afterwards Page 47 the Doric Ionic _changed to_ the Doric, Ionic seven sabatical years _changed to_ seven sabbatical years expressions to be intellgible _changed to_ expressions to be intelligible Page 48 and gentle tremulo _changed to_ and gentle tremolo Page 51 to pass the inner door? _changed to_ to pass the inner door! Page 52 to your care. _changed to_ to your care." Page 63 dissolves our eathly _changed to_ dissolves our earthly Page 64 degree of Master Msaon _changed to_ degree of Master Mason Page 65 approaching danger _changed to_ approaching danger. Page 69 darkness to Pharoah _changed to_ darkness to Pharaoh Page 73 problems and theorims _changed to_ problems and theorems Page 82 a lodge For _changed to_ a lodge for Page 83 necessary to eligibilty _changed to_ necessary to eligibility Page 87 with the Constituions _changed to_ with the Constitutions Page 96 calls * * * _changed to_ calls * * *; Page 110 S. G. W.) from the South _changed to_ S. G. W.); from the South Page 112 Past G'rd Officers _changed to_ Past Gr'd Officers Page 119 the folowing invocation _changed to_ the following invocation Page 122 Deacons, with rods; _changed to_ Deacons, with rods. Page 125 bless the Craft, whersoever _changed to_ bless the Craft, wheresoever Page 125 employed by you acording _changed to_ employed by you according Page 138 Master repeating the folowing _changed to_ Master repeating the following Page 138 Try name _changed to_ Thy name Page 140 from the terrestial _changed to_ from the terrestrial Page 143 follow the Tiler _changed to_ follow the Tiler. Page 149 Princes! this clay _changed to_ "Princes! this clay Page 175 terresrtial is another _changed to_ terrestrial is another 
40234	----	THE EARLY INTRODUCTION OF BOGUS FREEMASONRY IN THE UNITED STATES OF AMERICA AND TEXAS AMONG COLORED MASONS Copyrighted February 23, 1909, by Chas. L. Mitchell San Antonio, Texas PRICE 25 CENTS Complied by C. L. MITCHELL, 33° Grand Master of M. W. King Solomon Grand Lodge A. F. & A. M. of Texas And Grand Auditor General H. E. of the United Supreme Council of A. A. Scottish Rites for the Southern and Western Masonic Jurisdiction of the United States of America THE ARMSTRONG CO. SAN ANTONIO, TEXAS Preface In the pleasant labors of compiling this work I have been assisted by one of the brightest stars in the galaxy of brilliant meteors in the Masonic Firmament, to whom I heartily tender my grateful acknowledgements; hoping that the advantages anticipated may be fully realized by my brethren. In my effort to pull the Mask off of the Clandestine, self constituted Organization of Freemasonry Among Colored Men in the state of Massachusetts, under the supervision and control of the self styled--Illegitimate Prince Hall Grand Lodge of Massachusetts, And also the early introduction and the irregularity of Clandestine and Bogus Freemasonry in the State of Texas among Colored Men; I respectfully submit and dedicate the results of my efforts of this work to the Ill. John G. Jones, 33° M. P. Sovereign Grand Commander of the United Supreme Council of A. A. S. Rites of the Southern and Western Masonic Jurisdiction of the United States, its Territories and Dependencies, and Imperial Grand Potentate of the Imperial Grand Council of the Ancient Arabic Order of Nobles of the Mystic Shrine of North and South America, also Grand Master of Masons of the State of Illinois. C. L. Mitchell, 33°, Grand Master, M. W. King Solomon Grand Lodge, A. F. & A. M. of Texas and Masonic Jurisdiction. San Antonio, Texas. [Illustration C. L. MITCHELL, 33° M. W. Grand Master M. W. King Solomon Grand Lodge A. F. & A. M. Jurisdiction of Texas. Grand Auditor General, H. E. United Supreme Council, A. A. S. R. for the S. and W. Masonic Jurisdiction U. S. A. Grand Deputy of the Imperial Grand Council for the Ancient Arabic Order of Nobles of the Mystic Shrine For North and South America Grand Register General of the Order of the Red Cross of Constantine] ORIGIN AND HISTORY OF BOGUS FREEMASONRY AMONG COLORED MEN In the United States of America and Texas, From its Earliest Introduction San Antonio, Texas Dec 1, 1908 In order that the members of the Masonic Fraternity may have a correct and thorough understanding about the origin and the irregularity of Freemasonry among Colored men in the state of Texas, it will be necessary to state the time and place that clandestine and spurious Freemasonry among Colored Men was instituted in the state of Massachusetts and also the establishing of that self constituted African Grand Lodge of Modern Masons of Massachusetts which is now the Prince Hall Grand Lodge of Massachusetts for it was from that corrupt, notorious, bogus Prince Hall Grand Lodge of Massachusetts whose record covers the very blackest page in masonic history that Freemasonry among Colored Men in the state of Texas first originated from. I am fully aware of the fact that when the truth is told about the actions and conduct of the leaders of the Prince Hall Grand Lodge of Massachusetts which has been done from time to time their minds are inflamed to an extra ordinary degree of madness, hatred and dislike and they talk and write and say anything except the truth, and the truth they will never state except it is by accident on one hand and mistake on the other. FREEMASONRY AMONG COLORED MEN IN MASSACHUSETTS March 6, 1775 1st question. Who were the Colored Men in the state of Massachusetts that have advertised themselves and who claimed to have been made Master Masons in a White Masonic Lodge in the state of Massachusetts. Can you state the time and place and under what circumstances they have asserted that it occurred? 1st Answer. The Colored Men in the state of Massachusetts that have been advertised of having been made Master Masons, were Prince Hall, Boston Smith, Thomas Sanderson and two or three others. They have said and have tried to make someone believe that they were made Master Masons in a White Masonic Lodge that was called a Traveling Masonic Lodge and that it was connected with General Gages Military Regiment at Boston Massachusetts on the 6th of March 1775 and that this White Masonic Lodge in General Gages Military Regiment, they said, held a charter from the Grand Lodge of England, and replying to that unwarranted statement made and published by the leaders of the spurious Prince Hall Grand Lodge of Massachusetts, for the Grand Lodge of England has repeatedly said that they did not have any masonic lodge in General Gages Military Regiment when that regiment was in the United States and the question has time after time been asked the members of the Prince Hall Grand Lodge of Massachusetts and particularly those in Massachusetts that claim to know so much about it to give the name and the number of that masonic lodge that Prince Hall, Boston Smith and Thomas Sanderson was made master masons in that was connected with General Gages Military Regiment which was then in the United States, and these wily fellows and Masonic intervators have never been able to give us any information as to what the name or even the number of this Masonic Lodge that they say was in General Gages Military Regiment. And inasmuch as no person has ever been found that could furnish any genuine information about this matter there is no doubt but the statements that have been paraded around the country about this matter were bare-faced, willful and malicious falsehoods, and in the absence of any proof to confirm their statements it is very safe to say that Prince Hall, Boston Smith, Thomas Sanderson and their associates simply went to bed at night and dreamed that they had been made Master Masons and got up next morning with their minds in a high state of hallucination and really thought it was so, when as a matter of fact there was nothing, nothing in it, and they simply drew on their imaginations. 2nd question. What was the name of the first lodge of Colored Men who belonged to the Masonic fraternity in the state of Mass.? 2nd Answer. The name of the first Colored Lodge of Masons in the state of Massachusetts was a lodge named African Lodge No. 459. 3rd question. When was the first Grand Lodge of Colored Masons organized in the state of Mass.? 3rd Answer. The name of the first Grand Lodge of Colored Masons that was organized in the state of Mass. was a Grand Lodge that was designated as African Grand Lodge of Modern Masons of Mass. 4th question. How many lodges took part in the organization of African Grand Lodge of Modern Masons that was organized at Boston Mass. on the 24th of June 1791? 4th Answer. There was only one lodge that took part in the organization of African Grand Lodge of Masons of Mass. on the 24th of June 1791 at Boston Mass. when the Masonic law and landmarks of Freemasonry have said that in order to organize a regular Grand Lodge it requires not less than three warranted lodges, that has been the Masonic law both in this country and in Europe and has been followed and strictly adhered to by every well regulated and lawful Masonic Grand Lodge since the year of 1717 down to the present day and not otherwise. 5th question. What is meant by the words F. & A. M.? 5th Answer. Free and Accepted Mason the words and title of Free and Accepted Mason is an innovation in Masonry and was adopted by Masons who did not wish to follow the early established custom rules and principles of the Masonic fraternity. 6th question. What is meant by the words and title A. F. & A. M.? 6th Answer. The words A. F. & A. M. means Ancient Free and Accepted Masons which words and title are of ancient origin and should be used and adopted by every well regulated Masonic subordinate lodge and Grand Lodge in this country. For it is in keeping with the early ancient Masonic laws rules and regulations of the Masonic fraternity. 7th question. What is meant by the words and title of states rights, masons as you so often hear in the state of Texas by the masons who belong to the so-called Grand Lodge of Texas that J. W. McKinney is the Grand Master of and also the so-called Grand Lodge of the State of New York that one individual who goes by the name of Henry A. Spencer who advertises himself as being the Grand Master of the so-called Grand Lodge of Colored Masons of the state of New York which is a self constituted and bogus grand body? 7th Answer. The best application and definition that can be given to those masons who call themselves state right masons is that they are no masons at all. For if a man is a legal and genuine mason he is a mason all over the world, and is to be recognized as a mason in every land and in every country, but the masons in the state of Texas that belong to the McKinney Grand Lodge in Texas and the self constituted Grand Lodge in the state of New York that Henry A. Spencer is at the head of they are not recognized all over the world and these being state institutions and the masons who belong in Texas and of New York are not recognized as legitimate masons in any part of the world. 8th question. What is meant by the numbers of 3, 5 and 7? 8th Answer. The fundamental numbers in Freemasonry are 3, 5 and 7, and of these, by far the most essential is the number 3. The three principal columns are Wisdom, Strength and Beauty, and a lodge is supported by them. The number "three" derived its significance in the early period of antiquity, and back in the ages of the earliest centuries, no court of law was legally organized unless three judges were present, and these tribunals perpetuated ancient temples worshipped frequently, if not invariably convened, under trees, in imitation of the Scandinavian ash. Seven threes were prescribed as the highest number. The judges were absolutely required to open and regularly hold a court of justice. The maximum was seven, and in some cases five were demanded to proceed in due form to adjudicate upon the matter brought before them. These practices in early days present a solution of the Masonic landmark that three or more members are necessary to open or close a Masonic lodge. 9th question. What is meant by the word and title of A. F. & A. Y. Masons? 9th Answer. A. F. & A. Y. Masons means Ancient, Free and Accepted York Masons, the city of York is in the north part of England it is celebrated for its traditional connection with Freemasonry in England. The first charter granted in England to the Masons as a body was by authority and power of King Athelstan, in the year of 926 at York, England and the application was made by Prince Edwin and Prince Edwin summoned all the Masons in England to meet him in congregation at the City of York, England and from this assemblage of Masons at York the letter "Y" originated. Prince Edwin was elected Grand Master of the Grand Lodge that was organized at York England in 926. From the commencement of 926 of the assembly of Masons at York the letter "Y" commenced, and has been known among members of the Masonic fraternity and at the establishing of the Grand Lodge at York, England in the year 926 they adopted a constitution and general regulation for the craft. Prince Edwin, the brother of King Athelstan of England was an eminent and distinguished Mason and King Athelstan was the grandson of King Alfred the first anointed King of England who translated the Holy Bible into the Saxon language. The Grand Lodge that was established in York, England in 926 prospered and flourished. The City of York, England was the seat of Masonic government of the craft in England. THE MASK STRIPPED OFF OF THE CLANDESTINE SPURIOUS AND UNLAWFUL SELF CONSTITUTED ORGANIZATION OF FREEMASONRY Among Colored Men in the State of Massachusetts Under the Supervision and Control of the Self Styled Illegitimate Prince Hall Grand Lodge of Massachusetts Dissected and Exposed and is now in the Limelight of Day. The self styled Prince Hall Grand Lodge of Mass. and the Grand Lodges among Colored Masons that recognized them and affiliated with them have time after time published in their printed proceedings to the Masonic world that Freemasonry among Colored Men in the state of Mass. commenced at the time when Prince Hall, Boston Smith, Thomas Sanderson and their associates were made master masons that it was in a white lodge and that this White Masonic Lodge was connected with General Gages Military Regiment, and that this Military Regiment was at Boston Mass. March the 6th 1775 and the Masonic Lodge that was claimed to be connected with General Gages Military Regiment holds its charter of power and authority from the Grand Lodge of England and they positively state in language that it is so plain that it cannot be misunderstood that Prince Hall, Boston Smith, Thomas Sanderson and their followers was made Master Masons on the 6th of March 1775 at Boston Mass. if any person has any doubt about the matter read the printed Masonic proceedings of the Prince Hall Grand Lodge of Mass. of 1875, 1876 and 1877 and the year of 1903 and 1904. See the History of Freemasonry among Colored Men in the State of Mass. by the late Louis Hayden past Grand Master of the Prince Hall Grand Lodge of Mass. See the Grand Lodge proceedings of Illinois for the year of 1873, 1874 and 1875. See the Grand Lodge proceedings of Pennsylvania of 1865, 1872, and 1876. See the historical facts of Freemasonry among Colored Men in the United States published by J. M. Conna of Connecticut in the year of 1876. See the history of Freemasonry among Colored Men in the United States by W. H. Grimshaw of Washington D. C. 1903. These and many other Grand Lodges make the same statement. Now to show you that these ignoramuses and peddlers of Masonic falsehood did not even know or have the slightest conception of what they were talking about. They hastened to put their ignorant and prejudice imagination and conclusions into print which has been the cause and the means of bringing confusion among the craft. The records of the War department of the English Government show that General Gages Military Regiment was not in the United States of America and located at Boston Mass. in the year of 1772-1773 and in the middle part of the year of 1774. It appears from the record of the English War department that General Gages Military Regiment which was stationed at Boston Mass. was in the middle part of 1774 recalled to England and did not return back to the United States again. And a number of voluminous articles has on several occasions appeared in numerous American magazines by some of our American Military Generals relative to the occupation of British soldiers on American soil in the year of 1774, 1775, 1776 and you will find that they do not mention or refer to the name of General Gages Military Regiment being present in Boston Mass. in the year 1775 at Boston Mass. but they do refer to General Gages Military Regiment being in the United States at Boston in the year of 1772 and 1773 and the middle part of the year of 1774 and having been recalled by the English government. In the National Magazine of the month of June 1907 an article there appeared in that magazine relative to the withdrawal by the English War Department of General Gages Regiment from Massachusetts in the year of 1774. And upon further investigation of this matter we find that General Gages Military Regiment which Prince Hall, Boston Smith, Thomas Sanderson and their associates claim to have been made Master Masons on the 6th of March 1775 at Boston Mass. that General Gages Regiment was not in the United States at that time. This was published by a circular issued by James Barnett Grand Master of the Grand Lodge of New York. See the proceedings of the organization of the second Grand Lodge of Colored Masons Of the state of New York James Barnett in the year of 1848. See the circular letter of Jacob Francis Grand Secretary of the Grand Lodge of New York on Oct. 25th 1848, and they state the same thing that General Gages Military Regiment was not in the United States of America March the 6th 1775 and that being true how can it be possible that Prince Hall, Boston Smith, Thomas Sanderson and their associates could have been made Master Masons in a Lodge in General Gages Military Regiment on the 6th of March 1775 at Boston Mass. when General Gages Military Regiment was not in the United States of America. It shows conclusively that the introduction of Freemasonry in the State of Mass. among Colored Men was not only unlawful and a fraud and sham, but that the statements coming from those individuals from the State of Mass. was untruthful and unreliable and they simply told beyond all peradventure of a doubt, a bare-faced, wilful and malicious lie, and which had been manufactured for the very purpose of misleading and hoodwinking the Colored People of this country. I am satisfied that the claim put forth by the members of the spurious Prince Hall Grand Lodge of Mass. that Prince Hall and his associates claiming that they were made Master Masons in a Lodge in General Gages Military Regiment on March the 6th 1775 at Boston Mass. is a falsehood and a complete misrepresentation from beginning to end for there is not a particle of genuine documentary evidence that has ever been presented to sustain or reply upon anything that the followers and Members of the Prince Hall Grand Lodge of Mass. has ever said or written. AFRICAN GRAND LODGE OF MODERN MASONS OF MASSACHUSETTS ORGANIZED WITH ONLY ONE LODGE ON THE 24TH OF JUNE 1791 AT BOSTON MASS. The first Grand Lodge of Colored Masons in the State of Mass. was named African Grand Lodge of Modern Masons of Mass. and it was organized with only one Lodge and the name of that Lodge was African Lodge No. 459 this occurred on the 24th of June 1791 at Boston Mass. See the circular of the proceedings of the organization of African Grand Lodge of Modern Mason of Mass. organized June the 24th 1791 at Boston Mass. and signed by Prince Hall Grand Master and Prince Taylor Grand Secretary of the African Grand Lodge of Modern Masons of Mass. See the printed proceedings of the Grand Lodge of Illinois in 1867. See the printed proceedings of the Grand Lodge of Iowa when it was organized in the year of 1881 when John Page was elected Grand Master of the Grand Lodge of Colored Masons of the State of Iowa in 1881. See the circular and the Masonic proceedings issued by J. H. Hall Grand Secretary of the Grand Lodge of New Jersey in the year of 1873. See the proceedings of the Grand Lodge of Tennessee when Nelson McGavoc was Grand Master and Abraham Smith was Grand Secretary in the year of 1874. See the circular issued by the Grand Lodge of New York in 1874 when W. C. H. Curtis was Grand Master, and Albert Woodson was Grand Secretary. See the printed proceedings of the various sessions of the Grand Lodge of Mass. See the history of Freemasonry in the United States among Colored Men by J. N. Conna of Connecticut together with the Published statements of a number of other Grand Lodges and they all emphatically state and agree in language that is not uncertain, that the first Grand Lodge of Colored Masons organized in the State of Mass. was African Grand Lodge of Modern Masons which was organized with only one Lodge and that was on the 24th day of June 1791 at Boston Mass. There cannot be any doubt by any Masonic scholar or student in this day or time nor there can be any uncertainty in the manner by the officers and members of any well regulated and lawful Grand Lodge of Freemasonry in the whole world, but that the establishing of African Grand Lodge of Modern Masons of Mass. on the 24th of June 1791 with only one Lodge but that it is a clandestine spurious and irregular body for it has been since the year of 1717 that well established Masonic law of Freemasonry that it requires not less that three warranted Lodges to organize a regular Grand Lodge. The Masonic authorities on that proposition both in this country and Europe are uninformed and no Grand Lodge has ever been recognized as being a legal Grand Lodge that has been organized with a less number than three warranted lodges. The Name of the African Grand Lodge of Massachusetts was Changed to the Name of the Prince Hall Grand Lodge of Mass. in 1808. After the Death of Prince Hall which occurred in the year of 1807, at the session held in the year of 1808 the name of African Grand Lodge of Modern Masons of Massachusetts was changed to the name of Prince Hall Grand Lodge of Modern Masons of Mass. Judging from the rapid and numerous changes of position as soon as a cloud appeared among the so-called bogus Masons and an spurious Grand Lodge of Mass. some of the Masonic writers and followers and members of the bogus Prince Hall Grand Lodge of Mass. when they where exposed and shown up and dislodged from one untenable position they have jumped from one position to another. On the 24th of June 1791 they called themselves Modern Masons, in 1847 they called themselves Compact Masons, in 1880 they styled themselves as Free and Accepted Masons. We may expect at any time to hear of those Masonic imposters and shams of Mass, belonging to that notorious self constituted Prince Hall Grand Lodge of Mass. giving themselves another title and name at any time. London England Freemasonry Hall Office of the Grand Sec. London England, May 10, 1874. To John G. Jones, Esq., Grand Secretary, Dear Sir and Bro:-- On the 27th of December of 1873 I addressed you a letter which I hope will reach you in due time giving you the information that you seek concerning a Lodge that was said to have belonged to the Grand Lodge of England in General Gages Military Regiment that was in the United States of America. As I stated to you in my former letter that there was no Masonic Lodge in General Gages Military Regiment in the United States and I beg to state to you and the brethren in your country as to a provincial Grand Master by the Grand Lodge of England. Any person having such papers claiming to be such is a fraud. I enclose you a copy of a letter that I addressed to Mr. B. F. Rogers of Springfield Ill., who is Grand Master of your State. I trust this will supply you with all the information that you desire. Yours Fraternally, John Hervey, Grand Sec'y. London England, Freemason Hall Office of the Grand Sec. London England, May 4th, 1875. Mr. B. F. Rogers, Grand Master of Masons of the State of Ill. My very Dear Sir and Bro:-- Your letter was received. I take pleasure in stating to you that in the latter part of December 1873 I forwarded a letter to Bro. John G. Jones of Chicago who is Grand Secretary of your Grand Lodge in which I gave him the information that you now desire. I now beg to say to you that the Grand Lodge of England never had any Masonic Lodge in General Gages Military Regiment whose occupation was in the United States at the time that you mentioned nor has our Grand Lodge any record of any such appointment as Prince Hall to be Provincial Grand Master in the United States. If any such appointment is presented and claims to have been made by the Grand Lodge of England you are at liberty to deny it, and give the same information if you wish to the craft in the United States as we do not wish our Grand Lodge to be misrepresented. Yours fraternally, John Hervey, Grand Sec'y. Lawyer John G. Jones 33, Sov. Grand Commander, Paris, France, Nov. 4th. 1907. Illustrious Sir and Bro: Your letter reached me on yesterday and many thanks. You will kindly remember me to all brethren in Chicago. I like America better than I do this country, or the places that I have been in since I left Chicago probably that is owing to the fact that having been born and reared in Chicago I feel more at home. But the French people, and particularly those that are members of Masonic fraternity, are very pleasant and kind. I visited one Lodge last night and last week I visited the consistory of the Ancient Accepted Scottish Rite. Before you are admitted in any of the Masonic bodies, here you are required to stand a very rigid examination, you know about what that is. There is no prejudice in this section of the country against man because he may be of a dark complexion, in all of my travels the Masonic body of which you are the head of in America among colored Masons is the only one that is known and recognized in this part of the country where I have been. We will go to London, England, next week. I will write you when I get there. Yours Fraternally, H. S. COLLINS, 33, London, England, Nov. 28th. 1907. Illustrious John G. Jones, 33, Grand Master of Masons of Illinois. Very Dear Brother--We arrived here last week and will remain here probably for a month. Will you kindly see Bro. Geo. Standwood, the Secretary of Chicago Lodge No. 5, and pay him my dues to the Lodge? We will be in Chicago the latter part of February, 1908. I have much to tell you when I get home. I visited the Masonic Lodges since I have been here and was treated with the utmost courtesy. The diploma from my Lodge and Consistory that you signed has been a great service and benefit to me. I hear your name quite highly spoken of by the members of the Masonic Fraternity this side of the Atlantic ocean. The Lodges and Masons that you are connected with in America among colored Masons are the only ones that are recognized over here. Yours Fraternally, H. S. COLLINS, 33. CAN ONE MASONIC LODGE ASSUME THE FUNCTION OF A GRAND LODGE? Some one might ask the question can only one lodge assume the functions of a Grand Lodge? The answer to that must be emphatically No, and whatever Lodge assumes the functions of a Grand Lodge then such Grand Lodge is unlawful and irregular. See Mackey's Masonic Jurisprudence, see Mitchell's Authority on Masonic Law, see Chase and Preston on Masonic Law and they all agree that one Lodge cannot assume the function of a Grand Lodge. BOGUS PRINCE HALL GRAND LODGE OF MASSACHUSETTS NEVER HAS BEEN HEALED. In order to place the matter before the Masonic fraternity some one might inquire and ask the question that since the time that African Grand Lodge of Modern Masons of Massachusetts was organized with only one Lodge. On the 24th of June. 1791, which is now the Prince Hall Grand Lodge of Massachusetts have they ever been healed and legally Masonically set right? The answer to that is that they have not and only a short time ago they admitted by saying that they had never been healed, and Masonically set right, and that being true they were established in an unlawful manner and are clandestine and irregular Masons to this very day, and I challenge them to present any proof to the contrary. CAN A SUBORDINATE LODGE GRANT A LICENSE OR CHARTER TO ORGANIZE ANOTHER LODGE? THEY CANNOT. In order to justify the irregular and unlawful Masonic work that has been done in the State of Massachusetts by the Colored men who belong to the Prince Hall Grand Lodge of Massachusetts they attempt to justify their actions by saying that it was legal and lawful for African Lodge No. 459 to grant a license or charter to organize another Lodge and they have published in a circular of two cases of that kind that occurred in the year 1625. I have taken particular pains to thoroughly investigate the cases that they referred to and no such actions of that kind was ever done by any Masonic Lodge in the places that they referred to. All the Masonic authorities, both in this country and Europe, have made it plain how a Masonic Lodge could be organized and it must be done by the authority of a Grand Lodge. No intelligent Mason and no genuine and regular Mason, either Black or White, in the whole world, can find any authority or precedent where one Subordinate Lodge can grant a charter to another Subordinate Lodge. The Following Excerpt of a Letter From Ill. John G. Jones, of Chicago, Ill., Relative to Law Suit Pending in the District of Columbia Between the Old Compact Grand Lodge of the District of Columbia and the Legitimate Grand Lodge A. F. & A. Masons of Which Bro. H. C. Scott is Grand Master Shows That the Question at Issue is Purely a Local Matter and Does Not in Any Way Affect Any Other Grand Lodges in This Country and Shows Conclusively That the Claims Made by W. H. Grimshaw Amount to Nothing. Chicago. Ill., Dec. 2, 1908. Bro. Charles L. Mitchell, 33, Grand Master. The law suit between the two Grand Lodges in the District of Columbia is as follows: The Grand Lodge of the District of Columbia that Bro. H. C. Scott is the Grand Master of, over two years ago commenced a law suit against the old Compact Grand Lodge in the District of Columbia to prohibit them from using the word "ancient" the old Compact Grand Lodge in the District of Columbia filed a cross bill and saying that they were the first Grand Lodge in the District of Columbia to use the word "ancient" and Judge Wright of the Equity Court in giving his opinion rules and held that the old Compact Grand Lodge of the District of Columbia was entitled to use the word "ancient" and enjoined the Grand Lodge of the District of Columbia that Bro. H. C. Scott is the Grand Master of from using the word "ancient" and Bro. Scott and his Grand Lodge has appealed the case to the Court of Appeals in the District of Columbia where they can get justice in the matter. The law suit is a local matter between the two Grand Lodges In the District of Columbia which does not in the least or in any manner whatever affect any other Grand Lodge in this country and does not alter or affect the Masonic legal status of the Grand Lodge of the District of Columbia that Bro. H. C. Scott is the Grand Master of except using the word "ancient" of which I am satisfied that the higher court will reverse the decision of Judge Wright in the matter. PRINCE HALL AND HIS ASSOCIATES MADE MASONS WITHOUT ANY CHARTER OR AUTHORITY. According to the statements made and published by the Prince Hall Grand Lodge of Massachusetts, that from March the 16th, 1775 to 1787, that African Lodge had no charter of any kind, and still in the face of all of that we find that Prince Hall, Boston Smith, Thomas Sanderson of Massachusetts, conferred the degrees of Free Masonry upon certain men without any charter or without any authority whatever and still they wish to call themselves regular Masons. CLANDESTINE, SPURIOUS AND UNLAWFUL NATIONAL COMPACT GRAND LODGE OF MASONS OF NORTH AMERICA THAT WAS ORGANIZED AT BOSTON, MASSACHUSETTS, ON THE 24th OF JUNE, 1847. For many years past a great deal has been said and written about the establishing of the Irregular and Illegitimate National Compact Grand Lodge of Masons that was organized without a shadow of Masonic power and authority in 1847 at Boston, Massachusetts and of all of the absurd and ridiculous ideas which have ever incorporated itself in the minds of any man who is a Mason there seems nothing so utterly weak and imbecile as the doctrine that is advocated by the followers and adherents of that Clandestine National Compact Grand Lodge which was founded upon everything that was irregular and clandestine and predicated upon fiction fables and falsehoods, these and nothing else. The numerous statements that have been made and are being made now by the exponents of the National Compact Grand Lodge purporting to be genuine and historical, are solely unreliable and cunning inventions of their own devised for the purpose of misleading the people. On the 24th of June, 1847, at Boston, Mass., John T. Hilton, Grand Master, Henry Harris, William Bruce, of the Prince Hall Grand Lodge of Massachusetts, and James Bird, John G. Bias, James Richmond, of the African Grand Lodge of North America, with its headquarters at Philadelphia, Pa., and the Hiram Grand Lodge of Pennsylvania, represented by James Newman, John Anderson, Samuel Brackles, Phillip Buckhammond and several others from the Hiram Grand Lodge of Pennsylvania, and from the Boyer Grand Lodge of New York was William H. Clark, Lewis Hayden, Alexander Elston, together with several others, met in Boston, Mass., and organized the National Compact Grand Lodge of North America. They elected John T. Hilton, of Boston, Mass., National Grand Master, and William E. Ambush was elected National Grand Secretary. This National Compact Grand Lodge of North America has done nothing but breed dissension among Colored Masons in the United States. From its earliest period of existence down to the present date, and it has never been recognized as a regular and legal Masonic Grand Body and never will as long as intelligent men have their right senses about them. THE GRAND LODGE OF ENGLAND HAS NEVER RECOGNIZED THE PRINCE HALL GRAND LODGE OF MASSACHUSETTS. If it was true that the Grand Lodge of England granted a charter to African Lodge No. 459 at Boston, Mass., on Sept. 29th, 1784, and this same African Lodge organized the African Grand Lodge of Modern Masons of Massachusetts on the 24th of June, 1791, which now is the Prince Hall Grand Lodge of Massachusetts, what was the matter or cause and reason that the Grand Lodge of England has failed and refused to recognize the Prince Hall Grand Lodge of Massachusetts? It must be self apparent to every intelligent Mason that it shows and proves conclusively that the Grand Lodge of England never did grant a Charter to African Lodge No. 459 at Boston, Mass., as the leaders of the Prince Hall Grand Lodge of Massachusetts would try to have you believe. Who in the world ever heard of a Grand Lodge granting a charter to a Subordinate Lodge and then refusing to recognize the very Lodge that the Grand Lodge granted them a charter? It is the most ridiculous and absurd statement I ever beard of. It certainly shows that the Grand Lodge of England never at all granted a charter to African Lodge No. 459. On the 29th of Sept., 1784, and the officers of the Grand Lodge of England say that they did not and all the talk about a commission having been granted to Prince Hall as a Provincial Grand Master in America by the Grand Lodge of England stamps the whole thing from beginning to the end as a manufactured statement, a fraud and a sham. TWO WHITE MASONIC GRAND LODGES IN ENGLAND, ONE ORGANIZED IN 926 AND THE OTHER ORGANIZED IN 1739. The first Grand Lodge organized among the White Masons of England was organized at the City of York, England, in the year of 926, and the second White Grand Lodge of England was organized at London, England, in the year of 1739. See Mackey's Encyclopedia of Masonry; see Mitchell's History of Freemasonry; see the Voice of Freemasonry published in Chicago in the month of June, 1867. The members that composed the second White Grand Lodge of England when it was organized in 1739 was made up of expelled Masons from the first Grand Lodge of England that was organized in the year of 926, and the second irregular and unlawful Grand Lodge of England that was organized at London, England, in the year of 1739 is the same Grand Lodge. R. Holt was Deputy Grand Master, and William White was the Grand Secretary, and it was from this second irregular and unlawful Grand Lodge of England that the African Lodge No. 459 claims that they secured their charter from. In all fairness if the Grand Lodge of England granted a charter to African Lodge No. 459 at Boston, Mass., it being a clandestine Grand Lodge, it would follow beyond all dispute that African Lodge No. 459 at Boston, Mass., was unlawful and clandestine Lodge. Although the Grand Lodge of England has said they did not grant any charter to African Lodge at Boston, Mass. PRINCE HALL GRAND LODGE OF MASSACHUSETTS HAS NEVER PRESENTED OR SHOWED THE CHARTER OF AFRICAN LODGE, TO ANY PERSON. For many years the members of the Masonic fraternity have asked to see the charter of African Lodge No. 459. That Prince Hall Grand Lodge members of Massachusetts say that they had in their possession, and when committees after committees have called and asked for to see it they have been denied the opportunity and that one time they said in Boston, Mass., to the committee that the charter had been destroyed by fire, and another time they told the committee that they could not find the charter. Don't you think and believe that if they had a charter for African Lodge in Massachusetts that they would have that historical Lodge on their roll in their printed proceedings? If you can find the name of African Lodge in any of the Masonic printed proceedings of the Prince Hall Grand Lodge of Massachusetts it is more than any body else can find. See and read the printed Masonic proceedings of the Prince Hall Grand Lodge of Massachusetts, and see if you can find the name of African Lodge printed there? PRINCE HALL GRAND LODGE OF MASSACHUSETTS IS NOT RECOGNIZED BY THE GRAND LODGE OF ENGLAND. Bro. John G. Jones, 33, Grand Master of Masons of Illinois, London, Eng., Dec. 20th, 1907. Dear Sir and Brother--We have remained here in London, England, longer than we intended to, and since writing to you I have made a visit to Dublin, Ireland. A large number of people in Dublin, Ireland, are doing fairly well, but from time to time there is a large number of people there leaving and going to United States. The other day I went to the Masonic headquarters here in London, England, to find out and investigate for myself if the Grand Lodge of England recognized the Prince Hall Grand Lodge of Massachusetts as I had always heard that our Masonry in America among Colored people came from Grand Lodge of England and the officials of the Grand Lodge of England who were very courteous to me took the occasion to inform me that the Grand Lodge of England does not recognize or affiliate with the Prince Hall Grand Lodge of Massachusetts. How is that Bro. Jones, that some of the Colored Masons keep saying in America that they got their charter from the Grand Lodge of England, when the Grand Lodge of England says that they do not recognize the Prince Hall Grand Lodge of Massachusetts, and it was at Boston, Mass., that the Colored Masons in Massachusetts have stated that they got a charter for a Lodge from the Grand Lodge of England? I want nothing more to do with any of the members that belong to the Prince Hall Grand Lodge of Massachusetts. Our Colored brethren in United States should be informed about this matter. Yours Fraternally, H. S. COLLINS, 33. THIS IS WHAT MAKES THE PRINCE HALL GRAND LODGE OF MASSACHUSETTS SPURIOUS AND CLANDESTINE. 1--Prince Hall, Boston Smith, Thomas Sanderson and their associates of Boston, Mass., could not have been made Master Masons in a Lodge in General Gages Military Regiment on the 6th day of March, 1775, at Boston, Mass., for General Gages Military Regiment was not in the United States at that time. 2--Prince Hall of Boston, Mass., never was appointed provincial Grand Master in the United States by the Grand Lodge of England. 3--The Prince Hall Grand Lodge of Massachusetts having connected itself with the spurious National Compact Grand Lodge of North America in 1847 surrendered all of its rights if it had any as a Grand Lodge. 4--The White Masonic Grand Lodge of England that African Lodge No. 459 obtained a charter from was a clandestine and unlawful Grand Lodge of Modern Masons in England. 5--The Prince Hall Grand Lodge of Massachusetts styles themselves as Modern Masons and Modern Masons are those Masons who refused to follow and adhere to the ancient laws, rules and regulations and the landmarks of Freemasonry. Those Modern Masons are Masonic innovators. JOHN G. JONES, 33. Grand Master of Masons of Illinois. EXTRACTS FROM THE PROCEEDINGS AND SOME OF THE DECISIONS OF THE VARIOUS MASONIC CONGRESSES AND NATIONAL MASONIC CONVENTION HELD AMONG THE COLORED MASONS IN THE UNITED STATES SINCE AUGUST 11th, 1820. Chicago, Ill., April 8, 1908. To All Whom This May Concern, Greeting: The management of the International Masonic Bureau of Information of the world wishes to state that we have devoted much time and labor in collecting this much needed information which gives the time and place as well as the decisions and also a brief account of the proceedings of the various general Masonic congresses and National Masonic Convention that has been held among the Colored Masons in the United States of America since June 11th, 1820. THE FIRST NATIONAL CONVENTION OF COLORED MASONS OF UNITED STATES HELD JUNE 11th, 1820, AT PHILADELPHIA, PA. A resolution was adopted recommending to the Grand Lodges that it was unlawful and un-Masonic for any subordinate Lodge or Grand Lodge to meddle with the degrees of Royal Arch Masons. The convention after some other Masonic discussions adjourned. SECOND NATIONAL CONVENTION OF COLORED MASONS IN THE UNITED STATES HELD AT BOSTON, MASS., JUNE 24th, 1847. John T. Hilton, Wm, A. Bruce, Henry Harris of the Prince Hall Grand Lodge of Massachusetts, James Richmond, James Bird, Samuel Van Brackle, Phillip Buchanan, John Anderson, James Powell of Pennsylvania, and Alexander Elston, Wm. H. Clark of New York issued a call for National Masonic Convention to meet in Boston, Mass., June the 24th, 1847, and it was agreed and they did organize the National Compact Grand Lodge of North America. John T. Hilton of Boston, Mass., was elected M. W. N. Grand Master Wm. E. Ambush was elected National Grand Secretary. This National Grand Lodge of North America adopted a constitution claiming and exercising power and authority over every Grand Lodge of Masons in each state in the United States and Canada. This National Compact Grand Lodge in violation of all Masonic law proceeded to issue charters to Grand Lodges in the United States which was a Masonic law and rule that they adopted that was unheard of among Masons of any nationality in any country or any land. This National Compact Grand Lodge sowed the seed of discord and dissension among Colored Masons in this country whose record has covered one of the blackest pages in Masonic history. This National Compact Grand Lodge continued to meet and elect officers for some years thereafter placing heavy assessments upon subordinate Lodges and Grand Lodges throughout the country. THIRD NATIONAL CONVENTION OF COLORED MASONS HELD IN UNITED STATES WAS AT NEW YORK CITY OCT. 12th, 1848. James Barnett, Jacob Gibbs and several others of New York State called a National Masonic Convention to meet in New York City, Oct. 12, 1848. James Barnett was elected president of the convention. Arnold Hicks offered a series of resolutions which was adopted bitterly denouncing the National Compact Grand Lodge of North America that was organized at Boston, Mass., June 24th, 1847. He claimed that the whole National Compact Grand Lodge was a fraudulent and unlawful organization. Chas. Hooten offered a resolution which was adopted that the organization of African Grand Lodge of Modern Masons of Massachusetts, June the 24th, 1791, at Boston, Mass., with only one Lodge that such Grand Lodge was irregular and unlawful. The Grand Lodge representative system was discussed and properly outlined in the convention and each Grand Lodge was requested to follow the same by an exchange of Grand representatives with each Grand Lodge. A resolution was also adopted and the convention decided that the Masonic law watch had been strictly adhered to by all regular Masons that whenever a Grand Lodge for a State was organized that it required not less than three warranted Lodges to assemble in a Masonic convention for that purpose. FOURTH NATIONAL CONVENTION OF COLORED MASONS OF UNITED STATES WAS HELD AT LEAVENWORTH, KANSAS, JULY 10th, 1869. Frank Caldwell offered a resolution to the effect which was adopted that it is the sense of this convention that the establishing of Freemasonry among Colored Masons in the United States at Boston, Mass., was unauthorized and irregular and that the pretending of the organization of African Grand Lodge of Modern Masons of Boston, Mass., June the 24th, 1791, was unwarranted and clandestine. THE FIFTH GENERAL ASSEMBLY OF COLORED MASONS OF UNITED STATES WHICH CONVENED IN CHICAGO, AUGUST 10th, 1872. A resolution was offered by W. R. Lawton and adopted that a committee of five (5) be appointed by the president of this congress to investigate the correct origin and genuineness of Freemasonry among the Colored Masons in the United States at Boston, Mass. President W. C. H. Curtis appointed on the committee W. R. Lawton, of Missouri, John G. Jones of Chicago, B. F. Rogers of Springfield, Ill., Jos. H. Banks of Providence, R. I., H. D. Vena of Detroit, Mich. To the President and Members of the General Masonic Congress: The undersigned committee that was appointed to investigate the origin and the legal conditions of Freemasonry among our race in the State of Massachusetts now submit their report. Your committee wishes to be understood that we have taken considerable time in a thorough examination of the matter and we have searched diligently to ascertain the truth regardless of whom it may please or displease. 1--We find that the establishing of the African Grand Lodge of Modern Masons in Massachusetts among the Colored men on June the 24th, 1791, at Boston, Mass., that the whole work was irregular, unlawful and contrary to Masonic law. The names of the Grand officers that were elected at the organization of this spurious and irregular African Grand Lodge of Modern Masons of Massachusetts on June 24th, 1791, was as follows: Prince Hall Grand Master, Nero Prince, Deputy Grand Master, Cyrus Forbes, Grand Secretary, Peter Best, Grand Treasurer. 2--Your committee have investigated and made searching inquiry to find who took part in the organization of the African Grand Lodge of Modern Masons among the colored Masons at Boston, Mass., on June the 24th, 1791, and it appears from the records as well as the delegates from Massachusetts who admit and confirm the same that there was only one Lodge and that was African Lodge No. 459 that participated in the organization of the African Grand Lodge of Modern Masons that was organized June 24th, 1791, at Boston, Mass., such organization of the Grand Lodge is in open violation of Masonic laws and we cannot indorse or approve the same. Your committee finds according to the statements of the delegates from Massachusetts that since the time of the organization of the African Grand Lodge of Modern Masons in the State of Massachusetts which occurred June 24th, 1791, that no steps or effort had been made or taken by the officers and members of the African Grand Lodge of Modern Masons of Massachusetts to have said Grand Lodge Masonically legalized and set right. Your committee is wholly unable to find or secure any genuine information that even a charter was ever granted by the Grand Lodge of England for the establishing of African Lodge No. 459 at Boston, Mass. Your committee has investigated various printed proceedings of the African Grand Lodge of Massachusetts which name was changed in the year of 1808 to the name of the Prince Hall Grand Lodge of Massachusetts, and we cannot find the name of African Lodge No. 459 printed in any of the Grand Lodge proceedings of Massachusetts. Your committee is unable to find or be placed in the possession of any genuine information that would lead the committee to believe that there was ever a charter granted by the Grand Lodge of England to Prince Hall and his associates at Boston, Mass. Your committee finds further that the so-often repeated statement made by some of the less informed brothers of our race that the color line and prejudice had been the cause in the State of Massachusetts and other places throughout the country and especially in the northern states in the refusal of some of the White Grand Lodges of Masons in denying us recognition was not based on account of color but it was predicated solely upon the grounds that the origin of Freemasonry among the Colored Masons in the State of Massachusetts was unlawful and irregular. Committee: JOHN G. JONES, of Illinois, W. R. LAWTON, of Missouri, B. F. ROGERS, of Illinois, H. D. VENA, of Michigan, J. H. BANKS, of Rhode Island. The above named committee report was adopted forty-one to ten. THE SIXTH NATIONAL GENERAL ASSEMBLY OF COLORED MASONS OF THE UNITED STATES WAS HELD AT OMAHA, NEB., MAY THE 10th, 1874 The Sixth National General Assembly of Colored Masons of the United States convened at Omaha, Neb., May the 10th., 1874. Delegates were present from the States of Pennsylvania, Nebraska, Iowa, Illinois, Michigan, Tennessee, Missouri, Colorado, New York and Kansas. John G. Jones of Chicago was elected president of the congress. E. R. Overall of Omaha, was elected secretary. Wm. D. Mathews, Grand Master of King Solomon Grand Lodge, of Kansas, applied for admission to the convention and was refused on the grounds that his Grand Lodge was irregular and clandestine. THE MOTHER OF ALL THE COMPACT AND STATE RITES IN THE UNITED STATES. Prince Hall Grand Lodge of Massachusetts Colored Masons, Spurious Followers in New York State Come to Grief. A case has been decided in the law court at Charlotte, New York State that has created intense interest in the Masonic circles among Colored Masons in several of the States last week, and the Colored Grand Lodge of New York, which was first started some years ago by the Prince Hall Grand Lodge of Massachusetts, met an overwhelming defeat and was routed at every point. The Grand Lodge of the State of New York commenced a law suit at Charlotte, N. Y., against several Masons representing the Hiram Grand Lodge of Ancient Free and Accepted Masons of the State of Pennsylvania to prevent them from organizing lodges in the State of New York under the authority of the Hiram Grand Lodge of the State of Pennsylvania. The case came up before Judge Laverty and was bitterly contested, and after an argument of a whole day by counsel representing both sides Judge Laverty rendered his decision that after investigating the matter thoroughly that the Prince Hall Grand Lodge of Massachusetts that was organized many years ago, was an illegal and irregular Grand Body, and that the Grand Lodge in the State or New York having had lodges established in New York State that organized lodges from the Prince Hall Grand Lodge of Massachusetts that established the Grand Lodge of New York that it was an unlawful Grand Lodge, and that the Hiram Grand Lodge of Colored Masons of the State of Pennsylvania was a lawful and regular Grand Body. The Hiram Grand Lodge of Pennsylvania was organized formerly of chartered lodges from the Grand Lodge of the District of Columbia. And the M. W. Grand Lodge A. F. and A. M. of the District of Columbia, held her warrant of constitution, power and authority from the White Grand Lodge Ancient Free and Accepted Masons of the Republic of Romania, Germany. This warrant was granted to Hon. H. C. Scott 33 degree G. M. in 1895, he was the first and only Colored man in the United States of America to ever receive a lawful and regular warrant from any White Grand Lodge of Masons of foreign jurisdiction, and is now healing and setting Masonically right the Colored Masons in the United States of America. What have the so-called State Rites got to say about this verdict, coming from the mouth of such an able jurist of the Empire State. Our people have been and are being robbed out of thousands of dollars by these bogus Masons in this and other States. Done at Masonic headquarters this first day of December, 1908. San Antonio, Texas. Ninth Question--What is meant by the word and title of A. F. & A. Y. Masons? Ninth Answer--A. F. & A. Y. Masons means Ancient, Free and Accepted York Masons, the city of York is in the north part of England, it is celebrated for its traditional connection with Freemasonry in England. The first charter granted in England to the Masons as a body was by authority and power of King Athelstan, in the year of 926 at York, England, and the application was made by Prince Edwin and Prince Edwin summoned all the Masons in England to meet him in congregation at the City of York, England, and from this assemblage of Masons at York the letter "Y" originated. Prince Edward was elected Grand Master of the Grand Lodge that was organized at York, England, in 926. From the commencement of 926 of the assembly of Masons at York the letter "Y" commenced, and has been known among members of the Masonic fraternity and at the establishing of the Grand Lodge at York, England, in the year 926 they adopted a constitution and general regulation for the craft. Prince Edwin, the brother of King Athelstan of England was an eminent and distinguished Mason and King Athelstan was the grandson of King Alfred the first anointed King of England who translated the Holy Bible into the Saxon language. The Grand Lodge that was established in York, England, in 926 prospered and flourished. The City of York, England, was the seat of Masonic government of the craft in England. FREEMASONRY FIRST ORGANIZED IN THE STATE OF TEXAS ON APRIL THE 10th, 1873, AT AUSTIN, TEXAS. Tenth Question--When was Freemasonry first established in the State of Texas among Colored men? As there have been a great deal of controversy about the matter, inasmuch as some person have fixed it one place and some have fixed it another place, let us see who is right? Tenth Answer--The first Lodge of Colored Masons organized in the State of Texas was at Austin, Texas, April 10th, 1873, the name of the Lodge was Mount Bonnell Lodge, it was instituted and chartered by the notorious self-constituted clandestine King Solomon Grand Lodge of the State of Kansas that Wm. D. Mathews was the Grand Master of, and all Masonic students and all Masonic authors in the United States have said time after time that the King Solomon Grand Lodge of Kansas was a bogus Grand Lodge. Sometime after Mount Bonnell Lodge was organized at Austin, Texas. A Lodge was organized at San Antonio, Texas, and Houston, Texas, and Galveston, Texas, all these Lodges were established by the spurious King Solomon Grand Lodge of Kansas. And it appears from the records and a circular issued by the King Solomon Grand Lodge of Kansas that at the time the convention was held to organize a Grand Lodge for the State of Texas that the Lodge at San Antonio, Texas, and the lodge at Houston Texas, was only working under a dispensation from the Grand Lodge of Kansas, and only a few years ago I held a conversation myself with Wm. D. Mathews, Grand Master of the King Solomon Grand Lodge of Kansas and he stated to me that at the time the Grand Lodge of Texas was organized that there was only one Lodge and that was Mount Bonnell Lodge at Austin, Texas, that was in good Masonic standing and that Saint John's Lodge at Galveston, Texas, and the Lodge at San Antonio, Texas, and the Lodge at Houston, Texas had been suspended by the Grand Lodge of Kansas for un-Masonic conduct and that the dispensation to three of these Lodges had been revoked by him as Grand Master of the King Solomon Grand Lodge of State of Kansas and in support of that the King Solomon Grand Lodge of Kansas refused to recognize and hold any Masonic intercourse or affiliation with the Grand Lodge of Texas. That matter came up and was discussed at the National Masonic Convention held in the city of Chicago, Sept. 4th, 5th, 6th, 1877. Eleventh Question--When was the Grand Lodge of Texas organized? Eleventh Answer--A convention of delegates for the purpose of arranging to organize a Grand Lodge of Texas was held at Brenham, Texas, Aug. 19th, 1874, and after some considerable discussion the convention adjourned to meet at Houston, Texas, Jan. 19th, 1875, at Houston, Texas, the so-called Grand Lodge of Texas was organized Jan. 19th, 1875, N. W. Cuney was elected Grand Master and J. J. Hamilton was elected Grand Secretary so it will be seen that Freemasonry in the State of Texas was established in a clandestine manner by the compact King Solomon Grand Lodge of Kansas. Twelfth Question--Did the Grand Lodge of Texas work under the National Compact Grand Lodge of North America and affiliate with it? Twelfth Answer--It appears from the records that the so-called Grand Lodge of the State of Texas took out a charter and worked under the bogus National Compact Grand Lodge of North America and affiliated with it and this same Grand Lodge of Texas now affiliates and recognizes such bogus Grand Lodges as the Prince Hall Grand Lodge of Massachusetts, and the notorious Compact Grand Lodge of Illinois whose records for irregularity and spurious Masonic work have no equal in any part of the world. Thirteenth Question--Has the so-called Grand Lodge of Texas that J. W. McKinney is the Grand Master of since it was instituted in an unlawful and irregular manner, has it ever been Masonically legalized by any Grand Lodge of Masons in the whole world, if so let them state what Grand Lodge it was, when it was, and where at, that question has been propounded to them time after time and they have refused to answer it and in as much as they have refused to answer it, it must be taken and accepted as being unlawful and a bogus Grand Lodge let me have your opinion about the matter? Thirteenth Answer--I have called upon the leaders of the so-called Grand Lodge of the State of Texas that is managed and controlled by J. W. McKinney and his followers in the State of Texas to name the time and place if they could, if their Grand Lodge was ever Masonically legalized and set Masonically right by any legitimate Grand Lodge in the world. And they have failed and refused to give the name, time or place when the Masonic Grand Lodge of Texas was ever Masonically legalized by any legitimate Grand Lodge in the country and they have failed to do that, they are certainly designated as an unlawful and clandestine Compact Grand Lodge. They were established in an irregular manner and are unlawful and bogus from their inception down to the present day and the most of the leaders of the Compact Grand Lodge in the State of Texas are the largest falsifiers, and liars and Masonic innovators that have ever held their hands up toward heaven and as for the truth, for any statement that they might make I would just as soon believe one of them over a spelling book as a Bible. [Illustration: J. F. Van Duzor, 33° Grand Secretary M. W. King Solomon Grand Lodge A. F. & A. M. Jurisdiction of Texas.] KING SOLOMON GRAND LODGE OF KANSAS ORGANIZED JUNE 24th, 1867. Fourteenth Question--When was the King Solomon Grand Lodge of Kansas that Wm. D. Mathews was Grand Master, when was it organized in the State of Kansas, and whereat, and did this King Solomon Grand Lodge in Kansas take out a charter and work under the National Compact Grand Lodge of North America, give me all the facts and information that you have at hand relative to that matter? Fourteenth Answer--When the King Solomon Grand Lodge of Kansas was organized June 24th, 1867, at Leavenworth, Kansas, it was accepted and stated by most every Colored Mason in the United States that knew anything about the matter that this King Solomon Grand Lodge of Kansas was organized and proclaimed to be a Grand Lodge by Wm. D. Mathews and his followers in the State of Kansas with only one Lodge and nobody knows whether or not even that Lodge was a chartered Lodge. It was said however that this one Masonic Lodge that proclaimed itself and organized the King Solomon Grand Lodge of Kansas that it secured a charter from the Compact Grand Lodge of the State of New York and at the time the King Solomon Grand Lodge of Kansas was organized with only one subordinate Lodge composed of a membership of eleven members. June 24th, 1867, at Leavenworth, Kansas, it took out a warrant of authority from the National Compact Grand Lodge of North America that was organized in the State of Massachusetts on the 24th day of June, 1847, for it must be admitted by all well informed Masons that Massachusetts was the hotbed and the Masonic factory where all kinds of Masonic degrees were manufactured and all sorts and kinds of Masonic Lodges and Grand Lodges and a spurious National Grand Lodge of North America was organized to suit the time and conveniences of those that wished to secure and gain high sounding Masonic titles regardless as to whether it was right or wrong. If you have any doubt about the matter I herewith present a copy of the warrant that was issued to the King Solomon Grand Lodge of Kansas by that irregular and self-constituted National Compact Grand Lodge of North America whose record has covered the very blackest page in Masonic history among the colored Masons in this country. THE WARRANT OF THE MOST WORSHIPFUL KING SOLOMON GRAND LODGE FOR THE STATE OF KANSAS. To all whom it may concern: The Most Worshipful National Grand Lodge of the Most Ancient and honorable fraternity of Free and Accepted Ancient York Masons of the United States of North America, according to the old constitution at York in the kingdom of England duly established and organized for the said United States according to the resolutions and by the authority of a Grand Convention held in the city of Boston, the State of Massachusetts on the 24th, 25th, 26th and 28th day of June, A. D., 1847; A. L. 5847. WISDOM, STRENGTH, FRATERNITY. Whereas, A petition bearing date, June 24th, A. D., 1867, was represented and presented in the name of Wm. D. Mathews and others praying the grant of a charter of Constitution and erection in the usual form for holding a Grand Lodge in the State of Kansas under the name and title of the Most Worshipful King Solomon Grand Lodge for the State of Kansas and under the authority of the Most Worshipful National Grand Lodge of the United States and North America, proposing the persons after mentioned to be the first grand officers, viz: Wm. D. Mathews, Leavenworth, Kansas, Grand Master, Geo. Edwards, Deputy Grand Master, Samuel Jones, Senior Grand Warden, Henry Lee, Junior Grand Warden, together with their associates which petition having been duly considered, we are pleased to ordain a charter, to be issued in the terms herein written. Know Ye, therefore, That the Most Worshipful National Grand Master and the National Grand Lodge of North America have constituted, erected and appointed likewise, they hereby constitute, erect, and appoint the Grand Master, Grand Wardens and brethren above named to be now and in all times coming a true and regular Grand Lodge of Free and Accepted Masons for the State of Kansas under the name, style and title of the Most Worshipful King Solomon Grand Lodge of Free and Accepted Ancient York Masons for the State of Kansas. And we do hereby authorize and empower our Worshipful and beloved Brethren and their successors in office to constitute by Charter, or organize by dispensation subordinate Lodges within the State of Kansas and its jurisdiction, according to the Constitution of Masonry and of the Most Worshipful National Grand Lodge of North America, upon the payment of such fees as may be determined by the said Most Worshipful Grand Lodge; also to make choice of a Grand Master, Deputy Grand Master, Grand Wardens and other Grand Officers annually to receive and collect funds for the support of the Most Worshipful King Solomon Grand Lodge of Kansas, and for the payment of such sums of money as may be assessed by the Constitution and regulations of the Most Worshipful National Grand Lodge. And we do further authorize and empower the said constituted brethren and their successors to have and determined all and singular matters and things relating to the craft within their jurisdiction with the assistance of the members of the said Grand Lodge subject to an appeal to the Most Worshipful National Grand Lodge of North America and shall possess and exercise all the power and function of a State Grand Lodge and we do hereby require the said constituted brethren to attend the Most Worshipful National Grand Lodge of North America at their triennial communication and other meetings by their Grand Master, Deputy Grand Master and Grand Wardens, or by proxy regularly appointed; also to keep a fair and regular record of your proceedings in a book to be kept for that purpose and we do enjoin upon the officers and brethren of said Grand Lodge that they be punctual in their payments of such sums of money as may be assessed on them by the National Grand Lodge of North America, and to make regular returns annually to the National Grand Secretary or to the Most Worshipful National Grand Lodge of the names and members of all the Lodges under the jurisdiction of said Grand Lodge where located, of the suspensions, expulsions and the Charters surrendered; also the number of members belonging to each Subordinate Lodge and of the election and installation of the officers of the Grand Lodge. And we do hereby declare that the proceedings of said Grand Lodge in National Grand Lodge to commence from the 24th day of June Anno Domini, One Thousand Eight Hundred and Sixty-seven; and lastly do we hereby authorize and empower our said Worshipful Brother Wm. D. Mathews and his associates in office to install their successors being first duly elected and chosen to whom they shall deliver this warrant and invest them with all the power and dignities to their offices respectfully belonging and such successors shall in like manner from time to time install their successors, such installation to be upon or near St. John the Evangelist or St. John the Baptist's day, during the continuance of this Grand Lodge for ever provided always that the said above named Worshipful Brothers and their successors pay due respect to the Most Worshipful National Grand Lodge of North America, and the ordinance thereof; otherwise this warrant to be of no force or virtue. Given by the authority of the Most Worshipful Grand Lodge of North America, under the signatures of the Most Worshipful National Grand Officers and the Seal of the Most Worshipful National Grand Lodge of North America, this 24th day of June Anno Domini, One Thousand Eight Hundred and Sixty-seven. Richard Howell Gleaves, M. W. N. G. M. Jonathan Davis, M. W. N. G. S. THE NATIONAL COMPACT GRAND LODGE OF NORTH AMERICA ORGANIZED AT BOSTON, MASS., JUNE 24th, 1847. Fifteenth Question--In as much as there has been considerable discussion and controversy going on through the country for a number of years, relative to when the National Compact Grand Lodge of North America was organized and where at, and whether or not it was considered irregular and unlawful or whether it was a legitimate body, those questions have been asked for a number of years. Fifteenth Answer--Mackey's Masonic jurisprudence and all of the Masonic authors on Masonic law have laid down the well established rule that has been recognized in the United States of America ever since Freemasonry was first established in this country, that there cannot be any higher or Supreme power than a Grand Lodge of a state. And the spurious National Compact Grand Lodge of North America is an unauthorized and clandestine body. It was organized in Boston, Mass., on the 24th of June, 1847, it has been a disgrace and a burning shame and a slander upon the Colored Masons of this country ever since it was first organized. The National Compact Grand Lodge of North America that was established at Boston, Mass., on the 24th of June, 1847, is a self constituted, bogus, counterfeit grand body, and any Grand Lodge or Subordinate Lodge in the United States of America that affiliates or recognizes it is clandestine and bogus. Sixteenth Question--When the Grand Lodge of Texas was organized at Houston, Texas, Jan. 19th, 1875, that J. W. McKinney is now the Grand Master of, did that Grand Lodge have a Charter from the Bogus National Compact Grand Lodge of North America? Sixteenth Answer--Yes they did, and looking over the records of the National Grand Lodge of North America that was organized at Boston, Mass., in 1847, which was a bogus concern. Here is a copy of the Charter that was issued to the Grand Lodge of Texas in 1875 by the Spurious National Compact Grand Lodge of North America. THE WARRANT OF THE MOST WORSHIPFUL COMPACT GRAND LODGE OF FREE AND ACCEPTED YORK MASONS FOR THE STATE OF TEXAS. To All Whom It May Concern: The Most Worshipful National Grand Lodge of the Most Ancient and honorable fraternity of Free and Accepted Ancient York Masons of the United States of North America, according to the old constitution at York in the kingdom of England duly established and organized for the said Convention held in the city of Boston, the State of Massachusetts on the 24th, 25th, 26th and 28th day of June, A. D., 1847; A. L. 5847. Whereas a petition bearing date Jan. 19th, 1875, was represented and presented in the name of N. W. Cuney and others from the State of Texas praying the grant of a Charter of Constitution in the usual form for holding a Grand Lodge in the State of Texas under the name and title of the Most Worshipful Compact Grand Lodge for the State of Texas, and under the authority of the Most Worshipful Grand Lodge of the United States and North America proposing the persons hereafter mentioned to be the first Grand Master and the first Grand Secretary viz: N. W. Cuney of Galveston, Texas Grand Master, J. J. Hamilton Grand Secretary together with their associates which petition having been duly considered we are pleased to ordain a Charter to be issued in the terms herein written. Know Ye, therefore, that the Most Worshipful National Grand Master and the National Grand Lodge of North America have constituted, erected and appointed likewise, they do hereby constitute, erect and appoint the Grand Master and Grand Wardens, and brethren to be now and in all times coming a Grand Lodge of Free and Accepted York Masons for the State of Texas, and we do hereby authorize and empower our worthy and beloved brethren and their successors in office to constitute by charter or organize Lodges within the State of Texas according to the constitution of the Most Worshipful National Grand Lodge of North America duly constituted on the 24th day of June, 1847, at Boston, Mass., and comply with the rules and regulations and the payment of such sums of money as be assessed by the Constitution and regulation of the Most Worshipful National Grand Lodge of North America. And we do further authorize and empower the said constituted brethren and their successors to have and determined all and singular matters and things relating to the craft within their jurisdiction with the assistance of the members of the said Grand Lodge subject to an appeal to the Most Worshipful National Grand Lodge of North America and shall possess and exercise all the power and function of a State Grand Lodge and we do hereby require the said constituted brethren to attend the Most Worshipful National Grand Lodge of North America at their triennial communication and other meetings by their Grand Master, Deputy Grand Master and Grand Wardens or by proxy regularly appointed; also to keep a fair and regular record of your proceedings in a book to be kept for that purpose and we do enjoin upon the officers and brethren of said Grand Lodge in the State of Texas that they be punctual in their payments of such sums of money as may be assessed on them by this National Compact Grand Lodge of North America and to make regular returns annually to the National Grand Secretary or to the Most Worshipful National Grand Lodge. And we do hereby declare that the proceedings of said Grand Lodge in the State of Texas by which brother N. W. Cuney is the Grand Master of to commence from Jan. 19th, 1875, and we do hereby authorize and empower our said Worshipful Brother N. W. Cuney of Galveston, Texas, and his associates in office to install their successors first being duly elected and chosen to whom they shall deliver this warrant and invest them with all the powers and dignities to their offices respectfully belonging and such successors shall like manner from time to time install their successors, such installation to be upon or near the St. John the Evangelist or St. John the Baptist's day during the continuance of this Grand Lodge. Given by the authority of the Most Worshipful National Grand Lodge of North America under the signature of the Most Worshipful National Grand Master of the Most Worshipful National Grand Lodge of North America this 19th day of Jan. 1875. Richard Howell Cleaves, M. W. N. G. M. Seventeenth Question--Did you ever have any correspondence with Wm. D. Mathews, Grand Master of the Compact Grand Lodge of the State of Kansas relative to the organization of the so-called Grand Lodge of the State of Texas that was organized Jan. 19th, 1875? Seventeenth Answer--Yes, I had some correspondence with Wm. D. Mathews, Grand Master of the King Solomon Grand Lodge of the State of Kansas relative to the subordinate Lodges that took part in the organization of the Grand Lodge of Texas, Jan. 19th, 1875. That was the time that the Grand Lodge of Texas was organized when N. W. Cuney of Galveston, Texas, was elected Grand Master. Leavenworth, Kan., Nov. 21, 1903. Mr. John G. Jones, 33, Grand Secretary of the M. W. St. Johns Grand Lodge of Illinois, Dear Sir and Bro--Your letter reached me last week at my home in Leavenworth, Kan., and in giving you the information that you desire the Lodge at Austin, Texas, was the first Lodge of Colored Masons organized among the Colored men in the State of Texas, it was on April 10th, 1873, it was chartered by the Most Worshipful King Solomon Grand Lodge of Kansas of which I have the honor of being its Grand Master. That was the only Lodge that was in good Masonic standing in our Grand Lodge when the Grand Lodge of the State of Texas was organized. The Lodge at San Antonio, Galveston, and Houston Texas was also chartered by our Grand Lodge of Kansas, but none of these last named three Lodges was in good and regular standing in our Grand Lodge. So you will notice that the Grand Lodge of Texas only had one warranted Lodge when it was established. Yours Fraternally, WM. D. MATHEWS, Grand Master. REPORT ON THE ORIGIN AND THE IRREGULARITY OF FREEMASONRY AMONG COLORED MEN IN THE STATE OF TEXAS AT THE NATIONAL MASONIC CONVENTION HELD IN CHICAGO, SEPT., 4th, 1877. To the President and Members of the National Masonic Convention now Sitting in Chicago, Sept. 4th, 1877: Your committee that was appointed to investigate the origin of Freemasonry in the State of Texas beg leave to make the following report: We have carefully investigated the matter of the origin of Freemasonry in the State of Texas and we find that it appears from the record that Freemasonry was first established in the State of Texas by Wm. D. Mathews, Grand Master of the King Solomon Grand Lodge of Compact Masons for the State of Kansas which at the time the said King Solomon Grand Lodge of Kansas was under and subordinate to the National Compact Grand Lodge of North America. We further find that the said Grand Lodge of Texas that C. C. Dean is the Grand Master of that, the said Grand Lodge of Texas, when organized January 19th, 1875, did not follow and comply with the landmarks and laws of Freemasonry and that the said Grand Lodge of Texas is an unlawful and irregular Grand Lodge and that the delegates from the Grand Lodge of the State of Texas to this National Masonic Convention are not entitled to seats in this National Masonic Convention, Fraternally Submitted, E. A. WILLIAMS, of Nebraska, H. D. VENA, of Michigan, J. H. BANKS, of Rhode Island, Committee. FIRST REGULAR AND LEGAL GRAND LODGE OF COLORED MASONS IN UNITED STATES AT WASHINGTON, D. C., 1895. The first Grand Lodge of Colored Masons in the United States that was healed and Masonically set right was the Grand Lodge of Colored Masons of the District of Columbia which H. C. Scott is the Grand Master of. It occurred in the year of 1895 by the duly accredited representatives from the White Masonic Grand Lodge of Romania, Germany. VARIOUS GRAND LODGE DECISIONS. FIRST LEGAL GRAND LODGE OF COLORED MASONS IN THE STATE OF TEXAS, MARCH 19th, 1908. The Most Worshipful St. Johns Grand Lodge of A. F. & A. M. Masons of the State of Illinois established several Subordinate Lodges in the State of Texas. A Masonic convention was held in the State of Texas by several of the Subordinate Lodges in the State of Texas on March 19th, 1908, at San Antonio, Texas, and the Most Worshipful King Solomon Grand Lodge of A. F. & A. Masons for the State of Texas was organized. Bro. Chas. L. Mitchell is Grand Master and Bro. J. F. VanDuzor is the Grand Secretary. Yours Fraternally, JOHN G. JONES, 33, Grand Master of Masons of the State of Illinois. DECISIONS OF MASONIC GRAND LODGES. 1.--Since the Grand Lodge of the District of Columbia has been under the supervision and control of the Past Grand Master Wm. H. Johnson and the present Grand Master H. C. Scott of Washington, D. C., the Grand Lodge has rendered some very important decisions which has been a guide for many of the Grand Lodges for sometime in the past and will be a guide and a landmark for many of the Grand Lodges in the future. The Prince Hall Grand Lodge of Massachusetts is Irregular and clandestine, it was instituted with only one subordinate Lodge. The Most Worshipful St. John's Grand Lodge of A. F. & A. Masons of the State of Illinois that Bro. John G. Jones is the Grand Master of was lawfully and constitutionally established according to the landmarks and laws of Freemasonry and is recognized by this Grand Lodge. The Most Worshipful King Solomon Grand Lodge of A. F. & A. Masons of the State of Texas that Bro. Chas. L. Mitchell is Grand Master of has been regularly and lawfully established and is recognized by this Grand Lodge. The Most Worshipful St. Andrew's Grand Lodge of A. F. & A. Mason of the State of Louisiana that Wm. T. Grant is the Grand Master of has been regularly instituted according to the landmarks and laws of Freemasonry and is recognized by this Grand Lodge. The Most Worshipful German Grand Lodge of A. F. & A. Masons of the State of Alabama that Bro. J. H. McGehee is the Grand Master of has been lawfully instituted and is recognized by this Grand Lodge. The Most Worshipful Wm. T. Grant, Jr., Grand Lodge of A. F. & A. Masons of the State of Mississippi has been regularly organized and is recognized by this Grand Lodge. Bro. J. R. Rawlins of Natchez, Miss., is the Grand Master of. The Most Worshipful Hiram Grand Lodge of A. F. A. Masons of the State of Pennsylvania that Bro. C. R. France is the Grand Master of, has been instituted in a regular and lawful manner and is recognized by this Grand Lodge. The Most Worshipful Grand Lodge of the State of Florida that Bro. E. E. Franklin is the Grand Master of was regularly instituted and is recognized by us. We find the formation of the spurious Grand Lodge of Texas that J. W. McKinney is the Grand Master of and W. M. McDonald is the Grand Secretary of, was established in the most extraordinary irregular and unlawful manner and is with the establishing of the bogus Prince Hall Grand Lodge of Massachusetts which was only organized with one Lodge. The so-called Grand Lodge in the State of Texas which is said to have been instituted by K. R. Rogers of Austin, Texas, and is known as the Hiram Tyram Grand Lodge is beyond all question or doubt the most Clandestine and irregular Masonic Grand Lodge that has ever appeared upon the Masonic stage of action. It is a Grand Lodge only on paper and was instituted not in compliance with any of the landmarks or laws of Freemasonry and is therefore counterfeit and Bogus and is not recognized by this Grand Lodge. This Grand Lodge has carefully examined into the origin of the Compact Grand Lodge of Masons in the State of Illinois that H. E. Burris, of Rock Island is the Grand Master, and the notorious R. E. Moore is the Grand Secretary of, and we find it was instituted with only two warranted Lodges and a Lodge under dispensation and from the records of the Grand Lodge of Ohio one of the warranted Lodges that took part in the convention was at that time not in good standing with the Grand Lodge of Ohio. See records of the Grand Lodge of Ohio of 1865 and 1866. Prince Hall of Massachusetts, a founder of a Spurious and Illegitimate Masonry, among the Colored Masons in the United States, died at Boston, Mass., in the year of 1807. COLORED GRAND LODGE OF ALABAMA. The Colored Masonic Grand Lodge of the State of Alabama which is named the German Grand Lodge of A. F. & A. Masons of the State of Alabama in the year of 1906 at the annual session held at Montgomery, Ala., Bro. J. H. McGehee, 33, Grand Master, and Bro. G. W. Hill, 32, Grand Secretary, the Grand Lodge made the following decisions: That the Prince Hall Grand Lodge of Massachusetts was organized with only one Lodge which makes the Prince Hall Grand Lodge of Massachusetts unlawful clandestine and irregular Grand Lodge. It requires not less than three warranted Lodges to assemble in a Masonic convention and organize a regular Grand Lodge for a State. All Masons who are members of Compact Lodges are Bogus, Irregular and Clandestine, and must not be recognized as Masons anywhere. No compact Mason can be admitted in any subordinate Lodge in this State. COLORED MASONIC LODGES OF COLORADO. No Supreme Council of Ancient, Accepted Scottish Rite Masons possess any right or power or authority to confer the degrees of entered apprentice fellow-craft and Master Masons degree. If a commandery of Knights Templars should confer the entered apprentice fellow-craft and Master Mason's degree it is spurious and unlawful Masonic work. DECISIONS OF WHITE MASONIC GRAND LODGES. GRAND LODGE OF ARKANSAS. The White Masonic Grand Lodge of the State of Arkansas at the annual session held in 1838 and 1838 rendered the following decision: This Grand Lodge will not recognize a Grand Lodge unless it has been regularly organized by not less than three warranted Lodges. GRAND LODGE OF CONNECTICUT. The White Grand Lodge of Connecticut was organized July 8th, 1789, the following is some of the decisions that the Grand Lodge of Connecticut has rendered: One Grand Lodge cannot issue a charter to organize another Grand Lodge. The power and the authority to organize a Grand Lodge resides in the three warranted Lodges that meet in a Masonic convention for that purpose. A regular Grand Lodge of Masons of a state is vested with power and authority to go in another state and there organize subordinate Lodges if the Grand Lodge in that state which has been already organized was organized In an unlawful and irregular manner. When a Grand Lodge of a state has been organized in an unlawful Masonic way and manner it is then considered as no Grand Lodge at all and another lawful and regular Grand Lodge has the authority and power to invade such territories and there organize regular subordinate Lodges. The White Masonic Grand Lodge of Alabama in the year of 1821 rendered the following decisions at the session held at Montgomery, Alabama, Thomas W. Farrar was Grand Master and Thomas A. Rogers was Grand Secretary. A Grand Lodge of a State cannot be regularly organized unless there is not less than three regularly warranted Lodges. WHITE MASONIC GRAND LODGE OF DELAWARE. The Masonic Lodge of the State of Delaware since it was organized on June the 6th, 1806, has rendered some very important decisions which has been a guide for many of the Grand Lodges that have been organized since that time. The African Grand Lodge of Colored Masons in the State of Massachusetts cannot be recognized not because they are Colored Masons but for the reason that they were unlawfully instituted. They organized a Grand Lodge with only one Lodge when they should have had not less than three. A regular Grand Lodge must be organized with not less than three warranted Lodges. THE LIGHT TURNED ON, ON BOGUS MASONRY IN TEXAS. The record shows the first Lodges In Texas were organized by Capt. W. D. Matthews, Grand Master of the King Solomon Compact Grand Lodge of Kansas, on April 10, 1873, by organizing Mt. Bonnell Lodge No. 1, Austin, No. 2, San Antonio and No. 3 Houston, No. 4 at Galveston. On the 19th of August, 1875, these four lodges met at Brenham, Texas, and organized a Compact Grand Lodge with N. W. Cuney as the Grand Master, and J. J. Hamilton as Grand Secretary. Some years after, about 1885, (the record is not clear,) C. C. Dean succeeded N. W. Cuney as Grand Master. Rev. A. Grant, W. D. G. M., and in the year 1886 C. C. Dean, G. M. Rev. A. Grant, W. D. G. M., called a special session of the Grand Lodge and at that session declared and adopted the act of Secession from the National Compact Grand Lodge, elected delegates to go to Houston, Texas, as special commissioners to meet the Worshipful Grand Lodge of White Masons for the purpose of being healed and chartered. Now, according to the record found in Sayles' Masonic Jurisprudence, on the History of Negro Masonry in Texas, emphatically states that these Negro delegates did appear and did present to the White Grand Lodge a petition to be healed and chartered. Sayles does not give the names of the petitioners. The petition sets forth that there were 650 members at that time, to be healed. The record shows that the White Grand Lodge appointed a committee to investigate the petition, and the record further shows that the committee made the following report: COMMITTEE REPORT ON NEGRO MASONRY IN TEXAS. "We your committee find that these 650 so-called Negro Masons are not Masons, and have no business with us nor about us, neither of us. If Ephriam is joined to his Idols let him alone." Now the record further shows that this Grand Lodge has sent delegates to the General Masonic Congress on several occasions, and these delegates were rejected. The first was in Sept. 4th and 5th, 1887, at Chicago. Mr. Gillett of Kansas, offered the following resolution and it was unanimously adopted: "Whereas, The facts are before this convention that the Grand Lodge of Texas, Colored, under C. C. Dean as Grand Master, was organized by subordinate lodges instituted in the State of Texas by W. D. Matthews, Grand Master of the Compact Grand Lodge of Kansas. "Be it Resolved by this convention that the said Grand Lodge of Texas, above mentioned, is hereby now declared by this convention to be an unlawful and irregular Grand Lodge, and that this National Masonic convention will now refuse and neither recognize or admit their delegates in this convention." And similar resolutions were adopted at the General Masonic Congress that was held in Pittsburgh, Pa., July, 1904. HOW THE MOST WORSHIPFUL KING SOLOMON GRAND LODGE, A. F. & A. M. WAS ORGANIZED IN THE STATE OF TEXAS. The origination of the M. W. King Solomon Grand Lodge, A. F. & A. Masons which was organized March 19, A. D., 1908, and incorporated under the laws of the State of Texas, March 27, A. D., 1908, of the following Lodges, viz: Mount Nebo Lodge No. 14, Galveston, Tex., Brackenridge Lodge No. 21, Excelsior Lodge No. 25, San Antonio, Golden Jewel Lodge No. 23, Taylor; Eureka Lodge No. 12, Hempstead. These (5) five Lodges held their warrant of constitution from the M. W. St. John Grand Lodge, A. F. & A. M. of the State of Illinois of which the Hon. John G. Jones, 33rd degree, is Grand Master, and the M. W. St. John Grand Lodge, A. F. & A. M. held her warrant of constitution from the M. W. Grand Lodge A. F. & A. M., of Washington, District of Columbia, of which Hon. H. C. Scott, 33rd degree is Grand Master. This warrant was granted to Hon. H. C. Scott, 33rd degree Grand Master in the year 1895. He was the first and only Colored Mason in the United States of America to ever receive a lawful and regular warrant from any White Grand Lodge of Masons of foreign jurisdiction, and he is now healing and setting Masonically right the Colored Masons in the United States of America. According to Masonic law the only lawful and regular Grand Lodge of Colored Masons in the State of Texas is the Most Worshipful King Solomon Grand Lodge, A. F. & A. M., which was organized at San Antonio, Texas, on 19th day of March, A. D., 1908 and lawfully incorporated under the laws of the State of Texas on the 27th day of March, A. D., 1908, and it is the only Colored Grand Lodge A. F. & A. M. in the State of Texas that is recognized by foreign White Masonic jurisdiction of which C. L. Mitchell, 33rd degree is Grand Master. In Reference to the Circular Matter Relative to One John A. Bell of Grand Rapids, Mich., Claiming to Hold a Warrant of Authority From the Grand Lodge of Liberia, I Beg Leave to Submit a Copy. The Original is Now in Possession of the Ill. Capt. W. T. Grant, M. W. Grandmaster of the M. W. St. Andrews Grand Lodge A. F. & A. M. of the State of Louisiana, and President of the International Bureau of Masonic Information of the World. Office 331 Corondelet St., New Orleans, La. Masonic Hall, Monrovia, Liberia Oct. 18, 1908. Bro. W. T. Grant, Grand Master of the M. W. St. Andrew Grand Lodge A. F. & A. M. State of Louisiana. Most Worshipful Brother: I beg to acknowledge the receipt of your favor of the 29th of August, inquiring if this Grand Lodge or the Grand Master has a Deputy in the person of John A. Bell at Grand Rapids, Michigan, and if any authority has been given him to open a lodge in America. In reply, I have to say that this Grand Lodge has no Deputy in the person of John A. Bell, nor has any warrant been given him authorising him to open any lodge in America or to do anything else. If he is doing anything Masonically whatsoever, he does it without the knowledge, consent and authority of this Grand Lodge. I beg to remain, Fraternally yours, A. B. STUBBLEFIELD, Grand Master of Masons in the Republic of Liberia. CERTIFICATE OF HEALING AND LEGALIZING MASONS AND LODGES IN THE STATE OF TEXAS MARCH 19th, 1908. Chicago, Ill., April 25, 1908. To All Whom This May Concern, Greeting: Whereas, in the course of Masonic events it becomes necessary for one regular and legitimate Grand Lodge of A. F. & A. Masons to heal and Masonically legalize Master Masons and Lodges and a Grand Lodge when the Masonic degrees have been conferred and Masonic work in subordinate Lodges has been irregularly and un-Masonically accomplished. Whereas, there was a certain number of Masons viz: Chas. L. Mitchell, W. L. Dorn, J. F. VanDuzor and their associates in the City of San Antonio, Texas, and Phillip H. Matthews, Simon Smith of Galveston, Texas; Frank H. Hicks, John Lowery of Taylor, Texas, James F. Harris, Nelson W. Day of Hempstead, Texas, and several other brethren residing in the various parts of the State of Texas, having received the degrees of Freemasonry in an unlawful and irregular and illegitimate manner and, Whereas, application having been made by the above named brethren and their associates in the State of Texas and the Masonic Lodges which the above named brethren were members of in the State of Texas to the Most Worshipful St. John's Grand Lodge of A. F. & A. Masons of the State of Illinois and Masonic jurisdiction to be regularly healed and Masonically legalized as Master Mason and members of the various warranted Masonic Lodges in the State of Texas. Whereas, the petition of the above named brethren in the State of Texas having been duly presented and considered in open session of the Most Worshipful St. John's Grand Lodge of A. F. & A. Masons of the State of Illinois in special session held in the city of Chicago, Ill., on the 12th of February, 1908, and the prayer of the above named petitioners was then and there duly considered and unanimously granted. Whereas, the Most Worshipful St. John's Grand Lodge of A. F. & A. Masons of the State of Illinois and Masonic jurisdiction having in open session duly instructed and empowered the Grand Master of the Most Worshipful St. John's Grand Lodge of A. F. & A. Masons of the State of Illinois and Masonic jurisdiction to repair to the State of Texas and there proceed to heal and Masonically legalize the Lodges and the above named brethren residing in the State of Texas and to assist them in the formation and install the officers of the Most Worshipful King Solomon Grand Lodge of A. F. & A. Masons of the State of Texas. Therefore, be it known that I John G. Jones, 33, of the City of Chicago and State of Illinois and Grand Master of the Most Worshipful St. John's Grand Lodge of A. F. & A. Masons of the State of Illinois and Masonic jurisdiction did in the City of San Antonio, Texas, on the 19th of March, 1908, did then and there under the instructions and authority of the Most Worshipful St. John's Grand Lodge of A. F. & A. Masons of the State of Illinois did in said city of San Antonio, Texas, on the 19th of March 1908, heal, re-obligate and Masonically legalize the above named brethren who had conferred on them the entered apprentice, fellowcraft and Master Masons degrees and did Masonically legalize the subordinate Lodges in the State of Texas and did assist and was present in the formation of the Most Worshipful King Solomon Grand Lodge of A. F. & A. Mason of the State of Texas and did install Bro. Chas. L. Mitchell Most Worshipful Grand Master, and the rest of the brethren as Grand Officers of the Most Worshipful King Solomon Grand Lodge of Texas according to the Masonic laws, rules and regulations of the craft. And I now do proclaim to the whole Masonic world that the Most Worshipful King Solomon Grand Lodge of the State of Texas of A. F. & A. Masons has been regularly constituted according to the laws and land marks of Freemasonry. The Most Worshipful St. John's Grand Lodge of A. F. & A. Masons of the State of Illinois and jurisdiction further declare that the Most Worshipful King Solomon Grand Lodge of A. F. & A. Masons of the State of Texas is the only regular and lawful Grand Lodge of Colored Masons in the State of Texas. Yours Fraternally, JOHN G. JONES, Grand Master. [Illustration] MOST WORSHIPFUL KING SOLOMON GRAND LODGE, ANCIENT, FREE AND ACCEPTED MASONS OF THE STATE OF TEXAS, AND JURISDICTION ORGANIZED ON THE 19th DAY OF MARCH 1908 AT SAN ANTONIO. A Masonic Convention of several warranted Lodges of Ancient, Free and Accepted Masons of the State of Texas, assembled in Masonic Convention in the city of San Antonio, Bexar County, Texas, on the 19th day of March 1908, and lawfully organized Most Worshipful King Solomon Grand Lodge of Ancient Free and Accepted Masons of the State of Texas and Masonic jurisdiction, and the grand officers were elected and installed. The Grand Officers were installed by Bro. John G. Jones, Grand Master of the Most Worshipful St. Johns Grand Lodge of A. F. and A. M. of the State of Illinois. Addresses were made by several of the brethren and after the transaction of considerable business, charges were preferred against Bro. K. R. Rogers of Austin, Texas, and he was expelled for un-Masonic conduct, from rights and privileges of Free Masonry. [Illustration] KEYSTONE GRAND CHAPTER OF ROYAL ARCH MASONS FOR THE STATE OF TEXAS AND JURISDICTION, ORGANIZED MARCH 20th, 1908, AT SAN ANTONIO, TEXAS. A Masonic convention of seven Chapters of Royal Arch Masons met in convention and organized a Keystone Grand Chapter of Royal Arch Masons for the State of Texas, and the Grand Officers were elected and installed. The Grand officers were installed by Companion John G. Jones. 33rd degree of Chicago, Ill., Most Excellent Grand High Priest of the Grand Chapter of Royal Arch Masons for the State of Illinois. Companion K. R. Rogers, 33rd degree of Austin, Texas, was expelled for un-Masonic conduct from all the rights and privileges of Royal Arch-Masonry. [Illustration] MOUNT CALVARY GRAND COMMANDERY, KNIGHT TEMPLARS FOR THE STATE OF TEXAS AND MASONIC JURISDICTION, ORGANIZED ON THE 20th DAY OF MARCH, 1908, AT SAN ANTONIO, TEXAS. A convention of Knight Templars, and representatives from seven (7) warranted Commanderies of Knight Templars in the State of Texas met in convention on March 20th, 1908, at San Antonio, and organized the Mount Calvary Grand Commandery of Knight Templars for the State of Texas. The Grand Officers were elected and Installed by Most Eminent Sir John G. Jones, 33rd degree Grand Master of the Grand Encampment of Knight Templars of the United States and Canada. Sir K. R. Rogers, of Austin, Texas, was expelled for unbecoming Masonic conduct, from Knighthood throughout the world. All Sir Knights and all Commanderies of Knight Templars are hereby notified of the same. [Illustration] ORIENTAL GRAND TEMPLE MYSTIC SHRINE, ORGANIZED MARCH 20, 1908 A convention of Mystic Shrine and representatives from several Temples met in convention on March 20, 1908, and organized the Oriental Grand Temple. Grand officers were elected and installed by Noble John G. Jones, 33rd degree Imperial Grand Potentate of the Imperial Grand Council of North and South America. Noble K. R. Rogers, 33rd degree was tried, found guilty and expelled for un-Masonic conduct from all the rights and privileges of the Mystic Shrine. ST. JOHN'S GRAND CONSISTORY, A. A. S. R. ORGANIZED MARCH 21, 1908. A convention of S. P. R. S., 32nd degree and representatives met in convention and organized St. John's Grand Consistory on March 21, 1908. Grand officers were duly installed by Ill. John G. Jones, 33rd M. P. Sov. Grand commander of the United Supreme Council, A. A. S. R., U. S. A. Ill. K. R. Rogers was expelled for gross un-Masonic conduct for life. At the annual session of 1905, John A. Bell, 33, of Grand Rapids, Mich., Wm. Gray, 33, H. W. Knight, 33, of Chicago, Ill., Daniel Brown, 33, of Rosebud, Ala., and at a special session held at San Antonio, Texas, March 20th, 1908, K. R. Rogers, 33, of Austin, Texas, was expelled for un-Masonic conduct from all the rights and privileges of the A. A. S. Rite throughout the world. Copy of original letter from John G. Jones, to K. R. Rogers. Chicago, Ill., March 25th, 1908. [Illustration] Mr. K. R. Rogers, 33, Austin, Texas. You are hereby notified that at a special session of the United Supreme Council of the Ancient Accepted Scottish Rite Masons of the 33rd degree held at San Antonio, Texas, on the 20th of March, 1908, that charges for un-Masonic conduct were preferred against you, and after the charges had been thoroughly investigated you was found guilty of un-Masonic conduct, and was expelled for un-Masonic conduct from the United Supreme Council of the 33rd degree. And from all the rights and privileges of Scottish Rite Freemasonry throughout the world and the craft is hereby notified of the same. No further correspondence with you will be necessary or required. Yours Fraternally, JOHN G. JONES, 33, Sov. Grand Commander. EXCERPTS FROM THE MASONIC GUIDE. Official Organ of the Supreme Grand Council of the Ancient Accepted Scottish Rite Masons of the Southern and Western Jurisdiction of the United States of America. Montgomery, Ala., April 11, 1908--King Solomon Grand Lodge of the Lone Star State (Texas) has been legally organized, 19th day of March, 1908, at San Antonio, Texas. Ill. C. L. Mitchell, 33, Grand Master, 310 Monterey Street, San Antonio; Ill. J. F. VanDuzor, Grand Secretary; K. R. Rogers, 33d, of Austin, was expelled. Mount Calvary Grand Commandery Knights Templars and Keystone Grand Chapter of Royal Arch Masons, were organized by Ill. John G. Jones, 33d, G. G. C. of Chicago. All of this grand work was done on March 19th and 20th, 1908. Ill. John G. Jones is destined to capture the United States. Ill. C. L. Mitchell, 33d, will lead Texas against all opposition and perfidy. Hurrah for the Texas invincible. The German Grand Lodge of Alabama, A. F. and A. Masons, extend them the right hand of fellowship. We will gladly accept a fraternal representative from that jurisdiction, as this is the only Legal Grand Masonic Lodge organized in Texas. Montgomery, Ala., June 20, 1908--The Grand Lodge over which Mr. J. W. McKinney, of Texas, presides is spurious and bogus, and belongs to the original Prince Hall Clandestine National Compact Grand Lodge of Masons of Boston, Mass. He has no Masonic authority in the world for operating Masonry in the State of Texas. Ill. C. L. Mitchell, 33d, is the only legal Grand Master of A. F. & A. M. in Texas, and all intelligent gentlemen like Dr. Sparks, of Terrell, Tex., and others will allow Ill. Mitchell, of San Antonio, Texas, to heal and Masonically set them right. EXTRACT FROM THE HISTORY OF BOGUS MASONRY AMONG COLORED MEN IN MISSOURI. By Capt. W. T. Grant, thirty-third degree Grand Master, St. Andrews Grand Lodge, A. F. & A. M. of the State of Louisiana, and President of the International Bureau of Masonic Information of the World, viz.: Seventh Question--Are you acquainted with Brother Chas. L. Mitchell, 33 degree Grand Master of the Grand Lodge of Texas? Seventh Answer--Yes. I am well acquainted with him. Bro. Chas. L. Mitchell is a Grand Master of the Grand Lodge of Texas and is a prominent and distinguished Mason, and a very reliable and honest man. He is a man and Mason that stands high in the estimation of the people all over the country. He has the power and authority to organize Masonic Lodges in the State of Missouri, and all Masonic work done by him is regular and genuine, for there is not now a lawful and genuine Masonic Lodge, nor Grand Lodge in the State of Missouri, except the Lodges that Bro. Chas. L. Mitchell, 33d degree has organized. STATE OF TEXAS COUNTY OF BEXAR. Personally came before me Chas. L. Mitchell, who being by me duly sworn, declares that he is the Grand Master of M. W. King Solomon Grand Lodge of A. F. & A. Masons of the State of Texas, and Masonic jurisdiction and acting under the instruction and authority of the M. W. King Solomon Grand Lodge of the State of Texas, and Masonic Jurisdiction; that affiant went to the State of Missouri and was in the city of St. Louis, Mo., on July 4, A. D., 1908, and affiant did in the city of St. Louis, Mo., on July 4, A. D., 1908, regularly obligate and Masonically set right according to the ancient custom, rules and regulation of the craft. Bro. J. J. Edwards, Henry J. Harbert, Sterling Grey, A. W. Prentiss, A. B. Shriver, E. J. Wade and others residing in the city of St. Louis, Mo., under the power and authority of the M. W. King Solomon Grand Lodge A. F. & A. Masons of the State of Texas and Masonic Jurisdiction. Officers of C. L. Mitchell Lodge No. 1, A. F. & A. Masons: J. J. Edwards W. M.; Henry J. Harbert, S. W.; B. Henderson, J. W.: S. Reed, W. T.; H. Newcomb, W. S.; Frank Dorsey, S. D.; E. J. Wade, J. D.: H. W. Prentess, S. S.; Milton Henderson, J. S.; A. B. Shriver, Chaplain; Sterling Grey, Tyler. Affiant further says that the C. L. Mitchell Lodge No. 1 of St. Louis, Mo., has been regularly organized in the City of St. Louis, Mo., on the fourth day of July, A. D., 1908, according to the Ancient custom and landmark of the Order, and it is recognized by us to be the only lawful and genuine Lodge of Colored Masons in the State of Missouri. C. L. MITCHELL. 33rd Degree G. M., M. W. KING, Solomon Grand Lodge. A. F. & A. M. of Texas. Sworn to before me this 16th day of December, A. D., 1908. (Seal). L. W. GREENLY, Notary Public, Bexar County, Texas. LEGALIZING MASONS IN THE STATE OF ARKANSAS AUGUST 7, 8, 9 AND 10, 1908. To All Whom This May Concern, Greeting: Whereas, in the course of Masonic events it becomes necessary for one regular and legitimate Grand Lodge of A. F. & A. Masons to heal and Masonically legalize Master Masons and Lodges and a Grand Lodge. Whereas, There was certain numbers of Masons, viz: R. Amos, Isaac Butler, M. F. Leon, H. C. Leon and their associates of the City of Montrose, Ark., J. C. Parker, R. B. Morehead, B. G. Head, A. W. Spears, R. B. Hockenhull and others of Pine Bluff, Ark., C. W. Ross, J. L. Brown and others of Readland, Ark., C. J. Jefferson, K. P. Ross. A. McDonald and others of Sun Shine, Ark., and several others in the State of Arkansas, C. W. Ross, E. E. Perryman, J. L. Brown and others of Eudora, Ark. Whereas application having been made by the above named brethren and their associates in the State of Arkansas, and the Masonic Lodges of which the above named brethren were members of in the State of Arkansas. The M. W. King Solomon, Grand Lodge of A. F. & A. Masons of the State of Texas and Masonic jurisdiction to be Masonically legalized as Master Masons and members of various warranted Masonic Lodges in the State of Arkansas. Whereas, The M. W. King Solomon Grand Lodge of A. F. & A. Ma-kansas having been duly presented and considered in open session of the M. W. King Solomon Grand Lodge of A. F. & A. Masons of the State of Texas in special session held in the City of San Antonio, Texas, on the 4th day of August, A. D., 1908, and the prayer of the above named petitioners was then and there duly considered and unanimously granted. Whereas, The M. W. King Solomon Grand Lodge of A. F. & A. M. Masons of the State of Texas and Masonic jurisdiction having in open session duly instructed and empowered the Grand Master of the M. W. King Solomon Grand Lodge of the A. F. & A. Masons of the State of Texas and Masonic jurisdiction to repair to the State of Arkansas and there proceed to Masonically legalize the Lodges and the above named brethren residing in the State of Arkansas, and to assist them in the formation and install the officers of the M. W. Hiram Grand Lodge, A. F. & A. Masons of the State of Arkansas. Therefore, be it known that I. C. L. Mitchell, 33rd degree of the City of San Antonio, State of Texas, and Grand Master of the M. W. King Solomon Grand Lodge of A. F. & A. Masons of the State of Texas and Masonic jurisdiction did in the City of Montrose, Ark., on the 7th day of August, A. D., 1908, did then and there under the instruction and authority of the M. W. King Solomon Grand Lodge A. F. & A. Masons of the State of Texas did in said City of Montrose, Ark., on the 7th day of Aug. A. D., 1908, obligate and Masonically legalize the above named brethren and did Masonically legalize the subordinate Lodges in the State of Arkansas, and did assist and was present in the formation of the M. W. Hiram Grand Lodge of the A. F. & A. Masons of the State of Arkansas and did install Brothers Ralph Amos, M. W., Grand Master and J. C. Parker, Grand Secretary and the rest of the brethren as grand officers of the M. W. Hiram Grand Lodge of Arkansas according to the Masonic laws, rules and regulations of the craft. And, I, now do proclaim to the whole Masonic world that the M. W. Hiram Grand Lodge of the State of Arkansas of the A. F. & A. Masons has been regularly constituted according to laws, landmarks of Freemasonry. The M. W. King Solomon Grand Lodge of A. F. & A. Masons of the State of Texas and Masonic jurisdiction further declare that the M. W. Hiram Grand Lodge of the A. F. & A. Masons of the State of Arkansas is the only regular and lawful Grand Lodge of Colored Masons in the State of Arkansas. Fraternally Yours, C. L. MITCHELL 33rd Degree. Grand Master M. W. K. S. G. L., A. F. &. A. Masons of Texas and Masonic Jurisdiction. Transcriber's Note: Changes have been made to the original publication as follows: Preface: realized by my brethern _changed to_ realized by my brethren styled--Illigitimate Prince Hall Grand Lodge _changed to_ styled--Illegitimate Prince Hall Grand Lodge of the United States, its' _changed to_ of the United States, its Page 1: neccessary to state the time and place that _changed to_ necessary to state the time and place that that it occurrd _changed to_ that it occurred Page 2: and these wiley fellows and _changed to_ and these wily fellows and in the state of Mass _changed to_ in the state of Mass. African Grand Lodge of Modern Mason of Mass. _changed to_ African Grand Lodge of Modern Masons of Mass. Page 3: and genuine mason he it a _changed to_ and genuine mason he is a land and in every coutry, _changed to_ land and in every country, Page 4: letter "Y" originated, Prince Edwin _changed to_ letter "Y" originated. Prince Edwin the Grand Lodge that was orgrnized at York _changed to_ the Grand Lodge that was organized at York Prince Edwin, the brother of King Athlestan of _changed to_ Prince Edwin, the brother of King Athelstan of England an eniment and distinguished Mason and King _changed to_ an eminent and distinguished Mason and King Athlestan was the grandson of King Alfred the _changed to_ Athelstan was the grandson of King Alfred the first annointed King of England who translated the _changed to_ anointed King of England who translated the Page 6: valuminous articles _changed to_ voluminous articles has on several occassion _changed to_ has on several occasions refer to Genaral Gages Military Regiment being _changed to_ refer to General Gages Military Regiment being And upon futher investigation of this matter _changed to_ And upon further investigation of this matter General Gages Millitary Regiment which Prince Hall _changed to_ General Gages Military Regiment which Prince Hall of the Grand Lodge of New York on Oct, 25th 1848 _changed to_ of the Grand Lodge of New York on Oct. 25th 1848 Page 7: documentry evidence that has ever documentary evidence that has ever Page 8: to you and the brethern in your country as to a _changed to_ to you and the brethren in your country as to a Page 10: are admitted in any of the Masonic bodys _changed to_ are admitted in any of the Masonic bodies Grand Lodges in This County and _changed to_ Grand Lodges in This Country and Page 11: irregular and clandestine and predicted _changed to_ irregular and clandestine and predicated nothing but breed dissention _changed to_ nothing but breed dissension Page 12: and the second irrigeular _changed to_ and the second irregular Page 15: Spingfield, Ill., Jos. H. Banks of Providence _changed to_ Springfield, Ill., Jos. H. Banks of Providence Page 16: STATS WAS HELD AT OMAHA, NEB., MAY THE 10th _changed to_ STATES WAS HELD AT OMAHA, NEB., MAY THE 10th Pennsylvaniia. The case came up before _changed to_ Pennsylvanyia. The case came up before Page 17: Alfred the first annointed King of England who _changed to_ Alfred the first anointed King of England who Page 18: after Mount Bonnel Lodge was _changed to_ after Mount Bonnell Lodge was that was Mounte Bonnell Lodge at Austin _changed to_ that was Mount Bonnell Lodge at Austin Cuny was elected Grand Master and J. J. Hamilton was _changed to_ Cuney was elected Grand Master and J. J. Hamilton was of since its was instituted in an _changed to_ of since it was instituted in an Page 20 24th day of June Amo _changed to_ 24th day of June Anno North America, this 24th day of June Amo _changed to_ North America, this 24th day of June Anno Page 21 bigus, counterfeit grand body, and _changed to_ bogus, counterfeit grand body, and Grand Master and Grand Wardens, and brethern Grand Master and Grand Wardens, and brethren Page 22 brethern and their successors to have and _changed to_ brethren and their successors to have and brethern and their successors in office to _changed to_ brethren and their successors in office to brethern and their successors to have _changed to_ brethren and their successors to have brethern to attend the Most Worshipful _changed to_ brethren to attend the Most Worshipful the officers and brethern of said Grand _changed to_ the officers and brethren of said Grand Page 23 CHICAGO, SEPT, 4th, 1877. _changed to_ CHICAGO, SEPT., 4th, 1877. Page 24 by this grand Lodge. _changed to_ by this Grand Lodge. Page 25 Accepted Scottinsh Rite _changed to_ Accepted Scottish Rite degree it is suprious and _changed to_ degree it is spurious and Page 26 by organizing Mt. Bonnel Lodge _changed to_ by organizing Bonnell Lodge with N. W. Cuny as the _changed to_ with N. W. Cuney as the succeeded N. W. Cuny as Grand _changed to_ succeeded N. W. Cuney as Grand that was held in Pittsburg, Pa. _changed to_ that was held in Pittsburgh, Pa. Bro. W. T. Grant,, _changed to_ Bro. W. T. Grant, Page 27 regular and legitmate Grand Lodge of _changed to_ regular and legitimate Grand Lodge of Chas. L. W. L. Dorn, J. F. VanDuzor _changed to_ Chas. L., W. L. Dorn, J. F. VanDuzor Page 28 charges were prefrred against _changed to_ charges were preferred against Page 29 MOUNT CALVARY GRAND COMMANDRY, KNIGHT _changed to_ MOUNT CALVARY GRAND COMMANDERY, KNIGHT warranted Commandrys of Knight Templars in _changed to_ warranted Commanderies of Knight Templars in the organized the Mount Calvary Grand Commandry _changed to_ organized the Mount Calvary Grand Commandery of Knight Commandreys of Knight Templars are hereby _changed to_ Commanderies of Knight Templars are hereby Page 31 street San Antonio; _changed to_ Street, San Antonio; Page 33 regulations of the craft, _changed to_ regulations of the craft. Page 32 The text has been transcribed as in the original publication but words appear to be missing between "Ma-" and "kansas" which is split at the end of a line in the original 
28490	----	SCOUTING for GIRLS [Illustration] THIS BOOK BELONGS TO ___________________________________________________________ MEMBER OF _____________________________________________________ Troop MY SCOUT RECORD Registration Date and Place _______________________________ Passed Tenderfoot Test ____________________________________ Passed Second Class Test __________________________________ Passed ____________________________________________________ SCOUTING _for_ GIRLS [Illustration] [Illustration: MAGDELAINE DE VERCHÈRES The First Girl Scout in the New World. From Statue erected by Lord Grey, near the site of Fort Verchères on the St. Lawrence.] SCOUTING _for_ GIRLS _OFFICIAL HANDBOOK_ OF THE GIRL SCOUTS [Illustration] SIXTH REPRINT 1925 PUBLISHED BY THE GIRL SCOUTS, INC. NATIONAL HEADQUARTERS 670 LEXINGTON AVENUE, NEW YORK, N.Y. _Copyright 1920 by Girl Scouts, Inc._ _All Rights Reserved._ PRINTED IN NEW YORK CITY _To_ JULIETTE LOW THEIR FOUNDER in grateful acknowledgment of all that she has done for them, the American Girl Scouts dedicate this Handbook FOREWORD _How Scouting Began_ _"How did Scouting come to be used by girls?" That is what I have been asked. Well, it was this way. In the beginning I had used Scouting--that is, wood craft, handiness, and cheery helpfulness--as a means for training young soldiers when they first joined the army, to help them become handy, capable men and able to hold their own with anyone instead of being mere drilled machines._ _You have read about the Wars in your country against the Red Indians, of the gallantry of your soldiers against the cunning of the Red Man, and what is more, of the pluck of your women on those dangerous frontiers._ _Well, we have had much the same sort of thing in South Africa. Over and over again I have seen there the wonderful bravery and resourcefulness of the women when the tribes of Zulu or Matabeles have been out on the war path against the white settlers._ _In the Boer war a number of women volunteered to help my forces as nurses or otherwise; they were full of pluck and energy, but unfortunately they had never been trained to do anything, and so with all the good-will in the world they were of no use. I could not help feeling how splendid it would be if one could only train them in peace time in the same way one trained the young soldiers--that is, through Scoutcraft._ _I afterwards took to training boys in that way, but I had not been long at it before the girls came along, and offered to do the very thing I had hoped for, they wanted to take up Scouting also._ _They did not merely want to be imitators of the boys; they wanted a line of their own._ _So I gave them a smart blue uniform and the names of "Guides" and my sister wrote an outline of the scheme. The name Guide appealed to the British girls because the pick of our frontier forces in India is the Corps of Guides. The term cavalry or infantry hardly describes it since it is composed of all-round handy men ready to take on any job in the campaigning line and do it well._ _Then too, a woman who can be a good and helpful comrade to her brother or husband or son along the path of life is really a guide to him._ _The name Guide therefore just describes the members of our sisterhood who besides being handy and ready for any kind of duty are also a jolly happy family and likely to be good, cheery comrades to their mankind._ _The coming of the Great War gave the Girl Guides their opportunity, and they quickly showed the value of their training by undertaking a variety of duties which made them valuable to their country in her time of need._ _My wife, Lady Baden-Powell, was elected by the members to be the Chief Guide, and under her the movement has gone ahead at an amazing pace, spreading to most foreign countries._ _It is thanks to Mrs. Juliette Low, of Savannah, that the movement was successfully started in America, and though the name Girl Scouts has there been used it is all part of the same sisterhood, working to the same ends and living up to the same Laws and Promise._ _If all the branches continue to work together and become better acquainted with each other as they continue to become bigger it will mean not only a grand step for the sisterhood, but what is more important it will be a real help toward making the new League of Nations a living force._ _How can that be? In this way:_ _If the women of the different nations are to a large extent members of the same society and therefore in close touch and sympathy with each other, although belonging to different countries, they will make the League a real bond not merely between the Governments, but between the Peoples themselves and they will see to it that it means Peace and that we have no more of War._ _Robert Baden Powell._ _May, 1919_ PREFACE The present edition of "Scouting for Girls" is the result of collaboration on the part of practical workers in the organization from every part of the country. The endeavor on the part of its compilers has been to combine the minimum of standardization necessary for dignified and efficient procedure, with the maximum of freedom for every local branch in its interpretation and practice of the Girl Scout aims and principles. Grateful acknowledgments are due to the following: Miss Sarah Louise Arnold, Dean, and Miss Ula M. Dow, A.M., and Dr. Alice Blood, of Simmons College for the Part of Section XI entitled "Home Economics"; Sir Robert Baden-Powell for frequent references and excerpts from "Girl Guiding"; Dr. Samuel Lambert for the Part on First Aid, Section XI, and Dr. W. H. Rockwell for reading and criticizing this; Miss Marie Johnson with the assistance of Miss Isabel Stewart of Teachers College, for the Part entitled "Home Nursing" in Section XI; Dr. Herman M. Biggs for reading and criticizing the Parts dealing with Public Health and Child Care; Mr. Ernest Thompson Seton and The Woodcraft League, and Doubleday, Page & Co. for Section XIII and plates on "Woodcraft"; Mr. Joseph Parsons, Mr. James Wilder, Mrs. Eloise Roorbach, and Mr. Horace Kephart and the Macmillan Company for the material in Section XIV "Camping for Girl Scouts"; Mr. George H. Sherwood, Curator, and Dr. G. Clyde Fisher, Associate Curator, of the Department of Public Education of the American Museum of Natural History for the specially prepared Section XV and illustrations on "Nature Study," and for all proficiency tests in this subject; Mr. David Hunter for Section XVI "The Girl Scout's Own Garden," and Mrs. Ellen Shipman for the part on a perennial border with the specially prepared drawing, in the Section on the Garden; Mr. Sereno Stetson for material in Section XVII "Measurements, Map Making and Knots"; Mr. Austin Strong for pictures of knots; Mrs. Raymond Brown for the test for Citizen; Miss Edith L. Nichols, Supervisor of Drawing in the New York Public Schools, for the test on Craftsman; Mr. John Grolle of the Settlement Music School, Philadelphia, for assistance in the Music test; Miss Eckhart for help in the Farmer test; The Camera Club and the Eastman Kodak Company for the test for Photographer; Mrs. Frances Hunter Elwyn of the New York School of Fine and Applied Arts, for devising and drawing certain of the designs for Proficiency Badges and the plates for Signalling; Miss L. S. Power, Miss Mary Davis and Miss Mabel Williams of the New York Public Library, for assistance in the preparation of reference reading for Proficiency Tests, and general reading for Girl Scouts. It is evident that only a profound conviction of the high aims of the Girl Scout movement and the practical capacity of the organization for realizing them could have induced so many distinguished persons to give so generously of their time and talent to this Handbook. The National Executive Board, under whose auspices it has been compiled, appreciate this and the kindred courtesy of the various organizations of similar interests, most deeply. We feel that such hearty and friendly cooperation on the part of the community at large is the greatest proof of the vitality and real worth of this and allied movements, based on intelligent study of the young people of our country. JOSEPHINE DASKAM BACON, _Chairman of Publications._ _March 1, 1920._ CONTENTS Foreword by Sir Robert Baden-Powell. Preface by Josephine Daskam Bacon, _Editor_. SECTION: I. HISTORY OF THE GIRL SCOUTS 1 II. PRINCIPLES OF THE GIRL SCOUTS 3 III. ORGANIZATION OF THE GIRL SCOUTS 13 IV. WHO ARE THE SCOUTS? 17 V. THE OUT OF DOOR SCOUT 35 VI. FORMS FOR GIRL SCOUT CEREMONIES 44 VII. GIRL SCOUT CLASS REQUIREMENTS 60 VIII. WHAT A GIRL SCOUT SHOULD KNOW ABOUT THE FLAG 67 IX. GIRL SCOUT DRILL 84 X. SIGNALLING FOR GIRL SCOUTS 97 XI. THE SCOUT AIDE 105 Part 1. The Home Maker 106 Part 2. The Child Nurse 157 Part 3. The First Aide 164 Part 4. The Home Nurse 217 Part 5. The Health Guardian 254 Part 6. The Health Winner 257 XII. SETTING-UP EXERCISES 273 XIII. WOODCRAFT 280 XIV. CAMPING FOR GIRL SCOUTS 313 XV. NATURE STUDY FOR GIRL SCOUTS 373 XVI. THE GIRL SCOUTS' OWN GARDEN 456 XVII. MEASUREMENTS, MAP-MAKING AND KNOTS 466 XVIII. PROFICIENCY TESTS AND SPECIAL MEDALS 497 XIX. REFERENCE READING FOR GIRL SCOUTS 540 INDEX 548 GIRL SCOUTS Motto--"Be Prepared" Slogan--"Do a Good Turn Daily" [Illustration: SYMBOL TREFOIL: TO INDICATE THREEFOLD PROMISE] PROMISE On My Honor, I will Try: To do my duty to God and my Country. To help other people at all times. To obey the Scout Laws. LAWS I A Girl Scout's Honor is to be Trusted II A Girl Scout is Loyal III A Girl Scout's Duty is to be Useful and to Help Others IV A Girl Scout is a Friend to All and a Sister to every other Girl Scout V A Girl Scout is Courteous VI A Girl Scout is a Friend to Animals VII A Girl Scout obeys Orders VIII A Girl Scout is Cheerful IX A Girl Scout is Thrifty X A Girl Scout is Clean in Thought, Word and Deed SECTION I HISTORY OF THE AMERICAN GIRL SCOUTS When Sir Robert Baden-Powell founded the Boy Scout movement in England, it proved too attractive and too well adapted to youth to make it possible to limit its great opportunities to boys alone. The sister organization, known in England as the Girl Guides, quickly followed and won an equal success. Mrs. Juliette Low, an American visitor in England, and a personal friend of the Father of Scouting, realized the tremendous future of the movement for her own country, and with the active and friendly co-operation of the Baden-Powells, she founded the Girl Guides in America, enrolling the first patrols in Savannah, Georgia, in March 1912. In 1915 National Headquarters were established in Washington, D. C., and the name was changed to Girl Scouts. In 1916 National Headquarters were moved to New York and the methods and standards of what was plainly to be a nation-wide organization became established on a broad, practical basis. The first National Convention was held in 1915, and each succeeding year has shown a larger and more enthusiastic body of delegates and a public more and more interested in this steadily growing army of girls and young women who are learning in the happiest way how to combine patriotism, outdoor activities of every kind, skill in every branch of domestic science and high standards of community service. Every side of the girl's nature is brought out and developed by enthusiastic Captains, who direct their games and various forms of training, and encourage team-work and fair play. For the instruction of the Captains national camps and training schools are being established all over the country; and schools and churches everywhere are cooperating eagerly with this great recreational movement, which, they realize, adds something to the life of the growing girl that they have not been able to supply. Colleges are offering training in scouting as a serious course for prospective officers, and prominent citizens in every part of the country are identifying themselves with the Local Councils, in an advisory and helpful capacity. At the present writing nearly 107,000 girls and more than 8,000 Officers represent the original little troop in Savannah--surely a satisfying sight for our Founder and First President, when she realizes what a healthy sprig she has transplanted from the Mother Country! SECTION II PRINCIPLES OF THE GIRL SCOUTS The Motto: =Be Prepared= A Girl Scout learns to swim, not only as an athletic accomplishment, but so that she can save life. She passes her simple tests in child care and home nursing and household efficiency in order to be ready for the big duties when they come. She learns the important facts about her body, so as to keep it the fine machine it was meant to be. And she makes a special point of woodcraft and camp lore, not only for the fun and satisfaction they bring, in themselves, but because they are the best emergency course we have today. A Girl Scout who has passed her First Class test is as ready to help herself, her home and her Country as any girl of her age should be expected to prove. The Slogan: ="Do a Good Turn Daily"= This simple recipe for making a very little girl perform every day some slight act of kindness for somebody else is the _seed_ from which grows the larger _plant_ of helping the world along--the steady attitude of the older Scout. And this grows later into the great tree of organized, practical community service for the grown Scout--the ideal of every American woman today. The Pledge: ="I pledge allegiance to my flag, and to the Republic for which it stands; one nation indivisible, with liberty and justice for all."= This pledge, though not original with the Girl Scouts, expresses in every phrase their principles and practice. Practical patriotism, in war and peace, is the cornerstone of the organization. A Girl Scout not only knows how to make her flag, and how to fly it; she knows how to respect it and is taught how to spread its great lesson of democracy. Many races, many religions, many classes of society have tested the Girl Scout plan and found that it has something fascinating and helpful in it for every type of young girl. This broad democracy is American in every sense of the word; and the Patrol System, which is the keynote of the organization, by which eight girls of about the same age and interests elect their Patrol Leader and practice local self-government in every meeting, carries out American ideals in practical detail. The Promise: =On My Honor I will try:= To do my duty to God and my country. To help other people at all times. To obey the Scout Laws. This binds the Scouts together as nothing else could do. It is a promise each girl _voluntarily_ makes; it is not a rule of her home nor a command from her school nor a custom of her church. She is not forced to make it--she deliberately chooses to do so. And like all such promises, it means a great deal to her. Experience has shown that she hesitates to break it. THE LAWS OF THE GIRL SCOUTS =I. A Girl Scout's Honor Is To Be Trusted= This means that a Girl Scout's standards of honor are so high and sure that no one would dream of doubting her simple statement of a fact when she says: "This is so, on my honor as a Girl Scout." She is not satisfied, either, with keeping the letter of the law, when she really breaks it in spirit. When she answers you, _she_ means what _you_ mean. Nor does she take pains to do all this only when she is watched, or when somebody stands ready to report on her conduct. This may do for some people, but not for the Scouts. You can go away and leave her by herself at any time; she does not require any guard but her own sense of honor, which is always to be trusted. =II. A Girl Scout Is Loyal= This means that she is true to her Country, to the city or village where she is a citizen, to her family, her church, her school, and to those for whom she may work, or who may work for her. She is bound to believe the best of them and to defend them if they are slandered or threatened. Her belief in them may be the very thing they need most, and they must feel that whoever may fail them, a Girl Scout never will. This does not mean that she thinks her friends and family and school are perfect; far from it. But there is a way of standing up for what is dear to you, even though you admit that it has its faults. And if you insist on what is best in people, behind their backs, they will be more likely to take your criticism kindly, when you make it to their faces. =III. A Girl Scout's Duty Is To Be Useful and to Help Others= This means that if it is a question of being a help to the rest of the world, or a burden on it, a Girl Scout is always to be found among the helpers. The simplest way of saying this, for very young Scouts, is to tell them to do a GOOD TURN to someone every day they live; that is, to be a _giver_ and not a _taker_. Some beginners in Scouting, and many strangers, seem to think that any simple act of courtesy, such as we all owe to one another, counts as a good turn, or that one's mere duty to one's parents is worthy of Scout notice. But a good Scout laughs at this idea, for she knows that these things are expected of all decent people. She wants to give the world every day, for good measure, something over and above what it asks of her. And the more she does, the more she sees to do. This is the spirit that makes the older Scout into a fine, useful, dependable woman, who does so much good in her community that she becomes naturally one of its leading citizens, on whom everyone relies, and of whom everyone is proud. It may end in the saving of a life, or in some great heroic deed for one's country. _But these things are only bigger expressions of the same feeling that makes the smallest Tenderfoot try to do at least one good turn a day._ =IV. A Girl Scout Is a Friend to All, and a Sister to Every Other Girl Scout= This means that she has a feeling of good will to all the world, and is never offish and suspicious nor inclined to distrust other people's motives. A Girl Scout should never bear a grudge, nor keep up a quarrel from pride, but look for the best in everybody, in which case she will undoubtedly find it. Women are said to be inclined to cliques and snobbishness, and the world looks to great organizations like the Girl Scouts to break down their petty barriers of race and class and make our sex a great power for democracy in the days to come. The Girl Scout finds a special comrade in every other Girl Scout, it goes without saying, and knows how to make her feel that she need never be without a friend, or a meal, or a helping hand, as long as there is another Girl Scout in the world. She feels, too, a special responsibility toward the very old, who represent what she may be, some day; toward the little children, who remind her of what she used to be; toward the very poor and the unfortunate, either of which she may be any day. The sick and helpless she has been, as a Scout, especially trained to help, and she is proud of her handiness and knowledge in this way. =V. A Girl Scout Is Courteous= This means that it is not enough for women to be helpful in this world; they must do it pleasantly. The greatest service is received more gratefully if it is rendered graciously. The reason for this is that true courtesy is not an affected mannerism, but a sign of real consideration of the rights of others, a very simple proof that you are anxious to "do as you would be done by." It is society's way of playing fair and giving everybody a chance. In the same way, a gentle voice and manner are very fair proofs of a gentle nature; the quiet, self-controlled person is not only mistress of herself, but in the end, of all the others who cannot control themselves. And just as our great statesman, Benjamin Franklin proved that "honesty is the best policy," so many a successful woman has proved that a pleasant, tactful manner is one of the most valuable assets a girl can possess, and should be practised steadily. At home, at school, in the office and in the world in general, the girl with the courteous manner and pleasant voice rises quickly in popularity and power above other girls of equal talent but less politeness. Girl Scouts lay great stress on this, because, though no girl can make herself beautiful, and no girl can learn to be clever, _any girl can learn to be polite_. =VI. A Girl Scout Is a Friend to Animals= All Girl Scouts take particular care of our dumb friends, the animals, and are always eager to protect them from stupid neglect or hard usage. This often leads to a special interest in their ways and habits, so that a Girl Scout is likely to know more about these little brothers of the human race than an ordinary girl. =VII. A Girl Scout Obeys Orders= This means that you should obey those to whom obedience is due, through thick and thin. If this were not an unbreakable rule, no army could endure for a day. It makes no difference whether you are cleverer, or older, or larger, or richer than the person who may be elected or appointed for the moment to give you orders; once they are given, it is your duty to obey them. And the curious thing about it is that the quicker and better you obey these orders, the more quickly and certainly you will show yourself fitted to give them when your time comes. The girl or woman who cannot obey can never govern. The reason you obey the orders of your Patrol Leader, for instance, in Scout Drill, is not that she is better than you, but because she happens to be your Patrol Leader, and gives her orders as she would obey yours were you in her place. A small well trained army can always conquer and rule a big, undisciplined mob, and the reason for this is simply because the army has been taught to obey and to act in units, while the mob is only a crowd of separate persons, each doing as he thinks best. The soldier obeys by instinct, in a great crisis, only because he has had long practice in obeying when it was a question of unimportant matters. So the army makes a great point of having everything ordered in military drill, carried out with snap and accuracy; and the habit of this, once fixed, may save thousands of lives when the great crisis comes, and turn defeat into victory. A good Scout must obey instantly, just as a good soldier must obey his officer, or a good citizen must obey the law, with no question and no grumbling. If she considers any order unjust or unreasonable, let her make complaint through the proper channels, and she may be sure that if she goes about it properly she will receive attention. _But she must remember to obey first and complain afterward._ =VIII. A Girl Scout Is Cheerful= This means that no matter how courteous or obedient or helpful you try to be, if you are sad or depressed about it nobody will thank you very much for your effort. A laughing face is usually a loved face, and nobody likes to work with a gloomy person. Cheerful music, cheerful plays and cheerful books have always been the world's favorites; and a jolly, good-natured girl will find more friends and more openings in the world than a sulky beauty or a gloomy genius. It has been scientifically proved that if you deliberately _make_ your voice and face cheerful and bright you immediately begin to feel that way; and as cheerfulness is one of the most certain signs of good health, a Scout who appears cheerful is far more likely to keep well than one who lets herself get "down in the mouth." There is so much real, unavoidable suffering and sorrow in the world that nobody has any right to add to them unnecessarily, and "as cheerful as a Girl Scout" ought to become a proverb. =IX. A Girl Scout Is Thrifty= This means that a Girl Scout is a girl who is wise enough to know the value of things and to put them to the best use. The most valuable thing we have in this life is time, and girls are apt to be stupid about getting the most out of it. A Girl Scout may be known by the fact that she is either working, playing or resting. All are necessary and one is just as important as the other. Health is probably a woman's greatest capital, and a Girl Scout looks after it and saves it, and doesn't waste it by poor diet and lack of exercise and fresh air, so that she goes bankrupt before she is thirty. Money is a very useful thing to have, and the Girl Scout decides how much she can afford to save and does it, so as to have it in an emergency. A girl who saves more than she spends may be niggardly; a girl who spends more than she saves may go in debt. A Girl Scout saves, as she spends, on some system. Did you ever stop to think that no matter how much money a man may earn, the women of the family generally have the spending of most of it? And if they have not learned to manage their own money sensibly, how can they expect to manage other people's? If every Girl Scout in America realized that she might make all the difference, some day, between a bankrupt family and a family with a comfortable margin laid aside for a rainy day, she would give a great deal of attention to this Scout law. In every great war all nations have been accustomed to pay the costs of the war from loans; that is, money raised by the savings of the people. Vast sums were raised in our own country during the great war by such small units as Thrift Stamps. If the Girl Scouts could save such wonderful sums as we know they did in war, why can they not keep this up in peace? For one is as much to their Country's credit as the other. [Illustration: SALUTING THE FLAG IN A GIRL SCOUT CAMP] =X. A Girl Scout Is Clean in Thought, Word and Deed= This means that just as she stands for a clean, healthy community and a clean, healthy home, so every Girl Scout knows the deep and vital need for clean and healthy bodies in the mothers of the next generation. This not only means keeping her skin fresh and sweet and her system free from every impurity, but it goes far deeper than this, and requires every Girl Scout to respect her body and mind so much that she forces everyone else to respect them and keep them free from the slightest familiarity or doubtful stain. A good housekeeper cannot endure dust and dirt; a well cared for body cannot endure grime or soil; a pure mind cannot endure doubtful thoughts that cannot be freely aired and ventilated. It is a pretty safe rule for a Girl Scout not to read things nor discuss things nor do things that could not be read nor discussed nor done by a Patrol all together. If you will think about this, you will see that it does not cut out anything that is really necessary, interesting or amusing. Nor does it mean that Scouts _should_ never do anything except in Patrols; that would be ridiculous. But if they find they _could_ not do so, they had better ask themselves why. When there is any doubt about this higher kind of cleanliness Captains and Councillors may always be asked for advice and explanation. SECTION III ORGANIZATION OF THE GIRL SCOUTS Lone Scout The basis of the Girl Scout organization is the individual girl. Any one girl anywhere who wishes to enroll under our simple pledge of loyalty to God and Country, helpfulness to other people and obedience to the Scout Laws, and is unable to attach herself to any local group, is privileged to become a Lone Scout. The National Organization will do its best for her and she is eligible for all Merit Badges which do not depend upon group work. Patrol But the ideal unit and the keystone of the organization is the Patrol, consisting of eight girls who would naturally be associated as friends, neighbors, school fellows or playmates. They are a self selected and, under the regulations and customs of the organization, a self governing little body, who learn, through practical experiment, how to translate into democratic team-play, their recreation, patriotic or community work, camp life and athletics. Definite mastery of the various subjects they select to study is made more interesting by healthy competition and mutual observation. Patrol Leader Each Patrol elects from its members a Patrol Leader, who represents them and is to a certain extent responsible for the discipline and dignity of the Patrol. Corporal The Patrol Leader is assisted by her Corporal, who may be either elected or appointed; and she is subject to re-election at regular intervals, the office is a practical symbol of the democratic basis of our American government and a constant demonstration of it. Troop From one to four of these Patrols constitute a Troop, the administrative unit of the organization. Girl Scouts are registered and chartered by troops, and the Troop meeting is their official gathering. The Troop has the privilege of owning a flag and choosing from a list of flowers, trees, birds, and so forth, its own personal crest and title. Captain The leader is called a Captain. She must be twenty-one or over, and officially accepted by the National Headquarters, from whom she receives the ratification of her appointment and to whom she is responsible. She may be chosen by the girls themselves, suggested by local authorities, or be herself the founder of the Troop. She represents the guiding, friendly spirit of comradely leadership, the responsibility and discretion, the maturer judgment and the definite training which shapes the policy of the organization. Lieutenants She may, in a small troop, and should, in a large one, be assisted by a Lieutenant, who must be eighteen or over, and who must, like herself, be commissioned from National Headquarters; and if desired, by a Second Lieutenant, who must be at least sixteen. Council The work of the Girl Scouts in any community is made many times more effective and stimulating by the cooperation of the Council, a group of interested, public spirited citizens who are willing to stand behind the girls and lend the advantages of their sound judgment, broad point of view, social prestige and financial advice. They are not expected to be responsible for any teaching, training or administrative work; they are simply the organized Friends of the Scouts and form the link between the Scouts and the community. The Council is at its best when it is made up of representatives of the church, school, club and civic interests of the neighborhood, and can be of inestimable value in suggesting and affording means of co-operation with all other organizations, patronizing and advertising Scout entertainments, and so forth. One of its chief duties is that of finding interested and capable judges for the various Merit Badges, and arranging for the suitable conferring of such badges. The Council, or a committee selected from its members, is known for this purpose as the Court of Awards. A Captain who feels that she has such a body behind her can go far with her Troop; and citizens who are particularly interested in constructive work with young people who find endless possibilities in an organized Girl Scout Council. The National Headquarters issues charters to such Councils and cooperates with them in every way. National Organization The central and final governing body is the National Council. This is made up of delegates elected from all local groups throughout the country, and works by representation, indirectly through large State and District sub-divisions, through the National Executive Board which maintains its Headquarters in New York. National Director The National Director is in charge of these Headquarters and directs the administrative work under the general heading of Field, Business, Publication and Education. Policy From the youngest Lone Scout up to the National Director, the organization is democratic, self-governing and flexible, adjusting itself everywhere and always to local circumstances and the habits and preferences of the different groups. It is not only non-sectarian, but is open to all creeds and has the enthusiastic support of all of them. It offers no new system of education, but co-operates with the schools and extends to them a much appreciated recreational plan. It affords the churches a most practical outlet for their ideals for their young people. Its encouragement of the intelligent domestic interests is shown by the stress laid on every aspect of home and social life and by the great variety of Merit Badges offered along these lines. The growing interest in the forming of Girl Scout Troops by schools, churches and parents proves as nothing else could, how naturally and helpfully this simple organization fits in with the three factors of the girl's life; her home, her church, her school. And the rapid and never ceasing growth of the Girl Scouts means that we are able to offer, every year, larger and larger numbers of healthy and efficient young citizens to their country. SECTION IV WHO ARE THE SCOUTS? In the early days of this great country of ours, before telephones and telegrams, railroads and automobiles made communications of all sorts so easy, and help of all kinds so quickly secured, men and women--yes, and boys and girls, too!--had to depend very much on themselves and be very handy and resourceful, if they expected to keep safe and well, and even alive. Our pioneer grandmothers might have been frightened by the sight of one of our big touring cars, for instance, or puzzled as to how to send a telegram, but they knew an immense number of practical things that have been entirely left out of our town-bred lives, and for pluck and resourcefulness in a tight place it is to be doubted if we could equal them today. "_You press a button and we do the rest_" is the slogan of a famous camera firm, and really it seems as if this might almost be called the slogan of modern times; we have only to press a button nowadays, and someone will do the rest. But in those early pioneer days there was no button to press, as we all know, and nobody to "do the rest": everybody had to know a little about everything _and be able to do that little pretty quickly_, as safety and even life might depend upon it. The men who stood for all this kind of thing in the highest degree were probably the old "Scouts," of whom Natty Bumpo, in Cooper's famous old Indian tales is the great example. They were explorers, hunters, campers, builders, fighters, settlers, and in an emergency, nurses and doctors combined. They could cook, they could sew, they could make and sail a canoe, they could support themselves indefinitely in the trackless woods, they knew all the animals and the plants for miles around, they could guide themselves by the sun, and stars, and finally, they were husky and hard as nails and always in the best of health and condition. Their adventurous life, always on the edge of danger and new, unsuspected things, made them as quick as lightning and very clever at reading character and adapting themselves to people. In a way, too, they had to act as rough and ready police (for there were no men in brass buttons in the woods!) and be ready to support the right, and deal out justice, just as our "cow-boys" of later ranch days had to prevent horse-stealing. Now, the tales of their exploits have gone all over the world, and healthy, active people, and especially young people, have always delighted in just this sort of life and character. So, when you add the fact that the word "scout" has always been used, too, to describe the men sent out ahead of an army to gain information in the quickest, cleverest way, it is no wonder that the great organizations of Boy and Girl Scouts which are spreading all over the world today should have chosen the name we are so proud of, to describe the kind of thing they want to stand for. Our British Scout-sisters call themselves "Girl Guides," and here is the thrilling reason for this title given by the Chief Scout and Founder of the whole big band that is spreading round the world today, as so many of Old England's great ideas have spread. WHY "GUIDES"? On the North-West Frontier of India there is a famous Corps of soldiers known as the Guides, and their duty is to be always ready to turn out at any moment to repel raids by the hostile tribes across the Border, and to prevent them from coming down into the peaceful plains of India. This body of men must be prepared for every kind of fighting. Sometimes on foot, sometimes on horseback, sometimes in the mountains, often with pioneer work wading through rivers and making bridges, and so on. But they have to be a skilful lot of men, brave and enduring, ready to turn out at any time, winter or summer, or to sacrifice themselves if necessary in order that peace may reign throughout India while they keep down any hostile raids against it. So they are true handymen in every sense of the word, and true patriots. When people speak of Guides in Europe one naturally thinks of those men who are mountaineers in Switzerland and other mountainous places, who can guide people over the most difficult parts by their own bravery and skill in tackling obstacles, by helpfulness to those with them, and by their bodily strength of wind and limb. They are splendid fellows those guides, and yet if they were told to go across the same amount of miles on an open flat plain it would be nothing to them, it would not be interesting, and they would not be able to display those grand qualities which they show directly the country is a bit broken up into mountains. It is no fun to them to walk by easy paths, the whole excitement of life is facing difficulties and dangers and apparent impossibilities, and in the end getting a chance of attaining the summit of the mountain they have wanted to reach. Well, I think it is the case with most girls nowadays. They do not want to sit down and lead an idle life, not to have everything done for them, nor to have a very easy time. They don't want merely to walk across the plain, they would much rather show themselves handy people, able to help others and ready, if necessary to sacrifice themselves for others just like the Guides on the North-West frontier. And they also want to tackle difficult jobs themselves in their life, to face mountains and difficulties and dangers and to go at them having prepared themselves to be skilful and brave; and also they would like to help other people meet their difficulties also. When they attain success after facing difficulties, then they feel really happy and triumphant. It is a big satisfaction to them to have succeeded and to have made other people succeed also. That is what the Girl Guides want to do, just as the mountaineer guides do among the mountains. Then, too, a woman who can do things is looked up to by others, both men and women, and they are always ready to follow her advice and example, so there she becomes a Guide too. And later on if she has children of her own, or if she becomes a teacher of children, she can be a really good Guide to them. By means of games and activities which the Guides practise they are able to learn the different things which will help them to get on in life, and show the way to others to go on also. Thus camping and signalling, first aid work, camp cooking, and all these things that the Guides practise are all going to be helpful to them afterwards in making them strong, resourceful women, skilful and helpful to others, and strong in body as well as in mind, and what is more it makes them a jolly lot of comrades also. The motto of the Guides on which they work is "Be Prepared," that is, be ready for any kind of duty that may be thrust upon them, and what is more, to know what to do by having practised it beforehand in the case of any kind of accident or any kind of work that they may be asked to take up. MAGDELAINE DE VERCHÈRES "THE FIRST GIRL SCOUT" It is a great piece of luck for us American Scouts that we can claim the very first Girl Scout for our own great continent, if not quite for our own United States. A great Englishman calls her "the first Girl Scout," and every Scout must feel proud to the core of her heart when she thinks that this statue which we have selected for the honor of our frontispiece, standing as it does on British soil, on the American continent, commemorating a French girl, the daughter of our Sister Republic, joins the three great countries closely together, through the Girl Scouts! Magdelaine de Verchères lived in the French colonies around Quebec late in the seventeenth century. The colonies were constantly being attacked by the Iroquois Indians. One of these attacks occurred while Magdelaine's father, the Seigneur, was away. Magdelaine rallied her younger brothers about her and succeeded in holding the fort for eight days, until help arrived from Montreal. The documents relating this bit of history have been in the Archives for many years, but when they were shown to Lord Grey about twelve years ago he decided to erect a monument to Magdelaine de Verchères on the St. Lawrence. It was Lord Grey who called Magdelaine "The First Girl Scout," and as such she will be known. The following is taken from "A Daughter of New France," by Arthur G. Doughty who wrote the book for the Red Cross work of the Magdelaine de Verchères Chapter of the Daughters of the Empire, and dedicated it to Princess Patricia, whose name was given to the famous "Princess Pat" regiment. "On Verchères Point, near the site of the Fort, stands a statue in bronze of the girl who adorned the age in which she lived and whose memory is dear to posterity. For she had learned so to live that her hands were clean and her paths were straight.... To all future visitors to Canada by way of the St. Lawrence, this silent figure of the First Girl Scout in the New World conveys a message of loyalty, of courage and of devotion." Our own early history is sprinkled thickly with brave, handy girls, who were certainly Scouts, if ever there were any, though they never belonged to a patrol, nor recited the Scout Laws. But they lived the Laws, those strong young pioneers, and we can stretch out our hands to them across the long years, and give them the hearty Scout grip of fellowship, when we read of them. THE EXPLORER If we should ever hold an election for honorary membership in the Girl Scouts, open to all the girls who ought to have belonged to us, but who lived too long ago, we should surely nominate for first place one of the most remarkable young Indian girls who ever found her way through the pathless forests,--Sacajawea, "The Bird Woman." In 1806 she was brought to Lewis and Clark on their expedition into the great Northwest, to act as interpreter between them and the various Indian tribes they had to encounter. From the very beginning, when she induced the hostile Shoshones to act as guides, to the end of her daring journey, during which, with her papoose on her back, she led this band of men through hitherto impassable mountain ranges, till she brought them to the Pacific Coast, this sixteen-year-old girl never faltered. No dangers of hunger, thirst, cold or darkness were too much for her. From the Jefferson to the Yellowstone River she was the only guide they had; on her instinct for the right way, her reading of the sun, the stars and the trees, depended the lives of all of them. When they fell sick she nursed them; when they lost heart at the wildness of their venture, she cheered them. Their party grew smaller and smaller, for Lewis and Clark had separated early in the expedition, and a part of Clark's own party fell off when they discovered a natural route over the Continental Divide where wagons could not travel. Later, most of those who remained, decided to go down the Jefferson River in canoes; but Clark still guided by the plucky Indian girl, persisted in fighting his way on pony back overland, and after a week of this journeying, crowded full of discomforts and dangers, she brought him out in triumph at the Yellowstone, where the river bursts out from the lower canon,--and the Great Northwest was opened up for all time! * * * * * The women of Oregon have raised a statue to this young explorer, and there she stands in Portland, facing the Coast, pointing to the Columbia River where it reaches the sea. These great virtues of daring and endurance never die out of the race; though the conditions of our life today, when most of the exploring has been done, do not demand them of us in just the form the "Bird Woman" needed, still, if they die out of the nation, and especially out of the women of the nation, something has been lost that no amount of book education can ever replace. Sacajawea, had no maps to study--she _made_ maps, and roads have been built over her footsteps. And so we Scouts, not to lose this great spirit, study the stars and the sun and the trees and try to learn a few of the wood secrets she knew so well. This out-of-door wisdom and self-reliance was the first great principle of Scouting. THE HOMEMAKER But of course, a country full of "Bird Women" could not be said to have advanced very far in civilization. Though we should take great pleasure in conferring her well-earned merit badges on Sacajawea, we should hardly have grown into the great organization we are today if we had not badges for quite another class of achievements. In 1832, not so many years after the famous Lewis and Clark expedition, there was born a little New England girl who would very early in life have become a First Class Scout if she had had the opportunity. Her name was Louisa Alcott, and she made that name famous all the world over by the book by which the world's girls know her--"Little Women." Her father, though a brilliant man, was a very impractical one, and from her first little story to her last popular book, all her work was done for the purpose of keeping her mother and sisters, in comfort. While she was waiting for the money from her stories she turned carpets, trimmed hats, papered the rooms, made party dresses for her sisters, nursed anyone who was sick (at which she was particularly good)--all the homely, helpful things that neighbors and families did for each other in New England towns. In those days little mothers of families could not telephone specialists to help them out in emergencies; there were neither telephones nor specialists! But there were always emergencies, and the Alcott girls had to know what to put on a black-and-blue spot, and why the jelly failed to "jell," and how to hang a skirt, and bake a cake, and iron a table-cloth. Louisa had to entertain family guests and darn the family stockings. Her home had not every comfort and convenience, even as people counted those things then, and without a brisk, clever woman, full of what the New Englanders called "faculty," her family would have been a very unhappy one. With all our modern inventions nobody has yet invented a substitute for a good, all-round woman in a family, and until somebody can invent one, we must continue to take off our hats to girls like Louisa Alcott. Imagine what her feelings would have been if someone had told her that she had earned half a dozen merit badges by her knowledge of home economics and her clever writing! And let every Scout who finds housework dull, and feels that she is capable of bigger things, remember this: the woman whose books for girls are more widely known than any such books ever written in America, had to drop the pen, often and often, for the needle, the dish-cloth and the broom. To direct her household has always been a woman's job in every century, and girls were learning to do it before Columbus ever discovered Sacajawea's great country. To be sure, they had no such jolly way of working at it together, as the Scouts have, nor did they have the opportunity the girl of today has to learn all about these things in a scientific, business-like way, in order to get it all done with the quickest, most efficient methods, just as any clever business man manages his business. We no longer believe that housekeeping should take up all a woman's time; and many an older woman envies the little badges on a Scout's sleeve that show the world she has learned how to manage her cleaning and cooking and household routine so that she has plenty of time to spend on other things that interest her. THE PIONEER But there was a time in the history of our country when men and women went out into the wilderness with no nearer neighbors than the Indians, yet with all the ideals of the New England they left behind them; girls who had to have all the endurance of the young "Bird Woman" and yet keep up the traditions and the habits of the fine old home life of Louisa Alcott. One of these pioneer girls, who certainly would have been patrol leader of her troop and marched them to victory with her, was Anna Shaw. In 1859, a twelve-year old girl, with her mother and four other children she traveled in a rough cart full of bedding and provisions, into the Michigan woods where they took up a claim, settling down into a log cabin whose only furniture was a fireplace of wood and stones. She and her brothers floored this cabin with lumber from a mill, and actually made partitions, an attic door and windows. They planted potatoes and corn by chopping up the sod, putting seed under it and leaving it to Nature--who rewarded them by giving them the best corn and potatoes Dr. Shaw ever ate, she says in her autobiography. For she became a preacher and a physician, a lecturer and organizer, this sturdy little Scout, even though she had to educate herself, mostly. They papered the cabin walls with the old magazines, after they had read them once, and went all over them, in this fashion, later. So eagerly did she devour the few books sent them from the East, that when she entered college, years later, she passed her examinations on what she remembered of them! They lived on what they raised from the land; the pigs they brought in the wagon with them, fish, caught with wires out of an old hoop skirt, and corn meal brought from the nearest mill, twenty miles away. Ox teams were the only means of getting about. Anna and her brothers made what furniture they used--bunks, tables, stools and a settle. She learned to cut trees and "heart" logs like a man. After a trying season of carrying all the water used in the household from a distant creek, which froze in the winter so that they had to melt the ice, they finally dug a well. First they went as far as they could with spades, then handed buckets of earth to each other, standing on a ledge half-way down; then, when it was deep enough, they lined it with slabs of wood. It was so well made that the family used it for twelve years. Wild beasts prowled around them, Indians terrified them by sudden visits, the climate was rigorous, amusements and leisure scanty. But this brave, handy girl met every job that came to her with a good heart and a smile; she learned by doing. The tests and sports for mastering which we earn badges were life's ordinary problems to her, and very practical ones. She never knew it, but surely she was a real Girl Scout! It is not surprising to learn that she grew up to be one of the women who earned the American girl her right to vote. A pioneer in more ways than one, this little carpenter and farmer and well-digger worked for the cause of woman's political equality as she had worked in the Michigan wilderness, and helped on as much as any one woman, the great revolution in people's ideas which makes it possible for women today to express their wishes directly as to how their country shall be governed. This seems very simple to the girls of today, and will seem even simpler as the years go on, but, like the Yellowstone River, it needed its pioneers! In the Great War through which we have just passed, the Scouts of all countries gave a magnificent account of themselves, and honestly earned the "War Service" badges that will be handed down to future generations, we may be sure, as the proudest possessions of thousands of grandchildren whose grandmothers (think of a Scout grandmother!) were among the first to answer their Country's call. Let us hear what our British sisters accomplished, and we must remember that at the time of the war there were many Girl Guides well over Scout age and in their twenties, who had had the advantage, as their book points out, of years of training. This is what they have done during the Great War. In the towns they have helped at the Military Hospitals. In the country they have collected eggs for the sick, and on the moors have gathered sphagnum moss for the hospitals. Over in France a great Recreation and Rest Hut for the soldiers has been supplied by the Guides with funds earned through their work. It is managed by Guide officers, or ex-Guides. Among the older Guides there are many who have done noble work as assistants to the ward-maids, cooks, and laundry women. In the Government offices, such as the War Office, the Admiralty, and other great departments of the State, they have acted as orderlies and messengers. They have taken up work in factories, or as motor-drivers or on farms, in order to release men to go to the front. At home and in their club-rooms they have made bandages for the wounded, and warm clothing for the men at the Front and in the Fleet. At home in many of the great cities the Guides have turned their Headquarters' Club-Rooms into "Hostels." That is, they have made them into small hospitals ready for taking in people injured in air-raids by the enemy. So altogether the Guides have shown themselves to be a pretty useful lot in many different kinds of work during the war, and, mind you, they are only girls between the ages of 11 and 18. But they have done their bit in the Great War as far as they were able, and have done it well. There are 100,000 of them, and they are very smart, and ready for any job that may be demanded of them. They were not raised for this special work during the war for they began some years before it, but their motto is "Be Prepared," and it was their business to train themselves to be ready for anything that might happen, even the most unlikely thing. So even when war came they were "all there" and ready for it. It is not only in Great Britain that they have been doing this, but all over our great Empire--in Canada and Australia, West, East and South Africa, New Zealand, the Falkland Islands, West Indies, and India. The Guides are a vast sisterhood of girls, ready to do anything they can for their country and Empire. Long before there was any idea of the war the Guides had been taught to think out and to practise what they should do supposing such a thing as war happened in their own country, or that people should get injured by bombs or by accidents in their neighborhood. Thousands of women have done splendid work in this war, but thousands more would have been able to do good work also had they only Been Prepared for it beforehand by learning a few things that are useful to them outside their mere school work or work in their own home. And that is what the Guides are learning in all their games and camp work: they mean to be useful in other ways besides what they are taught in school. WHAT THE GUIDES DO As a Guide your first duty is to be helpful to other people, both in small everyday matters and also under the worst of circumstances. You have to imagine to yourself what sort of things might possibly happen, and how you should deal with them when they occur. Then you will know what to do. I was present when a German aeroplane dropped a bomb on to a railway station in London. There was the usual busy scene of people seeing to their luggage, saying good-bye and going off by train, when with a sudden bang a whole carriage was blown to bits, and the adjoining ones were in a blaze; seven or eight of those active in getting into the train were flung down--mangled and dead; while some thirty more were smashed, broken, and bleeding, but still alive. The suddenness of it made it all the more horrifying. But one of the first people I noticed as keeping her head was a smartly dressed young lady kneeling by an injured working-man; his thigh was smashed and bleeding terribly; she had ripped up his trousers with her knife, and with strips of it had bound a pad to the wound; she found a cup somehow and filled it with water for him from the overhead hose for filling engines. Instead of being hysterical and useless, she was as cool and ready to do the right thing as if she had been in bomb-raids every day of her life. Well, that is what any girl can do if she only prepares herself for it. These are things which have to be learnt in peace-time, and because they were learnt by the Guides beforehand, these girls were able to do their bit so well when war came. FIRST AID. When you see an accident in the street or people injured in an air raid, the sight of the torn limbs, the blood, the broken bones, and the sound of the groans and sobbing all make you feel sick and horrified and anxious to get away from it--if you're not a Girl Guide. But that is cowardice: your business as a Guide is to steel yourself to face it and to help the poor victim. As a matter of fact, after a trial or two you really get to like such jobs, because with coolheadedness and knowledge of what to do you feel you give the much-needed help. _The Value of Nursing._--In this war hundreds and hundreds of women have gone to act as nurses in the hospitals for the wounded and have done splendid work. They will no doubt be thankful all their lives that while they were yet girls they learnt how to nurse and how to do hospital work, so that they were useful when the call came for them. But there are thousands and thousands of others who wanted to do the work when the time came, but they had not like Guides, Been Prepared, and they had never learnt how to nurse, and so they were perfectly useless and their services were not required in the different hospitals. So carry out your motto and Be Prepared and learn all you can about hospital and child nursing, sick nursing, and every kind, while you are yet a Guide and have people ready to instruct you and to help you in learning. In countries not so settled and protected as England and America, where the women and girls are taught to count upon their men to protect them in the field, the Girl Scouts have sometimes had to display a courage like that of the early settlers. A Roumanian Scout, Ecaterina Teodorroiu actually fought in the war and was taken prisoner. She escaped, traced her way back to her company, and brought valuable information as to the enemy's movements. For these services she was decorated "as a reward for devotion and conspicuous bravery" with the Order of Merit and a special gold medal of the Scouts, only given for services during the war. At the same time she was promoted to the rank of Honorary Second Lieutenant. Can we wonder that she is known as the Joan of Arc of Roumania? During the Russian Revolution the Girl Scouts were used by the Government in many practical ways, as may be seen from the following letter from one of them: "The Scouts assisted from the beginning, from seven in the morning until twelve at night, carrying messages, sometimes containing state secrets, letters, etc., from the Duma to the different branches of it called commissariats, and back again. They also fed the soldiers that were on guard. The Scout uniform was our protection, and everywhere that uniform commanded the respect of the soldiers, peasants and workingmen. "As great numbers of soldiers came from the front, food had to be given them. It was contributed by private people, but the Scouts had lots of work distributing it. All the little taverns were turned into eating houses for the soldiers, and there we helped to prepare the food and feed them. As there were not enough Boy Scouts, the Girl Scouts helped in the same way as the boys. "The Scouts also did much First Aid work. In one instance I saw an officer whose finger had been shot off. I ran up to him and bandaged it up for him. (All of us Scouts had First Aid kits hanging from our belts.) "It was something of a proud day for us Scouts when the Premier after a parade, called us all before the Duma and publicly thanked us for our aid." Indeed it was and we heartily congratulate our Sister Scouts! But if we do our duty by our Patrol and the Patrols all do their duty by their Troop, that proud moment is going to come to every single Scout of us, when the town where we live tells us by its smiles and applause, when we go by in uniform, what it thinks of us. We Scouts shall be more and more interested, as the years go on, to remember that in the great hours of one of the world's greatest crises we helped to make its history. Instances like these are very exceptional; they could not occur to one in ten thousand of us; but we stay-at-homes can always remind ourselves that it was the obedience, the quickness, and the skill learned in quiet, every-day Scouting that made these few rise to their opportunity when it came. War and revolution do not make Scouts either brave or useful; they only bring out the bravery and the usefulness that have been learned, as we are all learning them, every day! All we have to do is to fix Scout habits in our hearts and hands, and then when our Country calls us, we shall be as ready as these little Russian Scouts were. In France the Scouts, known as the Eclaireuses, have agreed with us that the "land Army" is the best army for women. Rain or shine, in heat and cold, they have dug and ploughed and planted, and learned the lesson American girls learned long ago--that team work is what counts! A bit of one of their reports is translated here: "The crops were fine--potatoes, radishes, greens and beans were raised. The crop of potatoes, especially, was so good that the Eclaireuses were able to supply their families with them at a price defying competition, and they always had enough besides for their own use on excursions. (Our hikes.) "Such has been the reward of the care, given so perseveringly and intelligently to the gardening. "And what an admirable lesson! Not a minute was lost in this out-of-door work; chests and muscles filled out; and at the same time the girls learned to recognize weather signs; rain or sun were the factors which determined the success or non-success of the planting. And each day, there grew in them also love and gratitude for the earth and its elements, without the assistance of which we could harvest nothing. "Is this not the best method of preparing our youth to return to the land, to the healthy and safe life of the beautiful countryside of France; by showing them the interest and usefulness that lie in agricultural labor? "So the Eclaireuse becomes a model of the new women, used to sport, possessing her First Aid Diploma, able to cook good simple meals, marching under orders, knowing how to obey, ready to accept her responsibility, good-natured and lively in rain or sun, in public or in her home.... They continue their courses in sewing, hygiene and gymnastics and assist eagerly at conferences arranged for them to discuss the duties of the Eclaireuses and what it is necessary to do to become a good Captain. "To make themselves useful--that is the ideal of the Eclaireuses. They know that in order to do this it is becoming more and more necessary to acquire a broad and complete knowledge." It is quite a feather in the cap of this great Scout Family of ours that we are teaching the French girl, who has not been accustomed to leave her home or to work in clubs or troops, what a jolly, wonder-working thing a crowd of girls, all forging ahead together, can be. In our own country we were protected from the worst sides of the great war, but we had a wonderful opportunity to show how we could Be Prepared ourselves by seeing that our brave soldiers were prepared. Our War Records show an immense amount of Red Cross supplies, knitting, comfort kits, food grown and conserved in every way, money raised for Liberty Loans and Thrift Stamps, war orphans adopted, home replacement work undertaken and carried through; all these to so great an amount that the country recognized our existence and services as never before in our history, the Government, indeed, employing sixty uniformed Scouts as messengers in the Surgeon General's Department. Perhaps it is only the truth to say that the war showed our country what we could Be Prepared to do for her! And it showed us, too. It has been said that women can never be the same after the great events of the last few years, and we must never forget that the Girl Scouts of today are the women of tomorrow. [Illustration: FLAG RAISING AT DAWN] SECTION V THE OUT-OF-DOOR SCOUT Busy as the Girl Scout may be with learning to do in a clever, up-to-date way all the things to improve her home and town that the old pioneer girls knew how to do, she never forgets that the original Scouts were out-of-door people. So long as there are bandages to make or babies to bathe or meals to get or clothes to make, she does them all, quickly and cheerfully, and is very rightly proud of the badges she gets for having learned to do them all, and the sense of independence that comes from all this skill with her hands. It gives her a real glow of pleasure to feel that because of her First Aid practice she may be able to save a life some day, and that the hours of study she put in at her home nursing and invalid cooking may make her a valuable asset to the community in case of any great disaster or epidemic; but the real fun of scouting lies in the great life of out-of-doors, and the call of the woods is answered quicker by the Scout than by anybody, because the Scout learns just how to get the most out of all this wild, free life and how to enjoy it with the least trouble and the most fun. One of our most experienced and best loved Captains says that "a camp is as much a necessity for the Girl Scouts as an office headquarters," and more and more girls are learning to agree with her every year. Our British cousins are the greatest lovers of out-of-door life in the world, and it is only natural that we should look to our Chief Scout to hear what he has to say to his Girl Guides on this subject so dear to his heart that he founded Scouting, that all boys and girls might share his enthusiastic pleasure in going back to Nature to study and to love her and to gain happiness and health from her woods and fields. HOW CAMPING TEACHES THE GUIDE LAW Last year a man went out into the woods in America to try and see if he could live like the prehistoric men used to do; that is to say, he took nothing with him in the way of food or equipment or even clothing--he went just as he was, and started out to make his own living as best he could. Of course the first thing he had to do was to make some sort of tool or weapon by which he could kill some animals, cut his wood and make his fire and so on. So he made a stone axe, and with that was able to cut out branches of trees so that he could make a trap in which he eventually caught a bear and killed it. He then cut up the bear and used the skin for blankets and the flesh for food. He also cut sticks and made a little instrument by which he was able to ignite bits of wood and so start his fire. He also searched out various roots and berries and leaves, which he was able to cook and make into good food, and he even went so far as to make charcoal and to cut slips of bark from the trees and draw pictures of the scenery and animals around him. In this way he lived for over a month in the wild, and came out in the end very much better in health and spirits and with a great experience of life. For he had learned to shift entirely for himself and to be independent of the different things we get in civilization to keep us going in comfort. That is why we go into camp a good deal in the Boy Scout and in the Girl Guide movement, because in camp life we learn to do without so many things which while we are in houses we think are necessary, and find that we can do for ourselves many things where we used to think ourselves helpless. And before going into camp it is just as well to learn some of the things that will be most useful to you when you get there. And that is what we teach in the Headquarters of the Girl Guide Companies before they go out and take the field. For instance, you must know how to light your own fire; how to collect dry enough wood to make it burn; because you will not find gas stoves out in the wild. Then you have to learn how to find your own water, and good water that will not make you ill. You have not a whole cooking range or a kitchen full of cooking pots, and so you have to learn to cook your food in the simplest way with the means at your hand, such as a simple cooking pot or a roasting stick or an oven made with your own hands out of an old tin box or something of that kind. NATURE STUDY It is only while in camp that one can really learn to study Nature in the proper way and not as you merely do it inside the school; because here you are face to face with Nature at all hours of the day and night. For the first time you live under the stars and can watch them by the hour and see what they really look like, and realize what an enormous expanse of almost endless space they cover. You know from your lessons at school that our sun warms and lights up a large number of different worlds like ours, all circling round it in the Heavens. And when you hold up a shilling at arm's length and look at the sky, the shilling covers no less than two hundred of those suns, each with their different little worlds circling around them. And you then begin to realize what an enormous endless space the Heavens comprise. You realize perhaps for the first time the enormous work of God. Then also in camp you are living among plants of every kind, and you can study them in their natural state, how they grow and what they look like, instead of merely seeing pictures of them in books or dried specimens of them in collections. All round you, too, are the birds and animals and insects, and the more you know of them the more you begin to like them and to take an interest in them; and once you take an interest in them you do not want to hurt them in any way. You would not rob a bird's nest; you would not bully an animal; you would not kill an insect--once you have realized what its life and habits are. In this way, therefore, you fulfill the Guide Law of becoming a friend to animals. By living in camp you begin to find that though there are many discomforts and difficulties to be got over, they can be got over with a little trouble and especially if you smile at them and tackle them. Then living among other comrades in camp you have to be helpful and do good turns at almost every minute, and you have to exercise a great deal of give and take and good temper, otherwise the camp would become unbearable. So you carry out the different laws of courteousness, of helpfulness, and friendliness to others that come in the Guide Law. Also you pick up the idea of how necessary it is to keep everything in its place, and to keep your kit and tent and ground as clean as possible; otherwise you get into a horrible state of dirt, and dirt brings flies and other inconveniences. You save every particle of food and in this way you learn not only cleanliness, but thrift and economy. And you very soon realize how cheaply you can live in camp, and how very much enjoyment you can get for very little money. And as you live in the fresh, pure air of God you find that your own thoughts are clean and pure as the air around you. There is hardly one of the Guide Laws that is not better carried out after you have been living and practising it in camp. _Habits of Animals._--If you live in the country it is of course quite easy to observe and watch the habits of all sorts of animals great and small. But if you are in a town there are many difficulties to be met with. But at the same time if you can keep pets of any kind, rabbits, rats, mice, dogs or ponies you can observe and watch their habits and learn to understand them well; but generally for Guides it is more easy to watch birds, because you see them both in town and country; and especially when you go into camp or on walking tours you can observe and watch their habits, especially in the springtime. Then it is that you see the old birds making their nests, hatching out their eggs and bringing up their young; and that is of course the most interesting time for watching them. A good observant guide will get to know the different kinds of birds by their cry, by their appearance, and by their way of flying. She will also get to know where their nests are to be found, what sort of nests they are, what are the colors of the eggs and so on. And also how the young appear. Some of them come out fluffy, others covered with feathers, others with very little on at all. The young pigeon, for instance, has no feathers at all, whereas a young moorhen can swim about as soon as it comes out of the egg; while chickens run about and hunt flies within a few minutes; and yet a sparrow is quite useless for some days and is blind, and has to be fed and coddled by his parents. Then it is an interesting sight to see the old birds training their young ones to fly, by getting up above them and flapping their wings a few times until all the young ones imitate them. Then they hop from one twig to another, still flapping their wings, and the young ones follow suit and begin to find that their wings help them to balance; and finally they jump from one branch to another for some distance so that the wings support them in their effort. The young ones very soon find that they are able to use their wings for flying, but it is all done by degrees and by careful instruction. Then a large number of our birds do not live all the year round in England, but they go off to Southern climes such as Africa when the winter comes on; but they generally turn up here at the end of March and make their nest during the spring. Nightingales arrive early in April; wagtails, turtle doves, and cuckoos come late in April; woodcock come in the autumn, and redpoles and fieldfares also come here for the winter. In September you will see the migrating birds collecting to go away, the starlings in their crowds and the swallows for the South, and so do the warblers, the flycatchers, and the swifts. And yet about the same time the larks are arriving here from the Eastward, so there is a good deal of traveling among the birds in the air at all times of the year. How many of our American Scouts are able to supply from their observation all of our native birds to take the places of these mentioned in this lovely paragraph? Everyone should be able to. _Nature in the City._--This noticing of small things, especially in animal life, not only gives you great interest, but it also gives you great fun and enjoyment in life. Even if you live in a city you can do a certain amount of observation of birds and animals. You would think there is not much fun to be got out of it in a murky town like London or Sheffield, and yet if you begin to notice and know all about the sparrows you begin to find there is a great deal of character and amusement to be got out of them, by watching their ways and habits, their nesting, and their way of teaching their young ones to fly. OBSERVATION. "_Stalking._--A Guide has to be sharp at seeing things if she is going to be any good as a Guide. She has to notice every little track and every little sign, and it is this studying of tracks and following them out and finding out their meaning which we include under the name of stalking. For instance, if you want to find a bird's-nest you have to stalk. That is to say, you watch a bird flying into a bush and guess where its nest is, and follow it up and find the nest. With some birds it is a most difficult thing to find their nests; take, for instance, the skylark or the snipe. But those who know the birds, especially the snipe, will recognize their call. The snipe when she is alarmed gives quite a different call from when she is happy and flying about. She has a particular call when she has young ones about. So that those who have watched and listened and know her call when they hear it know pretty well where the young ones are or where the nest is and so on. "_How to Hide Yourself._--When you want to observe wild animals you have to stalk them, that is, creep up to them without their seeing or smelling you. "A hunter when he is stalking wild animals keeps himself entirely hidden, so does the war scout when watching or looking for the enemy; a policemen does not catch pickpockets by standing about in uniform watching for them; he dresses like one of the crowd, and as often as not gazes into a shop window and sees all that goes on behind him reflected as if in a looking-glass. "If a guilty person finds himself being watched, it puts him on his guard, while an innocent person becomes annoyed. So, when you are observing people, don't do so by openly staring at them, but notice the details you want to at one glance or two, and if you want to study them more, walk behind them; you can learn just as much from a back view, in fact more than you can from a front view, and, unless they are scouts and look around frequently, they do not know that you are observing them. "War scouts and hunters stalking game always carry out two important things when they don't want to be seen." One is _Background_.--They _take care that the ground behind them, or trees, or buildings, etc., are of the same colour as their clothes_. And the other is "_Freezing_".--If an enemy or a deer is seen looking for them, _they remain perfectly still without moving so long as he is there_. _Tracking._--The native hunters in most wild countries follow their game by watching for tracks on the ground, and they become so expert at seeing the slightest sign of a footmark on the ground that they can follow up their prey when an ordinary civilized man can see no sign whatever. But the great reason for looking for signs and tracks is that from these you can read a meaning. It is exactly like reading a book. You will see the different letters, each letter combining to make a word, and the words then make sense; and there are also commas and full-stops and colons; all of these alter the meaning of the sense. These are all little signs, which one who is practised and has learnt reading, makes into sense at once, whereas a savage who has never learned could make no sense of it at all. And so it is with tracking. TRACKING. "Sign" is the word used by Guides to mean any little details, such as footprints, broken twigs, trampled grass, scraps of food, old matches, etc. Some native Indian trackers were following up the footprints of a panther that had killed and carried off a young kid. He had crossed a wide bare slab which, of rock, of course, gave no mark of his soft feet. The tracker went at once to the far side of the rock where it came to a sharp edge; he wetted his finger, and just passed it along the edge till he found a few kid's hairs sticking to it. This showed him where the panther had passed down off the rock, dragging the kid with him. Those few hairs were what Guides call "signs." This tracker also found bears by noticing small "signs." On one occasion he noticed a fresh scratch in the bark of a tree, evidently made by a bear's claw, and on the other he found a single black hair sticking to the bark of a tree, which told him that a bear had rubbed against it. _Details in the Country._--If you are in the country, you should notice landmarks--that is, objects which help you to find your way to prevent your getting lost--such as distant hills and church towers; and nearer objects, such as peculiar buildings, trees, gates, rocks, etc. And remember in noticing such landmarks that you may want to use your knowledge of them some day for telling some one else how to find his way, so you must notice them pretty closely so as to be able to describe them unmistakably and in their proper order. You must notice and remember every by-road and foot-path. Remembrance of these things will help you to find your way by night or in fog when other people are losing themselves. HORSES' TRACKS [Illustration: Walking.] [Illustration: Trotting.] [Illustration: Canter.] [Illustration: _O.H. = Off Hind, etc._ Galloping.] [Illustration: Lame Horse Walking: Which leg is he lame in? _N.B.--The long feet are the hind feet._] These are the tracks of two birds on the ground. One that lives generally on the ground, the other in bushes and trees. Which track belongs to which bird? _Using your Eyes._--Let nothing be too small for your notice--a button, a match, a hair, a cigar ash, a feather, or a leaf might be of great importance, even a fingerprint which is almost invisible to the naked eye has often been the means of detecting a crime. With a little practice in observation you can tell pretty accurately a man's character from his dress. How would you recognize that a gentleman was fond of fishing. If you see his left cuff with little tufts of cloth sticking up, you may be sure he fishes. When he takes his flies off the line he will either stick them into his cap to dry, or hook them into his sleeve. When dry he pulls them out, which often tears a thread or two of the cloth. Remember how "Sherlock Holmes" met a stranger, and noticed that he was looking fairly well-to-do, in new clothes with a mourning band on his sleeve, with a soldiery bearing and a sailor's way of walking, sunburns, with tattoo marks on his hands, and he was carrying some children's toys in his hands. What would you have supposed that man to be. Well, Sherlock Holmes guessed correctly that he had lately retired from the Royal Marines as a sergeant, that his wife had died, and that he had some small children at home. PRACTICE IN OBSERVATION.--_Instructor can take the fingermarks of each girl. Lightly rub the thumb on blacklead or on paper that is blacked with pencil, then press the thumb on paper and examine with magnifying glass. Show that no two persons' prints are alike._ IN TOWN.--_Practice your girls first in walking down a street to notice the different kinds of shops as they pass, and to remember them in their proper sequence at the end._ _Then to notice and remember the names on the shops._ _Then to notice and remember the contents of a shop window after two minutes' gaze. Finally, to notice the contents of several shop windows in succession with half a minute at each. Give marks for the fullest list._ _The Guides must also notice prominent buildings as landmarks, and the number of turnings off the street they are using._ IN THE COUNTRY.--_Take the patrol out for a walk and teach the girls to notice distant prominent features, such as hills, church steeples, and so on; and as nearer landmarks such things as peculiar buildings, trees, rocks, gates, by-roads or paths, nature of fences, crops different kinds of trees, birds, animals, tracks, people, vehicles, etc. Also any peculiar smells of plants, animals, manure, etc.; whether gates or doors were open or shut, whether any smoke from chimneys, etc._ _Send Guides out in pairs._ _It adds to the value of the practice if the instructor makes a certain number of small marks in the ground beforehand, or leaves buttons or matches, etc., for the girls to notice or to pick up and bring in as a means of making them examine the ground close to them as well as distant objects._ PRACTICES IN NATURAL HISTORY.--_Take out Guides to get specimens of leaves, fruit, or blossoms of various trees, shrubs, etc., and observe the shape and nature of the tree both in summer and in winter._ _Collect leaves of different trees; let Guides make tracings of them and write the name of the tree on each._ _In the country make Guides examine crops in all stages of their growth, so that they know pretty well by sight what kind of crop is coming up._ _Start gardens if possible, either a patrol garden or individual Guides' gardens. Let them grow flowers and vegetables for profit to pay for their equipment, etc. Show all the wild plants which may be made use of for food. Find yew trees; report if any good branches to make archers' bows of._ _Encourage the keeping of live pets, whether birds, animals, reptiles, insects. Show how to keep illustrated diary-records of plants, insects, birds, etc., giving dates when seen for comparison following year and showing their peculiar markings, etc._ _If in a town take your Guides to the Zoological Gardens, menagerie or Natural History Museum, and show them particular animals on which you are prepared to lecture. Not more than half a dozen for one visit._ _If in the country get farmers or shepherd to help with information on the habits of farm animals, e. g., how a cow lies down and when. How to milk, stalk rabbits, water voles, trout, birds, etc., and watch their habits._ SECTION VI FORMS FOR SCOUT CEREMONIES 1. ENROLLMENT Before a girl may become enrolled as a regular Girl Scout she must be at least ten years old, and must have attended the meetings of a Troop for at least a month, during which time she must have passed her Tenderfoot Test. The Captain must have prepared the candidate for enrollment by explaining the meaning of the Promise and the Laws and making sure that she fully understands the meaning of the oath she is about to make, and that she also comprehends the meaning of "honor." The following is a convenient form for enrollments. (1) The Scouts stand in the form of a horseshoe with the officer who is to enroll at the open side, facing Scouts. (2) Officer addresses troops on the subject of what it means to be a Scout. (3) Patrol Leader brings candidate to officer and salutes and returns to place. (4) Officer addresses candidate in low tone: "What does your honor mean?" Candidate answers. Officer: "Will you on your honor, try: To do your duty to God and to your Country; to help other people at all times; to obey the Scout Laws?" Candidate and officer both salute as candidate repeats Promise. Officer: "I trust you on your honor to keep this Promise." (5) Officer pins Tenderfoot Badge on the new scout, explaining what it stands for, that it symbolizes her Scout life, and so forth. (6) Scout and officer salute each other. Scout turns and troop salutes her, scout returning salute, and then goes alone to her place. (7) All Scouts present repeat Promise and Laws. Troop then breaks ranks to take up some Scout activity. When many scouts are to be enrolled, four at a time may be presented to the officer, but each should singly be asked and should answer the question: "What does your honor mean?" All four repeat the Promise together and the officer addresses all together in saying: "I trust you on your honor to keep this Promise," but speaks to each separately as she puts on the pin. A Captain may perform this ceremony or she may ask some higher Scout officer to do so. 2. _Presentation of Other Badges_ The following form of ceremony was devised for special use in the presentation of the highest honor attainable by a Girl Scout, the Golden Eaglet, but the same outline may be followed for giving Merit Badges, and First and Second Class Badges, or any other medals or honors. _Presentation of Golden Eaglet._--As the presentation of the Golden Eaglet is an important occasion in the life of a Scout and her Troop, it should take place at a public Scout function, such as a District or Community Rally, a reception to a distinguished guest of the Scouts, or possibly at the time of a civic celebration. The Court of Awards is responsible for all details of the meeting, and it is suggested that it invite parents, friends and other persons interested in the Scout movement to be present. The medal may be presented by the Chairman of the Court of Awards, some other member of that Committee or by a higher Scout officer. Arrangements for the ceremony should be planned so that during the presentation of guests, the Court of Awards, the Eaglet's troop and the Color Guard form a hollow square, with the Captain at her post three paces in front of the Troop, the Lieutenant at her post "center and rear" of the Troop. The ceremony should be rehearsed wherever possible, so that all action and form shall be as smart as possible. 1. The Court of Awards enters and takes its place at right angles to the assembled guests. 2. The Captain enters, takes post, and gives all commands. 3. The Color Guard (bearer of the American flag, bearer of the Troop flag, and two guards) followed by Troop to which the Eaglet belongs, enter and march two paces in front of the Court of Awards. The lieutenant is at the left of the leading file. The Troop marches in single file, by twos or in Squad formation according to the number, and the space available. When the Troop is very large, or the space restricted, the Eaglet's Patrol may take the place of the Troop. As the Colors pass, the Court of Awards should rise, stand at attention, and if Scouts, salute. 4. When the Color Guard at the head of the column has passed the Court of Awards, the command "Column left, MARCH!" is given. When the last file has completed the movement, the following commands are given: (1) "Scouts, HALT!" (2) "Left, FACE," or "Squads, left, MARCH, Squads, HALT," according to the formation of the column. (3) "Right, DRESS, FRONT!" 5. At the command "Left, FACE," or "Squads, left, MARCH, Squads HALT," the Color Guard makes a left turn, marches forward until on a line with the Court of Awards, again makes a left turn, immediately halts and grounds flags. 6. When the Troop and Color Guard are in position, the Captain gives the command "Patrol Leader and Eaglet, forward, MARCH!" The Patrol Leader escorts the Eaglet to the Captain, salutes the Captain and returns to her position in line. 7. The Chairman of the Court of Awards comes forward, the Captain faces her, salutes, and presents the Eaglet to her. 8. The Chairman after reading the list of Merit Badges which the Scout has earned in order to receive the Golden Eaglet, pins the medal on to the Eaglet's blouse, over the middle of the right pocket. The Eaglet salutes. If desired this is the opportunity for the Official presenting the badge to say a few words. 9. After the presentation, the Eaglet turns, and facing her Captain and Troop, stands at attention as the Colors are raised, the Scout flag dipped, and the Troop salutes. The Eaglet returns the salute and then marches to her position in line. 10. The Captain gives the command "Color Guard forward, MARCH." The Color Guard marches in front of the Captain and Troop who salute as the Colors pass, make a right turn two paces in front of the Court of Honor and march out. 11. After the Colors have left the "square" the Lieutenant takes her position at the left of the leading file. The Captain gives the commands: "Right, FACE, MARCH!" or "Squads right, MARCH!" "Column left, MARCH!" and the Troop marches out. The Captain turns, salutes the Court of Awards and passes out. O--LIEUT. 0000 0000 Troop-- 0000 0000 O--Capt. c xx Color c xx Court of Guard c xx Awards c xx -------- -------- -------- Guests Where there is no Local Council or Court of Awards, Captains are asked to communicate with the National Headquarters concerning the ceremony of presentation of the Golden Eaglet. ALTERNATE FORMS FOR SCOUT CEREMONIES In the case of troops for which this formal procedure is not practical, and for the better assistance of Captains and Councils who feel the need of a more definite formulation of the Scout principles on these occasions, the following ceremonies are suggested. They are designed to meet the necessity for expressing at each stage of the Scout's progress, recognition of her achievement up to that point and appreciation of her future responsibilities. 1. Tenderfoot Enrollment 1. The Troop being assembled in any desired formation, the Captain calls forward those who have passed the test. Captain: "Scout ----, do you think you know what it means to be loyal to God and your Country, to help other people at all times, and to obey the Scout Laws?" Scout: "I think I do, and I will try my best not to fail in any of them." _This is repeated to each Tenderfoot._ Captain: "Are you ready to make your Promise with your Troop?" New Scouts (_together_): "Yes." Captain: "Scouts of Troop ----, repeat your promise." _All salute and repeat the Promise._ Captain: "I trust you on your honor to keep this Promise." (_Here, when practicable, investiture of hat, neckerchief, etc., takes place._) _Captain then pins on Tenderfoot pin While attaching it, she says:_ Captain: "This pin makes you a Girl Scout. It is yours, so long as you are worthy of it." _Captain dismisses recently enrolled Scouts to their Troop position._ (_Here the Captain may add, if she wishes, anything in her judgment applicable to the Troop as a whole, or to the new Scouts individually._) 2. Conferring Second Class Badges The Troop being assembled in any desired formation, the Captain calls forward those who have passed the test. Captain: "Scout ----, you have learned what is necessary for a Second Class Scout to know. Do you think you can apply your knowledge, if the occasion should arise?" Scout: "I think so, and I will always try to =Be Prepared=." Captain: "Scouts (_reciting the candidates' names in order_), do you think that the discipline and training you have gone through have made you more capable of doing your duty to God and to your Country, of helping other people at all times and of obeying the Scout Laws, than you were as a Tenderfoot?" Scouts (_together_): "Yes." Captain (_pinning on each badge, and speaking to each Scout as she does so_): "You are now a Second Class Scout, which means that though you have learned much, you have still much to learn." _Captain dismisses Second Class Scouts to their Troop position._ (_Here the Captain may address the Troop at her discretion._) 3. Conferring First Class Badge _The Troop being assembled in any desired formation, the Captain calls forward those who have passed the test and presents them to the presiding Official._ Captain: "Commissioner ----, these Scouts of ---- Troop have passed their First Class Tests. I recommend them to you for First Class badges." Official (_to each Scout separately, the Captain giving her the name_): "Scout ----, you have passed the final Scout test. You should thoroughly understand by now the meaning of duty to God and Country, the privilege of helpfulness to others, and the seriousness of the Scout Laws. Are you sure that you do." Scout: "I am. And I realize that I must help other Scouts to see these things as I see them." Official: "Scouts ---- (_reading the candidates' names in order_), it has taken a great deal of thought and time and energy on the part of a great many people to enable you to wear this badge. Are you prepared to pay this back in generous service, when and where you can?" Scouts (_together_): "Yes." Official (_pinning on each badge and speaking to each Scout as she does so_): "You are now a First Class Scout. Remember that the world will judge us by you." Official (to Captain): "I congratulate you, Captain ----, Troop ----, and the members of the Council, on these First Class Scouts, and I trust that the Town of ---- will have every reason to be proud of them and to feel that it can depend upon them as especially good citizens and loyal Americans." _Captain acknowledges this in suitable manner and dismisses First Class Scouts to Troop position._ (_Here the Official may address the audience at discretion._) 4. Conferring Merit Badges The Troop being assembled in any desired formation, the Captain calls forward those who have passed the test and presents them to the presiding Official. (Note--The Merit Badges may be conferred by a member or members of the Council, if desired.) Captain: "Members of the Girl Scout Council of ----, these Scouts have passed the various tests for their Merit Badges, and I recommend them to you for decoration accordingly." Official: "Scouts (_reading the list_), you have fairly won the right to wear these badges we are about to present to you, and we are glad to do so. We take this opportunity of reminding you, however, that all good Scouts understand that they are far from having completely mastered the subjects represented by these badges. The symbols which you wear on your sleeve mean that you have an intelligent interest in the subjects you have chosen, understand the principles of them, and can give reasonable, practical proof of this. Do you realize that the Girl Scout Organization credits you with a good foundation and trusts to you to continue to build upon it intelligently?" Scouts (_together_): "Yes." Official (_pinning on badges and speaking to each girl separately_): "We congratulate you on your perseverance and wish you all success in your work." (_Note--When more than one badge is to be presented to a Scout, they may be attached, for the ceremony, to a piece of ribbon and put on with one motion._) _Captain dismisses Scouts to Troop position._ (_Here the official may address the audience at discretion._) _This ceremony being distinctly less formal and intimate than the regular class awards, Scout songs and cheers are in order._ 5. Golden Eaglet Ceremony The Troop being assembled in any desired formation, the Captain presents the Golden Eaglet to the Official who is to make the award. Captain: "Commissioner ----, Scout ----, of Troop ----, of ----, has not only passed the twenty-one Merit Badge Tests required for the honor of the Golden Eaglet, but is, in the judgment of her Troop, fully worthy of it. We therefore recommend her to you for the decoration." Official: "What badges does Scout ---- offer?" _Captain reads the list Badges earned by the Candidate._ Official: "Troop ----, do you agree that Scout ---- has fairly won this decoration and that you are willing to have her represent you to your National Organization as your Golden Eaglet?" Troop (_together_): "Yes." Official: "Members of the Council, do you agree that Scout ---- has fairly won this decoration and that you are willing to have her represent you to your community as your Golden Eaglet?" Council (_rising if seated_): "Yes." Official: "Scout ----, you have won the highest honor in the gift of the Girl Scouts." "If the Scout life meant nothing more to you than a reasonable understanding of certain subjects, there would now be nothing more for the Girl Scouts to teach you; but I am sure that your training has not failed in this respect, and that you understand now, even better than the average Girl Scout, that your great principles of duty to God and Country, helpfulness to others, and obedience to the Scout Laws, are lessons that no Scout can fully learn as long as she lives. Do you agree to this?" Golden Eaglet: "I agree to it thoroughly." Official (_pinning on badge_): "I have the honor of naming you a Golden Eaglet, and in the name of the Girl Scouts I congratulate you heartily on your fine achievement." _Scout salutes or shakes the hand of the Official, as desired, and returns to her troop position._ _(Here the Official may address the audience at discretion)._ The accompanying diagram of suggested relative positions in Scout ceremonies lends itself equally to a small room, theatre, hall or open field. Whether the Scouts form a troop or even one patrol; whether they make use of strict military formation or informal grouping; whether the visiting Scout dignitaries are many or limited to one member of the local Council, the Scout bodies face each other, and the guest or guests of honor, equally with the general audience, can observe the Troop and the candidates easily from the side. All Troops who are familiar with military drill can take their usual positions in their usual manner and observe all details of color guard, salutes, etc., to any desired extent. Troops and Captains not familiar with such procedure, by accustoming themselves to this general grouping, will always be able to present a dignified appearance. Note: These suggestions for the various ceremonials assume that the regular opening of the Scout meetings has already taken place; therefore nothing is given but the actual matter of the presentations, etc. In the case of the Tenderfoot, Second Class and First Class awards, the ceremonies constitute the special business of the meeting, and opening and closing should proceed as usual. They are distinctly Scout business and are not, in general, offered to the public. The awarding of Merit Badges might with advantage be connected with any local civic ceremony where interest in young people may be created; and in the case of the Golden Eaglet award it is distinctly desirable thus to connect it. Any visiting dignitary, national or state, may with propriety be asked to officiate; and where different organizations are taking their various parts in a public function, it will not always be possible to claim the time nor the space for the regular Scout opening ceremonies, nor would this necessarily be advisable. It is, therefore, well to be provided with a form like the preceding, where a small delegation from the Troop, the Captain and a Councillor could, if necessary, represent the essential units of the organization among a number of other societies; and the words of the ceremony would explain the occasion sufficiently without much concerted action, and may be inserted at the proper place, preceded and followed by any Troop or local customs preferred. [Illustration: Guests of honor Scout Troop Candidates All local and visiting with with Scout personnel, Captain and Lieutenant Official Council, Commissioners, etc. General Audience PLAN OF ASSEMBLY FOR GIRL SCOUT CEREMONIES] 6. How to Conduct a Scout Meeting 1. One long whistle blast: Silence, listen for orders. 2. Three short whistle blasts: "Fall In," or "Assemble," three paces in front of Captain, Squad formation. 5 6 7 8 5 6 7 8 * * * * * * * * * * * * * * * * 1 2 3 4 1 2 3 4 * Captain Lieutenant * 3. "Right Dress," "Front." 4. Inspection. Captain inspects for posture, and for personal appearance which should be neat and clean in every particular, and uniform, which should be correct as to style, length, placing of insignia, etc. All necessary corrections should be made in a low tone of voice to the individual Scout. 5. "Color Bearer, Forward--Center" "March." The Color Bearer, appointed to carry flag, upon receiving order to "March", takes one step backward, executes "Right Face," marches out of rank, executes "Left Face," marches to point on line with flag, executes "Right Face," marches to within two steps of flag and comes to "Halt." She salutes flag, takes staff in both hands, wheels right, and marches to position three paces in front of, and facing troop. The captain and Lieutenant have moved to position at right angles to, and at right of troop. If a color Guard is used instead of Color Bearer, two Scouts act as guards, their position being on either side of bearer. They leave ranks together, form in line at right of troop, march shoulder to shoulder and always wheel to the right, the Color Bearer being the pivot and giving all orders to Guard. After Bearer has taken flag and turns, the Guards salute, take one step forward, about-face, and all march to position in front of troop. The Color Guard never takes part in the repeating of the Promise, Laws, Pledge of Allegiance or singing of Star Spangled Banner. 6. "Scouts, the flag of your country, Pledge Allegiance." The Pledge of Allegiance should be followed by one verse of the Star Spangled Banner. 7. "The Scout Promise," "Salute." 8. "The Scout Laws, Repeat." 9. "Color Bearer, Post-March." The Color Bearer, turning always to right, returns flag to its post, places it in position, salutes, and returns to place, entering ranks from rear of line. The Color Guard, wheels right, marches to post, Guards stand at attention while the Bearer places flag, salutes, and about-faces. The Guards step forward, about-face, and the Color Guard wheels and returns to ranks. 10. "Fall Out." 11. Business Meeting. 12. Scout activities, including work for tests and badges, singing games and discussion of Scout principles. 13. Closing Exercises. Closing Exercises 1. "Fall In." 2. America, or Battle Hymn of the Republic. 3. "Dismissed." Scouts salute Captain. The form for opening and closing exercises suggested above takes only 20 minutes and is a practical method of ensuring uniformity when groups from different troops come together. Troops may use more elaborate forms, depending upon the amount of time which the girls wish to spend upon this type of work. For instance: (a) In a troop composed of many patrols each Corporal forms her patrol and reports to the Lieutenant, who in turn reports to the Captain, "The company is formed," etc. (b) In dismissing, troops with a bugler may play "Taps" or may sing the same to words locally composed. (c) In some troops Corporals give commands. This is good because it emphasizes the patrol system. But the form outlined is given as the minimum requirement, and troops using it need never feel at a loss in large rallies, for every ceremony necessary to express the Scout spirit with dignity is there. No additions made locally should change the essential order of these exercises, all additions which are made being merely amplifications of it in detail, which may not be possible nor desirable in every community. Business Meeting The meeting opens with the Chairman, Secretary and Treasurer in place, with the Secretary at the right and the Treasurer at the left of the Chairman. The idea is to have every Scout in the troop learn to be the Chairman so that any and all could act in the capacity of a Business Chairman at any kind of meeting. The meeting is called to order by the Chairman. "Will the meeting please come to order?" The Chairman asks the Secretary to call the roll. "Will the Secretary call the roll? And will the Treasurer collect the dues?" The Chairman calls for the Secretary's report. "Will the Secretary read the minutes of the last meeting?" The Chairman calls for corrections of the minutes. "Are there any corrections?" If there are none she says: "If not, the minutes stand approved." If there are corrections the Chairman calls for further corrections, "Are there further corrections, etc. If not, the minutes stand approved as corrected." Form of Secretary's report: "The regular meeting of Pansy Troop No. 5, held at the club house, on April 4th, was called to order at 3 o'clock. In the absence of the Chairman, Scout ---- took the chair. The minutes of the previous meeting were read and approved, dues collected amounted to ----. After ---- was discussed and voted upon, the meeting adjourned." The Chairman calls for the Treasurer's report. "Will the Treasurer give her report?" Form of Treasurer's report: Balance on hand Jan. 1, 1919 $2.50 Members' dues $1.00 Fines .30 1.30 ----- Total $3.80 Disbursements-- Janitor $1.00 $1.00 Balance on hand 2.80 ----- Total $3.80 The Chairman calls for corrections as before. Then the Chairman calls for a discussion of old business, that is, anything discussed at previous meetings, that has been left undone or left to be decided at a later date. Any member of the meeting may bring up this old business, or the Chairman may start the discussion. "The business before the meeting is ----. What is your pleasure in regard to this," or "Will anyone make a motion?" The member who wishes to make the motion says: "Madam Chairman, I move that--" Another member who agrees to this says: "I second the motion." If the motion is not seconded at once, the Chairman says: "Will anyone second the motion?" After the motion has been moved and seconded the Chairman immediately states the question as, "It has been moved and seconded that the troop have a Rally on May 2. Are you ready for the question?" or "The question is now open for discussion." If no one rises, the Chairman proceeds to put the question. "All those in favor say aye, opposed no." Then the Chairman says, "The motion is carried," or "The motion is not carried," as the case may be. After the old business has been attended to, the Chairman calls for new business, saying, "Is there any new business to be discussed?" The Chairman then dismisses the meeting by calling for a motion for adjournment. Adjournment: "Will some one move that the meeting be adjourned?" If this is moved and seconded it is not necessary to put it to a vote. The Chairman says: "The meeting is adjourned." SECTION VII GIRL SCOUT CLASS TESTS 1. Tenderfoot Test Before enrolling as a Tenderfoot a girl must be ten years old and have attended at least four meetings, covering at least one month in time. In addition to the material covered by the test, the Captain must have thoroughly explained to her the meaning of the Pledge of Allegiance to the Flag, the Scout Promise and the Scout Laws, and be sure of her general understanding of them as well as of her ability to respect them. This test is given by the Troop Captain. Tenderfoot Test 1. What are the Scout Promise and the Scout Laws? Head Give them as printed in Handbook. 2. Demonstrate the Scout Salute. When do Scouts use the Salute? 3. What are the Scout Slogan and the Scout Motto? 4. How is the respect due the American Flag expressed? Give the Pledge of Allegiance. 5. What are the words of the first and last stanza of The Star-Spangled Banner? 6. What is the full name of the President of the United States? What is the full name of the Governor of your State? What is the full name of the highest city, town or village official where you live? Hands 7. Make or draw an American Flag, using correct proportions. 8. Tie the Reef, Bowline, Clove-hitch and Sheep-shank knots according to instructions given in Handbook, and tell use of each. Whip the end of a piece of rope. Indicate and define the three parts of a rope. Helpfulness 9. Present record that you have saved or earned enough money to buy some part of the Scout uniform or insignia. Recommended: Practice Setting-up Exercises, Scout positions and Tenderfoot Drill as shown in Handbook. II. Second Class Test While it is not necessary to devote any specified length of time to the training for this test, it is well to remember that if too long a time is taken, either because of lack of interest on the part of the Troop, or too inflexible standards on the part of the Captain, the possibility of winning Merit Badges is delayed and the feeling of steady progress is likely to be lost. The girls should be urged to keep together as a body, and reminded that regular attendance and team-work will be fairer to all. Quick learners can spend their extra time on private or group preparation for their Merit Badges, for which they become eligible as soon as they have passed the test, but not before. This test may be given by the Troop Captain, or at her request by another Captain or competent authority, such as a registered nurse for bedmaking, health officer for First Aid, fire chief for fire prevention, and so forth. Second Class Scout Test Head 1. What is the history of the American Flag, and for what does it stand? 2. Describe six animals, six birds, six trees and six flowers. 3. What are the sixteen points of the compass? Show how to use a compass. 4. How may fire be prevented, and what should a Scout do in case of fire? 5. Send and receive the alphabet of the General Service or Semaphore Code. 6. Demonstrate ability to observe quickly and accurately by describing the contents of a room or a shop window, _or_ a table with a number of objects upon it, after looking a short time, (not more than ten seconds); _or_ describe a passer-by so that another person could identify him; _or_ prove ability to make a quick rough report on the appearance and landmarks of a stretch of country, not to exceed one-quarter of a mile and to be covered in not more than five minutes. Report should include such things as ground surface, buildings in sight, trees, animals, etc. (Note: This territory must have been gone over by person administering the test. The test is not to be confused with the First Class requirement for map making. It may be made the object of a hike, and tested in groups or singly. Artificial hazards may be arranged.) Hands 7. Lay and light a fire in a stove, using not more than two matches, or light a gas range, top burner, oven and boiler, without having the gas blow or smoke. Lay and light a fire in the open, using no artificial tinder, such as paper or excelsior, and not more than two matches. 8. Cook so that it may be eaten, seasoning properly, one simple dish, such as cereal, vegetables, meat, fish or eggs in any other form than boiled. 9. Set a table correctly for a meal of two courses. 10. Make ordinary and hospital bed, and show how to air them. 11. Present samples of seaming, hemming, darning, and either knitting or crocheting, and press out a Scout uniform, as sample of ironing. Health 12. Demonstrate the way to stop bleeding, remove speck from eye, treat ivy poisoning, bandage a sprained ankle, remove a splinter. 13. What do you consider the main points to remember about Health? (Note: This is based on a knowledge of the section in the Handbook on Personal Health. It is suggested that a good way to demonstrate practically a knowledge of the main points is to keep for a month the Daily Health Record. This will incidentally complete one-third of the requirement for Health Winner's Badge.) 14. What are your height and weight, and how do they compare with the standard? Helpfulness 15. Present to Captain or Council the proof of satisfactory service to Troop, Church or Community. 16. Earn or save enough money for some part of personal or troop equipment. Recommended: Practice Setting-up Exercises and Second Class Drill. III. First Class Test Work on this test should not be hurried. It is purposely made more thorough and more difficult, because it is designed for the older and longer trained Scout. The work for the Merit Badges, which all Scouts enjoy, should not be considered as interfering with this period, as such work is also the preparation for a possible Golden Eaglet degree. As a general rule, girls under fifteen are not likely to make thoroughly trained First Class Scouts, nor is the community likely to take their technical ability in the important subjects very seriously. The First Class Scout is the ideal Scout, of whom the organization has every right to feel proud; and ability to grasp a subject quickly and memorize details is not so important as practical efficiency, reliability and demonstrated usefulness to the Troop and the community. While the standard must not be set so high as to discourage the average girl, impatience to get through in any given time should not be encouraged, as this is not important. First Class Scout Test Head 1. Draw a simple map of territory seen on hike or about camping place, according to directions in Handbook, using at least ten conventional map signs. Area covered must equal a quarter square mile, and if territory along road is used it should be at least 2 miles long. 2. Demonstrate ability to judge correctly height, weight, number and distance, according to directions in Handbook. 3. Demonstrate ability to find any of the four cardinal points of the compass, using the sun or stars as guide. 4. Send and receive messages in the General Service or the Semaphore Code at the rate of sixteen and thirty letters a minute respectively. 5. Present the following Badges: Home Nurse First Aide Homemaker and any two of the following: Child Nurse Health Winner Laundress Cook Needlewoman Gardener Health 6. Take an overnight hike carrying all necessary equipment and rations; _or_ Take a group of younger girls on a day time hike, planning the whole trip, including where and how to get the food, assigning to each girl her part in responsibility, directing transportation and occupation, and so forth; _or_ Be one of four to construct a practical lean-to; _or_ Demonstrate skating backwards, the outer edge, and stopping suddenly; _or_ Run on skis; _or_ Show your acquaintance from personal observation of the habits of four animals or four birds. 7. Be able to swim fifty yards, _or_ in case of inaccessibility to water, be able to shin up ten feet of rope, or in case of physical disability, earn any merit badge selected that involves out-of-door activity. Helpfulness 8. Present a Tenderfoot trained by candidate. 9. Present to Captain or Council some definite proof of service to the community. 10. Earn or save one dollar and start a savings account in bank or Postal Savings, or buy Thrift Stamps. Recommended: Practice Setting-up Exercises. Practice First Class Drill. [Illustration: AMERICA THE BEAUTIFUL KATHARINE LEE BATES Music by WILL C. MACFARLANE, Municipal Organist, Portland, Maine _Maestoso_ 1. O beautiful for spacious skies, For amber waves of grain, For purple mountain majesties Above the fruited plain! America! America! God shed His grace on thee. And crown thy good with brotherhood. From sea to shining sea! America! America! God shed His grace on thee! 2. O beautiful for pilgrim feet, Whose stern, impassion'd stress A thoroughfare for freedom beat Across the wilderness! America! America! God mend thine ev'ry flaw. Confirm thy soul in self-control, Thy liberty in law! America! America! God shed His grace on thee! 3. O beautiful for heroes proved, In liberating strife. Who more than self their country loved. And mercy more than life! America! America! May God thy gold refine, Till all success be nobleness, And ev'ry gain divine! America! America! God shed His grace on thee! 4. O beautiful for patriot dream That sees beyond the years Thine alabaster cities gleam Undimm'd by human tears! America! America! God shed His grace on thee. And crown thy good with brotherhood. From sea to shining sea! America! America! God shed His grace on thee! Copyright, 1913, by WILL C. MACFARLANE] FOOTNOTE: [1] By permission of the author. SECTION VIII WHAT A GIRL SCOUT SHOULD KNOW ABOUT THE FLAG _We take the star from Heaven, the red from our mother country, separating it by white stripes, thus showing we have separated from her, and the white stripes shall go down to posterity representing liberty._--_George Washington._ The American flag is the symbol of the one-ness of the nation: when a Girl Scout salutes the flag, therefore, she salutes the whole country. The American Flag is known as "Old Glory," "Stars and Stripes," "Star-Spangled Banner," and "The Red, White and Blue." The American flag today consists of red and white stripes, with the blue field, sometimes known as the Union in the upper left-hand corner, with forty-eight white stars. The thirteen stripes stand for the thirteen original States--New Hampshire, Massachusetts, Rhode Island, Connecticut, New York, New Jersey, Pennsylvania, Delaware, Maryland, Virginia, North Carolina, South Carolina and Georgia. The stars stand for the States now in the Union. The colors of the flag are red, representing valor; white, representing hope, purity and truth; blue, representing loyalty, sincerity and justice. The five-pointed star, which is used, tradition says, at Betsy Ross' suggestion, is the sign of infinity. History of the American Flag We think of ourselves as a young country, but we have one of the oldest written Constitutions under which a Nation operates, and our flag is one of the oldest in existence. When our forefathers came from Europe to settle in this country, which is now the United States, they brought with them the flags of their home countries, and planted them on the new territory in symbol of taking possession of it in the name of their liege kings and lands. Gradually the colonies came to belong to England, and the Union Jack became the flag of all, with the thirteen colonies represented by thirteen stripes and the Union Jack in the corner. This flag was known as the Grand Union or Cambridge Flag, and was displayed when Washington first took command of the army at Cambridge. It was raised on December 3, 1775, on the _Alfred_, flagship of the new little American Navy, by the senior Lieutenant of the ship, John Paul Jones, who later defended it gallantly in many battles at sea. On July 4, 1776, the Declaration of Independence was signed in Philadelphia and the United Colonies dissolved all ties that bound them to England and became an independent nation--the United States. It was immediately necessary to adopt a new flag, as the new nation would not use the Union Jack. Tradition says that in the latter part of May, 1776, George Washington, Robert Morris and Colonel Ross called on Betsy Ross in Philadelphia to make the first flag, which they designed. They kept the thirteen stripes of the Colonial flag, but replaced the Union Jack by a blue field bearing thirteen stars, arranged in a circle. The birthday of the flag was June 14, 1777, when Congress passed this resolution: Resolved: That the flag of the thirteen United States be thirteen stripes; alternate red and white; that the union be thirteen stars, white on a blue field, representing a constellation. The first American unfurling the Stars and Stripes over a warship was John Paul Jones when he took command of the _Ranger_ in June, 1777. Tradition says that this flag was made for John Paul Jones by the young ladies of Portsmouth Harbor, and that it was made for him from their own and their mothers' gowns. It was this flag, in February, 1778, that had the honor of receiving from France the first official salute accorded by a foreign nation to the Stars and Stripes. It was first carried into battle at the Battle of Brandywine in September, 1777, when Lafayette fought with the Colonists and was wounded. This was the famous flag made out of a soldier's white shirt, a woman's red petticoat, and an officer's blue cloak. A famous flag now in the National Museum in Washington is the Flag of fifteen stars and stripes, which floated over Fort McHenry--near Baltimore--in the War of 1812, and which Francis Scott Key (imprisoned on a British ship) saw "by the dawn's early light" after watching through the night "the rocket's red glare, the bombs bursting in air" as proof that the fort had not fallen to the enemy. The next day he wrote "The Star-Spangled Banner." It is said that peace has its victories as well as war, and Scouts will want to know that our flag flew from the first vessel ever propelled by steam--Robert Fulton's _Clermont_. It was carried by Wilbur Wright on his first successful airplane flight in France. It was the flag planted at the North Pole by Robert Peary. It was the National emblem painted upon the first airplane to make the transatlantic flight, May, 1919. At first, when states came into the Union, a new stripe and a new star were added to the flag, but it was soon evident that the added stripes would make it very unwieldly. So on April 4, 1818, Congress passed this act to establish the flag of the United States: "Sec. 1. Be it enacted ... That from and after the 4th of July next, the flag of the United States be thirteen horizontal stripes, alternate red and white; that the union have twenty stars, white on a blue field. "Sec. 2. Be it further enacted, that, on admission of every new State into the Union, one star be added to the union of the flag; and that such addition shall take effect on the 4th day of July succeeding such admission." In 1917 after the United States entered the World War, the Stars and Stripes were placed with the flags of the Allies in the great English Cathedral of St. Paul's in London, and on April 20, 1917, the flag was hoisted beside the English flag over the House of Parliament as a symbol that the two great English-speaking nations of the world had joined hands in the cause of human brotherhood. RESPECT DUE THE FLAG 1. The flag should be raised at sunrise and lowered at sunset. It should not be displayed on stormy days or left out over night, except during war. Although there is no authoritative ruling which compels civilians to lower the flag at sundown, good taste should impel them to follow the traditions of the Army and Navy in this sundown ceremonial. Primarily, the flag is raised to be seen and secondarily, the flag is something to be guarded, treasured, and so tradition holds it shall not be menaced by the darkness. To leave the flag out at night, unattended, is proof of shiftlessness, or at least carelessness. 2. At retreat, sunset, civilian spectators should stand at attention. Girl Scouts, if in uniform, may give their salute. When the national colors are passing on parade or in review, Scouts should, if walking, halt, and if sitting, rise and stand at attention. When the flag is stationary it is not saluted. An old, torn, or soiled flag should not be thrown away, but should be destroyed, preferably by burning. The law specifically forbids the use of and the representation of the flag in any manner or in any connection with merchandise for sale. When the "Star-Spangled Banner" is played or sung, stand and remain standing in silence until it is finished. The flag should, on being retired, never be allowed to touch the ground. Regulations for Flying the Flag 1. The flag should not be raised before sunrise, nor be allowed to remain up after sunset. 2. In placing the flag at half mast, it should be raised first to full mast, and then lowered to the half mast position, from which it should again be raised to full mast before lowering. 3. The flag should never be draped. 4. When the flag is hung against a wall, the blue field should be in the upper left corner if the stripes are horizontal; in the upper right corners if the stripes are vertical. 5. In the case of flags hung across the street it is necessary to hang them by the points of the compass instead of right or left, because the right or left naturally varies according to whether the spectator is going up or down the street. When the flag is hung across a north and south street, the blue fields should be toward the east, the rising sun, when across an east and west street, the field should be toward the north. 6. The flags of two or more nations displayed together should always be hung at the same level, and should be on separate staffs or halyards. 7. In the United States, when the American flag is carried with one other flag, it should be at the right. When it is carried with two other flags, it should be in the middle. 8. When the American flag is hung against a wall with other flags, it is placed at the spectator's right, if it is one of two; and in the middle, if it is one of three. 9. The flag at half mast is a sign of mourning. 10. The flag flown upside down is a signal of distress. 11. On Memorial Day, May 30, the flag is flown at half mast during the morning, and is raised at noon to full mast for the rest of the day. Patriotic Songs for Girl Scouts "The Star-Spangled Banner" Oh, say, can you see, by the dawn's early light, What so proudly we hailed at the twilight's last gleaming, Whose broad stripes and bright stars, through the perilous fight, O'er the ramparts we watched were so gallantly streaming! And the rocket's red glare, the bombs bursting in air, Gave proof through the night that our flag was still there; Oh! say, does that star-spangled banner yet wave, O'er the land of the free, and the home of the brave? On that shore dimly seen through the mists of the deep, Where the foe's haughty host in dread silence reposes. What is that which the breeze, o'er the towering steep, As it fitfully blows, now conceals, now discloses? Now it catches the gleam of the morning's first beam, In full glory reflected now shines on the stream; 'Tis the star-spangled banner; Oh, long may it wave, O'er the land of the free and the home of the brave! O! thus be it ever, when freemen shall stand Between their loved homes and the war's desolation Blessed with victory and peace, may the heav'n-rescued land Praise the power that hath made and preserved us a nation. Then conquer we must, when our cause it is just, And this be our motto--"In God is our trust"; And the star-spangled banner in triumph shall wave O'er the land of the free and the home of the brave. --_Francis Scott Key_, 1814. _The Star Spangled Banner_ was written in 1814 by Francis Scott Key at the time of the bombardment of Fort McHenry, near Baltimore, by the British. Key had been sent to the British squadron to negotiate the release of an American prisoner-of-war, and was detained there by the British during the engagement for fear he might reveal their plans. The bombardment lasted all through the night. In his joy the following morning at seeing the American flag still flying over Fort McHenry, Key wrote the first stanza of the _Star Spangled Banner_ on the back of an old letter, which he drew from his pocket. He finished the poem later in the day after he had been allowed to land. The poem was first printed as a handbill enclosed in a fancy border; but one of Key's friends, Judge Nicholson, of Baltimore, saw that the tune of _Anacreon in Heaven_, an old English drinking song, fitted the words, and the two were quickly united with astonishing success. The old flag which prompted the poem is still in existence; it was made by Mrs. Mary Pickersgill. "America" My country, 'tis of thee, Sweet land of liberty, Of thee I sing; Land where my fathers died, Land of the Pilgrims' pride, From every mountain side Let freedom ring. My native country, thee, Land of the noble free, Thy name I love; I love thy rocks and rills, Thy woods and templed hills; My heart with rapture thrills Like that above. Let music swell the breeze, And ring from all the trees Sweet freedom's song; Let mortal tongues awake, Let all that breathe partake, Let rocks their silence break, The sound prolong! Our father's God, to Thee, Author of liberty, To Thee we sing: Long may our land be bright With freedom's holy light; Protect us by Thy might, Great God, our King. --Samuel F. Smith, 1832. "America" was written in 1832 by Samuel Francis Smith, a graduate of Harvard, at that time studying for the ministry at Andover, Mass. The circumstances attending the writing of this hymn are told by the author in the following letter: Newton Centre, Mass., June 5, 1887. Mr. J. H. Johnson: Dear Sir: The hymn "America" was not written with reference to any special occasion. A friend (Mr. Lowell Mason) put into my hands a quantity of music books in the German language early in the year 1832--because, as he said, I could read them and he couldn't--with the request that I would translate any of the hymns and songs which struck my fancy, or, neglecting the German words, with hymns or songs of my own, adapted to the tunes, so that he could use the music. On a dismal day in February, turning over the leaves of one of these music books, I fell in with the tune, which pleased me--and observing at a glance that the words were patriotic, without attempting to imitate them, or even read them throughout, I was moved at once to write a song adapted to the music--and "America" is the result. I had no thought of writing a national hymn, and was surprised when it came to be widely used. I gave it to Mr. Mason soon after it was written, and have since learned that he greatly admired it. It was first publicly used at a Sabbath school celebration of Independence in Park Street Church, Boston, on the 4th of July, 1832. Respectfully, S. F. SMITH. The tune of "America," which Samuel Smith took from a German song book, was originally a French air. This French air was borrowed in 1739 by an Englishman, Henry Carey, who recast it for the British national anthem, "God Save the King." Switzerland, Prussia and other German States, and the United States have used the music for their national hymns. _Letter and facts from The Encyclopedia Americana._ "Battle Hymn of the Republic" Mine eyes have seen the glory of the coming of the Lord: He is trampling out the vintage where the grapes of wrath are stored; He hath loosed the fateful lightning of His terrible swift sword; His truth is marching on. I have seen Him in the watch-fires of a hundred circling camps; They have builded Him an altar in the evening dews and damps; I can read his righteous sentence by the dim and flaring lamps: His day is marching on. I have read a fiery gospel writ in burnish'd rows of steel: "As you deal with my contemners, so with you my grace shall deal; Let the Hero, born of woman, crush the serpent with his heel, Since God is marching on." He has sounded forth the trumpet that shall never call retreat; He is sifting out the hearts of men before His judgment-seat: Oh, be swift my soul, to answer Him, be jubilant my feet! Our God is marching on. In the beauty of the lilies Christ was born across the sea, With a glory in His bosom that transfigures you and me; As He died to make men holy, let us die to make them free, While God is marching on. --Julia Ward Howe. How to Make an American Flag The exact proportions of the American Flag have been fixed by executive order; that is to say, by order of the President, as have other features, such as the arrangement and position of the stars. The exact size of the flag is variable, though the army has several regulation sizes. The cut given below shows the dimensions of one of the regulation army flags. The proportions fixed by executive order on May 26, 1916, are as follows: If the width of the flag be taken as the basis and called 1, then The length will be 1.9, Each stripe will be 1/13 of 1, The blue field will be .76 long and 7/13 of 1 wide. Other features of the officially designed flag are as follows: The top and bottom stripes are red. Each State is represented by a five-pointed star, one of whose points shall be directed toward the top of the flag. Beginning with the upper left-hand corner and reading from left to right the stars indicate the States in order of their ratification of the Constitution and their admission to the Union. Find your State's star in the following list, and remember its number and line. _First Row_ 1--Delaware 2--Pennsylvania 3--New Jersey 4--Georgia 5--Connecticut 6--Massachusetts 7--Maryland 8--South Carolina _Second Row_ 9--New Hampshire 10--Virginia 11--New York 12--North Carolina 13--Rhode Island 14--Vermont 15--Kentucky 16--Tennessee _Third Row_ 17--Ohio 18--Louisiana 19--Indiana 20--Mississippi 21--Illinois 22--Alabama 23--Maine 24--Missouri _Fourth Row_ 25--Arkansas 26--Michigan 27--Florida 28--Texas 29--Iowa 30--Wisconsin 31--California 32--Minnesota _Fifth Row_ 33--Oregon 34--Kansas 35--West Virginia 36--Nevada 37--Nebraska 38--Colorado 39--North Dakota 40--South Dakota _Sixth Row_ 41--Montana 42--Washington 43--Idaho 44--Wyoming 45--Utah 46--Oklahoma 47--New Mexico 48--Arizona [Illustration] AN EASY WAY TO DRAW THE FLAG The sketch shows the steps in getting a flag drawn according to national requirements. 1. Draw the outline of your flag, making for convenience, the width equal an even 10 units (such as eighths or quarters or half, etc.) so that the length can be made 19 units. 2. Get the 13 stripes outlined as follows: a) Take your ruler and find a place marking 13 units, such as 3-1/4 inches, or 6-1/2 or even 9-3/4 inches. b) Then draw the 2 lines A B and A' B'; marking off the 13 points on each. It does not matter where the lines are drawn so long as they extend between the top and bottom of the rectangle. c) Through these points draw lightly, the lines for the stripes, covering the _whole_ flag. 3. Before making the final lines, block in the union in the upper left hand corner, making its length equal to 7.6 of the original units used for the whole flag. The width of the union is _seven_ stripes. 4. Place the stars as follows: The lines marking the stripes may be used to mark the 6 lines of stars. The eight stars to a line may be determined by dividing the length of the union into nine parts and dropping eight perpendiculars through the six lines already there. In the sketch the line, D F and D' F' are guide lines to make the new parallel lines. These are made just as in the case of A B and A' B' only containing nine units and extending between the two sides of the union. 5. The stars are made at the intersection of the lines. It is not necessary to put in more than one or two, to show the shape and direction of points. 6. The stripes may be colored, or if indicated by cross hatching, make the cross hatches vertical (I I I I I) which is the symbol for red. Band Leader O ------ | BAND | ------ National O President Nat'l Field Capt.-> O O O <- National Director | Vice-President --------------- |NAT'L COUNCIL| --------------- State O Com'sioner State Field Capt.->O O O<-State Director | State Deputy Commissioner ------------- |STATE COUNCIL| ------------- Local O Com'sioner Local Field Captain->O O O<-Local Deputy Com'sioner | Local Director ------------- |LOCAL COUNCIL| ------------- Troop O Capt. O Lieut. ------ |SCOUTS| ------ ------ |SCOUTS| ------ Color Guard Color Guard | | O O O O | | Council Flag American Flag O Lieut. ______ |SCOUTS| ------ ______ |SCOUTS| ------ [Illustration: (1) SIMPLE PARADE FORMATION] ------------------- | BAND | ------------------- Color Guard->O O O<-Color Guard | American Flag Officer O in Charge O Captain O Lieut. ----------------- | SCOUTS | ----------------- ----------------- | SCOUTS | ----------------- O Captain O Lieut. ----------------- | SCOUTS | ----------------- ----------------- | SCOUTS | ----------------- O Captain O Lieut. ----------------- | SCOUTS | ----------------- ----------------- | SCOUTS | ----------------- [Illustration: (2) SIMPLE PARADE FORMATION] PARADE FORMATION FOR GIRL SCOUTS The accompanying Cut 1 indicates a suggested formation for patriotic, Civic or Girl Scout parades when Scout officials take part in the parade. It should be noted that the Scouts are represented by a column of four ranks, the Color Guard marching in the center of the column. Should a larger number of Scouts participate in the parade, the Color Guard must be changed to a position in the center of the longer column. Cut 2 indicates a more simple form of parade which has been found of service and effectiveness. In this formation the Color Guard follows the band or Scout buglers. The local director or her representative marches directly behind the Color Guard and is followed by the Scouts in column formation, each double rank commanded by a captain, who marches three paces in front of the front rank, and a lieutenant, who marches at the extreme left of the double rank one step ahead of the front rank. Front and rear ranks march forty inches apart. It is not usually possible, nor is it necessarily advisable, to use one troop in forming a double rank. The important thing is to have in each line the number of Scouts designated by the person in charge of the parade. This number, determined by the width of the street and the number marching, will be either four, eight, twelve or sixteen. If girls of the same height march together, the shorter preceding the taller, the appearance of the column will be more uniform and pleasing. When Scout troop flags are used, they are carried in the column at the extreme right. [Illustration: GIRL SCOUT UNIFORM--TWO PIECE] SECTION IX GIRL SCOUT DRILL Although the simple exercises in opening and closing a meeting are the only formal work necessary for Scouts, the Scout Drill outlined in this Handbook is added for Captains as a suggestion for handling one or more Patrols in the club room, or on the street, in an orderly dignified manner. Where the Troop and Captain are interested in this form of activity, it adds a great variety to the Scout meetings, and its value in giving an erect carriage, alert habit of obedience, and ability to think and act quickly are undoubted. In case of rallies and parades it is practically the only way of handling large bodies of Scouts from different localities. Every order and formation here recommended is taken from the United States Infantry Drill Regulations, and it is now possible for Captains in all localities to secure the assistance of some returned soldier glad to give a half hour occasionally to drilling the Scouts. The simple formations selected have been divided into Tenderfoot, Second Class and First Class groups entirely for the convenience of the Captain; none of the work is too difficult for a Second Class Scout and there is nothing to prevent a Tenderfoot from taking all of it, if the troop should be particularly interested in drilling. Commands are divided into two classes: (a) The preparatory, to tell the Scout _what_ to do, and (b) The command of execution, to tell _how_ to do it. Tenderfoot Drill Schedule "FALL IN" At this command each Scout immediately takes her position in the Patrol to which she belongs (the captain having already assigned to each Scout her exact place), and without further order assumes the position of "_Attention_" three paces in front of Captain. The position of _Attention_ is: body and head erect, head, shoulders and pelvis in same plane, eyes front, arms hanging easily at the sides, feet parallel and about four inches apart; perfect silence to be maintained. Patrol formation, two ranks (rows) of four Scouts each, forty inches between front and rear ranks. The patrol corresponds to the military unit of the squad. Other patrols will fall in on the left of patrol No. 1 and on a line with it, in their numerical order. When assembled a troop of four patrols will be in the position indicated by the following diagram, and facing the captain. 5678 5678 5678 5678 1234 1234 1234 1234 Lieut. Capt. If the Captain prefers, and where there are only a few Scouts to be handled, they may be drawn up in a single rank facing the Captain. In either position they are now ready for the preliminaries of military drill. 1. _Right_ (or left) _Dress_. 2. _Front._ At the command _"Dress"_ whether to right or left, all Scouts place the left hand on the hip. Each Scout, except the base file, Scout on right or left end from whom the other take their alignment, when on or near the new line, executes "_Eyes Right!_" and taking steps of two or three inches, places herself so that her right arm rests lightly against the arm of the Scout on her right, and so that her eyes and shoulders are in line with those of the Scout on her right; the rear rank Scouts cover in file. The instructor verifies the alignment of both ranks from the right flank and orders up or back such Scouts as may be in rear or in advance of the line: only the Scouts designated move.[2] At the command "_Front,_" given when the ranks are aligned, each Scout turns her head and eyes to the front and drops the hand at her side. To march the patrol or troop in column of twos, the preliminary commands would be as just given: 1. _Fall in._ 2. _Right Dress._ 3. _Front._ The troop is then drawn up facing the Captain in two ranks as described. The Captain then commands: 1. _Right_ (or left) _Face_ (According to the direction in which the column is to proceed.) 2. _Forward._ 3. _March._ At the command "_March_," each Scout steps off smartly with the _left_ foot. Facings To the flank: "_Right_ (or left) _Face_." Raise slightly the left heel and the right toe; face to the right, turning on the right heel, assisted by a slight pressure on the ball of the left foot; place the left foot by the side of the right. "Left Face" is executed on the left heel in the corresponding manner. Right (or left) Half Face is executed similarly, facing forty-five degrees. To the rear: _About Face._ Carry the toe of the right foot about half a foot length to the rear and slightly to the left of the left heel without changing the position of the left foot; face to the rear, turning to the right on the left heel and right toe; place the right heel by the side of the left. Eyes Right or Left 1. _Eyes Right_ (or left). 2. _Front._ At the command "Right," turn the head to the right oblique, eyes fixed on the line of Scouts in, or supposed to be in, the same rank. At the command "_Front_" turn the head and eyes to the front. The Rests Being at halt, the commands for the different rests are as follows: FALL OUT, REST, AT EASE and 1 PARADE, 2 REST. At the command _Fall Out_, the Scouts may leave the ranks, but are required to remain in the immediate vicinity. They resume their former places, at attention at the command "_Fall In_." At the command "_Rest_" each Scout keeps one foot in place, but is not required to keep silence or immobility. At the command _"At Ease"_ each Scout keeps one foot in place and is required to keep silence but not immobility. _1 Parade, 2 Rest._ Carry the right foot six inches straight to the rear, left knee slightly bent; clasp the hands, without constraint, in front of the center of the body, fingers joined, right hand uppermost, left thumb clasped by the thumb and forefinger of the right hand; preserve silence and steadiness of position. To resume the attention: _1 Squad (or Company) 2 Attention._ Steps and Marchings All steps and marchings executed from the halt, except right step, begin with the left foot. The length of the full step in "_Quick Time_" for a Scout is twenty inches, measured from heel to heel, and the cadence is at the rate of one hundred twenty steps per minute. The length of the full step in "_Double Time_," for a Scout, is about twenty-four inches; the cadence is at the rate of one hundred eighty steps per minute. The instructor, when necessary, indicates the cadence of the step by calling "One, Two, Three, Four," or "Left, Right, Left, Right," the instant the left and right foot, respectively, should be planted. All steps and marchings and movements involving march are executed in "Quick Time" unless the squad (or company) be marching in "Double Time." Quick Time Being at a halt, to march forward in quick time: 1 _Forward_, 2 _March_. At the command "_Forward_," shift the weight of the body to the right leg, left knee straight. At the command "_March_" move the left foot smartly straight forward twenty inches from the right, sole near the ground, and plant it without shock; next, in like manner, advance the right foot and plant it as above; continue the march. The arms swing naturally. Being at a halt, or in march in quick time, to march in double time; 1 _Double time_, 2 _March_. If at a halt, at the first command shift the weight of the body to the right leg. At the command "_March_" raise the forearms, fingers closed to a horizontal position along the waist line; take up an easy run with the step and cadence of double time, allowing a natural swinging motion to the arms. If marching in quick time, at the command "_March_," given as either foot strikes the ground, take one step in quick time, and then step off in double time. To resume the quick time: 1 _Quick Time_, 2 _March_. At the command _March_, given as either foot strikes the ground, advance and plant the other foot in double time; resume the quick time, dropping the hands by the sides. To Mark Time Being in march: 1 _Mark Time_, 2 _March_. At the command _March_, given as either foot strikes the ground, advance and plant the other foot; bring up the foot in rear and continue the cadence by alternately raising each foot about two inches and planting it on line with the other. Being at a halt, at the command _March_, raise and plant the feet as described above. The Half Step 1 _Half Step_, 2 _March_. Take steps of ten inches in quicktime, twelve inches in double time. _Forward_, _Half Step_, _Halt_ and _Mark Time_ may be executed one from the other in quick or double time. To resume the full step from half step or mark time: _Forward March._ Side Step Being at halt or mark time: 1 _Right (or left) Step_, 2 _March_. Carry and plant the right foot twelve inches to the right; bring the left foot beside it and continue the movement in the cadence of quick time. The side step is used for short distances only and is not executed in double time. Back Step Being at a halt or mark time: 1 _Backward_, 2 _March_. Take steps of twelve inches straight to the rear. The back step is used for short distances only and is not executed in double time. To Halt To arrest the march in quick or double time: 1 _Squad_ (or if the full troop is drilling _Company_), 2 _Halt_. At the command _Halt_, given as either foot strikes the ground, plant the other foot as in marching; raise and place the first foot by the side of the other. If in double time, drop the hands by the sides. To March by the Flank Being in march: 1 _By the Right (or left) Flank_, 2 _March_. At the command _March_, given as the right foot strikes the ground, advance and plant the left foot, then face to the right in marching and step off in the new direction with the right foot. To March to the Rear Being in march: 1 _To the Rear_, 2 _March_. At the command _March_, given as the right foot strikes the ground, advance and plant the left foot; turn to the right about on the balls of both feet and immediately step off with the left foot. If marching in double time, turn to the right about, taking four steps in place, keeping the cadence, and then step off with the left foot. Change Step Being in march: 1 _Change Step_, 2 _March_. At the command _March_, given as the right foot strikes the ground, advance and plant the left foot; plant the toe of the right foot near the heel of the left and step off with the left foot. The change on the right foot is similarly executed, the command _March_ being given as the left foot strikes the ground. SECOND CLASS DRILL _Fall In._ (_Described in Tenderfoot Drill._) _Count Off._ At this command all except the right file execute _Eyes Right_, and beginning on the right, the Scouts in each rank count _One_, _Two_, _Three_, _Four_; each turns her head and eyes to the front as she counts. [Illustration: GIRL SCOUT UNIFORM--ONE PIECE] Alignments 1 _Right (or Left) Dress_, 2 _Front_. (Described in Tenderfoot Drill.) To preserve the alignment when marching; _Guide Right_ (_or left_). The Scouts preserve their intervals from the side of the guide, yielding to pressure on that side and resisting pressure from the opposite direction; they recover intervals, if lost, by gradually opening out or closing in; they recover alignment by slightly lengthening or shortening the step; the rear rank Scouts cover their file leaders at forty inches. To Take Distance (Formation for signalling or for setting-up exercises.) Being in line at a halt having counted off: 1 _Take Distance at four paces_, 2 _March_; 3 _Squad (or company), Halt_. At the command _March_, each Scout in succession starting at four paces apart and beginning with No. 1 of the front rank, followed by 2, 3, 4 and 1, 2, 3, 4 of the rear rank, marches straight forward until the order Squad, Halt is given. The command _Halt_ is given when all have their distances. (Word to instructors: Where the floor space is limited it is advisable to have the Scouts take the half step in executing this formation or move at two paces.) If more than one squad is in line, each squad executes the movement as above simultaneously. Being at distances, to assemble the squad (or company): 1 _Assemble_, 2 _March_. At the command _March_, No. 1 of the front rank stands fast; the other members move forward to their proper places in the line. The Oblique March For the instruction of the recruits, the squad being in column or correctly aligned, the instructor causes the Scouts to face half right and half left, points out to them their relative positions, and explains that these are to be maintained in the oblique march. 1 _Right (or Left) Oblique_, 2 _March_. At the command _March_, each Scout steps off in a direction forty-five degrees to the right of her original front. She preserves her relative position, keeping her shoulders parallel to those of the guide, and so regulates her steps that the ranks remain parallel to their original front. At the command _Halt_ the Scouts face to the front. To resume the original directions: 1 _Forward_, 2 _March_. The Scouts half face to the left in marching and then move straight to the front. To Turn on Moving Pivot Begin in line: 1 _Right (or left) Turn_, 2 _March_. (This applies to the single squad; if the whole troop is drilling and is in column of squads, or twos, the command would be: 1 _Column Right_ (_or left_), 2 _March_.) The movement is executed by each rank successively and on the same ground. At the second command, the pivot Scout of the front rank faces to the right in marching and takes the half step; the other Scouts of the rank oblique to the right until opposite their places in line, then execute a second right oblique and take the half step on arriving abreast of the pivot Scout. All glance toward the marching flank while at half step and take the full step without command as the last Scout arrives on the line. _Right_ (_or left_) Half Turn is executed in a similar manner. The pivot Scout makes a half change of direction to the right and the other Scouts make quarter changes in obliquing. To Turn on a Fixed Pivot Being in line, to turn and march: 1 _Squad Right_ (_or left_), 2 _March_. At the second command, the right flank Scout in the front rank faces to the right in marching and marks time; the other front rank Scouts oblique to the right, place themselves abreast of the pivot, and mark time. In the rear rank the third Scout from the right, followed in column by the second and first, moves straight to the front until in the rear of her front rank Scout, when all face to the right in marching and mark time; the other number of the rear rank moves straight to the front four paces and places herself abreast of the Scout on her right. Scouts on the new line glance toward the marching flank while marking time and, as the last Scout arrives on the line, both ranks execute _Forward March_ without further command. Being in line to turn and halt: 1 _Squad Right_ (_or left_), 2 _March_, 3 _Squad_, 4 _Halt_. The third command is given immediately after the second. The turn is executed as prescribed in the preceding paragraph except that all Scouts, on arriving on the new line mark time until the fourth command is given, when all halt. The fourth command should be given as the last Scout arrives on the line. Being in line to turn about and march: 1 _Squad Right (or left) About_, 2 _March_. At the second command the front rank twice executes Squad Right initiating the second Squad Right when the Scout on the marching flank has arrived abreast of the rank. In the rear rank the third Scout from the right, followed by the second and first in column, moves straight to the front until on the prolongation of the line to be occupied by the rear rank; changes direction to the right; moves in the new direction until in the rear of her front rank Scout, when all face to the right in marching, mark time, and glance toward the marching flank. The fourth Scout marches on the left of the third to her new position; as she arrives on the line, both ranks execute _Forward March_ without command. FIRST CLASS DRILL _On Right (or left) Into Line._ Being in columns of squads, to form line on right or left; 1 _On Right (or left) Into Line_, 2 _March_, 3 _Company_, 4 _Halt_, 5 _Front_. At the first command the leader of the leading unit commands: _Right Turn._ The leaders of the other units command: _Forward_, if at a halt. At the second command the leading unit turns to the right on moving pivot. The command _Halt_ is given when the leading unit has advanced the desired distance in the new direction; it halts; its leader then commands: _Right Dress._ The units in the rear continue to march straight to the front; each, when opposite its place on the line, executes _Right Turn_ at the command of its leader; each is halted on the line at the command of its leader, who then commands: _Right Dress._ All dress on the first unit on the line. If executed in double time, the leading squad marches in double time until halted. _Front Into Line._ Being in columns of squads, to form line to the front; _Right (or left) Front Into Line_, 2 _March_, 3 _Company_, 4 _Halt_, 5 _Front_. At the first command the leaders of the units in the rear of the leading one command: _Right Oblique._ If at a halt, the leader of the leading unit commands: _Forward._ At the second command the leading unit moves straight forward: the rear units oblique as indicated. The command _Halt_ is given when the leading unit has advanced the desired distance; it halts; its leader then commands: _Left Dress_. Each of the rear units, when opposite its place in line, resumes the original direction at the command of its leader; each is halted on the line at the command of its leader, who then commands: _Left Dress_. All dress on the first unit in line. To Diminish the Front of a Column of Squads Being in column of squads: 1 _Right (or left) By Twos_, 2 _March_. At the command _March_, all files except the two right files of the leading squad execute _In Place Halt_; the two right files of the leading squad oblique to the right when disengaged and follow the right files at the shortest practicable distance. The remaining squads follow successively in like manner. Being in columns of twos: (1) _Right (or left) By File_, 2 _March_. At the command _March_, all files execute _In Place Halt_, except the right file of the leading two oblique successively to the right when disengaged and each follows the file on its right at the shortest practicable distance. The remaining twos follow successively in like manner. Being in column of files of twos, to form column of squads; or being in column of files, to form column of twos: 1 _Squads (Twos) Right (or left) Front Into Line_, 2 _March_. At the command _March_, the leading file or files halt. The remainder of the squad, or two, obliques to the right and halts on line with the leading file or files. The remaining squads or twos close up and successively form in the rear of the first in like manner. The movement described in this paragraph will be ordered _Right_ or _Left_, so as to restore the files to their normal relative positions in the two or squad. FOOTNOTE: [2] _All ranks count off beginning with right end: 1, 2, 3, 4._ SECTION X SIGNALLING FOR SCOUTS A. GENERAL SERVICE CODE The General Service Code, given herewith, also called the Continental Code and the International Morse Code, is used by the Army and Navy, and for cabling and wireless telegraphy. It is used for visual signalling by hand, flag, Ardois lights, torches, heliograph, lanterns, etc., and for sound signalling with buzzer, whistle, etc. The American Morse Code is used for commercial purposes only, and differs from the International Morse in a few particulars. A Scout need not concern herself with it because it would only be used by the Scout who eventually becomes a telegrapher, and for this purpose the Western Union Company offers the necessary training. Wig Wag Signalling GENERAL SERVICE CODE The flag used for this signalling is square with a smaller square of another color in the center. It may be either white with the smaller square red, or red with the smaller square white. A good size for Scout use is 24 inches square with a center 9 inches square, on a pole 42 inches long and one-half inch in diameter. There are but three motions with the flag and all start from, and are completed by, return to position, which means the flag held perpendicularly and at rest directly in front of the signaller. Signaller should stand erect, well balanced on the arches of the feet. The butt of the flag stick is held lightly in the right hand; the left hand steadies and directs the flag at a distance from six to twelve inches above the right on the stick. The length of the stick will determine the position of the left hand; the longer the stick the further apart must the hands be placed in order to obtain the best balance. [Illustration: POSITION DOT DASH FRONT] DOT: To make the dot, swing the flag down to the right until the stick reaches the horizontal and bring it back to Position. DASH: To make the dash, swing the flag to the left until it reaches the horizontal and bring it back to Position. INTERVAL: The third position is made by swinging the flag down directly in front and returning to Position. In order to keep the flag from "fouling" when making these motions, make a sort of figure 8 with the point of the stick. A slight turn of the wrist accomplishes this result and becomes very easy after a little practice. Beginners should master the three motions of the flag, exaggerating the figure 8 motion before they attempt to make letters. _It is also best to learn the code before attempting to wig wag it, so that the mind will be free to concentrate upon the technique or correct managing of the flag._ THE GENERAL SERVICE CODE (The International Morse or Continental) Uses: Commercial wireless, submarine cables, Army and Navy. Methods: flags by day, torches, lanterns, flashlight, searchlight, by night; whistle, drum, bugle, tapping. A .- B -... C -.-. D -.. E . F ..-. G --. H .... I .. J .--- K -.- L .-.. M -- N -. O --- P .--. Q --.- R .-. S ... T - U ..- V ...- W .-- X -..- Y -.-- Z --.. 1 .---- 2 ..--- 3 ...-- 4 ....- 5 ..... 6 -.... 7 --... 8 ---.. 9 ----. 0 ----- Period .. .. .. Comma .-.-.- Quotation Marks .-..-. Colon ---... Semicolon -.-.-. Interrogation ..--.. A convenient form for learning the letters is as follows: DOTS E . I .. S ... H .... DASHES T - M -- O --- OPPOSITES A .- -. N B -... ...- V D -.. ..- U G --. .-- W F ..-. .-.. L Y -.--- ---.- Q SANDWICH LETTERS K -.- P .--. X -..- R .-. LETTERS WITH NO OPPOSITES Z --.. C -.-. J .--- Make no pause between dots and dashes in making a letter, but make a continuous swing from right to left, or left to right. A pause at Position indicates the completion of a letter. One Interval (Front) indicates the completion of a word. Two Intervals indicate the completion of a sentence. Three Intervals indicate the completion of a message. _Do not try for speed._ In all signalling, accuracy is the important thing, for unless the letters are accurately made they cannot be easily read, and the message will have to be repeated. Fall into a regular easy rhythm in sending. Speed comes with practice. Signalling with a Flash Light: Use a short flash for the dot and a long steady flash for the dash. Pause the length of three dots between letters, and the length of five dots between words. A still longer pause marks the end of a sentence. Signalling by Whistle: Use a short blast for the dot, and a long steady blast for the dash. Indicate the end of a letter, a word, and a sentence by the same pauses as explained in Flash Light Signalling. Signalling with a Lantern: The motions used in signalling with a lantern are somewhat like those of the wig wag flag. For Position hold the lantern directly in front of the body; for the dot swing it to the right and back to Position; for the dash swing it to the left and back to Position; and for Interval move it down and up in a vertical line directly in front. A stationary light should be placed on the ground before the feet as a point of reference for the various motions. B. SEMAPHORE SIGNALLING SEMAPHORE CODE The semaphore is a machine with two arms which may be moved into various positions to make letters. The semaphore code shown in the accompanying picture may also be employed by a person using two flags. It is the quickest method of flag signalling but is available for comparatively short distances, seldom over a mile, unless extra large flags are employed or there is some extraordinary condition of background or atmosphere. The semaphore code is not adapted to as many uses as is the general service code, but for quick signalling over comparatively short distances, it is preferable in every way. The regulation flag is 18 inches square, either divided diagonally into two triangles of white and red, or square of white with small square of red in the center, or red with small square of white. These flags are fastened on poles 24 inches long and 1/2 inch in diameter. The flags must be carefully held so that the sticks make, as it were, a continuation of the arm bone; a bent wrist will cause the flags to make an entirely different angle, and consequently a different letter from the one intended. Swing the arms smoothly and without hesitation from one letter to another. Hold each letter long enough to make it clear to the person receiving it. Every word begins and ends with "intervals," the hands crossed downward in front of the body, arms nearly straight, right hand always over the left. Indicate the end of a sentence by one "chip-chop" made by holding both flags to the right, horizontally, and moving them up and down several times; not altogether, but one flag going down as the other comes up, making the "chopping" motion. [Illustration: CODE FOR SEMAPHORE SIGNALLING] Note: The extended arm should always make a straight line with the flag staff. _From the very beginning practice reading as well as sending._ It is harder to do and requires more practice. Instructors should always face the class in giving a lesson; in this way the pupil learns to read at the same time as she is learning to make the letters. This principle applies to all visual signalling. Whistle Signals 1. One blast, "Attention"; "Assemble" (if scattered). 2. Two short blasts, "All right." 3. Four short blasts, calls "Patrol Leaders come here." 4. Alternate long and short blasts, "Mess Call." Hand Signals These signals are advisable when handling a troop in a street where the voice cannot be readily heard, or in marching the troop into some church, theatre, or other building where a spoken command is undesirable. _Forward_, _March_: Carry the hand to the shoulder; straighten and hold the arm horizontally, thrusting it in the direction of the march. (This signal is also used to execute quick time from double time.) _Halt_: Carry the hand to the shoulder; thrust hand upward and hold the arm vertically. _Double Time_, _March_: Carry the hand to the shoulder, rapidly thrust the hand upward the full extent of the arm several times. _Squads Right_, _March_: Raise the arm laterally until horizontal; carry it to a vertical position above the head and swing it several times between the vertical and horizontal positions. _Squads Left_, _March_: Raise the arm laterally until horizontal; carry it downward to the side and swing it several times between the downward and horizontal positions. _Change Direction or Column Right (Left) March_: The hand on the side toward which the change of direction is to be made is carried across the body to the opposite shoulder, forearm horizontal; then swing in a horizontal plane, arm extended, pointing in the new direction. _Assemble_: Raise the arm vertically to its full extent and describe horizontal circles. THE GIRL SCOUT SALUTE. =How To Salute.= To salute, a Girl Scout raises the right hand to her hat in line with the right temple, the first three fingers extended, and the little finger held down by the thumb. This salute is the sign of the Girl Scouts. The three extended fingers, like the Trefoil, represent the three parts of the Promise. =When To Salute.= When Scouts meet for the first time during the day, whether comrades or strangers, of whatever rank, they should salute each other. If in uniform a Girl Scout stands at attention and salutes the flag when it is hoisted or lowered, and as it passes her in parade. If not in uniform, she stands at attention, but does not salute. When in uniform and in ranks in public demonstration, a Girl Scout stands at attention and salutes when the Star Spangled Banner is played. But she does not salute when she herself is singing. In ordinary gatherings when the anthem is played, a Girl Scout stands at attention but does not salute. When Girl Scouts are on parade or marching in troop or patrol formation, only the officers salute, at the same time giving the command, "Eyes right," or "Eyes left," as the case may be, at which every Scout turns her eyes sharply in the direction ordered till the officer commands, "Eyes front." When repeating the Promise, a Girl Scout stands at salute. When in uniform a Girl Scout should salute her officers when speaking to them, or when being spoken to by them. If in uniform, a Girl Scout should return the salute of a Boy Scout. She does not salute the police or military officers unless they salute her first. Girl Scouts may salute each other whether they are in uniform or not. =Pledge of Allegiance.= "I pledge allegiance to the flag and to the republic for which it stands; one nation indivisible, with liberty and justice for all." Girl Scouts should stand at attention, bring the hand to the full salute at the first word of the pledge, and at the word "flag" extend the arm, fingers still in the salute position, palm up, pointing to the flag. =Parades.= Girl Scouts may take part in patriotic parades with the permission of the Local Council or Commissioner or of the Captain where there is no Local Council. SECTION XI THE SCOUT AIDE Introduction. The six following subjects, Home Economics, Child Care, First Aid, Home Nursing, Public Health, and Personal Health are grouped together, and for proficiency in all of them a special badge called "Scout Aide" is awarded. This badge will probably be regarded by the outside world as the most important decoration the Girl Scouts can win, and all Scouts who will try for it should realize that those who wear it will represent the organization in a very special sense and will be eager to prove their practical knowledge and ability in the important subjects it stands for. No young child could pretend to represent ALL this medal stands for. Any grown girl or woman should be proud to own it. Practical knowledge of Personal Health, Public Health and Child Care will add to the efficiency and happiness of this nation, and the women of today have a better chance to control these things than ever before. Home Nursing and First Aid will save lives for the nation in the two great emergencies of illness and accident. Household Economics, the great general business and profession of women, if it is raised to the level of the other great businesses and professions, and managed quickly, efficiently and economically, will cease to be regarded as drudgery and take its real place among the arts and sciences. When the girls of today have learned to do this, the women of tomorrow will be spared the criticism of waste and extravagance that our nation has had to bear. If Girl Scouts make good as far as this medal is concerned and become real "Scout Aides" the Scout reputation is secure. [Illustration] 1. THE HOME MAKER BY SARAH LOUISE ARNOLD Formerly Dean of Simmons College _The Keeper of the House._ Every Girl Scout knows that good homes make a country great and good; so every woman wants to understand home-making. Of course that means "keeping" a house; and of course that means that Girl Scouts should try for the Housekeeper Merit Badge, the "Home Maker." Now "making a home" doesn't mean just having it, owning it and holding its key. It means making it a good place to live in, or helping to make it so. This sounds like the House that Jack built; but all this belongs to the making of a home. _Planning Your House._ When you plan a house of your own you must think what it needs most. You would choose, first of all, to have abundant air, fresh and clean; a dry spot where dampness will not stay; sunshine at some time of day in every room of the house, which you can have if your house faces southeast; and you must be able to get a good supply of pure water. You will want to make your house warm in the winter and cool in the summer, so you will look out for windows, doors and porches. Think what must be done in a house: eating, sleeping, working, resting, by the whole family. How many rooms must you have? Draw a plan of some house in your neighborhood that seems good to live in. Make up your mind what you like best in that house. _Furnishings._ Then houses must be furnished with the things that the family needs. The furniture will be for use. You must ask every piece what it is good for. What will you do with it? Could you get along without it? Some things you would use constantly, others once in a while. Which would you get first if you were planning carefully? How much would it cost to furnish the house for which you have drawn the plans: to furnish the kitchen, the living room, the bedrooms? Make a list of the furniture _needed_ (not just _wanted_) for each room with the cost of each piece. It is worth while for you to go to look at furniture in stores and to think about buying it. Then you will discover that a piece of furniture that looks well in the store might not look at all well in your house, for furniture must "suit" the house and the room into which it goes. It must "fit," we say. No other furniture will do. So the Girl Scout will make up her mind what will fit her house; and of course this means also what will fit the family purse. For the keeper of the house must not let into her house one single thing that she cannot afford to buy. She will take pride in that. So when you make a list of furniture--with its price--make sure that everything you choose, suits, or fits, _your_ house. _The Cellar._ Most houses are built over cellars, for purposes of sanitation, heating and water supply, as well as for storage. The Girl Scout who lives in the country probably knows all about cellars for they are much needed there. The city girl may live in an apartment and may never think of a cellar. Look at the cellars of two or three houses. How are they built? Did you plan for one in your house? The cellar should be well ventilated, having light as well as air. Its windows should be screened; the floor should be dry and if possible made of cement; the walls should be whitewashed. Ashes should be kept in a galvanized iron barrel, to prevent fire. A cellar should be a clean place, corners and all. _The Kitchen._ The kitchen is a work-shop; it should be sunny and airy. Look out for windows to let in the fresh air and sunshine. And while you are thinking of windows, be sure that they can open at the top and bottom to let sweetness in, and drive bad odors out. Your kitchen should hold things that are necessary, and nothing else. It should be easy to keep clean, having painted walls, and the floor should be of hard pine or else covered with linoleum. When a Girl Scout takes care of the kitchen she is in honor bound to keep all the corners clean and to leave no dust nor crumbs of food anywhere about. She will take great pains to keep flies out of the kitchen and so will have her windows screened. A good kitchen is provided with a sink and if possible with running water; and it must have a good stove, with a place for keeping wood or coal if either is used. _The Kitchen Floor._ The floor of the kitchen should be made of hard wood. Maple or hard pine will make a good floor. A hard-wood floor can be dressed with shellac or with oil. The wood absorbs this dressing so that water will not soak in. A floor which has been shellacked should be wiped with warm water. Not much water will be needed. The oiled floor can be wiped and dried, then oiled lightly from time to time. Linoleum or oilcloth may be used to cover an old floor. If the floor is rough it should be made even by planing before the linoleum is put down, and the cracks should be filled. If you can't get linoleum you can paint your floor with a hard floor paint. Be sure to get a paint that dries hard. The linoleum should be frequently washed with warm water and soap and then rinsed carefully before it is dried. _The Kitchen Stove._ The chief business of the kitchen stove is to provide heat for cooking. It must hold a fire, and so must be made of something which will not burn. Stoves are usually made of iron. Fire will not burn without air, so a place must be arranged to let air into the stove, and just enough to make the fire burn clearly and furnish the right amount of heat. That is what the front dampers or slides are for. The fuel, wood or coal, is held in the fire-box. The heated air makes the top of the stove hot for frying, broiling or boiling, and the oven hot for baking. The smoke and gases from the fire must not come out into the room to blind our eyes or suffocate us; the chimney is built to take care of the smoke and gases, and there must be a way for them to get into the chimney; the stove pipe is for this. But the game you have to play with your stove is to let the smoke and gases run up chimney, but to save all the heat you can for the work to be done. So your stove is supplied with dampers. When the fire is new, and there is much smoke or gas, you open the damper into the stovepipe, and in the stovepipe. Try to get a picture of the way the heated air goes from the fire-box up into the chimney. We call this direct draft. Of course a great deal of heat runs away through the chimney, and so your fuel is wasted. Now if you want to save heat, and particularly if you want to bake, and must have a hot oven, you will close the oven damper that has made the short easy way into the stovepipe. Then the heated air must find another way to get to the chimney, and it has to go around the oven to do this. While the hot air is finding its way around the oven, it heats it, ready for your baking. We call this the "indirect draft." Look over your kitchen stove and see how this happens. Take off the covers, open every door, and examine every part. Stoves must be carefully managed. The fires must burn readily and the cooking must be done with the least possible amount of wood or coal. This means a clean stove, free from ashes and with a clear draft. Wood or coal will burn freely in the air. They will stop burning if there is no draft. Learn to manage your draft. Remember that stoves are made with a damper, in order to control the current of hot air. If the oven damper is closed this heated air _must_ pass over and around the oven before it gets to the chimney and so heat the oven. If it is open the hot air can immediately escape up the chimney. When starting the fire leave the damper open. As soon as it is burning well, close it so that the oven will be heated. Your stove should also have a damper in the pipe, to save the heat which would otherwise run up the chimney. If there is none, have one put in. There are also dampers or slides in front of the stove to control the amount of air going in. The housekeeper must learn how to manage her stove; she must get acquainted with it, for every stove has its own way. Draw a picture or plan of the stove that you know best. See if you can tell plainly how to build a fire in your stove. If you use natural gas or a kerosene stove tell how that should be managed. _Gas and Oil Stoves._ Cooking may be done on an iron stove with either coal or wood as fuel, or the stove may be planned for burning gas or kerosene. The coal fire must be fed several times a day with coal and the ashes must be removed to keep the fire burning clearly. Wood burns out quickly and must be replaced often. Both wood and coal stoves mean almost constant care for the housekeeper. Gas gives less trouble. It comes in pipes from outside the house. This means that somebody else--the gas company--provides the supply. You turn on the gas when you want to use it and turn it off, if you are wise and thoughtful, the moment it is not needed. The gas company measures the amount of gas that you use by its meter, and you pay for every bit that you burn or waste. The important thing, then, is to use as little gas as possible in order to pay for as little as possible. You would rather pay twenty-five cents for a thrift stamp, than for gas that had burned simply because you had forgotten to turn it off. Be sure that gas is turned completely off at all places and never have a low light burning, as the flame may be blown out and the unburned gas escape. This would be dangerous and might even kill persons in the house. The kerosene stove may be used instead of a gas stove in houses which are not piped for a gas supply. If wicks are used they must be carefully trimmed, so that they will be clean and even. A kerosene stove needs frequent cleaning. It should be kept free from dust and from drippings of oil. The Fireless Cooker When a Girl Scout gets to thinking about all the work to be done in a kitchen she will ask some very important questions. How much work is to be done? How long does it take to do it? Can time be saved by doing it in a better way? How can I save labor? Save time? Save money? The Girl Scout will find the answers one at a time, if she does her own work. And if you do your own work you will at once call for a fireless cooker. The name sounds impossible, for you have always cooked with a stove, and, of course, a fire. How can you cook without a fire? The women of Norway taught us how. When they went out to work in the fields or on the farm they took the hot kettle of soup off the stove and hid it away in a hay box. The hay kept the heat in the kettle instead of letting it escape; so the soup kept on cooking, and when the women came home from their work in the fields there it was, all steaming hot and ready for dinner. Everyone has noticed how some things carry or conduct heat and other things don't. That's why we use a "holder," when handling a hot dish or stove lifter or tea-pot. The "holder" does not carry the heat to the hand; it keeps it away. So the hay packed around the hot kettle kept the heat in the kettle, refusing to "conduct" it away. Therefore the soup went on cooking. Your English cousins use a "cosy" to cover the hot teapot or coffee pot. This "cosy" is made of quilted cotton; and looks like the quilted hood that your great-grandmother used to have. This keeps the heat in the tea or coffee, so that you can have a second cup for the asking. America was slow to learn from her thrifty cousins, but at last she adopted the fireless cooker; and this is what it does: The fireless cooker, a case packed with some material which refuses to conduct heat, is used to continue the cooking of foods after they have been made hot on the stove. When securely covered in the cooker they will go on cooking for several hours because the heat is retained by the protecting case. A Girl Scout may buy a fireless cooker, paying from $5 to $25 for it, or she may make one, which will cost less than one dollar. Of course this is a challenge to make one. You may be very sure that if you make a fireless cooker you will understand all about it. To make a fireless cooker you will need: (1) _A cooker or container_, which should be an agate pail with a close fitting cover. The sides should be straight up and down, the bottom just as big as the top. You can choose a small one holding two quarts, or a gallon pail which would be large enough for anything an ordinary family would be likely to cook. (2) _A case_, which must be at least eight inches wider than your container, for the packing must extend at least four inches around the pail on every side. You may use a round case like a big wooden candy pail, which you can usually get at the ten cent store for ten cents; or it may be a galvanized iron can with a cover like the one ordinarily used for garbage; or it may be a box shaped like a cube. (3) For packing you may use crumpled newspapers tightly packed in; or ground cork, which is used in packing Malaga grapes, is fine, and you may be able to get it from a fruit store. Excelsior is good, and perhaps you will find that in the shed in some packing case; while, if you live in the country, you may be able to get Spanish moss. This should be dried, of course. And then there is hay--which our Norwegian cousins use. Let us try paper. Pack the box or can four inches deep, with crumpled paper, making a very even layer. Put a piece of pasteboard much larger than the bottom of your pail upon this layer and set your pail in the middle of it. Now pack the paper tightly around the pail up to the very top, using a stick of wood or mallet to press it down. Now you must make a cloth cover for your pail in the shape of a tall hat. The rim of the hat must reach out to the edges of your case and be tacked there. Take out your pail, fit this cloth cover into the hole and tack the edge evenly to the box. You must now make a cushion to fill the rest of the box, packing it full of the crumpled paper. Make hinges for the lid of your box and put some sort of fastener on the front to keep the lid down tight. Now you have your fireless cooker. When your oatmeal or your stew, or your chicken, or your vegetables have boiled ten or fifteen minutes on the stove in your agate pail, clap on its cover, set it into the nest, push the cushion into the top of the cooker, clamp down the lid, and your work is done, for the cooking will go merrily on all alone by itself in your fireless cooker. While you are making your fireless cooker, remember that the thermos bottle is made on the same principle. And remember, too, that your non-conducting packing material will keep heat out just as well as it keeps heat in. In the summer time you may wish to keep your ice cream cold for a while in your fireless cooker. Perhaps you will see how this might help on a hot summer's day and what a comfort a fireless cooker might prove in a sick room. The Ice Chest. How It Is Made In taking care of food we must be provided with a cool place, for the storage of milk, butter, cream, and all cooked food that may spoil. In summer this is especially important; in an apartment, and in most city houses the ice chest is needed all the year around; in the country, it is needed only in the warm months. The ice chest is built much as the fireless cooker is made. Its case is usually made of wood, its packing material must be non-conducting, and its lining must be some smooth surface through which water cannot pass. Some ice chests are lined with zinc and some with porcelain tiles. In some ice chests, food and ice are kept in the same box, which usually opens at the top; in other chests there is a separate chamber for the ice. From the ice chamber a drain pipe carries away the water which drips from the melting ice. Every ice chest must be kept clean and sweet. It should be looked over every day and washed carefully at least once a week. No crumbs of food should be left on the shelves. If you spill anything, wipe it up _clean_ at once. The drain pipe must be kept clean. A long wire brush is used for this. If you are buying an ice box, get one with removable pipes, which are easily cleaned. If there is any odor from the chest, scald with water and soda, a teaspoonful of soda to a quart of water. Rinse with fresh cold water. If your ice chest drips into a pan which must be emptied daily, have a regular time for emptying it. An overflowing pan in an apartment may damage the ceiling below. If it drips into a pan which drains itself, be sure that the drain is kept clean and the entrance to the pipe unclogged. Clean the drip pan whenever you clean the ice chest. It is a good plan to keep food in closed containers like fruit jars. Wide dishes take up too much space. Containers should be tall rather than broad. Put no hot dishes in the ice box; it wastes the ice. The Iceless Refrigerator An "iceless refrigerator" sounds like a "fireless cooker." This is an arrangement made to keep food cool in the summer when there is no ice. A wooden cage with shelves is covered with a cloth cover and placed near a window or out of doors. If in the house it should stand in a large pan to prevent the dripping of water on the shelf or floor. A piece of the cloth cover should rest in a pan of water. If this is not convenient a strip of cloth can be sewed to the cover endwise and this piece should be placed in a pan or bowl of water which should be set on top of the cage. This water will be sucked throughout the cloth cover of the refrigerator until it is wholly wet. As the water evaporates from the cover the air inside the refrigerator is cooled. The iceless refrigerator works well on days when dry air is moving about. It does not do well on damp, quiet days. Another simple refrigerator which does very well for a little milk or a pat of butter is a clean, earthen flower pot, turned upside down in a shallow pan of water. This will keep very cool the food which it covers. The Kitchen Sink Next to the stove, the sink is the most important piece of kitchen furniture. The best sinks are of enamel or are made of porcelain. They have a fine wire drainer so that nothing solid will go into the trap and plug the pipes. The Girl Scout uses boiling water, and plenty of it, to flush the sink. She takes pains that no grease gets into the drain to harden there. When grease is accidentally collected, soda and hot water will wash it away, but it should never collect in the pipes. The Keeper of the House takes pride in a perfectly clean sink. Taking Care of the House and the Things in It Taking care of a house and its furniture means keeping the house clean, neat, and orderly, and keeping everything in good repair. This means a great deal of thought on the part of the Keeper of the House. For there are many sorts of work to be done, and there is a right way of doing every bit of it. By paying attention a Girl Scout may learn very fast, and become very helpful and competent. First, there's the Dish Washing. Dish Washing In making ready for dish washing scrape every plate carefully to remove crumbs that would get into the dish water. Try using crumpled tissue paper to remove milk, grease, or crumbs before the dishes are put into the pan. Save tissue paper, and paper napkins for this. Pile in separate piles, all dishes of each sort; wash first glass, then silver, then cups, saucers, plates, then the rest; do not put bone, ivory or wooden handles of knives into the water. Use hot water and soap for dish washing, then rinse with clean hot water. Dish towels should be cleansed after every dish washing; wash clean in hot soapy water, then rinse all the soap away in clean water. Cooking utensils should soak in cold water until time for dish washing, unless they can be washed as soon as used. Use a tray for carrying dishes to the closet or pantry instead of travelling with a handful back and forth. Strain the dish water before pouring it down the sink. Be sure that no greasy water is put into the sink. Let the grease rise and cool; skim it off and dispose of it after the dishes are washed. Taking Care of Rooms Keeping a house in order means having everything in its place in every room. It means sweet, fresh air in every room; it means removal of dust and litter. A good housekeeper "tidies" her rooms as she goes along, always picking up anything that is out of place and putting it where it belongs. But she also has a method in doing things. Perhaps she sweeps the entire house every day or every other day, or perhaps she puts one room in order on one day and another on another and so on. The important thing is to have a regular plan. [Illustration: HEIGHT OF SINK] The Living Room Taking care of a living room means cleaning the floor and the rugs; dusting the walls, the pictures; cleaning, dusting, and sometimes polishing the furniture. Open the windows top and bottom, dust and brush them inside and out; use a soft brush or a dust mop to take the dust from the floor. Use a carpet sweeper for the rugs unless you have electricity and can use a vacuum cleaner; collect the sweepings and burn them. Dampen one quarter of your cheese-cloth duster and roll it inside the rest of the duster, then wring. This makes a dampish cloth for dusting the base-boards, window sills, and other woodwork as well as the furniture. Where the furniture is highly polished, or would be injured by water, use oil on the duster instead. Dust after the dust has settled, not when it has been stirred into the air. Shake and replace doilies or covers. Be sure that the pictures hang straight after dusting and that every piece of furniture is put in its right place. See how long it takes to clean the room; then study to find out how the time can be shortened. Do not keep useless furniture nor have too many things in your room. _The Bathroom_ and the bath tub require daily cleansing. In the ordinary family every one who uses the tub should leave it perfectly clean for the next one who needs it. All the furnishings of the bathroom should be kept sweet and clean. Use a flush closet brush daily, scalding it after using it. And remember that fresh air and sunshine are cleansing agents. Get them to work for you. _The Bedroom._ Your bedroom needs all the fresh air it can get. The Girl Scout sleeps with her windows open. As soon as you have dressed in the morning throw the windows wide open again, if they have been closed. Open the bed, so that both sheets may be reached by the fresh air. Shake up your pillows and put them on a chair near the window. Leave your night clothing spread or hung where it will be well aired. Let your room have a fresh air bath! You know already how to make a bed. You will remember that all the bedclothing must be smooth and even, when the bed is made. You are lucky if you have a sister to help you make your bed, for this piece of work is easier for two than for one. You will see that the mattress is lying straight. Once a week you (the two of you) will turn the mattress, end over end one week, and side over side the next week. Then your mattress will wear evenly, and not have a hollow in the middle where you sleep all the time. Then you two will lay the mattress cover straight, and tuck it in firmly, so that you will have no hard wrinkles to sleep on. The under sheet, smooth and straight, must be tucked in all around. You will make the bed as smooth as the table. Now the upper sheet, which is the hardest thing to manage in bed making, must be neatly tucked in at the foot. But you must allow eight inches at the top to be turned over the blankets and spread. Now the blankets, straight and smooth, and evenly tucked in at the foot. Then you may choose between tucking in the sides after folding the top sheet down over the blankets, and afterwards covering the whole bed with the spread, letting the sides and ends hang down; and laying the spread even with the blankets, tucking in the sides, and turning down the sheet over all. Try both ways. Now, shake and pat the pillows, making them very smooth and quite square-cornered; then lay them or stand them neatly at the head of the bed, meeting exactly in the middle; and your bed is fit for a queen, or a tired Girl Scout after a tramp! With the bed neatly made, everything must be put in its proper place. The furniture and window sills must be dusted with a clean cheese-cloth duster; and the bare floors must be nicely dusted with a dry floor-mop, or a cloth pinned over a broom. If there are rugs, use a carpet sweeper, if you have one, or a broom. If you do any broom sweeping, however, you will do it before you dust. Now a last look to see that the room is tidy, every chair in place and the shades even at the windows, and your room is ready for the day. Of course any Girl Scout who wants a Homemaker's badge will _do_ all these things;--not guess or suppose how others do them and how long it takes. That is the honest way to learn. So find out how long it takes to put your room in order. There is only one way to find out. Fighting Germs Keeping clean in these days means keeping free from troublesome germs as well as visible dirt. Germs thrive in dampness and darkness. They can be overcome by sunshine. For thorough cleanness, the house needs fresh air and sunshine as well as sweeping and dusting. The Girl Scout must remember to let the fresh air blow through every room in the house every day. She should sleep with her windows open. She is fortunate if she can sleep out of doors. Of course she is in honor bound to have no dark, damp, hidden, dirt-filled corners in any part of her house, not even in shed or cellar. Let in the light and clean out the dirt. Fighting the House Fly and Mosquito House flies carry disease. They breed in filth, human waste, animal droppings, decayed animal or vegetable matter, and are so made that they carry filth wherever they go. Since the fly alights wherever it pleases, it carries dirt from outside and distributes it wherever it CHOOSES. Clean up all heaps of rubbish where flies may breed. Keep your garbage pail _absolutely clean_. Disinfect outdoor water-closets and cover with gravel or slacked lime. Get fly traps to set on your porches. Kill all flies that come into the house, especially the early ones, in the spring. Keep your windows and doors screened. Fight mosquitoes just as you fight flies. Leave no still water even in an old tin can, for the eggs of mosquitoes are deposited in still water and hatch there. The mosquito, like many other insects, has an intermediate stage between the egg and the grown mosquito. During this stage it swims about in quiet water. Mosquitoes in great numbers may be growing in old cans or bottles, rain-filled and hidden away under the bushes in your yard. Watch for such breeding places; clean up your yard and banish the mosquito. Taking Care of Waste All waste must be carefully disposed of. It should never accumulate in the kitchen; but the important thing is to have _no real waste_. See that everything is put to the utmost use. If you live in the country, chickens and pigs will take the parings, the outer leaves of vegetables, etc., and you can bury or burn waste. If you live in the city the garbage man will collect all waste. The garbage can must be kept thoroughly clean. It should be rinsed and scalded whenever it is empty, so that there will be no bad odors about the kitchen. Find out how garbage is taken care of in your town. How can you help to keep your neighborhood clean? What should be done if there is carelessness about garbage? Taking Care of Woolen Things Housekeepers must fight moths as well as flies. The clothes moth loves to lay its eggs in wool. It is very keen in searching out bits of wool and finding a place for its baby to thrive. Unless you have a care it will lay its eggs in your best winter dress which you forgot and left hanging in the hot summer days. When the baby worm pokes its head out of the egg, it begins to feed upon the wool; and when some cold winter morning you get your dress you will find holes neatly cut where the little worm has gnawed, and beside the holes the little woven cradle which the tiny creature spun for itself, and in which the crawling worm changed to the flying, silvery moth. The housekeeper must therefore, carefully brush and pack away all woolen things before the moths arrive. After the garment is cleansed and brushed it may be folded in newspapers carefully pinned at the ends, so that no crack is left for the moth to get in it, or it may be laid in a cedar box; or in any plain box with moth balls or camphor. Every box should be labelled so that you know without opening it what is in it. Watch edges of carpets and rugs for the carpet beetle and the "Buffalo bug." The last bothersome creature may eat your cotton dresses in your closet. All clothing must have care. Make a list of the woolen things that must be taken care of if the house is closed in summer and what personal clothing must be packed away for the summer even if the house is not closed. Storage of Food Taking care of food so that it will "keep" well is just as important as the careful buying of food. Much waste, and therefore loss of money and labor, comes from carelessness in the storage of food. The bright Girl Scout will keep her eyes open to see how foods are taken care of in the house; which foods must be kept in the cellar; which ones must be stored on the shelves of dry closets; which ones come in sealed parcels; which in paper bags; which in boxes; which in barrels. There must be a place in the house for keeping all these things. So you need to think which foods _must_ be kept in the house and which must be bought from day to day. And in the house which you plan there must be ample space for closets and shelves, for keeping properly all that must be stored. No one can say which things must be kept in the house by every family. If the Girl Scout happens to live in a crowded city where rents are high, she will have little storage space, and will not keep so many things on hand. If she lives in the country, miles from a store, she must have a "store" of her own. So keep your eyes open, Girl Scout, and see what is being done in your part of the world. That is what eyes are made for. Heating the House A house may be heated by a furnace, by stoves, or even by open fires in the fireplace, as in old days. Heating the house makes the chimney necessary. This must be carefully arranged for in planning your house. Heating by stoves is the most common arrangement. In the large city or town, the furnace is used. This is merely a big stove in the cellar or basement, so planned that its heat is distributed through the house. By this means one big stove does the work of many little ones, and warms the whole house. The furnace may use its heat to turn water into hot steam, which is sent through all the house through the iron pipes and radiators. Or the water in the boiler may be made quite hot, though not turned into steam, and sent through the house in the same way, by means of pipes. Or hot air from around this big stove or furnace may be sent through big pipes directly to the various rooms. This means dust and dirt, and we are learning to use steam and hot water instead of the hot air system. The fireplace is almost a luxury. It is found oftenest in country houses where wood can easily be got and stored. The town or city home may have its open fire, however. Everyone loves an open fire; and when you plan your own house, you must manage to get one if you can. The hearth is the heart of the house. Labor Saving The housekeeper must learn how to do her work in the least possible time; she must save steps. Look at the house that you have planned and see whether everything you need to use is within easy reach. Look carefully at the closets where you keep things. Are they big enough? Are they in the right place? Suppose your water comes from a well which is a long way from the house. What difference will it make? What would you do about it? The Water Supply The water supply of every home should be carefully guarded. If the water is defiled or contaminated by germs of typhoid fever, diphtheria, or other diseases, whose bacteria may be carried by water, the disease may be spread wherever the water is used. No earth closets or human or animal waste should be in the neighborhood of the well. Water should come from high ground and clean places with no possibility of gathering infection on the way to the house. Great pains should be taken to keep drinking water absolutely clean. All drinking vessels should be washed and scalded and the rims should never be handled. In the country every home has a private water supply and takes pains to guard it. In the city there is a common water supply and everyone is responsible for keeping it pure. Where does the water come from that supplies your city or town? How is it kept clean? Who takes care of it? Whenever there is any question about the purity of common drinking water, the table supply should be boiled, for safety. Boiling will destroy any bacteria that could produce disease. This boiled water should be used for rinsing dishes as well as for drinking. Girl Scouts will interest themselves in municipal or neighborhood housekeeping, for that is a responsibility which all share together. Learning to take care of one's own home is a good beginning, if one is to share in providing good conditions for the neighborhood. Little Things Worth Remembering The stove should be cleaned with crumpled newspaper whenever the kitchen is put in order. All ashes should be neatly brushed off. In lifting ashes from the ash pan with a shovel use a newspaper to cover the pail into which the ashes are poured, so that the dust will not scatter over the room. Don't dump them and raise dust; and never put hot ashes into a wooden box or barrel. Watch the floor of closets and see that no dusty corners are hidden out of sight. Air and dry soiled clothing before putting it in the laundry basket. If damp clothes are hidden away they will mildew. Learn to make out a laundry list and to check it when the laundry comes home. Save the soap chips and use a soap shaker. Get all the help you can from older housekeepers in your neighborhood. Ask them how they do things and why. Your mother may know something better than anybody else does. The Girl Scout asks questions and learns why things are done as they are. She may think out a better way some day, but first she must pay attention to the old way. Sing at your work; it goes better so. Besides, joy belongs with housekeeping and your song helps to keep her there. Always sing if the work drags, but let it be a lively song! Making Things Clean and Keeping Clean Making things clean is a most important duty of the Keeper of the House. But don't forget, Girl Scout, that keeping things clean is a constant duty. You know many a body who "cleans up" with a lot of stir once in a while, but who litters and spills and spreads dirt and lets dust collect in corners all the rest of the time. "Keeping clean" is the housekeeper's regular business, and "cleaning up" never need stir up the whole house. For keeping clean, soap and water must always be had. The soap loves to wrestle with grease. The water softens and rinses away both dirt and soap. You will use a scouring soap or powder to clean stained or dirty metal or glass; and you should cover water-closets and other out-of-door places for refuse with clean slaked lime now and then to keep them clean. Ten Ways of Removing Stains 1. When you have _raspberry_ or _blueberry_ or _strawberry_ stains on your white handkerchief or blouse or skirt, do not be too much disturbed. Hold the stained part firmly over an empty bowl, with the spot well in the centre, and ask some one to pour boiling hot water over the spot and into the bowl. The stains will disappear like magic. Then the wet spot may be dried and pressed with a hot iron, and the damage is repaired. 2. _Peach_ stains are much harder to remove, but they should be treated just as the others were treated. Often several applications of hot water are necessary for these stubborn stains. But you must not lose patience. And you must not use soap. The stain will fade out at last under the hot water. 3. _Ink_ stains are a great bother, especially to the school girl who carries a leaky fountain pen. Do not let them get dry. They will be much harder to remove. Sometimes cold water, applied immediately, will remove the ink, if the spot is rinsed carefully. Use the cold water just as the hot water is used for the peach stain. If that does not remove it try milk. If the milk fails, let the spot soak in sour milk. Sometimes it must soak a day or two; but it will disappear in the end, with rinsing and a little rubbing. 4. _Ink_ stains on a carpet are a serious matter. Let us hope that no Girl Scout will be so unlucky as to upset an ink bottle on a friend's carpet or rug. If she does, she should know the best way to set about removing it. This should be done as quickly as possible before the ink dries, or "sets." Take cotton, or soft tissue paper or blotting paper, and absorb all that has not soaked in. You will see that the "sooner" _is_ the "better" in this case. Try not to increase the size of the spot, for you must keep the ink from spreading. Then dip fresh cotton in milk, and carefully sop the spot. Do not use the cotton when it is inky; that will smear the carpet and spread the stain. Use fresh bits of cotton, dipped in clean milk, until the stain has disappeared. Then rinse with clean water in the same way, and dry with dry cotton. 5. The _spots_ made on silk or woolen by _acids_ may be removed by touching with ammonia or baking soda, dissolved in a little water. The bright yellow spot on a black dress will sometimes run away like lightning when touched by the wet cork of the ammonia bottle. 6. _Egg stains_ on the napkin, or sometimes, unfortunately, on a dress front, must be removed before washing. Use cold water alone. The egg will dissolve and can be rinsed out. Hot water will cook the egg and it will be hard to remove. 7. _Liquid shoe blacking_ is almost worse than ink. It must be treated in the same way, _and at once_. 8. _Coffee_ and _tea stains_ will wash out with either warm water or soap and water. A black coffee stain on a fresh tablecloth may be removed like the berry stains, by the teakettle and bowl method. 9. _Grease spots_ may be removed from washable fabrics by soap and water. For silk and woolen, gasoline should be used. Use gasoline in daytime only, to avoid lamps or gas in the neighborhood; and _never_ near a fire. Use carbona instead of gasoline or benzine when possible, as it cannot burn. Remember that all grease or sugar spots should be removed before putting a woolen garment away. Moths always seek them out, and they will find them if you don't. 10. _Paint_ can be removed by soaking the spot in turpentine. This dissolves it, and a bit of rubbing shakes it out. A brush helps, when the paint spot is on a woolen garment, after the turpentine has done its work. _Remember_: All spots and stains should be removed before washing the garment. GOOD MANNERS AND SOCIAL FORMS It is easier to meet people socially if we are acquainted with the simple forms of introductions, meeting and parting, and so forth. A girl who is entertaining her friends will be more successful in doing so if she plans ahead how she can welcome them and has all the necessary preparations for a substantial good time, at hand. This planning also makes it possible for her to be less occupied when the time comes, and to have a good time herself. Stand where guests can see you at once when they enter. Always introduce a younger person _to_ an older one, as "Mrs. Smith, may I present Miss Jones, or Mr. Brown?" A man is always presented _to_ a woman, or a girl, as "Miss Brewster, may I present Mr. Duncan?" If you have many guests, ask some of your friends to join you in watching to be sure that no one is left out, so that the evening may be a success for every one. It is sometimes difficult for a hostess to do this alone. If you ask other girls to help you ask each to do a definite thing, as to arrange for wraps, sing or play, pay special attention to some older person, etc. This saves confusion, as the Pine Tree patrol does in camp. A few intimate friends need no plan to make them have a good time, but with a large number it is usually better to plan games, music, charades, or some other form of entertainment. When invited to a house at a certain time, be prompt. Promptness is always a mark of courtesy, as it means consideration for the time and convenience of others. One should also watch carefully the time of leaving, and not stay about unless specially detained. TABLE MANNERS Accept what is offered or placed before you, with a quiet "Thank you." If you are asked what you prefer, it is proper to name it. Do not drink while food is in the mouth. Take soup quietly from the side of the spoon, dipping it into the plate _from_ instead of towards you, to avoid dripping the soup. Break bread or roll, and spread with butter only the piece which you are about to eat. Use knife only as a divider, the fork to take food to the mouth. Where one can dispense with a knife, and use only the fork to divide food, do so. When not using either, lay them together across the side of the plate, not resting on the table cloth. A spoon should never be allowed to rest in a tall receptacle such as a cup or glass, as it is likely to overturn the receptacle. Place the spoon on plate or saucer. At close of meal, fold napkin, that table may be left in orderly condition. When napkins are to be washed at once, or when they are paper napkins, they need not be folded. Do not begin a course until all are served. Sometimes it is better to serve the hostess first, and sometimes it is the custom to serve the guest first, that is the guest of honor who sits on the hostess' right. When the host or hostess does the serving, the guest is served first. Do not be troubled if you use the wrong spoon or fork, and never call attention to anyone else's doing so. No matter how you feel, or what the blunder or accident may be, such as spilling something or dropping a plate, never show displeasure to either servant or guest. Good breeding and pleasant atmosphere are essential to all entertainment. Good breeding means first of all thoughtfulness of others, and nothing shows lack of breeding so quickly as a lack of such politeness to those who happen to be serving us in hotels, at home, in shops, or when travelling, or anywhere else. When acting as waitress, stand at the left of the person to be served, so that the portion may be taken with the right hand. Preparing the Meal Plan the cooking so that the food that is to be served may be kept hot; for instance, soup may be kept hot on the back of the stove or where there is less heat, while the meat or vegetables are being cooked. Food that is to be served cold, should be kept in the ice-box or standing in water until the last moment and served in chilled dishes. In placing the food on the dishes and platters care should be taken to make it look attractive. Setting the Table When setting the table keep in mind how many courses there will be, and therefore, how many knives, forks, and spoons are needed. Have everything clean, and lay everything straight. Air room well. Wipe table, and if a tablecloth is used, cover table with a felt silence cloth. If a tablecloth is used, it should be laid with the fold in the center of the table. If a centerpiece and doilies are used, they should be laid at even distances. Clean white oil cloth and paper napkins make an attractive looking table. At each cover the knife, edge in, is placed at the right with the spoon, and the glass is placed at the right in line with the end of the knife. The fork is at the left and bread and butter plate and small knife are at the left opposite the glass. Put the napkin between the knife and fork. [Illustration] Salt, pepper, water, bread and butter should be on the table, and if necessary, vinegar, mustard, sugar, pickles, etc. When possible a few flowers add to the appearance of the table. Have as much ready as possible before sitting down at the table. See at least that (1), glasses are filled; (2), butter portioned; (3), chairs placed. Hard and fast rules as to table setting do not exist. Local customs, the amount of service at hand, and common sense must govern this. The captain, assisted by the council, must be the judges. THE GIRL SCOUT COOK BY ULA M. DOW, A. M. _In charge of Division of Food, Simmons College_ The Girl Scout who has earned the Cooking Badge may be a great help at home if she has learned to work quickly and neatly and may get much amusement both at home and on camping parties. If the first trial of a process is not a success, the Scout should have patience to try again and again until her result is satisfactory. If she has learned to prepare a few simple dishes well she should have courage to try unfamiliar recipes which are found in any good cook book. If she is to be ready to take responsibility when it is necessary, she should be able to plan the meals in such a way that nothing is wasted and that the family is satisfied and well-nourished. When working in the kitchen the Scout should wear a clean, washable dress, or a washable apron which covers her dress. She should be sure that her hair is tidy, and she should remember to wash her hands before beginning work. She should try to use as few dishes as possible and not to spill or spatter. She should remember that her cooking is not finished until she has cleaned up after herself, has washed and put away the dishes, washed the dish towels and left the kitchen in order. WHAT TO HAVE FOR BREAKFAST--Breakfast is in most families the simplest meal of the day and the easiest to prepare. Some people are satisfied with fruit, cereal, toast or muffins, coffee for the adults, and milk for the children. Many families, however, like the addition of a heartier dish, such as boiled or poached eggs, fish hash, or minced meat on toast. If a hearty dish is served at breakfast this is a good time to use up such left-overs as potato, fish, or meat. SIMPLE BREAKFAST Apple sauce or sliced peaches. Oatmeal or cornmeal mush. Toast or muffins. Coffee (for adults). Milk (for children). HEARTY BREAKFAST Apple sauce or sliced peaches. Oatmeal or cornmeal mush. Toast or muffins. Coffee (for adults). Milk (for children). Poached eggs or minced lamb on toast. FRUIT--Raw fruit should be carefully washed and prepared in such a way that it can be easily eaten. Berries may be cooked with no other preparation than washing. Fruits, such as apples and pears, should be washed, pared, quartered, and cored before cooking. Any fruit which becomes dark on standing after it is cut may be kept light colored by dropping the pieces into a pan of water until they are ready to be cooked. If this is done most of the water should be drained off before they are cooked. Dried fruits, such as prunes, which have a wrinkled skin should be soaked for a short time in cold water before they are washed. Otherwise it is impossible to get them clean. After washing they should be covered with cold water and soaked over night, or until they are plump. They should be put on to cook in the water in which they are soaked and cooked until tender. Sugar should then be added if they are not sweet enough. The most common method of cooking fresh fruit is to boil it gently with just enough water to prevent it from burning. Sugar should be added just before the cooking is finished, the amount depending on the acidity of the fruit and the taste of the family. In sampling food, the cook should remember that the rest of the food is to be eaten by other people. She should never taste from the cooking spoon, but should transfer her sample to a tasting spoon which is not returned to the kettle. CEREAL--Cereals, such as oatmeal, cornmeal, and cracked wheat, should be cooked in a double boiler. A double boiler can be improvised by setting a pail or pan into a kettle of boiling water. Cereals for breakfast may be cooked the day before and reheated in the double boiler, but should not be stirred while reheating. A tablespoonful or two of cold water on top will prevent a hard skin from forming while standing. All prepared cereals are better if cooked for a longer time than the package directions indicate. It is hardly possible to cook any grain too long. The fireless cooker is especially valuable for cooking cereals, but a longer period of time must be allowed than for cooking in a double boiler. A home-made fireless cooker, described in another place, is interesting to make. Ready-to-serve cereals are very expensive compared with those cooked at home. Cracked wheat, 1/4 cup to 1 cup water; 3-12 hours. Rolled oats, 1/2 cup to 1 cup water; 1/2-3 hours Cornmeal, 3 tablespoonfuls to 1 cup water; 1-4 hours. Use 1/2 teaspoonful of salt to each quart of water. Have the water boiling rapidly. Add the cereal gradually. Let the mixture cook directly over the fire 5 minutes. Place over boiling water or in the fireless cooker to cook slowly for a long time. Keep covered and do not stir. The time of cooking given in the table means that the cereal is eatable after the shorter time mentioned, but is better if cooked the longer time. TOAST--Good toast is worth knowing how to make. The cook should not be satisfied with toast which is either white or burned. Toast is most easily made from stale bread, which should be cut in one-third to one-half inch slices. A single slice of toast may be made by holding it over the fire on a fork. In camp a forked stick answers every purpose. The easiest way to make several slices is to put them in a wire toaster and hold them over hot coals. Begin carefully and hold the bread some distance away from the fire, turning it often until it dries. Then hold it nearer the coals until it a golden brown on both sides. With a new coal fire or wood fire toast must be made on a toaster on the top of the stove to prevent the bread from being smoked. If the top of the stove is being used for other things, the drying may be done in the oven. MUFFINS--Any good cook book has numerous recipes for muffins, most of which, can be made easily if the directions are followed exactly. Cornmeal Muffins (for four persons): Four tablespoonfuls butter or oleomargarine, 3 tablespoonfuls sugar, 1 egg, 1 cup milk, 1-1/3 cups flour, 2/3 cup cornmeal, 3 teaspoonfuls baking powder. Cream the butter, add the sugar and the egg well beaten. Sift the baking powder with the flour and cornmeal and add to the first mixture, alternating with milk. Bake in buttered muffin pan 25 to 30 minutes. This mixture makes good corn bread if baked in a shallow buttered pan. COFFEE--If the family drink coffee, they will want coffee for breakfast no matter what other items of the menu may be varied. It should be served only to the grown-up members of the family. Coffee of average strength is made as follows: One-half cup coffee finely ground, 4 cups cold water, 2 eggshells. Mix the coffee, the crushed eggshell, and 1/2 cupful of cold water in a scalded coffee pot. Add the remainder of the water and allow the mixture to come gradually to the boiling point. Boil 3 minutes. Draw to the back of the range and keep hot for 5 minutes. Add 1/8 cupful of cold water and let stand 1 minute to settle. Strain into a heated coffee pot in which the coffee is to be served at the table. A method for making coffee used by the guides in the White Mountains is as follows: Boil the water in an ordinary pail, remove the pail from the fire, pour the dry coffee gently on the top of the water, cover tightly and move it near the fire where it will keep warm but will not boil again. In about thirty minutes the coffee will have become moistened and sunk to the bottom of the pail. If the coffee is slow in becoming moist, time may be saved by removing the cover for a moment and pressing gently with a spoon on the top of the coffee, but the mixture must not be stirred. It is essential that the water be boiling when the coffee is added, that the cover be absolutely tight, and that the coffee be kept hot without boiling. Half a cup of coffee to four cups of water makes coffee of average strength. MILK--The little children of the family should have whole milk at every meal. The older children should have milk at breakfast and supper time. There is no food so good for children who want to be well and strong. A part of the family supply of milk is sometimes skimmed to give cream for use in coffee and on desserts. The cream contains most of the fat in the milk, but the skimmed milk which is left is still a very valuable food, containing the substances which make muscle and bone, and every bit of it should be used in the cooking or for making cottage cheese. The waste of milk is the worst possible extravagance. EGGS--Eggs may be prepared in countless ways, and the ambitious cook will find much amusement in trying some of the suggestions in the cook books. Eggs are an entirely satisfactory substitute for meat and fish, and are therefore often served for the main dish at dinner or supper. Many people like an egg every morning for breakfast, but this is a rather extravagant habit. If eggs are served for breakfast they are usually cooked in the shell, poached or scrambled. The men of the family sometimes prefer their eggs fried, but this is not a good method for the children. Only fresh eggs can be poached successfully, so that this is a good test for freshness. _Poached Eggs_--Oil the skillet and fill it to within a half inch of the top with water. Break each egg into a saucer and let the water boil after the egg is placed in it. The egg is done when the white is jelly-like and a slight film is formed over the yolk. Remove the egg with a griddle cake turner to a piece of buttered toast. Sprinkle lightly with salt. If the eggs are not absolutely fresh, the white will scatter in the water. If the first egg to be cooked shows this tendency oiled muffin rings may be put in the pan to keep the rest of them in shape. _Soft Boiled Eggs_--A soft boiled egg has much the same consistency as a poached egg. It is easier to manage because the shell is unbroken, but it is harder to get it of just the right consistency because the contents of the egg are invisible. Most people are very particular to have the egg just hard or soft enough to suit them, and it is necessary for the cook to practice to be sure of uniform results. Drop the eggs carefully into a kettle of boiling water, draw the kettle back on the stove so that the water does not boil again and (for a soft egg) allow the eggs to remain for five minutes. If the eggs are very cold they should remain longer. USE OF LEFT-OVERS FOR BREAKFAST--If the family likes a hearty breakfast this is a good meal at which to use bits of left-over meat which might otherwise be wasted. Meat may be chopped or ground, reheated in the gravy which was served with it, and served on toast. Lamb is especially good minced on toast. To make hash mix equal quantities of meat and chopped potato and brown nicely in a greased frying pan. Such mixtures should be tasted to make sure that they are salted enough. Some people like a very small amount of onion with any of these made-over meat dishes. DINNER WHAT TO HAVE FOR DINNER--If all the members of the family are at home at noontime it is usually more convenient to have dinner then, but if members of the family are away or hurried at noontime it may be better to have dinner at night. Dinner may consist of several courses, but if the mother or the daughter of the family prepares the meal, the family is usually perfectly satisfied with two courses. The main course of a simple family dinner consists of meat, fish, eggs or a cheese dish served with potato, rice or macaroni, and a vegetable such as string beans, green peas, carrots, cabbage, tomatoes or corn. If the family likes salad, the vegetables are often served as a salad. This is a very good way to use up small amounts of vegetables which are left from the day before. Often little remainders of two or more vegetables may be very attractively combined in this way. Some families like hot bread at dinner, and hot breads, such as baking powder biscuit (described under supper), or corn bread (described under breakfast), are particularly good with some combinations. Examples are baking powder biscuit with meat stew or fricasseed chicken and corn bread with bacon and eggs or ham. If fish is served in a chowder, buttered and toasted crackers are usually served. An occasional chowder for dinner is an excellent way to use up any surplus of skimmed milk which may be on hand. The kind of dessert served at dinner, besides depending on the taste of the family, depends on the amount of money which is spent for food and whether there are young children in the family. Pie and ice cream, which are favorite desserts in many families, are expensive. Little children should not have desserts which contain a good deal of fat, such as pie or doughnuts, or which are the least bit soggy, as some steamed puddings are inclined to be. The most economical desserts and those best suited to the children are baked puddings made with milk and cereal, such as Indian pudding, rice pudding, and those made with cereal and fruit, such as Apple Betty or peach tapioca. If there is skimmed milk on hand the possibility of using it in a milk pudding should be considered. Chocolate bread pudding and Apple Betty made a very attractive use of left-over bread. Dessert should always be chosen with reference to the heartiness of the first course. A main dish which is not very filling can be balanced by a more substantial dessert. SIMPLE DINNERS: 1. Hamburg steak. Baked potato. Squash or baked tomatoes. Apple Betty. 2. Roast chicken or roast lamb with dressing and currant jelly. Mashed potato and gravy. Peas or string beans. Orange jelly and whipped cream. MEAT--The best way to learn about cuts of meat is to go often to market and talk to the butcher whenever he has a minute to spare. Some cuts of meat are tough with coarse fibers and much connective tissue. They should be ground if, like Hamburg steak, they are to be cooked by a short process, such as broiling. If not ground, the tougher meats are usually cooked a long time with water and made into a stew, a pot roast, a meat pie, or a meat loaf. These cuts are cheaper, but require more care in preparation than the more expensive cuts. Examples are the bottom of the round, the shin, and the flank of beef. The more expensive cuts, such as the top of the round, tenderloin and sirloin, are more tender, more delicately flavored, and are used for broiling and roasting. Some cuts which seem inexpensive really cost more than they appear to because they contain large amounts of bone or waste fat. The difference between lamb and mutton is a question of the age at which the animal was slaughtered. Lamb is much more tender than mutton, is more delicately flavored and more expensive. There is a similar difference between chicken and fowl. Fowl is much tougher than chicken and requires careful and long cooking to make it tender. _Pan Broiled Hamburg Steak_--Hamburg steak may be bought already ground at the butcher's, or one of the cheap cuts of beef, such as bottom of the round or shin, may be bought and ground at home. Many people like a little salt pork or onion ground with the meat. Make the meat into small, flat cakes and cook in a smoking hot frying pan which has been thoroughly rubbed over with a piece of fat. When one side is seared over nicely turn the cakes (a griddle cake turner or spatula is helpful) and broil on the other side. Place on a hot platter, sprinkle with salt and pepper, dot with bits of butter and garnish with a little parsley or watercress. A rump or sirloin steak may be broiled in a hot frying pan in a similar way. Wipe and trim the steak, place in a smoking hot frying pan and sear both sides. Reduce the heat and turn the steak occasionally (about every 2 minutes) until it is cooked, allowing 8 minutes for a rare steak, 10 minutes for medium cooked steak, and 12 minutes for well done steak, for a steak 1 inch thick. Avoid puncturing the meat with a fork while cooking. Many people prefer to broil a steak on a broiler. This is practical with gas or electricity or over a wood or coal fire which is reduced to clear coals without smoke or flame. It is very difficult indeed to cook Hamburg steak on a broiler. Lamb chops may be broiled in either way. _Roast Leg of Lamb_--Wash the leg of lamb, place it on the rack in a roasting pan and put in a hot oven with the roaster uncovered. When the roast is well seared (15 to 30 minutes), draw from the oven, sprinkle with salt, pour a little water into the pan, and put on the cover. Finish cooking at a lowered temperature, allowing 20 or 25 minutes for each pound. A dripping pan may be used in place of a roaster, using a pan of similar size for a cover. A rack may be improvised from a broiler, a toaster or a cake rack. Beef is roasted in the same way, but is usually cooked for a shorter time (15 to 20 minutes for each pound). BEEF STEW (for four): 2-1/2 pounds beef shoulder or shin. 2 cups diced potato. 1/3 cup turnip cut in half inch cubes. 1/3 cup carrot cut in half inch cubes. 1/4 onion chopped. 2 tablespoons flour. Salt and pepper. Wash the meat, remove from the bone and fat and cut in 1-1/2 inch cubes. Sprinkle with salt and pepper and dredge with flour. Sear the pieces of meat in the frying pan in the fat cooked out from the trimmings of fat. Put the meat in a kettle, and rinse the frying pan with boiling water, so that none of the juices will be lost. Add the bone, cover with boiling water and boil five minutes. Lower the temperature and cook until the meat is tender (about three hours). Add the carrots, turnips, onions, pepper and salt in an hour, and the potato in 15 minutes before the steak is to be served. Remove the bone and any large pieces of fat. Stir two tablespoons of flour to a smooth paste with a little water and thicken the stew. Such a stew may also be made with lamb, mutton, or veal, using other vegetables as desired. Celery and onion are better than turnip and carrot with veal. CHICKEN--If a chicken is purchased at the market it is usually delivered dressed. This means that the head has been cut off, the entrails removed, and the coarser pinfeathers pulled out. Many times, however, it is necessary to know how to do this oneself. _To Dress and Clean a Chicken_--Cut off the head and draw out the pinfeathers. Remove hair and down by holding the fowl over a flame (a gas flame, an alcohol flame, or a piece of paper flaming in the wood or coal range), constantly changing the position until all parts of the surface have been exposed to the flame. Cut off the feet. Wash the fowl thoroughly, using a small brush, in water to which a little soda has been added. Rinse and dry. Make a slit down the back of the neck. Remove the crop and windpipe. Draw down the neck skin long enough to fasten under the back. Make a straight cut from 1/2 inch below the tip of the breastbone to the vent. Cut around the vent. Slip fingers in carefully around and fully loosen the entrails. Carefully draw out the entrails. The lungs, lying in the cavities under the breast, and the kidneys, in the hollow near the end of the backbone, must be taken out separately. Remove the oil sack and wash the chicken by allowing cold water to run through it. To clean giblets (the gizzard, the heart, and the liver) proceed as follows: Separate the gall bladder from the liver, cutting off any portion of the liver that may have a greenish tinge. Remove the thin membrane, the arteries, the veins and the clotted blood around the heart. Cut the fat and the membranes from the gizzard. Make a gash through the thickest part of the gizzard as far as the inner lining, being careful not to pierce it. Remove the inner sack and discard. Wash the gizzard carefully and boil in water to use for giblet sauce. If the chicken comes from the market dressed it should be washed carefully and any pinfeathers removed which were overlooked by the market man. _To Stuff, Truss and Roast a Chicken_--When the chicken is clean and prepared as directed, fill it with stuffing (described later), a little in the opening at the neck, the rest in the body cavity. Sew up the opening with a few long stitches. Draw the skin of the neck smoothly down and under the back, press the wings close against the body and fold the pinions under, so that they will cross the back and hold down the skin of the neck. Press the legs close to the body. Thread the trussing needle with white twine, using it double. Press the needle through the wing at the middle joint, pass it through the skin of the neck and back, and out again at the middle joint of the other wing. Return the needle through the bend of the leg at the second joint, through the body, and out at the same point on the other side; draw the cord tight and tie it with the end at the wing joint. Thread the needle again and run it through the legs and body at the thigh bone and back at the ends of the drumsticks. Draw the drumstick bones close together, covering the opening made for drawing the chicken and tie the ends. Have both knots on the same side of the chicken. When cooked, cut the cord on the opposite side and draw out by the knots. Lay the stuffed and trussed chicken on its back on a rack in a roasting pan. Lay a strip of salt pork on breast. Place in a hot oven until the chicken begins to brown, then lower the temperature and cook the chicken until very tender. Baste often with the drippings in the pan. From 3 to 4 hours will be required for a five-pound chicken. If a fowl is used it should be steamed for 3 or 4 hours and then roasted for 1/2 hour. _Stuffing_--For a large chicken mix thoroughly 4 cups of finely broken stale bread, 1-1/2 teaspoon of salt, 1/8 teaspoon of pepper, 1 teaspoon of poultry dressing and 4 tablespoons of fat. Pour over the mixture hot milk or water, stirring lightly until the mixture is moist. _Giblet Gravy_--If the chicken was properly roasted the drippings in the pan should be nicely browned, but not burned. Make a gravy from these drippings and the water in which the giblets were boiled. To do this pour the water into the pan, set the pan over the fire and stir until the contents of the pan are dissolved. Thicken with a smooth paste of flour and water, using two tablespoons of flour for every cup of liquid. Boil until the flour tastes cooked. Strain. Add the giblets cut in small pieces. VEGETABLES--All vegetables should be clean, crisp and firm when ready for cooking. Vegetables are prepared and cooked in a variety of ways, but almost all vegetables should be carefully washed as the first process. It is convenient to keep a small brush for washing the vegetables, like potatoes, sweet potatoes, and beets, which must be scrubbed to get them clean. Vegetables which are to be eaten raw, such as lettuce and celery, should be washed with special care, wrapped in a clean, wet cloth and put in the ice box to keep them crisp. _Baked Potato_--Select smooth potatoes of even size. Scrub them carefully and bake them in a hot oven. The time required is from 45 to 60 minutes, depending on the size of the potatoes and the temperature of the oven. When the potatoes are done, slash each one with a knife to let the steam escape, and serve immediately. _Mashed Potato_--Wash the potatoes, pare, cover with boiling salted water (1 level teaspoon of salt to a pint of water), and cook until tender (30 to 45 minutes). Drain off the water and return to the fire a moment to dry. Mash the potatoes, add butter, salt, pepper and hot milk, and beat vigorously until light and creamy. For three cups of potato use 2 tablespoons of butter and 4 tablespoons of hot milk. Pile lightly in a hot dish and serve immediately. _Steamed Squash_--Wash and cut in one-inch slices. Steam until tender, scrape from the shell, mash thoroughly, season with salt, pepper and butter, and serve. _String Beans_--Snap the ends from the beans, remove any strings, cut into short pieces, wash, cover with boiling salted water (1 level teaspoon to a pint) and cook until tender. The time required will vary from one hour to three hours, depending on the age and kind of bean. Drain the beans, season with salt and butter, and serve. Canned string beans should be rinsed, reheated in as little water as possible, drained, and seasoned. _Baked Tomatoes_--Select smooth tomatoes of even size. Wash the tomatoes, cut a thin slice from the stem end and remove a spoonful of pulp. Sprinkle with salt, pepper and scraped onion, fill the cavity with buttered crumbs, place in a pan (preferably one which can be used as a serving dish at the table), and bake in a moderate oven until the tomatoes are tender. Serve in the dish in which they were cooked or remove them carefully to the platter on which the Hamburg steak is being served, arranging them in a ring around the meat. The buttered crumbs are prepared by melting a tablespoon of butter or oleomargarine and stirring in six tablespoonfuls of dry bread crumbs. DESSERTS--Most desserts are easy to make if the directions given in the cook books are followed exactly. Many people take pride in making delicious cake or pie, who are careless about making good toast or baking a potato well. _Apple Betty_--Prepare well-sweetened apple sauce and thin slices of lightly buttered bread cut in small triangles. Fill a shallow baking dish with alternate layers of apple sauce and toast, beginning with apple sauce and ending with toast. Sprinkle lightly with sugar and cinnamon and heat in the oven. Serve with cream. _Orange Jelly_--Swell 1-1/2 tablespoons of powdered gelatin in half cupful of cold water. Mix 1 cupful of orange juice, 1/4 cupful of lemon juice, 1/2 cupful of sugar and 1-1/4 cupfuls of boiling water. Add the gelatin and stir carefully until it is dissolved. Strain into a wet mould and chill until the jelly is firm. Unmould the jelly and serve with whipped cream or a custard sauce. To unmould the jelly, run the point of a knife around the edge of the mould, dip the mould quickly in warm water, place an inverted serving plate on top of the mould, turn both over and lift the mould carefully. SUPPER OR LUNCH WHAT TO HAVE FOR SUPPER.--Supper shows more variation between families than other meals of the day. Some men insist upon meat, even though meat is served for their dinner, but this is rather extravagant unless there is left-over meat which should be used. Hash and minced lamb on toast, which were suggested for the hearty breakfast, would be equally well liked by most families for supper. Many families prefer for supper some milk dish such as macaroni and cheese or a cream soup served with either stewed or fresh fruit or followed by a fruit or vegetable salad. Hot rolls or baking powder biscuits are a very attractive substitute for plain bread if someone has time to make them at the last minute. If the mother and daughter do all the work of the family, they usually like to have on hand cookies or cake, which can be used for supper rather than to have to prepare some special dessert. Cold meat has the advantage that it is ready to serve with little preparation, but many other dishes such as the macaroni and cheese and the creamed soup, suggested in the menus, may be made when dinner is being prepared and simply reheated for supper. A hot drink at night usually seems desirable except on hot days in the summer. If tea is served for adults, the children should have cocoa or milk. If dinner is served at night, luncheon is served in the middle of the day. The suggestions made in regard to supper apply equally well to luncheon. Little children should have their hearty meal in the middle of the day and a light meal at night no matter what arrangement of meals the rest of the family may have. SIMPLE SUPPERS 1. Macaroni and cheese or cold meat Stewed or fresh fruit Cookies Bread and butter Tea (for adults) Milk or cocoa (for children) 2. Cream of potato soup Vegetable or fruit salad Baking powder biscuit Tea (for adults) Milk or cocoa (for children). _Macaroni and Cheese._--For macaroni and cheese the macaroni must be cooked and white sauce prepared. Break three-quarters of a cup of macaroni in inch pieces and cook in two quarts of boiling water to which a tablespoon of salt has been added. The water must be boiling rapidly when the macaroni is added and must be kept boiling constantly. When the macaroni is tender, drain it in a strainer and run enough cold water through it to prevent the pieces from sticking together. To prepare the sauce, melt two tablespoons of butter or oleomargarine in the top of a double boiler, stir in two tablespoons of flour and a half teaspoon of salt and pour over the mixture a cup and a half of cold milk. Cook this mixture directly over the heat, stirring constantly until it begins to thicken. Then place the dish over the lower part of the double boiler, containing boiling water, and let it continue cooking for fifteen minutes. Put a layer of the boiled macaroni in a buttered baking dish and sprinkle with cheese, either grated or cut into small pieces. Pour on a layer of the sauce. Follow this by layers of macaroni, cheese and sauce until the dish is full. Cover with buttered crumbs and bake until the crumbs are brown. To make the buttered crumbs, melt one tablespoon of butter or oleomargarine and stir in six tablespoons of crumbs. The macaroni and cheese may be prepared in the morning if desired and baked at supper time in a moderate oven. It should be left in the oven long enough to become thoroughly hot. If there are little children in the family a dish of creamed macaroni should be made for them without the cheese. _Cream of Potato Soup_-- 3 potatoes 1 quart milk 2 slices of onion 3 tablespoons flour 1-1/2 teaspoons salt 1/4 teaspoon celery salt 1/8 teaspoon pepper 2 tbsp. butter or oleomargarine Cook the potatoes in boiling salted water. When soft rub through a sieve. Scald the milk with the onion in a double boiler, remove the onion, unless the family likes it left in, add the salt, celery salt and pepper. Melt the butter in a small sauce pan, stir the flour into it and then add this mixture to the hot milk, stirring briskly. Cook for ten minutes over boiling water in the double boiler. A good creamed soup may be made from almost any vegetable, substituting vegetable pulp for the potato. Celery soup and corn soup are very good. With these and most other vegetables, the celery salt should be omitted. Onion salt is very useful. Creamed soups are very good made from skimmed milk if there is a supply in the house which should be used. SALAD--The pleasure in a salad is in its crispness, attractiveness or arrangement, and pleasant combination of flavors. A salad may be arranged in a large dish and served at the table if it is the chief dish of the meal, such as chicken salad or fish salad, but it is usually arranged in individual portions and made to look as dainty and pretty as possible. All fresh vegetables and fruits used should be crisp and cold and thoroughly washed. Canned or leftover vegetables or fruit may often be used. _To wash lettuce._--Handle delicately. Remove leaf by leaf from the stalk, examining for insects. Pass the leaves backwards and forwards through clean water until all sand is removed. Fold in a wet cloth and keep in the ice-box until it is used. The lettuce leaves should be dried when they are used. _French Dressing._--Mix 3/4 teaspoon of sugar, 1 teaspoon of salt and 1/2 teaspoon of paprika. Add oil and vinegar alternately, beating constantly with a fork until 5 tablespoons of vinegar and 10 tablespoons of oil have been used. A quick way to make French dressing is to mix all the ingredients in a bottle with a tightly fitting stopper and shake vigorously until the ingredients are blended. Some persons prefer less vinegar, and reduce the amount to 2-1/2 tablespoons vinegar to 10 of oil. _Cooked Salad Dressing._-- 3/4 tablespoon sugar 1/4 tablespoon butter 1 egg yolk 1/4 cup vinegar 1/4 tablespoon flour 1/8 teaspoon mustard 1/4 teaspoon salt Dash of red pepper. Heat the vinegar in the upper part of double boiler over direct heat. Sift the flour, mustard, salt and pepper thoroughly. Pour the boiling vinegar gradually upon the mixture, stirring constantly. Return to the upper part of the double boiler and cook over hot water until the mixture thickens, stirring constantly. Add the butter and remove from the fire. Chill before using. _Mayonnaise._-- 1 egg yolk 2 tablespoons lemon juice or 2 tablespoons vinegar 1/2 teaspoon mustard 2/3 teaspoon salt Dash of cayenne pepper 2/3 cup of oil (olive oil, cotton seed oil or other edible oil). Have the ingredients chilled, Place the mixing bowl in crushed ice. Mix the egg yolk, mustard, salt and cayenne pepper. Add a few drops of vinegar or lemon juice, then a teaspoon of oil, drop by drop, until all the ingredients are used. Constant beating is necessary throughout. _Fruit and Vegetable Salads._--Good combinations for salad are (1) potato and beet, (2) carrot and green peas, (3) tomato and celery, (4) asparagus and pimento. Combinations of fruit and vegetables are, (1) apple and celery, (2) orange and green pepper. Combinations of different kinds of fruit and nuts or cheese are especially good. Examples are, (1) pineapple and orange, (2) white cherries stuffed with nuts, (3) banana rolled in chopped nuts or (4) half pears (cooked or raw) with a ball of cream cheese and chopped nuts in the cavity made by the removal of the core. Magazines which devote a page to cooking usually have in their summer numbers pictures of salads from which suggestions in regard to arrangement may be taken. _Baking Powder Biscuit._-- 2 cups flour 4 teaspoons baking powder 1 teaspoon salt 3 tablespoons shortening 3/4 to 1 cup milk or milk and water. Sift the flour, baking powder and salt, twice. Put in the shortening, then add the milk gradually, mixing with a knife. The dough should be as soft as can be handled without sticking. Turn onto a lightly floured board, roll lightly 3/4 inch thick and cut with a floured cutter. Bake in a hot oven 12 or 15 minutes. _Tea._--People who like tea have very decided ideas about how strong is should be and how long it should be steeped. The following gives tea of moderate strength. Scald the teapot and put in 4 teaspoonfuls of tea leaves. Pour over them four cups of boiling water, cover and steep 3 minutes. Strain into a teapot and serve at once. _Cocoa._--The children of the family should never have tea. On a cold night cocoa is a very pleasant variant from the usual glass of milk. Mix 4 tablespoons of cocoa with 3 tablespoons of sugar and a little salt. Add 1 cup of boiling water and cook until the mixture is smooth and glossy. Add a quart of milk and heat to boiling. This may be done more safely in a double boiler. Just before serving beat with an egg beater. General Suggestions If the Girl Scout who is preparing for her examination will look back over the menus which have been suggested, she will notice that milk is emphasized. It is absolutely essential that the children in the family shall have milk. If the family do not like milk to drink, it should be remembered that every bit which is used in cooking serves the same purpose as if it were taken from a glass, but little children do not ordinarily get enough milk unless they drink some. Fruit should be served at least once a day and better twice, and some vegetable other than potato should be not only served but eaten by the family. Children who are not taught to like vegetables when they are little sometimes never learn to like them, and it is really important to eat vegetables, not only because they contain important substances for growth, but because it is only good manners to learn to like all the ordinary foods which are served. Anyone who has cooked knows how discouraging it is to feel that some member of the family does not like the food. There is a temptation in the city where fruit, vegetables and milk are high, to use too much meat and but little of these foods. It has been suggested recently that in forming an idea as to whether the money is being spent to the most advantage, the money spent for fruit and vegetables, for milk and cheese, and for meat and fish should be compared. In a well-balanced diet these amounts should be nearly equal. An increasing number of people are becoming lacto-vegetarians, which means that they eat no meat or fish, but balance their absence by using more milk, eggs and cheese. Before starting to prepare a meal the Scout should not only have her menu in mind, but should have an idea how long it will take to prepare each dish so that everything will be ready to serve at the same time with all the hot dishes very hot and all the cold dishes very cold. If all the dishes of the meal require about the same length of time in their preparation the ones should be started first which can be most easily kept in good condition. Enjoyment of a meal depends quite as much on neat and comfortable service as it does upon good food. The table cloth, napkins, dishes and silver should be clean and the dishes should be arranged so that there is as little danger as possible of accident. This is the reason, for example, for the rule that a spoon should never be left in a coffee or tea cup. This arrangement is usually more comfortable if nothing is placed on the table which is not going to be actually used at the meal, except that a few flowers or a little dish of ferns in the center of the table is very much liked by most people, if there is room for it. It often happens that the family see more of each other at meal times than at any other time in the day and everyone should try to make meal time a pleasant, restful, good-humored time. HOUSEHOLD WEIGHTS AND MEASURES The careful housewife soon becomes skilled in weighing and measuring the various goods she buys and uses. At the store she is on guard against short measures, and if she does not market in person, she has machines at home to test what is delivered. The following table is given for frequent reference use by the Girl Scout while earning her badges in Homecraft. She will also find it useful in learning to judge weights and distances for her First Class test. TABLE OF HOUSEHOLD WEIGHTS AND MEASURES (_Reprinted by permission of publisher from "Housewifery," by L. Ray Balderston, M. A._ J. B. Lippincott, 1919) _Linear Measure:_ 12 inches = l foot 3 feet = 1 yard 5-1/2 yards = 1 rod 320 rods = 1 mile 1760 yards = 1 mile 5280 feet = 1 mile _Square Measure:_ 144 square inches = 1 square foot 9 square feet = 1 square yard 30-1/4 square yards = 1 square rod 160 square rods = 1 acre 1 square mile = 1 section 36 square miles = 1 township _Avoirdupois Weight:_ 27.3 grains = 1 dram 16 drams = 1 ounce (oz.) 16 ounces = 1 pound (lb.) 100 pounds = 1 cwt. (hundredweight) 2,000 pounds = 1 ton _Liquid Measure:_ 4 gills = 1 pint 2 pints = 1 quart 4 quarts = 1 gallon 31-1/2 gallons = 1 bbl. _Dry Measure:_ 2 pints = 1 quart 8 quarts = 1 peck 4 pecks = 1 bushel 105 dry quarts = 1 bbl. (fruit, vegetables, etc.) _Miscellaneous Household Measures:_ 4 saltspoonfuls = 1 teaspoonful 3 teaspoonfuls = 1 tablespoonful 16 tablespoonfuls = 1 cupful 2 gills = 1 cupful 2 cupfuls = 1 pint 1 cupful = 8 fluid ounces 32 tablespoonfuls = 1 lb. butter 2 cups of butter = 1 lb. 1 lb. butter = 40 butter balls 4 cups flour = 1 lb. 2 cups sugar = 1 lb. 5 cups coffee = 1 lb. 1 lb. coffee = 40 cups of liquid coffee 1-7/8 cups rice = 1 lb. 2-2/3 cups oatmeal = 1 lb. 2-2/3 cups cornmeal = 1 lb. 1 cup of liquid to 3 cups of flour = a dough 1 cup of liquid to 2 cups of flour = a thick batter 1 cup of liquid to 1 cup of flour = a thin batter 1 teaspoonful soda to 1 pint sour milk 1 teaspoonful soda to one cup of molasses 1 teaspoonful cream of tartar plus 1/2 teaspoonful soda = 2 teaspoonfuls baking powder 2. THE CHILD NURSE There always are and always will be children to be taken care of. There is no way in which a girl can help her country better than by fitting herself to undertake the care of children. A Girl Scout thinks for herself, and knowing the Health Laws, she knows the important things to consider in caring for children: 1. The care necessary for the child's bones. 2. When it should exercise its muscles. 3. Its rest. 4. The air, sun and food and water which it needs. 5. How to keep it clean. _Bones_--Great care must be taken in handling a baby. Its bones are soft and easily injured, and for this reason a baby should not be handled more than necessary. When very young its entire spine should be supported, and no undue pressure made upon the chest, as often happens if the baby is grasped under the arms. In lifting a young baby from its bed, the right hand should grasp the clothing below the feet, and the left hand should be slipped beneath the infant's body to its head. It is then raised upon the left arm. An older child should be lifted by placing the hands under the child's arms, and never by the wrists. If children are jerked or lifted by the arms, serious injury may be done to the bones. The bones, when a child is growing, are partly composed of soft tissue which is easily destroyed, and further growth is prevented. Many children are brought to the hospitals with injuries done to their arms from being jerked across the street. Do not let a child walk too soon, especially a heavy child. Bow legs and knock knees come from standing and walking when the bones are soft. _Exercise_--At least twice a day an infant should be allowed for fifteen or twenty minutes the free use of its limbs by permitting it to lie upon a bed in a warm room, with all clothing except the shirt and diaper removed. In cold weather leave on the stockings. Later, when in short clothes, the baby may be put upon a thick blanket or quilt, laid upon the floor, and be allowed to tumble at will. _Rest_--Healthy children never sleep too much. A new born baby should sleep nine-tenths of the day. A child should have a nap during the day until four years old, and, if possible, until seven or eight years old. It should go to bed before six. It should have a crib or bed to itself, placed where it will have fresh air, but protected from draughts, and its eyes protected from direct rays of light. _Air and Sun_--A little child is in its room so much it is very important that fresh air and sunlight should be brought to it there. Rooms may be well aired twice or three times a day, removing the baby to another room while the windows are open. The child may be placed in its crib or carriage before on open window, dressed as if for the street. After children are three months old they may be taken out, but the sunny part of the day should be chosen, between 10 a. m. and 3 p. m. in cold weather. At night the windows should be partly opened, but care should be taken that the infant does not become chilled. Be careful that sheet and blankets do not get over a baby's head. The clothes may be pinned to the side of the bed. _Food and Water_--Even little babies should be given water twice a day. The water should be boiled, cooled and kept covered. It is hardly possible for children or older persons to drink too much water. During hot weather a child needs more water than during cold weather. Mother's milk is the only perfect food for an infant during the first nine or ten months. If it is necessary to give artificial food from a bottle, the greatest possible care must be taken. The milk used should be the best obtainable. To obtain clean milk it is necessary that everything that touches it be clean, sterilized when possible, and that the cows, and men who handle the milk be healthy. In New York City all milk is classified according to its cleanliness and butter fat content. The cleanest and richest milk is called "certified milk" and is sold raw. The other milks are classified according to cleanliness. Grade A, B and C are all pasteurized. Only certified and Grade A should be used for infant feeding. You know that sterile means free from germs or bacteria. Milk or water may be made comparatively sterile by boiling. Pasteurized milk is milk which has been heated to 155° Fahrenheit, kept at that temperature for thirty minutes and cooled quickly by placing the bottles in cold running water. Punctual feeding makes good digestion, and even if the baby takes an extra nap it is better to wake a healthy baby to give him his meals at regular hours than to let his digestion get out of order. Between meals a little water which has been boiled and cooled and kept covered will wash out its mouth as well as refresh the child. The average infant is fed every three hours until it is five months old. After that it is fed every four hours until it is fifteen or sixteen months old, when it is shifted to three meals a day with perhaps a cup of milk in long intervals. Solid food, such as zwieback and milk or cereal, is begun at seven months, and by thirteen or fourteen months the child will be eating cereal, bread, broth, beef juice, potato, rice, vegetables, etc. Candy is harmful for children, and even older children should eat candy only after meals. Raw fruit, except orange juice, is apt to be upsetting in summer. Keep the baby and everything around him clean. The baby's food is the most important thing to keep clean. The cleanliness of the bottle, when it is necessary to feed the baby from one, is very important. Choose a bottle of fairly heavy glass with rounded bottom and wide mouth, so that it may be easily cleaned. Short rubber nipples which clip over the neck of the bottle and which can be easily turned inside out, should be selected, and discarded when they become soft, or when the openings become large enough for the milk to run in a stream instead of drop by drop. Remove the bottle from the baby's mouth as soon as empty, rinse at once in cold water and then fill with a solution of bicarbonate of soda (baking soda), about one teaspoonful to a pint of water. Before rinsing wash in hot soapsuds, using a bottle brush, rinse well in plain water, and boil for twenty minutes, placing a clean cloth in the bottom of the basin to protect the bottle from breaking. Before using new nipples they should be scrubbed inside and out and boiled for at least five minutes. After using they should be carefully rinsed in cold water and kept in a covered glass containing a solution of boric acid (one teaspoonful dissolved in a pint of boiling water), and at least once a day be turned inside out and thoroughly washed with soap and water, then rinsed. Nipples should be boiled twice a week. _Bath_--A baby should have a bath every day, not sooner than one hour after feeding. The room should be warm; if possible there should be an open fire in the room. The temperature of the water for a baby up to six months old should be 98°. Then it should gradually decrease, next temperature being 95°, until at the age of two it should range between 85° to 90°. Before a baby is undressed the person who is bathing the baby must be sure that everything needed for the bath and dressing is at hand. The hand basin or small tub of warm water, a pitcher of hot water in case it is needed, castile or ivory soap, soft wash cloths, towels, brush, powder, fresh absorbent cotton, boric acid solution, and the baby's clothes laid out in the order in which they will be needed in dressing the child, the soft flannel bandage, the diapers, the shirt, flannel petticoat, dress and shawl. For some people it is easier to handle a baby when laid on a bed or table than on one's lap, having under the child a soft bath towel or canton flannel large enough to be wrapped around it. Its nose may be cleaned with a bit of absorbent cotton rolled to a point, using a fresh piece for each nostril. To bathe the eyes use fresh pieces of absorbent cotton dipped in boric acid solution. Wash the baby's face carefully so that the water does not drip into its ears. Dry the face carefully. Wash the head gently and thoroughly with soap, being careful to rinse completely. Soap the baby's body before putting it into the bath. As a soapy little baby is difficult to hold, support him firmly all the time he is kicking and splashing, by placing the arm or hand at the baby's back between its shoulders. Wash particularly, under the arms, the creases in the back of the neck, between the legs, fingers and toes. The bath should be given quickly and the baby lifted out in the bath towel or flannel, covered and dried quickly, using a soft towel. Rub the baby very slightly. All the folds of the skin should be dried and well powdered: under the arms, behind the ears, about the neck, legs, etc. Do not put too much powder on, as it forms a paste. Dress the infant and lay it on its crib while putting away all the things used for its bath. It is perfectly proper for a baby to exercise its lungs by crying, so do not be alarmed, but be sure that its clothing is comfortable and that the child is clean. Garments worn at night should always be different from those worn during the day. The garments next to the skin should be of wool or part wool, except the diaper, which should be soft cotton, and when new, washed several times before using. Wet diapers should be rinsed in cold water and dried before using a second time; about every twenty-four hours diapers should be washed, scalded, rinsed in cold water and hung in the air to dry. Daily Routine--Child Under Two Years of Age 6.00 A.M. Feed warm milk. 7.30 A.M. Seat on chair or hold over chamber not more than ten minutes. If the child has no movement of the bowels at this time, try later. 9.00 A.M. Give bath, and immediately after, feed, then put to bed in a well ventilated room, darkened, or out of doors in carriage or crib. Be sure no strong light is in the child's eyes. Child should sleep until one o'clock. 1.00 P.M. Take up, make comfortable, and feed. 2.00 P.M. Take child out of doors again, but do not stay after 3 P.M. in winter time. Later in summer. Stormy days keep in house in crib or carriage, well wrapped up in room with window open. 3 to 5 P.M. Hold child, or let it stay in crib and play or kick. 6.00 P.M. Undress, rub with soft, dry towel, put on nightclothes, feed and put to bed in well ventilated room. 10.00 P.M. A young baby should be fed at this time, dried, and not fed again until 6. A.M. A baby needs to be kept quiet. Do not make loud noises near it. Do not play with infant too much. Leave it to itself to grow. Keep the baby clean, everything about it tidy. Do not give a child pointed toys or playthings small enough to go into the infant's mouth. Tie toys to the crib or carriage so that they do not fall on the floor. Things to Remember Emphasize "tidy as you go," sleep, water, bowel movements, exercise for older children, especially in cold weather, nothing in mouth, do not use pacifiers, tying toys to crib or carriage, a baby over two years of age should not be fed oftener than every four hours. Bowel Movements At least once a day. Should be medium soft, not loose, smooth, and when on milk diet, light in color. If child is constipated, give one teaspoonful of milk of magnesia clear, at night. See doctor if child is not well. Feedings Children from birth to five months should be fed every three hours. Children over one and a half years old need three meals a day, dinner in the middle of the day. Little children need to be kept very quiet. No confusion or loud noises around them. They will then grow better and stronger. Colds Never neglect a cold. Do not "pass it on" to a child by coughing, sneezing, talking or breathing into its face. Do not kiss anyone when you have a cold. Never allow the handkerchief used by a person with a cold to touch a child. If you must handle a child when you have a cold, wear a piece of gauze over your mouth and nose, and be sure to keep your hands clean. Be very careful with the handkerchiefs used; see that no one touches or uses them. It is preferable to use gauze or soft paper for handkerchiefs and burn them. When a child has a cold put it to bed. Keep quiet as long as there is any fever. Give a cathartic, such as castor oil, as soon as cold appears. Reduce the child's diet and give plenty of drinking water. Consult a doctor. Do not let the child go out until thoroughly well. 3. THE FIRST AIDE IN ACCIDENTS AND EMERGENCIES General Rules The sorrow and unhappiness of the world is increased enormously every year by injury and loss from accidents, more than half of which might be prevented if someone had not been careless, or if someone else had taken a little trouble to correct the results of that carelessness before they caused an accident. It therefore becomes the plain duty of Girl Scouts not only to be careful but to repair, if possible, the carelessness of others which may result in accident. Let us review briefly some of the many small things in our daily lives which cause accidents, and therefore suffering and loss. 1. _Carelessness in the Street._ As, for example, taking chances in getting across in front of a car or automobile; running from behind a car without looking to see of some vehicle is coming from another direction; catching a ride by hanging on to the rear end of cars or wagons; getting off cars before they stop; getting on or off cars in the wrong way; being too interested to watch for open manholes, cellarways, sewers, etc.; reckless roller skating in the street, throwing things like banana peels on the street or sidewalk where people are likely to slip on them; teasing dogs, or trying to catch strange ones; many dogs resent a stranger petting them and use their only means of defense--biting. Other examples will occur to you of carelessness in the streets which space does not allow us to mention here. Wait until the car stops before trying to get off. In getting off cars you should face in the direction in which the car is going. A simple rule is to get off by holding a rod with the left hand and putting the right foot down first. This brings you facing the front of the car and prevents your being swept off your feet by the momentum of the car. If you see any refuse in the street which is likely to cause an accident, either remove it yourself or report it to the proper authorities to have it removed at once. 2. _Carelessness at Home._ As for example, starting the fire with kerosene; leaving gas jets burning where curtains of clothing may be blown into the flame; leaving clothing or paper too near a fire; throwing matches you thought had been put out into paper or other material which will catch fire easily; leaving oily or greasy rags where they will easily overheat or take fire spontaneously; leaving objects on stairs and in hallways which will cause others to fall; leaving scalding water where a child may fall into it or pull it down, spilling the scalding water over himself; leaving rags or linoleum with upturned edges for someone to fall over; and innumerable other careless things which will occur to you. 3. _Disobedience_, playing with matches; building fires in improper places; playing with guns; trying the "medicines" in the closet; throwing stones; playing with the electric wires or lights; playing around railroad tracks and bridges: We could multiply the accidents from disobedience indefinitely. Remember, a caution given you not to do something means there is danger in doing it, which may bring much sorrow and suffering to yourself and others. It is a very old saying that "An ounce of prevention is worth a pound of cure," but it is as true today as it was hundreds of years ago. After the Accident When the time for prevention is past, and the accident has happened, then you want to know what is the best thing to do, and how best to do it in order to give the most help and relief immediately, before expert help can arrive, and to have the victim in the best condition possible for the doctor when he comes, in order that he may not have to undo whatever has been done before he can begin to give the patient relief from his suffering. 1. Keep cool. The only way to do this effectually is to learn beforehand what to do and how to do it. Then you are not frightened and can do readily and with coolness whatever is necessary to be done. 2. Send at once for a doctor, if you have a messenger, in all except the minor accidents. This book will help you learn to judge of whether a doctor will be necessary. If in doubt send for a doctor anyway. 3. Prevent panic and keep the crowd, if there is one, at a distance. The patient needs fresh air to breathe, and space around him. 4. Loosen the clothing, especially any band around the neck, tight corsets or anything else that may interfere with breathing. 5. _Keep the patient flat on his back_ if the accident is at all serious, with the head slightly down if his face is pale and he is faint, or slightly raised if his face is flushed and he is breathing heavily, as though snoring. 6. _If there is vomiting_, turn the head to one side in order that the vomited material may easily run out of the mouth and not be drawn into the windpipe and produce choking to add to the difficulties already present. 7. _Remove clothing_, if necessary, gently and in such manner as to give the patient the least amount of suffering. Move any injured part as little as possible. At the same time, as a secondary consideration, injure the clothing as little as possible. If, as often, it becomes necessary to cut off the clothing, it may be possible to rip up a seam quickly instead of cutting the cloth, but saving the clothing is always secondary to the welfare of the patient. Little or no consideration should be shown for clothing where it is necessary to keep the patient motionless, or where quick action is needed. 8. _Transportation._ There are three methods for emergency transportation of accident victims which can be used according to the degree of the injury: (a) _Fireman's Lift._ If it is necessary for one person to carry a patient, it is easily possible to lift and carry quite a weight in the following manner: First, turn the patient on his face, then step astride his body, facing toward his head, and, with hands under his armpits, lift him to his knees, then clasp your hands over the patient's abdomen and lift him to his feet; then draw his left arm around your neck and hold it against the left side of your chest, the patient's left side resting against your body, and supporting him with your right arm about the waist. Then drop the patient's left hand and grasp his right wrist with your left hand and draw the right arm over your head and down upon your left chest; then stooping, clasp his right thigh with your right arm passed between the legs (or around both legs) and with a quick heave lift the patient to your shoulders and seize his right wrist with your right hand, and lastly, grasp the patient's left hand with your left hand to steady him against your body. (Work this out with a companion as you read it.) (b) A seat made of four arms and hands (which you have no doubt used in your play), may be used for the lesser injuries. If the patient can, he supports himself by putting his arms around the necks of his carriers, each of whom in the meantime grasps one of his own wrists and one of his partner's. This makes a comfortable seat for carrying. If the patient needs supporting, a back may be improvised by each carrier grasping the other's arm below the shoulder to form the back and their other hands clasped to form the seat. A better seat may be made with three hands clasping the wrists, while the fourth arm is used as a back, by one clasping the other's arm below the shoulder. This does not provide a very secure back, however, as it is not easy to hold the arm against much of a weight from the patient's body. (c) _Improvised Stretcher._ When the patient shows any sign of shock, is unconscious, has a serious fracture of some bone or bones, has a serious injury to any part of the body, or is bleeding excessively, he must be carried lying down. It may be that there will be no regular stretcher at hand. In that case one must be improvised. A serviceable one can be made from ordinary grain or flour bags by cutting the two corners at the bottom and running two poles inside the mouth of the bags and through the holes. A workable stretcher can be made from coats by turning the sleeves inside out, passing the poles through the sleeves and buttoning the coat over the poles. This brings the turned sleeves on the inside. A five-bar gate or a door, if it can be gotten without delay, also make satisfactory emergency stretchers. A stretcher may also be made out of dress skirts, with or without poles. Put the skirts together, bottoms slipped past each other, and slip the poles through, as with the bags. If no poles are available, roll the edges of the skirts over several times to form a firm edge, and carry with two or four bearers, as the size and weight of the patient make necessary. Minor Injuries and Emergencies Minor injuries may or may not need the aid of a doctor, and you must learn to use judgment as to the necessity of sending for one. We will consider these minor injuries in groups to remember them more easily. 1. (a) BRUISES; (b) STRAINS; (c) SPRAINS (a) A _Bruise_ is produced by a blow which does not break the skin, but does break the delicate walls of the capillaries and smaller veins, thus permitting the blood to flow into the surrounding tissues, producing the discoloration known as "black and blue." (b) _A Strain_ is produced by the overstretching of muscles or ligaments, or both, but not tearing them. It may or may not be accompanied by breaking of capillary walls with discoloration. Any muscle or ligament may be strained. (c) _A Sprain_ is produced by the overstretching of the muscles or ligaments or both about a _joint_. There may also be some tearing of the fibres or tearing loose from their attachments. This always breaks capillaries or small veins, making the surface black and blue. This discoloration usually appears some time after the accident, because the broken blood vessels are far below the surface. _Treatment_--For bruises and strains it is seldom necessary to call a doctor. Apply cold, either by wringing cloths out of cold water and applying, or by holding the injured part under the cold water tap. Do this at intervals of several hours, until the pain is lessened. The cold may be alternated with hot water which must, however, be quite hot, just enough not to burn, as lukewarm water is almost useless. Some patients will prefer to use only hot water. The water followed by applications of tincture of arnica, witch hazel, or alcohol and water, half and half, and bandaging will be sufficient. If, however, there has been no black and blue at first, as in a bruise, but it begins to show later, and the pain continues severe, and there is a good deal of swelling, then you should send for a doctor, as more than first aid is needed. In case of _sprain_, send for a doctor, and in the meantime elevate the joint and apply hot or cold water, or alternate hot and cold, as patient prefers. This will give relief by contracting the blood vessels. 2. (a) BURNS; (b) SCALDS; (c) SUNBURN; (d) FROSTBITE (a) _Burns_ are produced by dry heat, as a fire, acids, alkalis, etc., and may be of all degrees, from a superficial reddening of the skin to a burning of the tissues to the bone. (b) _Scalds_ are produced by moist heat, and may be of the same degrees as those produced by dry heat. (c) _Sunburn_ is produced by the sun, and is usually superficial, but may be quite severe. (d) _Frostbite_ is produced by freezing the tissues and is usually not dangerous. The more severe types will be treated later under Freezing. _Treatment_--(a) _Burns_; (b) _Scalds_ 1. Except in the minor burns and scalds, send for the doctor at once. 2. The first thing to do is allay pain by protecting the injured part from the air. 3. For a burn produced by fire, cover with a paste made of baking soda and water, or smear with grease--as lard, carron oil (mixture of linseed oil and lime water--half and half) or vaseline or calendula cerate. Cover with a piece of clean cloth or absorbent gauze and bandage loosely or tie in place. Gauze prepared with picric acid, if at hand, is a most satisfactory dressing. It can be purchased and kept on hand for emergencies. 4. In burns from alkalis or acids, wash off as quickly as possible and neutralize (make inactive the acids with baking soda, weak ammonia or soapsuds; the alkalis with vinegar or lemon juice). Afterward treat like other burns. (c) _Sunburn_ is an inflammation of the skin produced by the action of the sun's rays and may be prevented by gradually accustoming the skin to exposure to the sun. It is treated as are other minor burns. (d) _Frostbite_--_Prevention_--1. Wear sufficient clothing in cold weather and keep exposed parts, such as ears and fingers, covered. 2. Rub vigorously any part that has become cold. This brings the warm blood to the surface and prevents chilling. 3. Keep in action when exposed to the cold for any length of time. The signs of danger are sudden lack of feeling in an exposed part, and a noticeably white area. Chilblain is an example of frostbite. _Treatment_--The circulation of the blood through the frozen part must be restored gradually. This must be done by rubbing the part first with cold water, which will be slightly warmer than the frozen part, and _gradually_ warming the water until the circulation and warmth is fully restored. Then treat as a minor burn. If heat is applied suddenly it causes death of frozen parts. 3. SPLINTERS, SMALL CUTS, SCRATCHES AND PIN PRICKS None of these injuries will usually require a doctor if properly treated in the beginning. The bleeding from any of them is not sufficient to be dangerous. But whenever there is a break in the skin or mucous membrane there is danger of infection by germs, and this is what makes the first aid treatment in these cases so important. A tiny scratch is sometimes converted into a bad case of blood poisoning by not being properly treated at first. Splinters should be removed by using a needle (not a pin) which has been sterilized by passing it through a flame (the flame of a match will do if nothing better is at hand). After the splinter is out, the wound is treated like a cut or scratch. The germs which produce poisoning do not float in the air, but may be conveyed by any thing which is not sterile, as, for instance, the splinter or the instrument that did the cutting, scratching or pricking. They may be carried to the scratch by our hands, by water, or cloth used for dressings. _Treatment_--Wash your own hands thoroughly with soap and water, using a nail brush. Clean the injured part well with disinfectant, as, for instance, alcohol and water, half and half, or peroxide of hydrogen--paint the spot with iodine, and cover with sterile gauze (if this is not to be had, use a piece of clean cloth that has been recently ironed), and bandage in place. If the bleeding is severe, a little pressure with the bandage over the dressing will stop it. Use the same precautions if the wound has to be re-dressed. 4. STINGS AND BITES OF INSECTS The poison injected by the sting or bite of an insect is usually acid, and the part should be washed at once with a solution of ammonia or soda (washing soda) to neutralize the poison. Then apply a paste of soda bicarbonate (baking soda) or wet salt and bandage in place. If the sting is left in the wound it must be pulled out before beginning treatment. 5. FOREIGN BODIES IN THE (a) EYE (Cinder) (b) EAR (Insect), (c) NOSE (Button) (a) _Eye_--If a cinder, eyelash, or any tiny speck gets into the eye it causes acute pain, and in a few minutes considerable redness. _Treatment_--Do not rub the eye, as this may press the object into the tender cornea so that it can be removed only with difficulty and by a physician. First close the eye gently, pull the eyelid free of the ball, and the tears may wash out the speck. If this is not successful, close the eye, hold the lid free, and blow the nose hard. You may then be able to see the speck and remove it with a bit of clean cotton or the corner of a clean handkerchief. If the object is lodged under the lid, and the foregoing efforts do not dislodge it, proceed to turn the lid up as follows: Ask the patient to look at the floor, keeping the eyeball as stationary as possible. Take a clean wooden toothpick or slender pencil, wrapped with cotton, place on the upper lid about one-fourth of an inch from the edge, grasp the eyelashes with the other hand, give a slight push downward toward the cheek with the toothpick, a slight pull upward on the lashes and turn the lid over the toothpick. Remove the speck and slip the lid back in position. Wash the eye with boric acid solution. If you are still unable to dislodge the body, discontinue any further efforts, apply a cloth wet in cold boric acid solution and send for the doctor. Anything done to the eyes must be done with the greatest gentleness. If an acid has entered the eye, neutralize it with a weak solution of soda bicarbonate in water. If an alkali (lime) is the offending substance, neutralize by a weak vinegar solution. Follow in each case with a wash of boric acid solution. (b) _Ear_ (Insect); (c) _Button in Nose_--Foreign bodies in the ear and nose are not very common. But sometimes a child slips a button or other small object into these cavities, or an insect may crawl in. Drop in a few drops of sweet oil and if the object comes out easily, well and good. If not, do not keep on trying to extract it, for fear of greater injury. Send for the doctor. 6. IVY AND OAK POISONING There is a poison ivy (or poison oak) which is very poisonous to some people, and more or less so to all people. The poison ivy has a leaf similar to the harmless woodbine, but the leaves are grouped in threes instead of fives. The poison given off by these plants produces a severe inflammation of the skin. In the early stages it may be spread from one part of the body to another by scratching. _Treatment_--Wash the irritated surface gently with soap and water, and then apply a paste of soda bicarbonate or cover quickly with carbolated vaseline. Another remedy is fluid extract _grindelia robusta_, one dram to four ounces of water. Sugar of lead and alcohol have also been found useful. For severe cases consult a doctor, especially if the face or neck or hands are affected. 7. (a) FAINTING; (b) HEAT EXHAUSTION (a) _Fainting_ is caused by lack of blood in the brain, and usually occurs in overheated, crowded places, from fright or from overfatigue. _Symptoms_--1. The patient is very pale and partially or completely unconscious. 2. The pulse is weak and rapid. 3. The pupils of the eyes are normal. _Treatment_--1. If possible put the patient flat on his back, with the head slightly lower than the rest of the body. 2. If there is not room to do this, bend the patient over with his head between the knees until sufficient blood has returned to the brain to restore consciousness. 3. Then get the patient into the fresh air as soon as possible. 4. Keep the crowd back. 5. Loosen the clothing about the neck. 6. Apply smelling salts to the nose. 7. When the patient has recovered sufficiently to swallow, give him a glass of cold water, with one-half teaspoonful of aromatic spirits of ammonia if necessary. (b) _Heat Exhaustion_ is exhaustion or collapse due to overheating where there is not sufficient evaporation from the surface of the body to keep the temperature normal. _Symptoms_--1. The patient is usually very weak. 2. The face is pale and covered with a clammy sweat. 3. The pulse is weak and rapid. 4. The patient is usually not unconscious. _Treatment_--1. Remove the patient to a cool place and have him lie down. 2. Loosen the clothing. 3. Give him a cold drink to sip. 4. Put cold cloths on his head. 5. Send for the doctor. 6. If necessary, give stimulant as in fainting. 8. (a) CHOKING: (b) HICCOUGH (a) _Choking_--Choking is produced by something lodged in the throat, does not require artificial respiration, but a smart slap on the back to aid in dislodging whatever is blocking the air passage. It may be necessary to have the patient upside down, head lower than feet, to aid in getting out the foreign body. This is a comparatively simple matter with a child, but is not so easy with an adult. When the object is not too far down the throat it may be necessary for someone to use his fingers to pull out the offending substance to keep the patient alive until the doctor can arrive. In this case wedge the teeth apart with something to prevent biting before trying to grasp the object. (b) _Hiccough_--This is usually due to indigestion or overloading of the stomach. Holding the breath for one-half minute will usually cure it, as it holds quiet the diaphragm (the large muscular and fibrous partition between the chest and abdomen), and overcomes its involuntary contractions which are causing the hiccoughs. A scare has the same effect sometimes. If the hiccoughs still continue troublesome after these simple remedies try to cause vomiting by drinking lukewarm water, which will get rid of the offending material causing the hiccough, and relieve the distress. 9. NOSE BLEED The ordinary nose bleed will soon stop from the normal clotting of the blood and does not require treatment. (a) Keep head elevated, with patient sitting up if possible. Do not blow the nose, as this will dislodge any clot which may have formed, and the bleeding will begin again. Any tight collar around the neck should be loosened. (b) If the bleeding seems excessive, apply cloths wrung out of ice water to the back of the neck and over the nose. (c) If the bleeding still continues and is abundant, pack the nostril with a cotton or gauze plug. Pack tightly (with a blunt end of a pencil if nothing else is at hand) _and send for the doctor at once_. =Major Injuries and Emergencies= 1. (a) DISLOCATIONS; (b) FRACTURES (a) _Dislocations_--In a dislocation the head of a bone is pushed or pulled out of its socket. A person may be falling and in trying to save himself catch hold of something in such a way that he feels a sharp, sudden, severe pain, and may even feel the head of the bone slip out at the shoulder or elbow. _Symptoms_--1. When you looked at the injured part it does not look like the other side. 2. If you attempt to move it you find it will no longer move as a joint does, but is stiff. 3. There is great pain and rapid swelling usually. 4. There may or may not be black and blue spots around the joint. _Treatment_--Send for a doctor at once. While waiting for the doctor, place the patient in the easiest position possible, and apply hot or cold cloths, frequently changed, to the injured part. In dislocation of the jaw it may be necessary for someone to try to replace it before the doctor arrives. The mouth is open and the jaw fixed. The patient may even tell you he has felt the jaw slip out of its socket. Wrap your thumbs in cloth to prevent biting when the jaw snaps back in place. Place the thumbs on the tops of the lower teeth on each side, with the fingers outside, and push firmly down until the head of the bone can slip over the edge of the socket into place. As you feel the bone slipping into place, slide your thumbs out to the inner side of the cheek to prevent biting when the jaws snap together with the reducing of the dislocation. (b) _Fractures_--_Broken bones_--There are two classes of fractures: 1. _Simple_--In a simple fracture the bone is broken, but the skin is not broken; that is, there is no outward wound. 2. _Compound_--In a _compound_ fracture not only is the bone broken, but the jagged ends pierce through the skin and form an open wound. This makes it more dangerous as the possibility of infection by germs at the time of the accident, or afterward, is added to the difficulty of the fracture. _Symptoms_--As in dislocation, you should be familiar with the main symptoms of a broken bone. 1. When you look at the injured part it may or may not look like its mate on the other side. In the more severe fractures it usually does not. 2. When you try to move it you find more motion than there should be, if the bone has broken clear through; that is, there will seem to be a joint where no joint should be. 3. The least movement causes great pain. 4. The swelling is usually rapid. 5. The discoloration (black and blue) appears later; not at once, unless there is also a superficial bruise. 6. The patient is unable to move the injured part. 7. You may hear the grate of the ends of the bone when the part is moved, but you should not move the injured bone enough to hear this, especially if the limb is nearly straight; the detection of this sound should be left for the doctor. _Treatment_--Send for a doctor at once, and if it will be possible for him to arrive soon, make the patient as comfortable as possible and wait for him. However, if it will be some time before the doctor can arrive you should try to give such aid as will do no harm and will help the sufferer. You must handle the part injured and the patient with the utmost gentleness to avoid making a simple fracture into a compound one, or doing other injury, and also to give him as little additional suffering as possible. You will need to get the clothing off the part to be sure of what you are doing. Rip the clothing in a seam if possible when the fracture is in an arm or leg, but if this cannot be done, you will have to cut the material. Do not try to move the broken bone trying to get off a sleeve or other part of the clothing. With the greatest gentleness put the injured part, for instance, the arm or leg, as nearly as possible in the same position as the sound part, and hold it in that position by splints. Do not use force to do this. There is no great hurry needed to set a broken bone. The important point is to get it set right, and this may better be done after complete rest of several days, allowing for the passing of the inflammation. _The Most Important "What Not to Do Points" for Fractures Are_: 1. If there is reason to think a bone _may_ be broken try in all ways to prevent motion at _point_ of fracture lest it be made compound. 2. Do not go hunting for symptoms of fracture (such as the false point of motion or the sound "crepitus") just to be sure. 3. The best treatment is to try to immobilize the part till the doctor comes. _Splints_--Anything that is stiff and rigid may be used for splints. Shingles, boards, limbs of trees, umbrellas, heavy wire netting, etc. Flat splints are best, however. All splints should be padded, especially where they lie against a bony prominence, as for instance, the ankle or elbow joint. If the patient is wearing heavy winter clothing this may form sufficient padding. If not, then other cloth, straw or leaves may be used. Cotton batting makes excellent padding but if this is not to be had quickly, other things can be made to do to pad the first rough splints which are applied until the patient can reach a doctor or the doctor arrives on the scene of the accident. In applying splints remember they must extend beyond the next joint below and the next joint above, otherwise movement of the joint will cause movement of the broken part. The splints are tied firmly in place with handkerchiefs, strips of cloth, or bandages, tied over splints, padding and limb. Do not tie tight enough to increase the pain, but just enough to hold the splints firmly. Do not tie directly over the break. There must be an inner and outer splint for both the arms and the legs. 2. (a) SERIOUS WOUNDS; (b) SERIOUS BLEEDING Send for the doctor at once, and then stop the bleeding and keep as clean as possible till he arrives. _Dangers_--1. In any wound with a break in the skin, there is the danger of infection or blood poisoning, as you have already learned. 2. In serious wounds through the skin, flesh and blood vessels there is also the danger of severe bleeding, with the possibility of the patient's bleeding to death. _Infection_--You already know how the germs which can cause the blood poisoning get into the wound. (a) by the object that makes the wound (b) from the clothing of the patient through which the wound is made (c) from the rescuer's hands (d) from the water which has not been sterilized used in washing the wound (e) from dirty dressings, that is, dirty in the sense that they have on them germs which can get into the wound and cause infection or blood poisoning. The first two of these chances the Girl Scout will not be able to control. The last three she can to some extent prevent. _Do not wash, touch or put anything into a serious wound_ unless a doctor cannot be found. Only this sort of thing justifies running risk of infection. Otherwise just put on a sterile dressing and bandage. In reality washing wounds only satisfies the aesthetic sense of the operator without real benefit to the patient in many cases. If a wound has to be cleansed before the doctor comes use boiled water; if this cannot be had at once, use water and alcohol half and half. 1. Always wash your hands thoroughly with water, soap and a nail brush, unless there is necessity for immediate help to stop bleeding which admits of no time to clean one's hands. Be sure your nails are clean. 2. Try not to touch the wound with your hands unless it is absolutely necessary. 3. Many wounds do not have to be washed, but dressing may be applied directly. 4. Having cleansed the wound as best you can, or all that is necessary, apply sterile cloth for dressing. This may be gotten at a drug store in a sterile package ready for use immediately, and is very satisfactory. If, however, these cannot be had, remember any cloth like a folded handkerchief that has been recently washed and _ironed_ is practically sterile, especially if you unfold it carefully and apply the inside which you have not touched, to the wound. Bind the dressing on with a bandage to keep in place until the doctor arrives. (b) _Serious Bleeding_: It is important that you should learn what is serious bleeding and this will often help you to be cool under trying circumstances. As you learned in your work in minor emergencies, the bleeding from the small veins and capillaries is not usually sufficient to be dangerous, and the pressure of the dressing when put on and bandaged in place will soon stop it. It may sometimes be necessary to put more dressing outside of that already on (called re-inforcing it) and bandage again snugly. But if you have made sure first that there is no large vein or artery cut, you need not be troubled for fear there will be serious bleeding before the doctor arrives. [Illustration: Tourniquet Showing where stone for pressing against artery is placed Loop through which stick for tightening is inserted] _Bleeding from an Artery_: If an artery is cut the blood spurts out, the size of the stream depending on the size of the artery cut. This is the most serious bleeding because the heart is directly behind, pumping the blood through the artery with all its power. If it is a small artery the pressure with the finger between the cut and the heart for a few minutes will give the blood time to clot behind the finger and form a plug. This will stop the bleeding aided by pressure of the bandage. If it is a larger vessel the force in the heart muscle pumping the blood will force out any plug formed by the finger there, as the finger tires too easily. _Tourniquet_: In this case it will be necessary to put on a tourniquet to take the place of the finger until a clot can form in the vessel big enough and strong enough to prevent the force of the blood current from pushing it out. This of course can be used only on the legs or arms. A tourniquet is something put on to make pressure on a blood vessel to stop serious bleeding. There are five points to remember about a tourniquet: 1. It must be long enough to tie around the limb--a big handkerchief, towel or wide bandage. 2. There must be a pad to make the pressure over the artery greater than on the rest of the limb--a smooth stone, a darning ball, a large cork, cloth folded into a large pad or a rolled bandage. 3. The pad must be so placed that the artery lies between pad and the bone on the limb, in order that the pressure may stop the flow of blood by forcing the walls of the artery together between the pad and the bone. 4. Unless the tourniquet is put on tight enough, its application increases bleeding. It is extremely rare to find a tourniquet put on tight enough. In almost every such case removing the tourniquet will stop or partly lessen bleeding. A short stick or handle is needed, about a foot long, with which to twist the tourniquet sufficiently to stop the flow of blood. Usually it cannot be twisted tightly enough by hand alone. Tie the twisted part firmly so it will not slip, after it has been made tight enough to stop bleeding. 5. Remember, a tourniquet stops most of the circulation below it as well as in the cut artery, and must not be left in place too long for fear of injury to the rest of the limb by cutting off the circulation. _Usually it should not be left on for more than an hour._ _Bleeding from Veins_--Bleeding from the veins is not so dangerous as from an artery. The blood from the heart has to go through the little capillaries before it gets into the veins, and therefore the force of the heart muscle on the blood in the veins is not so great as in the arteries. The blood does not spurt out, but flows out as it would from a bottle tipped on its side. You have already learned what to do to stop the bleeding from the smaller veins, and that it is not serious. From the larger veins, however, it can be very serious, and it may be necessary for you to put on a tourniquet before the doctor arrives in order to save the patient's life. Almost always bleeding from a vein can be controlled by clean gauze or handkerchief pad and pressure by hand directly over the bleeding wound. Tourniquets are almost never needed in bleeding from a vein. If necessary, it is wisest to apply them in the same way as for arterial hemorrhage and stop the circulation in the whole limb. It is important to know in a general way where the blood vessels are in order to put the pad over them to stop the bleeding. Roughly speaking, the artery of the arm runs down about in a line with the inner seam of the coat. The large vein lies close beside it, carrying the blood back to the heart. The artery and vein of the leg run about in a line with the inside seam of a man's trousers. _Stimulants_--In serious bleeding of any kind do not give stimulants until the bleeding has been stopped, as the stimulants increase the force of the heart and so increase the flow of blood. After the tourniquet is on and bleeding is stopped, if the patient is very weak, he may have a teaspoonful of aromatic spirits of ammonia in half a glass of water. (a) SHOCKS; (b) APOPLEXY; (c) CONVULSIONS (a) _Shocks_--In any injury, except the slight ones, the ends of the nerves in the skin are bruised or jarred. They send this jar along the nerves to the very delicate brain. The blood is drawn from the brain into the larger blood vessels, and the result produced is called shock. If you have jammed your finger in a door sometime, perhaps you have felt a queer sick feeling and had to sit down. A cold sweat broke out all over you, and you were hardly conscious for a moment or two. This was a mild case of shock. In more severe injuries a shock to the brain may be very serious. _Symptoms of Shock_--1. The patient may or may not be unconscious, but he may take no notice of what is going on around him. 2. The face is pale and clammy. 3. The skin is cold. 4. The pulse is weak. 5. The breathing is shallow. In any serious injury the shock is liable to be severe and will need to be treated before the doctor arrives. _Treatment_--Send for the doctor if serious. 1. Lay the patient flat on his back with head low, so that the heart can more easily pump the blood back into the brain. 2. Cover warmly; if they can be gotten, put around him several hot water bottles or bricks, being extremely careful to have them covered so that they will not burn him. Persons suffering from shock are more easily burnt than usual. Do not put anything hot next him unless it can be held against your own face for a minute without feeling too hot. 3. Rub the arms and legs, toward the body, but under the covers. 4. Give stimulants only after the patient has recovered enough to swallow, and when there is no serious bleeding. _Stimulants_--Strong, hot coffee, or a half teaspoonful of aromatic spirits of ammonia in a half glass of warm water. The latter may be given if the coffee is not ready. (b) _Apoplexy_--When a person has a "stroke" of apoplexy send for the doctor at once. This condition resembles shock only in that the patient is unconscious. The blow to the delicate brain does not come from the outside along the nerves, but from the inside by the breaking of a blood vessel in the brain, letting the blood out into the brain tissue and forming a clot inside of the brain, and thus making pressure which produces the unconsciousness. _Symptoms of Apoplexy_--1. The patient is unconscious. 2. The face is usually flushed--red. 3. The skin is not cold and clammy. 4. The pulse is slow and full. 5. The breathing is snoring instead of shallow. 6. The pupils of the eye are usually unequally dilated. _Treatment_--1. Lay the patient flat on his back with head slightly raised. 2. Do not give any stimulants. 3. Wait for the doctor. (c) _Convulsions_--This condition resembles the foregoing shock and apoplexy in that the patient is unconscious. _Symptoms of Convulsions_--1. The patient is unconscious. 2. The face is usually pale at first, but not so white as in shock, and later is flushed, often even purplish. 3. The skin is not usually cold. 4. The breathing may be shallow or snoring. 5. There are twitchings of the muscles of the face and body or a twisting motion of the body. 6. The pulse may be rapid, but is usually regular. 7. The mouth may be flecked with foam. 8. The pupils of the eye may be contracted or equally dilated. _Treatment_--Convulsions come from various causes, and are always serious, therefore send for the doctor at once. 1. Put a wedge of some kind between the teeth if possible, the handle of a spoon protected by a cloth cover, or a rolled napkin does well. This is to prevent biting the tongue, which the patient is apt to do in unconsciousness with convulsive movements. 2. Lay the patient flat on his back, and prevent him from hurting himself in his twisting, but do not try to stop convulsive movement. It will do no good. 3. No stimulant is needed. (a) SUNSTROKE; (b) FREEZING (a) _Sunstroke_--Sunstroke is caused by too long exposure to excessive heat, or to the direct rays of the sun, and is much more serious than heat exhaustion, which you have already studied. _Prevention_--Do not stay out in the direct sunlight too long on a hot summer day. Wear a large hat which shades the head and face well, if obliged to be in the hot sun for any length of time. Do not wear too heavy clothing in the hot weather. Leaves or a wet sponge in the top of the hat will help to prevent sunstroke. Drink plenty of cool water between meals. _Symptoms of Sunstroke_--1. The patient is unconscious. 2. The face is red. 3. The pupils large. 4. The skin very hot and dry, with _no_ perspiration. 5. The pulse is full and slow. 6. The breathing is sighing. _Treatment_--1. Get the patient into the shade where it is as cool as possible. 2. Send for the doctor. 3. Remove the greater part of the clothing. 4. Apply cold water or ice to the head, face, chest and armpits. Often the patient recovers consciousness before the doctor arrives; give cold water to drink; never stimulants. (b) _Freezing_--This is a much more serious condition than frostbite, which you have studied, but only because more of the body is frozen and the tissues are frozen deeper. Much more care must therefore be taken to prevent bad effects after the thawing-out process. _Symptoms of Freezing_--1. The patient may or may not be unconscious. 2. The frozen parts are an intense white and are without any feeling or motion. _Treatment_--Send for the doctor at once. 1. Take the patient into a cold room. 2. Remove the clothing. 3. Rub the body with rough cloths wet in cold water. 4. Very gradually increase the warmth of the water used for rubbing. 5. Increase the temperature of the room gradually. 6. When the patient can swallow, give him stimulants. 7. When the skin becomes more normal in color and the tissues are soft, showing that the blood is once more circulating properly through the frozen flesh, cover the patient warmly with hot bottles or bricks outside of the bed clothing, or wraps, and give hot drinks. In using hot water be sure it is not too hot. Dog Bite[3] In the case of the dog bite we have a more or less extensive break in the skin and sometimes a deep wound in the flesh, through which the poison of hydrophobia, which is a living virus or animal poison, may be introduced, to be taken up slowly by the nerves themselves, reaching the central nervous system in about forty days. The slowness and method of this absorption renders the use of a ligature useless and unsafe. The treatment for dog bite is therefore as follows: _Immediate._ Send for a physician, telling him the reason. While waiting, treat as any similar wound from any cause. If the skin is not penetrated, but scratched only, apply iodine and a sterile or wet dressing. If the skin is penetrated, the treatment should be the same as for a wound made by a dirty nail: that is, a small stick, such as a match, whittled to a point, with a little cotton twisted on the point, should be dipped into tincture of iodine, and twisted down into the full depth of the wound, and then done a second time. _Subsequent._ A physician should be consulted immediately, and if there is any suspicion of the dog being sick it should be kept under observation. The body of a dog that has been killed under suspicion of rabies or hydrophobia, should be sent as soon as possible to the proper authorities. One of the greatest discoveries in medical science is the Pasteur treatment for the prevention of hydrophobia after mad dog bite, and fortunately, provision for this treatment is so widespread that practically every one in civilized regions needing it, can have it, as is well known to all physicians. The fact that the period of development of the disease is so long makes the possibility of prevention greater. It is never proper to suck a dog bite, because the merest scratch or break in the surface, even if too small to notice, will serve as a portal of entry for the living virus of rabies. _Snake Bite._ For treatment of snake bite see page 297. WATER ACCIDENTS When it is possible, Girl Scouts should learn to swim well. It is fear when suddenly thrown into the water that causes so many of the deaths by drowning, and learning to swim well takes away this fear. A Girl Scout should also learn how to prevent accidents, and how best to help the victims of accidents in the water. PREVENTION Below are five rules for preventing drowning accidents. 1. Do not change seats in a canoe or rowboat. 2. Do not rock the boat. 3. Do not go out alone in a canoe, rowboat or sailboat unless you are thoroughly competent to manage such a boat, in a sudden squall or storm. 4. Very cold water exhausts a swimmer much quicker than warm water, therefore do not take any chances on a long swim in cold water unless a boat accompanies you to pick you up in case of necessity. 5. Be careful not to go too far out when there is a strong undertow; that is, a strong current below the surface of the water flowing relentlessly out to sea. 6. Always wade upstream. RESCUE [Illustration] When a person gives up the struggle in the water, the body goes down, and then because of its buoyancy it comes to the surface and some air is expelled from the lungs, making the body less buoyant. It immediately sinks again, this time a little lower, and again comes to the surface, and more air is expelled. This process may be repeated several times, until sufficient water is taken into the stomach and lungs to overcome the buoyancy of the body and it no longer appears at the surface; but the buoyancy is barely overcome, and therefore the body will float easily. This can easily be utilized in saving the drowning person by making the water carry most of the weight of the body. To do this, place the hands on either side of the drowning person's head, and tow him floating on his back with the face above the surface of the water, while you swim on your back and keep the body away from you. Remember, if possible, to go with the current and thus save necessary strength. In some cases it may be easier and safer to grasp the drowning person by the hair instead of trying to clasp the head. EMERGENCIES _Grips_--A drowning person is always a frightened person, and is governed by a mad instinct to grab anything which subconsciously he thinks may save his life. Usually he is past any reasoning. He grabs his would-be rescuer with a death grip that is hard to break, but remember he instinctively grabs what is above the surface and will not try to grab below the shoulders. _Wrist Grip_--If the drowning person grasps the rescuer's wrists, the rescuer throws both hands above his head, which forces both low in the water, and then turns the leverage of his arms against the other's thumbs and breaks the grip. _Neck Grip_--To release a grip around the neck and shoulders from the front, immediately cover the mouth of the other with the palm of the hand, holding the nose between the first two fingers, and at the same time pull the other body toward you with the other hand, meanwhile treading water. Then take a full breath and apply your knee to the other's stomach quickly, thus forcing him to expel any air in his lungs and preventing him from getting more air by the hand on mouth and nostrils. If the grip of the drowning person does not allow use of the arms, then try to raise your arms to the level of the shoulder, thus slipping his arms to the neck and leaving your own arms free to use, as described. _Back Grip_--This strangle hold is perhaps the most difficult to break, and it is necessary to break it instantly if the rescuer is not also to be in the rescued class. Grasp the wrists of the other and push sharply back with the buttocks against the abdomen of the other, and thus make room to slip suddenly out of the encircling arms. If this is not successful, do not despair, but throw the head suddenly against the nose of the drowning person and then slip out of the grip before he recovers from his daze. It is often necessary to dive from the surface in rescuing a drowning person, and this requires practice, and should be learned thoroughly before the necessity for saving a life is presented. Remember that to dive from the surface to a depth of more than ten feet will usually require a weight in addition to the weight of the body. Carry a stone or other heavy object in diving. Then when wishing to rise to the surface, drop it and push against the bottom with the feet. This will send the swimmer to the surface in short order. In carrying a weight in the water, carry it low on the body, close to the waist line, leaving one hand and both feet free for swimming. Or if for any reason it is necessary to swim on the back, it leaves both feet free to use as propellers. ARTIFICIAL RESPIRATION If the apparently drowned person is to be saved, no time must be lost in the rescue from the water or in getting the water out of him, and breathing re-established after he is brought to land. [Illustration] If there is a messenger handy send for a doctor at once, but in the meantime lose no time in attempting restoration. The best method for getting the water out of the lungs and breathing re-established is the _Schaefer Method_, because it is the simplest, requiring only one operator and no equipment. It can be kept up alone for a long time. 1. Every moment is precious. Immediately lay the patient face downwards, with the arms extended above the head and the face to one side. In this position the water will run out and the tongue will fall forward by its own weight, and not give trouble by falling back and closing the entrance to the windpipe. Be sure there is nothing in the mouth, such as false teeth, gum, tobacco, etc. Do not put anything under the chest. Be sure there is no tight collar around the neck. 2. Kneel astride of the patient facing toward his head. 3. Place your hands on the small of the patient's back, with thumbs nearly touching and the hands on the spaces between the short ribs. 4. Bend slightly forward with arms rigid so that the weight of your body falls on the wrists, and makes a firm steady pressure downward on the patient while you count one, two, three, thus forcing any water and air out of the lungs. 5. Then relax the pressure very quickly, snatching the hand away, and counting one-two--the chest cavity enlarges and fresh air is drawn into the lungs. 6. Continue the alternate pressing and relaxing about twelve to fifteen times a minute, which empties and fills the lungs with fresh air approximately as often as he would do it naturally. It may be necessary to work for an hour or two before a gasp shows the return of natural breathing. Even then the rescuer's work is not over, as it will be necessary to fill in any gaps with artificial breathing. When natural breathing is established, aid circulation by rubbing and by wrapping him in hot blankets and putting hot bottles around him, being careful that they are protected to prevent burning the patient. If at any time it is necessary to pull the tongue forward and to hold it to prevent choking, remember to put a wedge between the teeth to prevent biting. Do not give anything liquid by mouth until the patient is conscious and can swallow readily. Aromatic Spirits of Ammonia or Spirits of Camphor may be used on a handkerchief for the patient to smell. The patient should be watched carefully for an hour or two even after he is considered out of danger. ICE RESCUE Prevention: Below are two rules for preventing ice accidents: 1. Do not skate or walk on thin ice. 2. Watch for air holes. Rescue: In trying to rescue a person who has broken through the ice, always tie a rope around your own body and have this tied to some firm object on shore. Do not try to walk out to the rescue as the ice will probably break again under the weight of your body on so small an area as the size of your feet. Always get a long board, ladder, rail or limb of a tree, and either crawl out on this, which will distribute the weight of your body over a larger surface of ice, or lie flat on your stomach and crawl out, pushing the board ahead of you so that the person in the water may reach it. If you yourself break through the ice in attempting a rescue, remember that trying to pull yourself up over the edge of the ice only breaks it more. If rescuers are near it is much wiser to support yourself on the edge of the ice and wait for rescue. After getting the person out of the water use artificial respiration if necessary and bend every effort to get the patient warm and breathing properly. ASPHYXIATION Prevention: Below are seven rules for preventing asphyxiation: 1. When coal stoves and furnaces are freshly filled with coal, coal gas may escape if the dampers are not properly regulated. See that all dampers in coal stoves and furnaces are correctly arranged before leaving them for any long time, as for the night. 2. Do not go to sleep in a house or room with a gas jet or gas stove turned low. The pressure in the pipes may change and the flame go out, or a breeze may blow out the flame leaving the gas leaking into the room. 3. Do not blow out a gas jet. 4. Be careful to turn off gas jet completely. [Illustration] 5. Report gas leaks promptly. 6. Charcoal stoves and braziers are especially dangerous from escaping gas and should not be used in sleeping rooms. 7. Do not go into unused wells or underground sewers without first lowering a lighted candle which will go out at once if the air is very impure, because of lack of oxygen to keep it burning. Rescue: 1. Remove the patient _at once_ to the fresh air. Gas is lighter than air, and therefore will not be found close to the floor and it will often be possible to crawl out when one would be overcome by the gas if he tried to walk out. For this reason it is sometimes best in trying to rescue anyone already unconscious from gas to tie the wrists together with a handkerchief, put his arms around your neck, and crawl out on all fours, dragging the insensible body with you, under your own body. If you attempt to walk out and carry the patient, cover your mouth and nose with a wet handkerchief, go very quickly, do not breathe until you reach the fresh air. 2. If there is a messenger handy, send for the doctor at once, but in the meantime if necessary, perform artificial respiration as outlined under the Schaefer System in the preceding paragraphs, until the patient is restored to normal breathing. ELECTRIC SHOCK This is caused by some part of the body coming in contact with a live electric wire. The seriousness of the shock depends on how heavy a charge of electricity the wire is carrying at the time. The patient is usually unable to release himself from the wire. The first thing to be done, if possible, is to turn off the current by means of the switch, but if this cannot be done _at once_, the patient must be rescued by pulling him away from the wire. Remember his body will easily carry the charge to yours while he is against the wire. Therefore you must "insulate" yourself--that is, put on your hands something that will not let the electricity into your body--or stand on something that will "insulate" you; for instance, rubber gloves or rubber tobacco pouches, dry silk handkerchiefs, other silk garments or newspapers used in place of gloves if necessary. Stand on a rubber mat or on _dry boards_, or glass, or in dire necessity _dry_ clothes can be used to stand on. They must not be wet as then they will carry the electric current through your body and you must also be rescued instead of rescuing. Prevention: 1. Do not touch the "third rail" of electric railways. 2. Do not catch hold of swinging wires, they may be "live wires." 3. Report broken wires to the right authorities. Treatment: 1. Get patient loose from the current. 2. Send for the doctor. 3. Lay the patient flat on his back. 4. Loosen the clothing, and perform artificial respiration according to the Schaefer method if necessary. 5. Give first aid treatment to the burns. FIRE ACCIDENTS The first thought about a fire is to get it put out before it spreads any further. There are methods which will do this work effectually and Girl Scouts should learn these methods beforehand thoroughly, in order that when the emergency arises they may act quickly, coolly and effectively. FIRE IN CLOTHING If this happens in your own clothing, do not run for help, as the draft made by the motion of your body will only fan the flames to burn fiercely. Grab the nearest thing that will cover you; overcoat, blanket, rug, wrap it tightly around you at the neck first to prevent flames from burning the face and lie down and roll over and over. This will smother the flames quickly. If you can get nothing to wrap around you, lie down and roll slowly over and beat the fire with your hands covered by some part of your clothing not on fire. If the fire is in the clothing of another, wrap him in the nearest thing available, lay him on the floor and roll him over, smothering the flames as described before. Woolen material will not catch fire as easily as cotton, therefore, if you have a chance to choose, take woolen material for smothering the flames. RESULTS Results of fire in the clothing are sure to be more or less serious burns. When you have discovered the extent of the burn, if it is at all serious, send for the doctor at once, and in the meantime treat the burn as you have already learned to do in minor burns. FIRE IN BUILDINGS Keep cool, in order to remember what to do, and do it quickly. Turn in a fire alarm at once. Send some one else if possible who may not know what to do to the fire. The quickest way is by telephone call, "Fire Department," and tell them the exact address of the building where the fire is. Or you may go to the nearest alarm box, smash the glass, open the door, and pull down the hook that sounds the alarm. (Generally the directions are printed on the box.) If you cannot sound the alarm alone, call upon the nearest person to help you. _Wait there until the firemen arrive and direct them to the fire._ When the firemen come do just as they tell you, for they know exactly what to do. People trying to escape from a burning building often get frightened and then there is a panic. Panic kills more people than fire. Keep cool, and others will follow your example. Never jump from a window unless the flames are so close that it is your only means of escape. If outside a burning building put mattresses and bedding piled high to break the jumper's fall and get a strong hold on a rug to catch the jumper, and let many people hold the rug. If the fire is just beginning, it can easily be put out by smothering it with a rug or blanket; sand, ashes, salt, or a few pails of water will answer the same purpose. Keep the doors and windows closed if possible to prevent draughts from fanning the flames to fiercer effort. Remember this point when you go into a burning building, and leave some responsible person guarding the door, in order that it may not be left open by some one in excitement and the flames fanned beyond control. If you need fresh air in your search for people in a burning building, open a window, put out your head and draw your lungs full of fresh air and then close the window again. In any case it is best to tie a wet handkerchief or towel over the nose and mouth while in a burning building, as this will prevent you from breathing a good deal of smoke. In searching for persons remember always to begin at the top of the building if possible, and search every room. When on stairs keep to wall side, where air is relatively free from flames and smoke. If a room is locked, try to rouse the people by pounding and calling and then break in the door if unsuccessful in rousing them, and you suspect there is some one there. Remember, the air within six inches from the floor is usually free from smoke, and if the smoke makes breathing too difficult, you can still accomplish your end by crawling along the floor and dragging the rescued one with you as you learned to do in gas rescue. Form a bucket brigade from the fire to the nearest water supply; passing the filled pails from one to another rapidly, the last throwing the water on the fire and passing the empty pails back along _another_ line to be filled again and passed on as before. FIRES FROM KEROSENE, GASOLINE, BENZINE _Prevention._--1. Do not light a fire with kerosene. 2. Do not clean gloves or clothing with gasoline or benzine in a room with a lamp or gas jet lighted. 3. Do not try to dry clothing that has been cleaned with gasoline or benzine near a hot stove or lighted gas jet. _Extinction._--Do not use water to put out a fire of kerosene, benzine, or gasoline, as that only scatters the flames. Smother with blankets, rugs, sand, ashes, salt, or anything which is at hand and can be used; remember that woolen will not catch fire as easily as cotton. COMMON POISON AND ANTIDOTES _Poisoning_--Cases of poisoning happen most often because people do not examine the bottles before taking medicines from them. _Prevention_--Disinfectants, liniments and medicines in bottles and boxes should be correctly and plainly labelled. Bottles containing a poisonous substance should be rough outside, or with notched corks or marked with something beside the label stating that their contents are poison. _Treatment_--1. _Send for the doctor at once_, telling him what kind of poison you think the patient has taken in order that he may bring the right antidote and the right implements to give the quickest and most effective relief. 2. Give demulcent or mucilaginous drinks, as for example, milk, raw egg, one or two tablespoonfuls of salad oil, sweet oil, or barley water--which can be obtained most readily. 3. Give something to produce vomiting, provided the lips are not burned or stained as they are with an acid or alkali. A simple but effectual emetic can be made by mixing two teaspoonfuls of salt or a tablespoon of mustard in a glass of lukewarm water. This may be repeated if necessary. 4. If the patient seems drowsy, suspect opium and keep patient awake at all costs till the doctor arrives. 5. If delirium threatens, dash cold water on the patient's head and face to try to prevent the fit from coming on. 6. When the poison taken has been acid, the antidote should be an alkali, but different poisons require different antidotes, and it would be unwise to trust to one's memory as to the proper one to take in each case. It would be well to have a list of the more common poisons and their antidotes attached to the First Aid Kit, but do not trust to the memory. If a Girl Scout does not know, and if the patient's lips are _not_ stained or burned, give an emetic. Bandages Bandages form the most convenient way of keeping dressings on wounds and for making pressure when necessary. They are also used to correct some deformities, but you will not need to concern yourselves with the latter, as this is in the province of doctors. There are three varieties of bandages which you will need to use and with which you should be familiar: the roller, triangular and four-tailed. The materials used for bandages are absorbent gauze, muslins or flannels. The kind you will use most will be gauze and muslin. The gauze is best to use in dressing wounds because it is pliable and absorbent, and muslin, if you may choose, in applying pressure, because it is firm. In an emergency there will usually be little chance to choose. Anything at hand, as underclothing, sheets, blankets, etc., may be torn into strips or triangles and used. Have the material which is used clean if possible. The width of the roller bandage depends on the part of the body to be bandaged, from one inch for the little finger to four inches for the body. They can be rolled very well by hand with a little practice, and every Girl Scout should learn to do this or to improvise a bandage roller by running a very stiff wire through a small wooden box and then bending one end on the outside of the box like a handle. A bandage must be rolled sufficiently tight so that the center will not fall out. By folding one end back and forth a few times to make a core, and then laying the bandaging over one's knees lengthwise of the thigh with the core uppermost, it can be rolled quite tightly and answer every purpose for emergencies. Learn to put on all bandages smoothly and securely, but not too tightly. _Triangular Bandages_--These bandages have advantages for first aid work. They can be quickly made, easily applied and are not apt to be put on too tightly even by a beginner. The size of the piece of cloth varies with the part to be bandaged. Take a square piece of cloth (it should not be less than 34 to 38 inches), fold it diagonally from corner to corner and cut across the fold, making two bandages. The bandage may be applied unfolded or folded into a narrow strip, called cravat bandage. To fold the cravat bandage, the point of the triangle is brought to the middle of the diagonal side and the bandage folded lengthwise to the desired width. The cravat bandage is convenient to use in bandaging the hand, foot, head, eyes, throat and jaw; for tying on splints; for tying around the limb in case of snake bite, and in making a tourniquet. [Illustration] Always tie the bandage with a square knot to prevent slipping. Care must be used in applying the triangular bandage to have it smooth and firm, folding the loose ends into pleats evenly. _Bandage for Hand_--For wound of the palm, lay cravat in straight line, place palm across it at the middle. Fold ends over the back of hand, carry around wrist and tie. Reverse the order for injury to the back of the hand. To cover entire hand, unfold cravat, lay flat with point of triangle beyond the fingers. Fold the point of the bandage over the fingers, cross the ends, and pass around wrist and tie at the back. _Bandage for Foot_--Place foot on the smooth triangle with the point extending beyond the toes several inches. Fold the point back over the instep, cross the ends, carry around the ankle and tie. _Bandage for the Head_--The bandage may be used flat or as a cravat, according to the nature of the injury and the part to be bandaged. [Illustration] _For a cap bandage_, fold over the edge of the diagonal edge, place on the head with the folded edge just above the eyes; pleat the edges hanging down over the ears into small folds so that the bandage lies smoothly; carry the ends around the head; cross at the back, and tie in a square knot in front. The cravat bandage may be used to hold on small dressings where the whole head does not need to be covered. _For the eyes, jaw and throat_ the triangular bandage is used by folding smoothly into a cravat and tying securely over the part to be covered. _Arm Sling._--The triangular bandage makes the best arm sling to support the forearm or for supporting injuries to the elbow or shoulder. An arm sling is firmer and more satisfactory if the triangle is double; that is, simply fold over the square diagonally, but do not cut it along the fold. An arm sling will need to be about a yard square before folding. To adjust the arm sling, put one end over the shoulder on the uninjured side; slip the point of the triangle under the injured arm, so that it will extend beyond the elbow a few inches; then take the end of the bandage over the arm, carry around the back of the neck on the injured side, meeting the other end; and tie securely. To prevent slipping, pin the point of the bandage around the arm just above the elbow. A temporary sling can be made by pinning the sleeve of the injured arm to the dress or coat in such a way as to support the arm. _The Four-tailed Bandage_--This bandage is useful for bandaging the head, and especially in fracture of the jaw. Use a piece of cloth about six or eight inches wide and a yard long. Cut each end into two equal parts, leaving about three or four inches in the middle uncut. [Illustration] When the bandage is applied, the split ends are crossed so that they may be tied over different parts of the head and thus hold the bandage more securely in place. For instance, in the jaw bandage the uncut middle part is placed over and under the chin, the ends crossed, and two ends tied at the back of the neck and two over the top of the head. _Roller Bandages_--Roller bandages are a little more difficult to put on so that they will stay on, and at the same time be smooth and have a uniform pressure on the part of the body bandaged. This last point is most important. Rules for applying roller bandages: 1. Lay external surface of bandage against the part to be bandaged, holding the roll in the right hand, unless you are left-handed, unrolling it as a roll of carpet unrolls to show you a pattern in the shops. 2. Hold the loose end with the left hand and catch it with two or three turns of the bandage before beginning to put on the bandage. Never have more than four or five inches of the bandage unrolled at once. 3. Be careful to have the same pressure from every turn of the bandage. This is most important if the bandage is to stay on and be comfortable and not interfere with the circulation of the blood. Judgment of the pressure is only acquired by practice, and therefore you should practice enough to acquire this before the real emergency happens. 4. Do not bandage too tightly. Blueness of the skin above or below the bandage always means the bandage must be loosened. Remember in applying a bandage immediately after an injury that considerable swelling may occur later, and apply your bandage more loosely than if bandaging after the swelling has gone down. Always loosen a bandage that is tight enough to cause pain or blueness. 5. Bandage from below upward. That is, from the tip of a finger or toe toward the hand or foot. From the hand or foot toward the shoulder or groin. This is in the general direction of the return of the circulation. 6. Bandage over a splint and not under it. 7. Bandage arms, legs, fingers, etc., in the position the patient is to keep the part in when the bandaging is completed. For instance, bend the elbow to a right angle before putting on the arm bandage. This will be more comfortable for the patient, allowing him to carry the arm easily in a sling and also permit him to use the hand to some extent if the nature of the injury will permit. In bandaging a leg both above and below the knee, the bandage must be put on with a view to the necessary bending of the knee in walking and sitting, if the patient is expected to use the leg. 8. Never apply a wet bandage, as you cannot judge of just how much pressure will be exerted when the bandage dries, because of the shrinkage of cloth with drying; much greater in some cloth than in others. Kinds of roller bandages: 1. Circular for parts uniform in size, as the body. 2. Spiral for conical surfaces, as fingers or toes. 3. Reverse for more conical surfaces, as arms and legs. _Circular Bandages_--Any part of the body which is of uniform size may be covered with a circular bandage. Each turn covers about two-thirds of the previous turn. This holds each turn firmly and prevents slipping and exposing the dressing or wound underneath. Bandage in general direction of the return of the blood to the heart. Fasten the bandage with a strip of adhesive plaster or safety pin. If there is possibility of restlessness or much activity on the part of the patient, it is best to run several narrow strips of adhesive plaster along the whole width of the bandage when finished to prevent possible slipping of the turns of the bandage when the muscles move under it with the activity of the patient. This is especially true of a body bandage. _Spiral Bandage_--A conical part, if not too conical, may be covered with a spiral bandage. Each turn ascends at a slight angle, with one edge of the bandage a little tighter than the other. In putting on this kind of bandage it is necessary to learn to have the tight edges all of a uniform pressure and each turn overlap the turn below in such a way that these tight edges make the uniform pressure without regard to the upper edge underneath, which is covered in each turn by the tighter edge of the turn above it. _Reverse Bandages_--The reverse bandage is a modification of the spiral one, in order to cover the gapping between spirals which occurs when the surface is very conical, as, for instance, on the leg. In putting on this bandage the loose end is caught by two or three turns first as in other bandages. Then start to make a spiral turn, but at the mid point of the front of the part being bandaged place the thumb of the left hand, and fold the bandage down so that it lies smoothly and continue the turn around to that same point. Repeat the process with each turn. (See illustration.) Each turn covers two-thirds of the one below in order to hold firmly. The pressure must be uniform when the bandage is finished. Fasten the ends as described under circular bandages, or divide the end of the bandage into two parts for several inches--long enough to wind around the part bandaged. Tie a single knot at the base to prevent further dividing, and wrap the ends around the part in different directions; tie in a hard knot to hold firmly. _Bandaging Fingers and Toes_--In bandaging fingers and toes it is usually best to bandage the whole of the injured member. Cover the end of the finger, for instance, by passing the end of the half inch or one inch bandage several times the whole length of the finger, over the end and to the base of the other side. Hold this in place with one hand, start the spiral at the end of the finger, and bandage smoothly toward the hand. The spiral or the reverse spiral may be used. _Bandaging Two or More Fingers or Toes_--It is sometimes necessary to bandage two or more fingers, for instance, at once, as in case of a burn, where it is necessary always to have the burned fingers separated while healing to prevent the raw places from growing together. [Illustration] Pass a finger bandage twice around the wrist and pass obliquely to the base of the thumb. Carry to the end of the thumb and bandage as described above. When the thumb is bandaged, carry the bandage back to the wrist; pass around the wrist in one or two circular turns, and carry the bandage to the first finger and bandage as before. Repeat this until all the fingers are bandaged. Carry the bandage back to the wrist, after the last finger you wish to bandage is done; make one or two turns around the wrist and fasten. [Illustration] In bandaging the foot, carry the bandage to the ankle to make secure and hold in place. _Bandaging Arms and Legs_--The reverse spiral is usually best for bandaging these, because of the conical shape. Practice alone can teach you to put this on smoothly, firmly, not too tightly, and at the same time quickly. A reverse bandage will not stay in place on the leg of the person walking around unless pinned in many places or stuck by sizing in the cloth (which has been wet), plaster, etc. Only a figure eight caught over the top of the calf, in each alternate loop, will do so. _The Figure Eight Bandage_--The figure eight is a modification of the spiral used in bandaging over joints in such a way as to permit some motion and at the same time keep the bandage firm and in place. The bandage is carried first below and then above the joint; then below and then above, the turns overlapping the usual two-thirds of the width of the bandage, leaving the joint free until the last. Then it may be covered with two or three circular turns of the bandage. This admits of considerable motion without disturbing the bandage to any extent. The National Red Cross and Girl Scout Instruction in First Aid [Illustration] By special arrangement with the National Red Cross, it is possible for a Girl Scout completing satisfactorily the requirements for the First Aid Proficiency Badge to secure with slight additional work the Red Cross certificate in First Aid. Or the course may be taken entirely under Red Cross auspices, though arranged by Scout officials, in which case the Scout may receive both the Proficiency Badge and the Red Cross certificate. The conditions of this co-operation between the Girl Scouts and the National Red Cross are as follows: Classes are to be organized with not less than four or more than twenty-five in a class. The best size is ten to fifteen. _Scouts must be at least sixteen years of age to be admitted to these classes._ The instructor must be a physician appointed by the Chairman of the First Aid Committee of the local Chapter of the Red Cross. He or she may be supplied upon request by the Chapter, or chosen by the class and the name submitted to the Chapter for appointment. The Red Cross class roll must be sent in to the local Chapter early in the course. A Secretary to handle the records should be chosen, and where the class is made up of Scouts, the officials should be preferably a Scout Captain or Scout Official. The examiner must be a physician appointed by the local Red Cross Chapter and is preferably some one other than the instructor, but this is not necessary. Like the instructor, the examiner may be supplied by the Chapter or chosen by the class. The Red Cross examination roll, which may be obtained from the Chapter, should be used in giving examinations and then returned to the Chapter, who will issue the certificates. Follow the directions on the roll carefully. If a Scout holds a First Aid Proficiency Badge she may complete the course in seven and one-half hours. If she does not hold a Proficiency Badge in First Aid then fifteen hours will be required. A Girl Scout holding a Proficiency Badge in First Aid and taking a school course held under Red Cross auspices which she passes with a mark of at least seventy-five per cent, can, when the school principal certifies to this, get the Red Cross certificate without further examination by applying to the local Red Cross Chapter. _Advanced Courses_ Advanced courses are open to those who have the Red Cross certificate. There must be an interval of at least six months after the elementary course before an advanced course can be taken, and the same interval between repetitions of it. The course of instruction is seven and one-half hours, mainly practical demonstrations. A Red Cross medal is given on completion of this course. Each time it is repeated, up to three times, a bar (engraved with year) is given to be added to the medal. _Fees_ A fee of fifty cents is required for the elementary course. The local Red Cross Chapter has the right to reduce this fee. The fee for the advanced course is one dollar, which covers the cost of certificate, examination and medal. The fee for bar and engraving is fifty cents. These fees cannot be reduced. These fees cover the cost to the Red Cross of postage, certificates, medals, bars, and so forth, but do not cover that of instructor, examiner, or classroom supplies, which the Red Cross requires the class to take care of. _Information_ Where there is no local Girl Scout organization refer to the local Red Cross Chapter; or if there is none, either to the Girl Scout National Headquarters, 189 Lexington Avenue, New York, N. Y., or to the Department of First Aid, American Red Cross National Headquarters, Washington, D. C. 4. THE HOME NURSE The Girl Scout who has earned the Home Nurse Badge may be of great help where there is illness. But, she should remember that only such people as doctors and trained nurses who have knowledge and skill gained by special training and thorough practice are fitted to care properly for those who are very ill. If the Scout with the badge keeps her head and shows herself steady, reliable and willing, when called upon for help in illness or emergencies, she proves herself a true Scout who is living up to the Scout motto of "BE PREPARED." To earn the badge she should know: How to keep the sick room clean and comfortable. How to make a bed properly. How to prepare for and help a sick person in taking a bath. How to make a sick person comfortable in bed, changing position, etc. How to take temperature, pulse and respiration. How to prepare and serve simple, nourishing food for the sick. How to feed a helpless person. How to prepare and use simple remedies for slight ailments. How to occupy and amuse the sick. When helping about the sick, the Scout should wear a wash dress or an apron which covers her dress. She should be very neat and clean. She should wash her hands frequently, _always_ before her own meals, and after coming into contact with the sick person and after handling utensils, dishes, linen, etc., used in the sick room. Great cleanliness is necessary not only for her own protection but to prevent illness spreading. She should move quickly and quietly, but without bustle or hurry, taking care not to let things fall, not to bump against the furniture, not to jar the bed, not to slam doors, in fact not to make any unnecessary noises, as sick people are not only disturbed but may be made worse by noises and confusion. If a door is squeaky the hinges should be oiled. Too much talking, loud talking and whispering are to be avoided. Only cheerful and pleasant subjects should be talked of, _never_ illnesses either that of the patient nor of others. The best nursing aims not only to bring relief and comfort to those already sick, but to guard against _spreading_ sickness. We know, now, that many diseases are spread by means of _germs_ which are carried from person to person by various means, such as air, water, milk, and other food; discharges from the mouth, nose, bowels, bladder, wounds; clothing; the hands; the breath, and so forth. It has been found that great heat, intense cold, sunshine and some powerful drugs called disinfectants kill germs. Germs thrive and multiply in dirt, dampness and darkness. That is why it is important to have fresh air, sunshine and cleanliness in order to keep well, and to help in curing those who get sick. The Room, Its Order and Arrangement The hangings and furniture of a sick room should be of a kind that can be washed and easily kept clean. Plain wooden furniture is better than upholstered furniture which collects and holds the dust. If there is a rocking chair it should be for the use of the sick person only. Seeing and hearing other people rock may be very disturbing. If carpets are movable, so much the better, as they can be taken out to be cleaned. The room should be bright and attractive. Sick people like flowers and pretty things, but the flowers should not have a strong perfume, and there should not be too many ornaments around to collect dust and to take up too much room. Flowers should be taken out of the room every night and the water changed before being returned to the room in the morning. Never have faded flowers around. The room should be kept neat--a place for everything and everything in its place. Neatness and attractiveness are not only pleasing to the sick person and those who come into the room but may really make the sick person feel better. Medicines should not be kept in sight. All dishes and utensils not in use should be taken away and should be washed immediately after use. _Ventilating and Lighting the Room_ The room of a sick person should be so situated that it will get plenty of sunlight and be easily aired. A room that has two or more windows can be better ventilated than a room with only one. When there is only one window, it should be opened both top and bottom. If there is not a screen, one can be made by hanging a shawl or a blanket over a clothes horse or a high-backed chair, or over a line stretched across the lower part of the window. A fire place or a stove keeps the air circulating--the air being constantly drawn up the chimney--and so helps in ventilating a room. When "airing" the room great care must be taken to keep the sick person free from draughts. Unless special orders have been given to the contrary there should be plenty of sunshine let in. The eyes of the sick person should be protected from the glare by a screen. If possible there should be a thermometer in the room. The proper heat is between 65 and 70 degrees. If the temperature of the room is as high as 70 degrees and the sick person is cold, it is better to give her a hot water bag and to put on more covers than to shut the windows, thus keeping out the fresh air. Cool air acts as a tonic for the sick. Cleaning the Room The carpet should be gone over every day to remove the surface dust. Use the carpet sweeper, being careful not to knock the furniture nor to jar the bed. Raise as little dust and make as little noise as possible. Torn-up wet paper scattered on a small part of the carpet at a time and lightly brushed up into a dustpan with a whisk broom, or a broom, cleans the carpet very well without raising dust. If the carpet cannot be taken out to be swept or beaten but requires thorough sweeping, an umbrella with a sheet over it may be hoisted over the head of the sick person to keep the dust from her nose and nostrils. The bare parts of the floor should be gone over with a damp duster or a damp mop. The dusting should be done with a damp or oiled duster also, so that the dust may not be scattered. A basin of soapy water should be at hand and the duster washed in it frequently while dusting, so that the dust collected on it from one surface will not be carried to another. While dusting special attention should be paid to the doorknobs and that part of the door around them. When the dusting is finished the dusters should be thoroughly washed and scalded and hung out of doors to dry. The Bed A metal bedstead is better than a wooden one, as wood holds odors and moisture, and is apt to have more cracks and crevices for germs or bugs to lodge in. It should be white, for then it shows when it needs cleaning and bed bugs keep away from white surfaces which show them up easily. If possible, have the bed in a part of the room, where the drafts will not strike the patient every time a door or window is opened, and where the light does not shine in the eyes. If it can be placed so that the patient can see from the window so much the better. To Make an Unoccupied Bed Remove pillows and bedclothes, one at a time, being careful not to let corners drag on the floor, and put to air. Turn the mattress over from end to end one day, and from side to side next day. If the patient does not have to return to bed at once leave to air for at least half an hour. An old blanket, old spread or a quilted pad, spread over the mattress not only protects the mattress but prevents the sheets from wearing out, and may make the bed more comfortable. These should be kept clean. The bed for a sick person is frequently made with a rubber sheet and a draw sheet. The draw sheet is so called because its proper use is to be drawn through under the patient without greatly disturbing her and give her a cool fresh place to lie on. Therefore it should be long enough to tuck in sufficiently under one side to allow of this being done. An ordinary sheet folded in two from top to bottom and placed with folded edge toward the head of the bed may be used. It should entirely cover the rubber sheet, which is usually put on between the bottom and the draw sheet. [Illustration] When the mattress is sufficiently aired, put on the protective covering. Over this spread the lower sheet so that the middle fold of the sheet lies up and down the centre of the mattress from head to foot. Keep perfectly straight. The sheet should be long enough to have at least fourteen inches over at ends and sides to tuck in. Tuck ends under mattress at head and foot drawing tightly so that it will be smooth and firm. Now tuck under at one side, folding neatly at corners, so that they will be mitred when finished. If there is no rubber nor draw sheet to put on, go to the other side of the bed and tuck in firmly at corners. Then, pulling the middle of the sheet very tightly with one hand, push the mattress with the other and tuck the sheet under. This under sheet should be very smooth without a wrinkle in it. If it is not long enough to tuck in well at both head and foot, leave plenty at the head to tuck in securely and tuck in at the sides tightly rather than risk having it come loose at the head. Be sure, however, that the mattress is entirely covered. When Rubber and Draw Sheets Are Used Before going around to the other side, lay the rubber sheet over the bed, so that the top edge will be well above where the lower edge of the pillow will come. Put the draw sheet over it. Tuck both well under the mattress on that side. Then, go to the other side and tuck in the corners of the lower sheet as directed, then stretching draw, rubber, and under sheet very tightly, tuck in separately. Next spread the upper sheet, wrong side up, leaving as much at the head to turn back over the blankets as you left in the under sheet to tuck in. Have the middle fold over that of the lower sheet. Spread the blankets so that their upper edges will be even with the upper edge of the mattress. If the blankets are not long enough to reach as far up as they should, and yet tuck under firmly at the foot, place the lower one as directed, and the upper one so that there will be enough to tuck under at the foot, and hold the others in place. Tuck in all at once the foot and lower corners, mitring the corners as you did those of the lower sheet. Pull and straighten the sheet at the top and turn back smoothly over the blankets. If the bed is not to be occupied right away, tuck in both sides, stretching well so that it will have a smooth surface. Put on the spread, having the top edge even with the top of the covers. Tuck in neatly at foot and lower corners, letting the sides hang. Shake and beat the pillows thoroughly, make smooth and even, and put in place. To Change the Under Sheet When the Patient Is in Bed Loosen the bedclothes, without jarring the bed. Take off covers one at a time, until only one blanket and sheet remain. (If the patient feels cold, leave as many blankets as necessary to keep her warm.) Holding blankets with one hand or having patient hold it by the top, draw off the upper sheet, being careful not to uncover the patient. Remove the pillows. Have the patient as near the side of the bed as is safe, on her side, and facing the side on which she is lying. Roll the under sheets on the side of the bed close to the patient's back, making them as flat as possible. Pleat about half of the fresh under sheet lengthwise, and place close to the soiled sheets. Tuck in the other half, at the head, foot and side, draw the rubber sheet back over this fresh sheet, arrange the fresh draw sheet in place, tuck both in at that side and roll the free part close up to the patient's back. Now lift the patient's feet over the roll of fresh and soiled linen to the freshly made part, then have her roll her body over that side. Going to the other side of the bed, remove all the soiled linen and tuck the fresh sheets in, pulling tightly, being sure that there are no wrinkles under the patient. All the time keep the patient well covered. Now, spread the upper sheet and blankets over the covering the patient has had on while the lower sheets were being changed and, having the patient hold the coverings you have just put on, draw off the others, just as you took off the top sheet at first. Finish making the bed as you would an unoccupied one. If the Bed Is to Be Occupied at Once If the bed is to be occupied at once the coverings should be tucked in only at foot, corners and one side, then turned back diagonally from the head to foot. The bed clothes should never be drawn too tightly over a person in bed, or they may irritate the skin, especially at the knees and toes. Bed sores may be started in this way. Perhaps the commonest cause of bedsores is from wrinkles in the under sheets. If the spread is heavy it should not be used over a patient. Use a sheet instead to protect the blankets. Bathing Bathing is more important for the sick than for the well. It not only keeps the skin clean and in condition to do its work, but it is soothing to the nerves, makes the sick person rest better and is refreshing. If the room is the right temperature and the bath is carefully taken there is no danger of a sick person taking cold. On the other hand bathing helps to keep people in condition to _avoid_ taking colds. (See Red Cross Text Book on Home Hygiene and Care of the Sick, page 156.) When a patient is very sick or helpless, the bath should be given by someone who is able to do it deftly and quickly, with the least exertion to the patient. Very often, however, a person in bed is quite able to bathe herself, with a little help, if the necessary things are brought to her. To Prepare For a Bath in Bed Have the room warm and free from draughts. A good temperature is 70 degrees. An old person or a baby may have it warmer. Bring into the room everything needed. This will include: An extra blanket to wrap around the sick person. Two or more bath towels. Two wash cloths--one for the face and another for the rest of the body. Soap--Ivory or castile are good. Pitcher of good hot water, and slop jar. Alcohol and toilet powder if you have it. Nail file and scissors. Comb and brush. Clean bed linen and nightgown. In cold weather these may be hung near the fire or radiator to warm. A basin of water of a temperature that the sick person finds comfortable. When everything is ready the Scout can help by loosening the bedclothes, arranging the extra blanket, removing the nightgown, and in holding the basin and towels, in changing the water or in any way that will make the bath easier for the sick person, perhaps washing the feet and back, being careful to keep all the rest of the body covered and warm, and in protecting the bed by bath towels spread under the part being washed. When doing this the wash cloth should not be so wet that it will drip and wet the bed. It should be held so that the corners do not touch against the bedclothes. There should not be too much soap used as it makes the skin feel sticky. Every part should be rinsed and dried thoroughly. Warm towels are a great help in this. When the bath is finished alcohol or witch hazel may be used to rub the parts where there is most pressure as the back, shoulder blades, hips, buttocks, elbows, knees and ankles. This not only gives comfort but it prevents bedsores. If a sick person gets a bath, so that it does not disturb nor tire her nor make her chilly she will usually enjoy it. By getting everything ready, by helping where needed, and by clearing up nicely the Girl Scout may make the bath a pleasure instead of something to be dreaded. Sometimes sick people are able to go to the bathroom to take their own baths, if everything is gotten ready for them beforehand, so that they will not get tired doing so. People who are not well should never be allowed to lock themselves in the bathroom alone. Getting Ready a Tub Bath The bathroom should be well aired but warm. The water in the bath tub helps to warm it up. A bath towel or bath mat should be spread beside the tub on the floor and a chair with a blanket and a bath towel on it for the person to sit on while she is drying herself. The water should be about 105 degrees or a temperature that the person finds comfortable. Always let a patient try it herself with her hand and arm before getting in. Five to ten minutes is long enough to stay in the water. The towels should be within easy reach and the bathrobe, night gown and slippers placed ready to put on. The bed should be put to air and left as long as possible, but if the patient has to get back in it immediately after her bath, it should be made--care being taken that it is warm enough. If necessary put in hot water bags and spread a blanket over the under sheet to wrap around her if she needs it. People chill easily after a bath if they are exposed to sudden cold. Foot Baths Foot baths are often used in the home as remedies for colds, headaches, sleeplessness and to give relief at the monthly period. If there is not a regular foot tub a pail that is large enough to put the foot in is better than a basin as it lets the water come up around the ankles. A person may sit in a chair or on the side of the bed. Have tub about half full of water and at first of a heat that feels comfortable, putting more hot water in from time to time, until it is as hot as it can be stood. When adding hot water the feet should be away from the part of the tub where the water is poured in, and it should be added slowly to prevent possibility of burning. A person getting a foot bath should be kept very warm. Wrap a blanket around the knees so that the legs will be protected front and back. After fifteen or twenty minutes the feet should be removed from the water and dried without rubbing. They should be kept well covered for an hour or more. No one should go out immediately after a foot bath. If mustard is to be added, mix it first in a cup and mix it gradually so that it does not lump. Two tablespoonfuls of mustard to a foot bath is about enough. _Changing of position_, and supporting different parts of the body, give both rest and comfort to anyone in bed. This may be done by turning a patient and by the proper arrangement of pillows and other supports. _To turn a patient toward you_ place one hand over her shoulder and the other hand over her hip and draw toward you. Bend her knees, go to the other side of the bed, put both hands under her hips and draw toward you. Place a pillow lengthwise at her back, from her shoulder to waist for support. A pillow, placed under or between the knees, often gives much relief and comfort. Small air pillows that can be placed under or against the small of the back relieve strain and rest the muscles. Anyone lying on her back will be rested by arranging pillows lengthwise at the sides to support arms. Rubber rings and air cushions are also used to relieve pressure and give support. They should always be covered, using towel or pillow case, if they have not their own fitted covers. Rings of any size may be made of cotton wound with bandage. These are frequently needed under the heels, particularly for a patient lying on her back. [Illustration] Sitting Up in Bed When a patient is allowed to sit up in bed and a bed-rest is not available a straight chair placed bottom-up behind the patient makes a good support for the pillows. If there is no other support, at least six pillows are needed to make a patient comfortable. The pillows should be so arranged that the head is not thrown forward and that there is proper support for the back, and the arms. Raising a Patient Who Has Slipped Down in Bed Have the patient draw up the knees until the soles of the feet are firmly on the bed. Place your right arm under the far shoulder in such a way that the patient's head rests in your bent elbow. Place the left arm under the thighs. Hold your back stiff. Have the patient clasp her hands around your waist. Lift without jerking. When _two_ persons are doing the lifting, one should stand on either side of the bed. The person on the left side of the bed should place the right arm as though she were doing the lifting alone. Place the other arm under the small of the patient's back. The person on the right side will place her left arm beside her companion's, and her right arm under the thighs. If able, the patient may place a hand on the shoulder of each lifter. Lift in unison without jerking. A pillow rolled in a sheet, placed under the body and tied to the head or sides of the bed will prevent slipping down in bed. It is usually better to shake up and rearrange the pillows after raising the patient as the moving disarranges them somewhat. To Change the Pillows Slip the right arm under the shoulders in such a way that the neck and head are supported in your bent elbow; with the left hand gently draw out one pillow at a time, from above. In replacing, stand the pillows on the side at the head of the bed, lift the shoulders, and grasping the pillow by the middle draw down under the patient's head. Another way is to have the patient near one side of the bed and lifting in the same way draw the pillows one at a time away from you. In replacing put the fresh pillows on the far side and again lifting the head pull them toward you. The pillow should support the neck and shoulders. A small down or hair pillow placed under the back of the neck from time to time, rests and supports. To Change the Nightgown The nightgown should be loose enough to change easily. If there is an opening in the front, this may be made larger or the gown may be split up the back. These openings may be sewn up again without in any way damaging the gown. Have the gown well drawn up around the shoulders and neck. Slip one hand through the arm hole of the gown, and bend the patient's arm. With the other hand draw off the sleeve. Draw the hand through the corresponding sleeve of the fresh gown and lifting the head just as for changing the pillow, slip the soiled and fresh gown over the head at the same time. Pull away the soiled gown. Put your hand through the sleeve and draw the patient's hand through, then raising again draw the gown down under the back and hips. Combing the Hair The hair should be combed at least once a day. If this is done from the very beginning of an illness it will not get badly tangled. Spread a towel over the pillow. Have the patient turn head on one side so that the back of the head is exposed. Part the hair in the middle from the forehead to the nape of the neck. Comb only a small strand at a time. If there are tangles, comb from ends toward the scalp. Avoid pulling by twisting the strand around the finger and holding loosely between the comb and the scalp. When the hair on one side has been combed, braid it, having the top of the braid near the ear. Do the other side the same way. If very much tangled a little oil or alcohol rubbed in makes it easier to comb. Wash the comb and brush in soap and water once a week. Wash the hands after combing the hair. Be careful in removing the towel not to scatter the loose hairs and dandruff it may hold. Getting Patient Up in Chair If possible have a chair with arms. Place beside the bed. Put cushions on seat and fresh pillow at back. Throw a blanket over all corner-wise, to wrap around the patient when she sits down. While in bed put on stockings, slippers, bath robe (and underdrawers or flannel petticoat in winter). Have the patient sit up in bed, and help her to swing her feet over the edge. Stand in front of her, and have her place her hands on your shoulders. Place your hands under her armpits, and let her slip off the bed with her feet firmly on the floor. Turn and let her sit down slowly. Place a stool for her feet. Place the chair so that she will be out of drafts and so that the light does not shine directly into her face. When patients become restless and nervous they may often be made more comfortable by rearranging the bed clothes, by fanning, by changing position, by rubbing the back and legs, by putting hot water bags at the feet, back and neck, or small of back. In summer try very cold water instead of hot water in the bags. Cold compresses may be applied to the back of the neck, the spine, the forehead, or wherever they may give comfort. A foot bath, a hot or cool sponging will not only quiet restlessness but will often make a patient sleepy. In using any wet application be sure not to get the pillows or bed clothes wet. Continued rubbing at the back of the neck or stroking of the forehead gently is soothing and quieting. Temperature, Pulse, Respiration The temperature of the average person in health is 98.6° Fahrenheit. This is called the _normal_ temperature. A temperature below 98.0 degrees is said to be sub-normal. A healthy person may have a sub-normal temperature in the early morning. People with a continuous low temperature, say around 97 (this is often the case with old people and those who are recovering from illness) need careful attention. If in bed, they should be kept warmly covered and supplied with hot water bags. If up, they should be warmly clothed, and protected from drafts, and sudden changes of temperature. Usually, in the early morning before daylight, the temperature is at the lowest. That is why it is important to watch sick people and babies and to put an extra cover over them at that time. Any temperature above 100 degrees, if it continues, is serious. A temperature above 101 degrees is a fairly high one, and 103 degrees or above is very high. The temperature is taken with a clinical thermometer placed in the mouth or in the armpit. For babies, and people who might break the thermometer if it were placed in the mouth, place the thermometer in the armpit. Temperatures of babies and very ill people are taken in rectum, but the Girl Scout should not attempt this. Always wash the thermometer in cold water before using. Wash in cold water and disinfect by wiping off with alcohol or ether after using. Hot water will break it. When the thermometer is being used every day it may be kept in disinfectant. Never lay down a thermometer that has been used until after it has been washed and disinfected. To Take the Temperature in the Mouth Cleanse the thermometer. Shake down so that the mercury is below 96 degrees. Have patient moisten lips. Place the thermometer with bulb under tongue. Lips must be closed while holding it. Hold two or three minutes, in this position. Be sure that nothing hot or cold has been in the mouth for at least five minutes before taking temperature. To Take Temperature in the Armpits Wipe out armpit. Insert the thermometer. Place arm across the chest so that the thermometer is held securely. It should remain so for four or five minutes. Pulse The pulse may be counted on the thumb side of the inside of the wrist, at the temples, the ankles, and other parts of the body where the arteries are near the surface. The pulse shows the number of times per minute which the heart beats or pumps. A normal pulse rate for a man is around 72, for a woman 80, for a child 90, and for a baby 100 beats. A very rapid or a very slow pulse shows that there is something wrong that should be reported. It takes a good deal of practice to learn to count the pulse. Place two or three fingers on the beating artery, just touching firmly enough to feel the beats, and count for a half minute, then multiply by two to find the number of beats per minute. Be sure that the patient's hand is in a comfortable position while counting. Respiration Respiration is another word for breathing. An average normal person when sitting or lying still, breathes from twelve to twenty times per minute, and when moving about 24 times. We all know that quick moving makes quick breathing. Respiration above 40 or below 8 is a danger sign. If the respiration is very fast, or difficult, or wheezy, or in any way very unusual, we can tell it at a glance. People who are breathing hard are frequently relieved by being propped up in bed. _To count the respiration._ It is better to do this without the person's knowledge. It may be counted by watching the rise and fall of the chest or of the shoulders. Another way is to hold the person's hand as though taking the pulse, having her rest her hand and forearm lightly on the chest and count the rise and fall. Dishes Dishes used by patients with any of the contagious diseases, and this includes colds and sore throats, should be kept separate, and washed separately from the family dishes. They should be scalded after washing and have special dish cloths. Using separate utensils, and a separate room for the sick person are two of the surest ways to prevent the spread of the disease. In such diseases as measles, scarlet fever, colds, mumps, influenza, dishes should be boiled every day. Put them in a large kettle in cold water and let them come to a boil. Even the thinnest glass will not break if treated in this way. Let the dishes stay in the water until cool enough to handle. Dish cloths and dish mops should be thoroughly washed in good hot water and soap, and put in the sun to dry. They should be boiled regularly. If it is necessary to disinfect linen put it all in a bag and leave in cold water to soak for some hours before putting it on to boil. Put a little washing soda in the water. After boiling hard for fifteen or twenty minutes it may be washed with the other garments. Stains should be washed out before putting linen in the wash. Utensils and Their Care _All utensils should be kept clean and ready for instant use._ The bedpan should always be warmed before being used. Running warm water in and on it is usually the easiest way to do this. It should be thoroughly dried on the outside so that it will not wet the bed. It is a good plan to have a piece of rubber sheet or several thicknesses of old newspapers covered with a bath towel to put under the bedpan in bed. When carrying away, keep covered. Use cold water first, and after washing with soapy water, rinse and dry before putting away. Basins in constant use, especially if they are used to hold disinfectant, need to be well scoured with sapolio from time to time. Nothing is more shiftless looking than a dark rim of dirt or stain around a basin. Hot water bags should be emptied when not in use and hung upside down. The stoppers should be kept fastened to them. Ice caps should be dried inside and out and stuffed with cotton or tissue paper to keep the sides from sticking together. Hot and Cold Applications Hot applications are used to relieve pain, to supply heat, and to bring down temperature. Both moist and dry heat are used. Hot water bags, metal heaters, electric pads, hot flannels are the commonest forms of dry heat. Fomentations, poultices, and baths are the simplest forms of moist heat. In applying heat, one should be ever on the watch to avoid burning a patient. The skin of babies, children, old people, and of those who have been ill a long time, is very easily burned. Again, the same heat that is easily tolerated by one person, may burn another. _Hot water bags_ or their substitute, electric pads or metal heaters should always be wrapped in towels or have their own coverings. Never fill a hot water bag more than two-thirds full. The water should not be hot enough to scald a patient if the bag should spring a leak. Before putting in the cork, expel the air by twisting the upper part between the neck and the level of the water before putting in the cork. Be sure to cork tightly. If the bag is to be where the patient will bear the weight, put in a very little water and renew from time to time. Where there is no hot water bag, stone bottles may be used, or bags of salt or sand may be heated in the oven. The practice of using ordinary glass bottles is an unsafe one, as the corks are not always to be depended on to stay tight and the glass breaks easily. When bags of salt or sand are used the coverings should be thick enough to prevent the particles from sifting through. Pieces of flannel the right size may in some cases supply all the heat that is necessary. They should be covered with another flannel to keep in the warmth. _To make a mustard plaster._ Have ready a piece of old muslin (a piece of an old nightgown will do) two inches wide and two inches longer than twice the length of the poultice required. On one end of it, with a margin of an inch on three sides, place a piece of oiled paper or shelf paper or a piece of clean paper bag, the size you wish the poultice to be. Mix one tablespoonful of mustard with 8 tablespoonfuls of flour, before wetting. Have water about as hot as the hand can stand. Do not use boiling water. Stir the water into the mustard and flour gradually so that it will not lump. Make the paste stiff enough to spread thinly on the paper, about a quarter of an inch thick. Turn the margins of the cloth over the paste. Fold the long end over so that all the paste is covered and tuck the end under the turned-in edges of the sides. Fold it and take it to the patient in a hot towel or between hot plates. The skin where it is to be placed should be oiled. Test the heat by holding it against the back of your own hand. Put on slowly and leave for two minutes. Watch and remove sooner if the skin becomes reddened or if it is uncomfortable. After removing wipe away the moisture from the skin and cover with a soft piece of muslin, and place a piece of flannel over that. A blister after a mustard paste shows very careless nursing. Never let a patient go to sleep with a mustard plaster on. [Illustration: ADMINISTERING AN INHALATION] _Fomentations or stupes_ are pieces of flannel wrung out of very hot water and placed on the skin. They should be two or three times as large as the part to be treated, and should be applied as hot as the patient can bear them, without burning the skin. Have two sets, so that one set will be ready to put on when the other is taken off. The stupes should be wrung as dry as possible and as they must be very hot to do any good, a fomentation wringer is a great protection for the hands. One may be made by putting halves of a broom handle through the ends of a short roller towel in the middle of which the fomentation has been placed. By twisting the sticks in the opposite direction the fomentation can be wrung very dry. Take it to the bed in the wringer and do not open until ready to place on the skin, as it will lose its heat very quickly. Put a little oil or vaseline on the skin and apply the fomentation gradually. Cover with a dry flannel and put wadding over that. A piece of oiled skin or oiled paper between the wadding and the dry flannel helps to keep in the heat and moisture. Hold in place with a towel or binder pinned tightly. _Cold_ is applied by means of ice bags and by cold compresses. In filling an ice bag the ice should be in small pieces, and the bag not too full. Expel the air as from a hot water bag. Cover with a towel or a cover for the purpose. Never put the rubber near the skin, it may freeze if so left. Besides, the cover absorbs the moisture that collects on the outside as the ice melts. _Cold compresses_ are a common remedy for headache. Old handkerchiefs are excellent for this purpose. Fold in frayed edges, two or three thicknesses will be heavy enough, and have two, large enough to cover the forehead. Wring one out of ice water so that it will not drip, and put on the forehead. Keep the other on a piece of ice and change the two applications frequently. When applied to the neck a dry cloth should be placed outside to protect the pillow or the patient's clothing. Cold compresses for inflamed eyes should be of one thickness only, and a little larger than the eye. Have a number and change very often. Use a separate compress for each eye. If there is a discharge a compress should not be used a second time. The discarded compresses should be collected in a paper bag or wrapped in newspapers and burned. When cold compresses are applied to the head there should be a hot water bag at the feet. _Gargles, sprays, and inhalations_ are often ordered for sore throats and colds. Salt or soda added to water in the proportion of a teaspoonful to a pint makes an excellent gargle. A very cold gargle or one as hot as can be held without burning is better than a tepid one. Do not go out in the cold air directly after using a hot gargle. Use at least six separate mouthfuls each time you gargle, and hold long enough at the back of the throat for the gargle to reach every part. A spray should not be used for the nose without a special order from the doctor. The liquid sometimes gets into the passage leading to the ear and causes earache. Always wipe the nozzle of the atomizer before using. It should be cleaned after each use and boiled, if another patient is to use it. Always boil the nozzle and clean out the bottle when the atomizer is to be put away. Keep it in a box where dust will not reach it. _Inhalations_ are useful to relieve difficult breathing and for loss of voice or hoarseness. Fill a pitcher, bowl, or basin, two-thirds full of boiling water. Wrap with a towel to prevent burning if it should touch a patient. Usually drugs such as peppermint spirits, oil of eucalyptus, or tincture of benzoin, in dose of a teaspoonful to the hot water contained in the receptacle, is enough. If no drug is at hand, the steam itself may be depended upon to do some good. Pin one end of a bath towel around the face below the eyes and spread the other over the pitcher inhaling the steam as it rises. It may not be possible to induce a child to do this, in which case make a tent of an open umbrella with a sheet thrown over it at the head of the bed, leaving the front a little open. Place the pitcher so that the child will get the steam and hold the pitcher carefully all the time. Do not let the pitcher touch the patient. Another means of inhalation is to hold a funnel, made of a piece of folded paper in the nose of a kettle of very hot water, near the patient so that the steam can be inhaled. Be very careful not to scald the patient. After a steam inhalation one should not go out in the cold air nor have the windows opened for an hour or more. Common Medicines and Other Remedies It is a very safe rule _never_ to take medicines oneself without a doctor's orders. Above all, never advise others, even when you know from experience that certain medicines have helped yourself and others. Medicines should be taken upon prescription from the physician, should be measured accurately, and given at the exact hour ordered. Read carefully the label or box from which you take the medicine before and after opening or uncorking, and read the name again when putting back in its place. Many people have been poisoned by not reading the label. Have all glasses and spoons, etc., thoroughly cleansed before and after using. Accuracy, attention, cleanliness, regularity should be watchwords. In giving either food or medicine, the following measures are helpful: 1 teaspoonful measures 50 grains. 2 teaspoonfuls make 1 dessertspoonful. 2 dessertspoonfuls make 1 tablespoonful. 2 tablespoonfuls make 1 ounce. 8 ounces make 1 cupful or glassful. 16 ounces make one pint, or pound. (This applies to either liquid or dry measure.) In giving pills, capsules, tablets give a drink of water first to moisten the tongue and throat. This helps them to slip down more easily. If there is danger of a pill or tablet choking the patient, crush the pill or tablet between two spoons. When medicines are taken by spoon, the spoon should be licked by the patient in order to get the full amount. Nearly all medicines should be mixed with water, and should be followed with a drink of water unless orders are given to the contrary. Keep all medicines tightly corked. Buy medicines only in small quantities, as most of them lose their strength in time. In buying vaseline or cold cream it is better to have it in a tube than in jars. Being opened and dipped into constantly soon makes the contents of a jar unclean. Common Remedies Such remedies as the following are to be found in many homes. Castor oil, clove oil, vaseline, baking soda (this is the same thing as bicarbonate of soda or saleratus), salt, lime water, alcohol, camphorated oil, spirits of camphor, flaxseed, aromatic spirits of ammonia. Do not confuse this latter remedy with ammonia water used for cleansing things. Castor oil should be taken in these doses: Baby: 1 to 2 teaspoonfuls. Older children: 1 tablespoonful. Adult: 1 to 2 tablespoonfuls. There are many ways of taking castor oil. Heat the glass or spoon, put in some orange or lemon juice, then the oil, then more juice. Open the mouth wide and put the oil far back. Have more juice at hand to swallow immediately after. Chilling the mouth by holding a piece of ice in it for a few minutes also helps to disguise the taste. A couple of tablespoonfuls of lemon or orange juice with a quarter of a teaspoonful of soda mixed thoroughly with the oil will make it effervesce so that it is not unpleasant to take. If the dose is vomited, wait a little while, then give another. Do not give directly before nor directly after a meal. _Olive oil_ is often taken in doses of one or two teaspoonfuls after meals to regulate the bowels or to help people gain weight or when the appetite is small. It is also used to rub into the skin of under-nourished babies and to rub sick people, especially if the skin is very dry. After rubbing with oil always wipe the skin with a towel. _Vaseline_ is used to grease sore and chafed parts. A little may be inserted into the nostrils for a cold. Camphorated vaseline is especially good for this. In case of an irritating cough that keeps a child from sleeping, a little plain pure vaseline may be put in the mouth, and it will be found very soothing. Vaseline is also used to grease such utensils as nozzles and to put on the parts to which poultices or fomentations are to be applied. _Soda_ may be used for burns (moisten and apply as a paste), as a gargle (one teaspoonful to a pint of water), as an enema (the same proportion), for colds (a teaspoonful in a quart of water to be taken internally in the course of each day), and in bilious attacks, water with this amount of soda may be given. Also to get a person to vomit, in which case the water should be slightly warm. _Salt_ may be used as a gargle in the same way as soda, and even mixed with soda, also for enemas. Coarse salt, when heated and put into bags, may be used when there is no hot water bag. _Lime water_ is used in mixing the baby's milk and is put in the milk for sick people when they cannot take full strength milk. The usual proportion is two tablespoons of lime water to a half glass of milk, which makes about 1 part of lime water to 3 parts of milk. _Alcohol_ may be used to disinfect the more delicate utensils as the thermometer. _Most alcohol now obtainable is wood alcohol or denaturated; that is, mixed with powerful poisons, so that it should never touch the mouth._ Never place a bottle of alcohol near a flame. If it is ever necessary to use an alcohol lamp, use the solid alcohol. It is much safer. _Camphorated oil_ is often used to rub the chest and neck with in case of colds. It should be warmed and rubbed in thoroughly. Protect the bedclothes and the patient's clothes with towels. After rubbing, wipe and cover the part with a flannel, to prevent chill. _Spirits of camphor or aromatic spirits of ammonia_, a few drops on a handkerchief or piece of cotton, held five or six inches from the nose, relieves faintness. Inhaling the camphor in this way will often make it easier to breathe through the nose in case of a head cold. Fifteen drops of aromatic spirits of ammonia in a tablespoonful of water may be given to anyone recovering from a faint or to relieve nausea. _Flaxseed tea_ is an old-fashioned remedy for coughs. Pour a quart of boiling water over two tablespoonfuls of flaxseed and let it simmer for two or three hours, or until reduced to about a pint of tea. Strain through a fine strainer several times so that it will not be stringy, flavor with lemon, and add honey or sugar. Put in a covered jar, and take a teaspoonful at a time to relieve irritation in the throat. _The Daily Clean-Out._--People, sick or well, should have a bowel movement once or twice a day. Taking medicine for this purpose is a very bad habit. If healthy people have the proper exercise and food, and drink plenty of good water, medicine is not necessary. Eating coarse grained food, as bran muffins, corn meal porridge, fruits, and vegetables, drinking plenty of water, exercising in the open air, and having a regular time for going to the lavatory (immediately after breakfast and the last thing at night before retiring are suggested times) are habits that are usually sufficient to keep the bowels in good order. If the waste matter is not carried off by the bowel movements, the body will in time become poisoned by the decayed substance in the intestines, and illness follows. Many headaches, "tired feelings," "blues," and even appendicitis may be caused by constipation. People who are sick and therefore deprived of taking exercise to help in keeping their bowels regular, need to have very special attention paid to their diet and to have plenty of drinking water always at hand. Also they should have bedpan or whatever other attention they need _regularly_, and when asked for, _immediately_. _Chill_, if due to exposure, may be treated by giving a warm bath or a foot bath, and putting to bed between warm blankets and with hot water bags. Rub briskly under the covers and give a warm drink such as tea, coffee, milk, etc. Some Common Ills and Their Treatment When a chill is not merely due to being cold, give the same treatment except the rubbing, take the temperature, and if there is fever, send for the doctor, as it may be the beginning of an illness. _Colds or cramps_, or pain in the bowels may be caused by constipation, by gas, by undigested food, by the monthly period or more serious causes. Apply heat (hot water bag or fomentation), sip hot water in which is a little baking soda (one-half teaspoonful to a cup), or a few drops of peppermint. Try a hot foot bath. Lie down and keep very quiet with a hot water bag at feet. If pain continues, except in the case of the monthly illness, empty the stomach either by putting the finger down the throat or by drinking warm water and soda until vomiting starts. Take an enema or a dose of castor oil. If the pain still continues, send for a doctor. _Convulsions._ Send for a doctor at once. Loosen all clothing, undress if possible. Watch and prevent patient from hurting herself. Do not try to restrain. Try to force a spoonhandle wound with a bandage between the teeth, to prevent biting of tongue. Keep lying down with head slightly raised. As soon as possible, administer enema or dose of castor oil. Put ice bag on head and hot water bottle to feet. Keep warm. A child may be put into a warm bath and held until convulsions subside. Keep very quiet and handle as little as possible when the convulsion is over, as handling may cause a repetition of the twitching. _Croup._ Give steam inhalation. Keep a kettle of very warm water in the room. If this is not possible, fill the bathroom with steam by turning on the hot water, and take the patient there. Put hot fomentations to neck, chest, and abdomen. Send for doctor, who will usually order medicine to make the child vomit, which brings some relief. _Earache._ Use hot applications against the ear. A heated glass or a cup in which there is a cloth wrung in very hot water, held against the ear may be found very comforting. Never put drops nor anything else into the ear canal. Either send for the doctor or take the patient to him, as there may be a developing abscess which needs to be opened. _Fever._ Patient should go to bed in a well ventilated room and keep quiet. The bowels should move freely and plenty of water be taken. Bathing the hands, face and neck or rubbing with alcohol gives relief, especially if there is restlessness. Only liquid food should be given, and even that should not be urged. _Headaches._ The commonest causes of frequent headaches are eye-strain and indigestion. The cure is being fitted with glasses and taking a proper diet. Rest and quiet, careful eating, cold compresses to the head, a hot water bag to the feet, or a foot bath will usually relieve an ordinary headache. Sometimes, as when there is constipation, a dose of castor oil is necessary. An enema will often give instant relief. Never take headache medicines unless a doctor has specially ordered it. These medicines may contain powerful poisons. The danger of taking them is that while for the time being they may relieve the headache, the _cause_ of the headache _remains_, and the headache returns unless the cause, such as eye-strain or indigestion, is removed. _Hiccoughs_ can be usually stopped by drinking a glass of water in sips while holding the breath. They are usually caused by eating too fast or by some form of indigestion. Colds, Their Prevention and Care Everybody knows that colds are "catching." People who are over-tired or under-fed, who stay too much in either under-heated or over-heated rooms, or who do not bathe regularly, or who do not get exercise enough in the open air, are those most likely to catch cold. If you have a cold yourself, stay away from others if possible, and do all in your power to prevent others coming close to you. Cover the mouth when coughing or sneezing, use paper or old rags instead of handkerchiefs and then burn them; wash your hands before touching things others are to use, and use separate dishes, which should be kept entirely apart from the family dishes and washed separately. If such precautions are taken by the first member of the family to take cold, it would seldom spread through the family. When people around you have colds, avoid getting close to them, gargle often, take deep breaths of fresh air whenever possible, wash your hands often and keep them away from your nose and mouth. You do not need to be told that the handkerchief used by anyone with a cold is full of germs. It should be kept from touching other things and should never be left lying around. If, at the first signs of a cold, a good dose of castor oil is taken, a glass of hot lemonade and a hot bath before going to bed, a cold may be "broken up," as we say. In mild weather, the windows may be left open, but if the weather is very cold it is better to air the room from another room, in order to keep an even temperature, but there should be good ventilation. If the throat is sore, gargling and a cold compress to the neck will bring relief. If there is fever and headache, you have already been told what to do. Anyone with a cold should eat very lightly and drink plenty of water. They should be as quiet as possible and get all the rest and sleep possible. Camphorated or plain vaseline may be put in the nostrils, and if there is a cough, plain vaseline may be taken internally--placed on the tongue at the back of the mouth. A spoonful of flaxseed tea taken as often as necessary to relieve irritation may bring relief. Inhalations are helpful in hoarseness. Never give any cough medicines except what are ordered by a doctor. If the symptoms continue after the first night it is advisable to call a doctor, as what seems a slight cold may be the beginning of a serious illness, as measles, scarlet fever, pneumonia, etc. If there is earache, rapid breathing, great weakness or sleepiness the doctor should be called at once. Any symptom that lasts after a cold, as pain in one part, weakness, or high temperature, needs a doctor's attention. Food for the Sick Food for the sick should be light and easily digested. Generally the doctor says what may be eaten. Such foods as the following are included in so-called invalid foods: Milk, milk soups, eggs, raw and soft-cooked, rennet, custards, ice creams, albumin water, well cooked cereals, gruels, broths, toasts, milk toast, jellies made with gelatine, such as lemon and wine jelly; macaroni, spaghetti, well-cooked bread (never fresh bread), tea, coffee, cocoa. Sick people should have their meals as regularly as possible, at regular hours and promptly and attractively served. The tray, the dishes, the tray-cloth, should be spotlessly clean, and the tray should not be over-loaded with dishes or food. If it is necessary to bring all the food for a meal to the room on the tray at once in order to save steps, remove some of it, perhaps the dessert, until the patient is ready for it. Before leaving the room to prepare the tray, arrange everything so that the patient may eat the food as soon as it is brought. As a rule it is better for the sick member of the family to have her meals served before the family sits down to the table, so that she may have her food fresh and hot, and not get tired waiting. Try to have food that the patient likes, if possible. If she does not like what may be served her, it may be served so attractively that her appetite may be tempted. All food should be tasted before serving. Serve hot food hot, and cold food cold. Milk is the most nourishing of liquid foods. If it is to be heated, do not let it boil. Always take the chill off milk served to children. Generally speaking, cooked food is better than uncooked, even fruits. Baked apples or apple sauce, for example, are safer to give the sick than raw apples. Toast is better than bread. Toast upon which the butter has melted should not be given to a sick person. Have the toast hot, and butter each mouthful as eaten. Bread should be at least one day old before being given to a sick person. Hot breads, such as fresh rolls and biscuits, are not good foods for ill people. Fried foods should be kept from invalids and children. The best way to prepare a potato for an invalid is to bake it. It should be served when it is light and mealy, and never after it has become soggy. The best way of cooking meat is to broil it, having the outside well browned, and the inside soft and juicy, never dry and hard. A Tray for Liquid and Soft Food The tray should be large enough to hold two glasses or a cup and saucer and a glass, as well as salt or sugar. Put two spoons on the tray, and if the patient is using a tube or a feeder, put that on the tray. One of the glasses should contain fresh water. Offer a glass of water before and after the nourishment. The tray for soft solids. Suppose the meal is to be boiled rice, or other cereal, and toast. The tray should have a fresh doilie, salt, sugar (covered), a glass of water, two teaspoons, a knife, if butter is allowed on the toast, and a small pitcher of milk or cream for the rice. Put the cereal in a deep saucer or small bowl, cover with a plate or saucer and rest on another plate. Spread a small napkin on another plate. Put the toast on it, then wrap the napkin around it to keep hot. Sick people should have plenty of water to drink. Besides having a pitcher of fresh water and a glass where it may be easily reached, always put a glass of fresh cool water on the tray when food or medicine are brought. While ice water is bad for both sick and well people, the water should be cool enough to be agreeable and refreshing. Water that is chilled to the right temperature by being kept in the ice chest, bottled, is preferable. It should be drunk slowly and not gulped down. Water standing in the room should be kept covered at all times. Feeding Helpless Patients A patient is often so weak that she cannot lift her head in order to eat. In this case she would be given liquids through straws or by spoon or "feeder." Sometimes by putting a small quantity of liquid in a glass, two tablespoonfuls, a patient is enabled to drink without spilling a drop. If necessary, slip one hand under the pillow, raise the head a little, holding the glass to the lips with the other. Anyone lying down should take food very slowly. If solid, it should be cooked, especially well, as there is danger of choking. Tubes should be washed immediately after using. If used continuously they should be cleaned with a tube brush made for that purpose. Straws should be burned or destroyed. If feeding with a spoon, be careful that neither the food nor the spoon burns the lips or mouth. Feed slowly and a little at a time, allowing plenty of time between mouthfuls. Occupying and Amusing the Sick When people are recovering from an illness, or when they are what we call chronic invalids, they often enjoy and are helped by being amused or occupied. At this time a Girl Scout may be very helpful. First of all, she should be cheerful herself. Then she should be able to play two or three quiet games, such as cards, dominoes, checkers, and be able to read aloud and to tell cheerful and amusing stories. Children may often be kept quiet and happy by hearing little rhymes recited. It might be a good idea for every Girl Scout to be able to tell three short stories and three funny stories, know three conundrums and three short poems, play three quiet games of cards, play checkers, play dominoes and know three puzzles. Excitement is always bad for sick people and they become tired easily, so they should not be read to, talked to, nor played with for too long an interval, even if they seem to wish it themselves. The Scout must always remember that these things are being done for the pleasure of the sick person, and she must be very patient, to let the games or stories be of their own choosing if they wish it, and to avoid being noisy herself. Daily Routine There should be a regular daily routine. Have regular hours for feeding, bathing, giving treatment and medicines, giving the bedpan, etc. Be punctual. Usually the first thing to do in the morning is to close or open the window as necessary, and to give the patient a bedpan. Have it warm. Take temperature, pulse and respiration and record them. Bring a basin of warm water, soap, towel, etc., to wash hands and face, and a glass of water to brush teeth. Tidy the hair. Straighten up the room a little. Prepare and serve patient's breakfast. After an hour the bed bath may be taken, but a tub bath should not be taken until two hours after breakfast. Make the bed. Clean up the room. If the patient is well enough, let her read or see visitors after this. Serve the dinner. After dinner, open the windows, lower the shades, and let the patient rest and sleep if possible for at least an hour. Sick people need more rest than well people and should have a regular hour for rest in the daytime. If they sleep, so much the better, as it has been proved that patients who take a nap during the day sleep better at night. After four o'clock give a drink of some kind of hot or cold substance, as needed or desired--broth, milk, lemonade. In the late afternoon sick people are often tired and restless. Change of position, rearrangement of the pillows or a good rub give comfort and relieve the restlessness. Diversion of some kind, nothing noisy or exciting, may serve the same purpose. It may be found wise to delay the bath until this time of day as bathing has a soothing effect. Between supper and bedtime the sick person should be kept from excitement. This is a good time for reading aloud or allowing them to read for themselves, but a very poor time to see visitors. _Preparations for the Night._ Bring in all the necessities for washing the hands and face and brushing the teeth and combing the hair, and help where needed. Change the nightgown (it is better to have a gown for the day and one for the night), brush the crumbs from the bed, make the sheet smooth, shake up the pillows and straighten out the bedclothes, having extra covers handy in case of need. Fill the hot water bag, attend to the fire, if there is one, and arrange everything in the room just as it will be needed for the night. Give a warm drink, and allow the patient to rinse the mouth (or, if wished, the brushing of the teeth may be delayed until this time). The last thing to do for the sick person is to give a good rub, paying special attention to the bony parts (lower end of spine, shoulder-blades, hips, knees, ankles). Then arrange the ventilation. Before settling a sick person for the night, be sure that everything about the room is done, as any moving about after she is prepared to sleep may tend to disturb her and prevent her from going to sleep. 5. THE HEALTH GUARDIAN FOR GIRL SCOUTS Has the town you live in a free swimming pool with instructors and well arranged hours for little children, older girls and boys and grown-ups? Can you step out after school and have a couple of hours on a well kept tennis court? Is there a good golf course reasonably near, with convenient trolley service? Are there plenty of playgrounds, so that the children are off the streets? And, since grounds are not enough, are there friendly young play-leaders connected with them, to get the children together and teach them all sorts of games and sports? If none of these things are to be found, or not enough of them, wouldn't you like to have them? "Of course I should," you reply, "but what can I do about it? I am only a girl, and I can't get all these things by just wishing for them!" But that's just what you can do. All these things in a town mean that the town is looking out for the health of its young people. Exercise is one of the most important means of preserving health, and most of the large cities nowadays are working hard to see that no child shall be out of reach of a good park, a good swimming pool and a good playground. This all comes under the city government and as this is a democratic form of government, these things are all arranged by vote. That is, the citizens vote to use the public money for such things and vote for the officials who shall spend the money for them. Do you see that if you make up your mind now about the village improvements you want, you can vote for them later and get them? Women are naturally interested in all that happens to children, and if all the women of a community should get together and vote for everything that concerned the health and happiness and good education of children, can't you see what happy days their school-days would be? If you saw "Public Health" at the head of a chapter, you might not think it looked very interesting; but when you once get the idea that if your mother had had her say on the Public Health Board you would have had a fine skating pond with a good skate-house, last winter, and sunny, well-aired school rooms to study in, with a big gymnasium for basket ball in bad weather, you may be more interested in the merit badge for Public Health called "Health Guardian!" Remember that Public Health is simply good housekeeping, applied to the community. It is a subject which women are sure to take up more and more, and a Girl Scout who has given the matter a little thought and study is going to make a good citizen later on, and will be certain to have her advice asked--and taken--in the matter of making her town healthy and happy. For instance, if the desks in the public schools are not of the right height and shape, the children are bound to suffer in their health and hygiene. It is the business of the State to see that all public buildings, schools, theatres, factories, etc., have a certain amount of light and air to the cubic foot, because so much is necessary for health. It is the business of the State to see that only a certain number of hours a day should constitute a day's work. This is because a certain amount of rest is a necessity for all citizens. It is the business of the State to see that food and water can be brought into the community. Also that they be kept pure, both in transportation and after they reach the community. This includes the policing of all reservoirs and the filtering of the water; the refrigerating of meat and milk; the condemning of rotten fruit and vegetables; the collecting and disposal of all garbage and waste. It is the business of the state to prevent spitting in public places, (one of the greatest sources of public infection); to prevent the use of common drinking utensils, towels, etc.; to insist on the isolation of contagious diseases and the placarding of the houses where they occur. In order to carry on these great wise policies the state should offer free clinics where citizens can find out what is the matter with them and how to prevent it, and trained community nurses for the sick. Do you see what a wonderful power an intelligent woman can be in the community she lives in? Women ought to be much better, really, in this public housekeeping than men, because most of them have had to learn to do it on a small scale, and know how necessary light, air, rest, exercise and cleanliness are. But, you may say, as yet, I am too young to vote, anyway; what can I do? The answer is very simple: every citizen, whether she is young or old, whether she has a vote or not, can find out the laws of the town she lives in and help to enforce them! And the most important of these laws are those which affect the public safety and the public health. Whether there is a Public Health Commissioner or a Town Board or a Village Superintendent or only a District Nurse to appeal to, there is sure to be somebody whose business it is to listen to violation of the law. If every troop of Girl Scouts knew the health laws of their town, _and helped to get them obeyed_, there would be a wonderful lessening of epidemics and a wonderful advance in the health and beauty of our towns. If the Girl Scouts stood, all over the country, for the intelligent guardianship of the public health and recreation, they would rapidly become one of the greatest and most respected organizations in America, for this reason alone. 6. THE HEALTH WINNER "_... For since a little self-control, since a clean and elementary diet, pure water, openness of the body to sun and air, a share of honest work, and some degree of mental peace and largesse, are the simple conditions of health, and are or ought to be, accessible to everybody--_ "_To neglect these is sheer treason._" _--Toward Democracy, by Edward Carpenter._ Five Points of Health for Girl Scouts A cheerful Scout, a clean Scout, a helpful Scout, is a well Scout. She is the only Scout that really _is prepared_. She not only knows the laws of health, she lives them: she stands tall, she plays daily in the open air, she rests and sleeps at night, and conserves her energy at all times, she is careful to get the right amount of air, water, sun and food each day, and perhaps most important of all, she keeps clean. 1. _Stand Tall_--Every Scout should be recognized a long way off, not only by her uniform, but by her erect carriage. In sitting, the lower back should be against the back of the chair. In bending forward to read or write, bend straight from the hips. At Scout meetings practice sitting without support for the back. When "at ease" during drill, stand with feet apart and parallel and with hands hanging free. When resting, lie flat on the back without pillows. Correct posture is obtained by balancing the different parts of the body--hips, head, chest in a straight line, so that the bony framework bears the weight. The muscles and ligaments will not then be strained, and the bones will not be forced into an abnormal position. Two rules to remember are: "Stand tall" and "Keep your spine long." 2. _Take Exercise_--If you have watched soldiers obey commands in drill you know how quickly their joints and muscles work. The setting-up exercises given in the Handbook have been planned to preserve the power of joints and muscles, and to prevent them from becoming like rusty machines. These exercises should be taken with windows open, if not out of doors. Clothing should be light and loose, and corsets removed. These exercises are not to be considered a substitute for vigorous outdoor work or play, but only as supplementary to or when these are impossible. The day should be planned to include at least an hour and a half of vigorous activity in the open air. This will take different forms, according to the place and season, so that in the summer one may swim, row or paddle, or play tennis or any other game outdoors, and in the winter skate, coast or snowshoe. However, the best all year round exercise, and the simplest and easiest to get is walking. Five miles a day is an adequate average. Even walking alone is good exercise, but walking in a group or two and two is better, because keeping step, singing, whistling and talking and laughing together add enormously to the exhilaration of motion and of sun, wind or rain in the face. A Girl Scout should avoid unusual exercise before, during and immediately following menstruation. However, she should remember that a reasonable amount of exercise at this time is quite normal and beneficial, except where there is an actual disorder of some sort. In this case a physician should be consulted. 3. _Rest and Conserve Energy_--Go to bed early and sleep from eight to eleven hours, according to age. Sleep with windows open all the year round. Rest sometime during the day, flat on the back if possible, but even five minutes sitting quietly with hands in the lap and eyes closed is better than nothing. The following table shows the number of hours of sleep that are needed at different ages: _Age_ _Hours of Sleep_ 10 and 11 years 9-1/2 to 11 12 and 13 years 9 to 10-1/2 14 and 15 years 8-1/2 to 10 16 and 17 years 8 to 9-1/2 18 and 19 years 8 to 9 20 and over at least 8 Save Your Eyes The reason it is important to rest and to sleep enough is because it is while at rest that the body regains energy lost during activity, and stores it up for future work and play. There are other ways of saving energy, and one of them is by keeping the body in such good repair that like a good machine it does its work with a minimum expenditure of force and heat. This is the main reason for the setting-up exercises, or indeed for any sort of exercises. Perhaps the single best way to save energy is by saving your eyes. There is almost no work or play that does not involve the use of our eyes. If people are blind they can learn to do many things without vision, but it is infinitely harder than with it. Modern life, especially in cities, makes a constant demand on our eyes, and more than this, the demand is on one part of the eyes--the muscles concerned in near work. The best way to rest the eyes, and one which not only rests the tired parts but exercises the parts that are not used, is by doing things that will involve _distant vision_. Walking and looking far ahead and far away on every side rests the eyes best of all, and this is one reason why a good walk will often clear up a headache. Another way to insure distant vision is by riding backward in a car. Then as the landscape flows past you, your eye muscles relax to the position needed for distant vision. If you cannot walk or ride and are doing close work, like sewing or reading, look up and "at nothing" every once in a while. The following are some important rules to remember in saving your eyes: Rest your "near" eye muscles by looking at distant objects and places. Do not work facing a light or where the rays from a light cross your field of vision directly. Work so far as possible by indirect or reflected light. If you must work near uncovered artificial lights, wear an eye-shade. When sewing or writing have the light at your left, unless you are left-handed. This is to keep the shadow of your hands from the work. Avoid a glare or light that is in streaks or bars of alternate dark and bright. Diffused, even light is best. Have your eyes examined by a competent oculist immediately: If you have headaches, If the eyes sting or burn after using, If print or other objects dance or blur, If you must get close to your work to see it, If near work tires your eyes or you, If there is the slightest irritation or soreness about the lids or other parts. How to Avoid Muscle Strain Girls and women in attempting to live an outdoor life or indeed when trying to do many of the things numbered among the Scout activities, such as First Aid, Home Nursing and Hiking, often give themselves quite unnecessary pain and fatigue from lifting, pulling and carrying weights in the wrong way. Ability to carry and lift or move is not so much dependent upon absolute strength as it is on knowing how. The whole body, so far as it is a physical mechanism, may be thought of as a series of levers, of which the muscles, bones, and joints make up the parts and are fulcrum, power arm or weight arm as the case may be. Without going into the details of bodily structure or even knowing the names of the different bones and muscles, it is possible to learn a few simple things about the right use of these levers that will be useful at all times. Certain parts of the body are more able to do heavy work than others, and the first thing to remember is that the upper part of the back, the shoulders and the upper arms are stronger than the lower back, the abdomen and the lower arms. Therefore, whenever you are trying to lift or move an object, see if you cannot use these stronger parts. If the arms are held away from the body when lifting, pulling, throwing or pushing, the muscles of the upper arm, the shoulders and the upper back will be brought into play. If the arms are held close to the body, the lower-arm muscles are unduly taxed and in trying to help them out, pressure is made on the abdominal and pelvic muscles, which are not fitted to bear this sort of strain. Therefore, in carrying a bag or suitcase, where this is absolutely unavoidable, try to swing the arm free from the body, so as to use the upper arm and back muscles for the weight. Another important way to save strain is by pushing instead of pulling. It is almost impossible to push anything so hard as to injure your back or abdominal muscles. It is almost impossible, on the other hand, to pull even a relatively light weight without some strain. If you will think of how a horse in harness actually exerts his strength in drawing a wagon, you will see that what he does is to _push_ against the straps, and it is the straps that _pull_ the wagon. Even the strongest horse could not pull a wagon with his teeth very far, or pull something tied only to the back leg muscles. _Get behind and push_ is the rule to remember, and never resort to _pulling_ until you have tried every device for pushing instead. If you _must_ pull, try to use heavy muscles, such as _leg_ muscles, to do it with. Often a weight may be lifted or pulled by getting the foot under or in back and using the arms only to steer with. This applies particularly to objects like trunks or bureaus. Always take advantage of any natural leverage that you can and if you must move something heavy, do not lift it at once and attempt to carry it, but lift one end and swing or shove it and then lift the other end and shove it. If you will watch expressmen at work you will notice that they roll boxes and trunks, holding them almost on end and tipping them just enough to turn them along their shortest axis. In this way the boxes carry themselves, so far as their main weight is concerned. Carrying a weight on the head or shoulders is another way of converting a pull into a push, and this is taken advantage of by peasant women in Europe, who often are seen carrying heavy weights to market in baskets perched on their heads, while they stride along arm-free. A knapsack strapped on to the shoulders is not only more convenient because it leaves the arms and hands free to swing naturally or use for other purposes, but because the weight is distributed and is carried by means of heavy muscles pushing up under the strap. A weight should be distributed over a set of muscles as evenly as possible, and this is the reason for suspending a knapsack from two shoulders instead of one, when possible. Finally, in doing any sort of lifting or pulling, if the muscles that are to be used are contracted before grasping the weight they will be able to do their work with far less effort. Try lifting a small weight like a book in two ways--first, have your hand and fingers relaxed and limp when you grasp it, and see how heavy it seems and how hard it is to contract your muscles properly while lifting it. Then drop the book and go at it again, this time anticipating its weight and contracting your hand and finger muscles before grasping it. See how easily it comes up. Try this same thing with heavier weights, and learn _always to contract the muscle before taking the load_. In carrying a weight for any distance it is well to shift it from one arm to another, always preparing the muscles by contracting them before the weight is assumed. Using the muscles so as to take advantage of their lever-like qualities in the best way, contracting them before loading, and pushing instead of pulling, go to make up what is sometimes called "getting a purchase." 4. _Supply Daily Need for Air, Sun, Water and Food_--Besides exercise and rest there are other controllable factors upon which health depends. These are air, heat and light of the sun, water and food. To grow and work properly the body needs plenty of each of these. _Air_--If you cannot work or play outdoors you can still bring out of doors in by opening your windows at frequent intervals. You will find that work goes better, and that you do not tire so easily if you make it a rule to open the windows and doors and move about the room for five minutes every hour or two. Sleep with windows open or out-of-doors. Camp and hike as often as possible. Work in the garden. Play out-of-door games. _Heat_--The proper temperature of the body is between 98 and 99 degrees Fahrenheit. Human life depends upon the maintenance of this temperature at all times, and very slight changes either up or down interfere seriously with all the other life processes. The main source of heat is from food consumed, or really burned, in the body. Artificial heating in houses helps conserve the body heat, as does clothing. But clothes and shelter may make you overheated, which is nearly as bad as being cold; they may also shut out fresh air. Clothes should not be too heavy nor too tight. Shoes should have soles straight on the inner side, and be broad enough to allow the toes full play, and have low heels. Shoes that are comfortable to hike in are apt to be the best for all the time wear. At night the clothes worn during the day should be aired and dried thoroughly. This will help much in maintaining the right body temperature, because clothes become damp from wearing, and dampness uses up body heat. _Sunlight_--Sunlight is one of the best health bringers known. Little children--and grown people, too--suffering from the most serious forms of tuberculosis, that of the bones, get well if they are kept in the sunlight. In one of the finest hospitals for children in the world, in Switzerland, the main treatment is to have the children play outdoors without clothes in the sunlight, and they do this even when there is heavy winter snow on the ground. Human beings droop and die without the sun, just as plants do, though it takes longer to kill them. It is a gloomy person who does not feel happier in the sun, and a happy and cheerful person is generally healthy. So get into the sun whenever you can. Walk on the sunny side of the street, and open your windows to the sun whenever you can. However, in hot climates and in the warmest summer days, remember that the sun can injure as well as help, and do not expose the head or body unnecessarily. _Water_--As about three-quarters of our body weight is water, the solid portions of bone, muscle, and so forth, constituting only one-quarter, and as considerable water is given off each day by evaporation from skin and lungs and with excreta, the loss must be made up. In addition to the water taken with meals and contained in the food a Girl Scout should drink at least six tumblers of water daily. This is a quart and a half. One glass should be taken on arising and before breakfast, two between breakfast and lunch, two between lunch and dinner, and one before going to bed. Be sure the water is pure, and boil any water the purity of which is doubted in the slightest. Water kept cool in the ice chest, or in a jar with a moist cover, is better than ice water, both because cool water actually quenches thirst more easily, being more readily absorbed than ice cold water, and because it is difficult to control the purity of ice. _Food_--Food should be clean and kept clean. Growing girls can tell whether they are eating enough of the right sort of food, and if they are getting the best out of it, by seeing whether they are up to the right weight for their height and age. A chart is given at the end of this section showing the standard weight for each height at each age. The following are good rules to follow in making your daily food habits: Do not eat between meals. Eat slowly and chew food thoroughly. Eat freely of coarse cereals and breads. Eat meat only once a day. Have green vegetables, salad or fruit every day. Drink as much milk as possible, but no coffee or tea. If you do not have at least one bowel movement a day it is a sign of constipation, which means the accumulation of waste material from food in the intestine. Exercise, especially walking, eating coarse vegetables, coarse breads and coarse cereals, and fruit, and drinking enough water will help the bowels to move properly. Constipation is not only an unclean habit of the body, but it is dangerous, because the waste matter decays and poison is carried all over the body. Headaches, indigestion, bad breath and chronic fatigue are some of the results. 5. _Keep Clean_--A Girl Scout should be sure that the air, water and food that she allows to enter her body are clean. Be sure that they are pure when they reach her, and keep them so by keeping her body, clothes and room clean with the help of sun, soap and water. You have probably heard of germs, microbes and bacteria. These are names for the same organisms, which are tiny forms of plant life unseen by the eye, and of which our unaided senses give us no knowledge. They exist everywhere and in many forms. Most of them are harmless to human life, and many of them are useful, as, for example, one that grows on the roots of peas and beans and helps the plants to extract nitrogen from the air. Some bacteria, however, are harmful, and these are known as disease germs, as they are active in producing diseases, especially those diseases which we know as contagious. The dangerous germs nearly all live in dust and dirt and in dark places. When we clean house and dispose of waste material and bring air and sunlight into dark and dirty places we are doing more than removing unpleasant sights and smells, we are destroying the breeding places of disease. Every girl wants a clear skin. Proper food, water and exercise give this; but it is also necessary to keep the surface clean by taking a hot bath with soap at least twice a week, and a cold or tepid sponge and rubdown the other days. Besides the loose dirt which comes on the body from the outside, perspiration and oil come from the inside through the skin pores, and when accumulated give a disagreeable odor. Special attention is needed to guard against this odor, particularly under the armpits, and soap and water should be used daily. A hot bath is relaxing and opens the pores. A cold bath is stimulating and closes the pores. A hot bath is best taken at night, or if taken in the morning, follow by a cool sponge or shower. Do not take a cold plunge bath unless advised to do so by a physician. Always wash the hands immediately before handling or preparing food and before eating. Always wash hands after going to the bathroom. Keep nails short, and clean with nail brush each time the hands are washed and with orange stick when necessary. During menstruation it is particularly important to keep the body and clothes scrupulously clean, by bathing or washing with plenty of water. _Hair_--Air and a good brushing every day will keep the hair in good condition. It should be washed once in two weeks. Wash with hot soapsuds and rinse thoroughly, using first hot, then cooler, and finally cold water. Keep the hair brush clean by washing in cold water and soap and a little ammonia at least once a week. The brush should be dried in the sun, not by artificial heat. _Ears_--Keep the outer surfaces of the ears clean, but leave the inner part alone. Do not poke for wax or put oil in the ear. _Feet_--Bathe the feet in hot water at night, when tired. In the morning bathe with cold water after hot, to harden them for walking. Keep the toenails clean, and cut evenly. _Teeth_--Next to a fresh, sweet skin the most beautiful feature of a truly beautiful woman is her teeth. The basis of beautiful teeth is a clean mouth. Teeth should be brushed at least twice a day. The best times are after breakfast and the last thing before going to bed. A brush with medium soft bristles should be used. Clean a new brush thoroughly with soap and water and soak in cold water to set the bristles. A toothbrush should be cleansed and aired and if possible sunned every day. Never use a brush that has begun to lose its bristles, or which has become caked or yellow. Paste or powder that is not gritty should be used. Always brush away from the gums; that is, brush the upper teeth down, and the lower teeth up. Clean the roof of the mouth and the tongue. It is a good plan to have the teeth examined at least every six months. Then any repairs or cleaning that may be needed can be easily attended to and much future pain, trouble and expense saved. _Eyes_--Wash eyes carefully for "sleepers" in the morning. Bathing with alternate hot and cold will rest and strengthen the muscles. _General Safeguards_--Do not use public towels or drinking cups. Do not use towels, handkerchiefs or other toilet articles or glasses or cups or table utensils used by others. Avoid sneezing or coughing into another person's face. Measurements Every Girl Scout should know her measurements, including her height, her weight, her waist measure, her chest girth and her chest expansion. Not only are these things convenient to know when ordering uniforms and buying clothes, but any physical director, gymnasium teacher or doctor can tell her if these are in good proportion for her age and general development and advise her as to how she may go about to improve them if they need it. The accompanying table (given in the last section of the Health Record) shows the right height and weight for girls at different ages. The way to consult it is as follows: First, find your height by measuring yourself without shoes against a wall. The best way to do is to have someone lay a ruler on top of your head so that it extends to the wall and touches it at right angles. Then the place should be marked and the distance measured with a yard stick or tape. Count a half inch as the next highest inch; thus if you measure 59-1/2 inches call this 60. If you measure 59-1/4 count it as an even 59. Stand with heels against the wall, and head high: "Stand Tall." Second, find your weight with only indoor clothes on. Take the weight to the nearest pound, counting as before a half pound or three-quarters as the next highest and disregard the amounts less than one-half. Then take your card and look along the top row for the age to which you are nearest, counting six months past one year mark as the next year. Thus, if you are within six months of being 13, count yourself 13. Then look at the left-hand upright row of figures and find your height in inches. Then with a rule or paper find the corresponding number of pounds for your height and age. You will see that a girl may be any number of inches tall within wide limits, but her weight must correspond to her height rather than simply to her age. A girl should be within ten per cent of the proper weight for her age and height. If you find that you are underweight, do not be frightened or discouraged, as it is quite easy to get up to normal by following the health rules, particularly those relating to food, water and sleep. Drink as much milk as possible, and eat fresh vegetables and don't spoil your appetite by eating too many sweets or nibbling between meals. If you find that after a month you are still more than ten per cent underweight, then ask your parents if you can see the doctor or consult the school physician. A Health Record Chart for Girl Scouts Girl Scouts who are working for "The Health Winner" badge should keep an account of their progress for three months, and a good way to do it is to have a Health Chart to fill out daily and bring the record for each week to their Captain, at troop meeting. The chart given below is suggested as a model, and copies will be obtainable from National Headquarters, but troops can make up their own. Every Scout is naturally a Health Crusader, and she can use the blanks provided by the National Modern Health Crusade if she so desires. In this case the first two points can be combined, which relate to washing hands and face, and an additional point inserted in place of the second, to the effect that "I ate no sweets, candy, cake or ice cream between meals today." DAILY RECORD OF POINTS _Scout_.......................... 1. I did my setting-up exercises _Checks for Week Commencing Monday_ No...... 2. I walked, worked or played | Pt.|Mon.|Tues.|Wed.|Thurs.|Fri.|Sat.|Sun. Outdoors at least | | | | | | | | a half-hour | | | | | | | | | | | | | | | | 2a. Time spent walking | 1| | | | | | | ------------------------------------------------------------------------- 2b. Distance walked | 2| | | | | | | ------------------------------------------------------------------------- 3. I went to bed early | | | | | | | | last night, and slept | | | | | | | | at least 8 hours | 2a| | | | | | | ------------------------------------------------------------------------- 4. I slept with my window open| 2b| | | | | | | ------------------------------------------------------------------------- 5. I drank six glasses of | | | | | | | | water between meals | 3| | | | | | | ------------------------------------------------------------------------- 6. I ate no sweets, candy, | | | | | | | | cake, sweet drinks or ice | | | | | | | | cream, except as dessert | 4| | | | | | | ------------------------------------------------------------------------- 7. I ate green vegetables | | | | | | | | or fruit or salad | 5| | | | | | | ------------------------------------------------------------------------- 8. I drank no tea or coffee | 6| | | | | | | ------------------------------------------------------------------------- 9. I drank milk or had milk | | | | | | | | in some other form | 7| | | | | | | ------------------------------------------------------------------------- 10. I had a bowel movement | 8| | | | | | | ------------------------------------------------------------------------- 11. I washed my hands before | | | | | | | | eating, and after going to | | | | | | | | the bathroom | 9| | | | | | | ------------------------------------------------------------------------- 12. I had a bath (at least | | | | | | | | two a week must be recorded) | 10| | | | | | | ------------------------------------------------------------------------- 13. I brushed my teeth twice | | | | | | | | during the day | 11| | | | | | | ------------------------------------------------------------------------- 14. I brushed my hair night | | | | | | | | and morning | 12| | | | | | | ------------------------------------------------------------------------- 15. I shampooed my hair | | | | | | | | (at least once every four | | | | | | | | weeks) | 13| | | | | | | ------------------------------------------------------------------------- | 14| | | | | | | ------------------------------------------------------------------------- | 15| | | | | | | ------------------------------------------------------------------------- _Date handed to Captain_.................. _Captain's Comment_................................. THE GIRL SCOUT'S HEALTH RECORD RECORD FOR WHOLE PERIOD 1. Posture at beginning: (Comment by Captain)..................... 2. Posture at end: (Comment by Captain)..................... 3. Total distance walked..................... (Must be at least 75 miles) 4. At least three shampoos............................... 5. Any colds during period?.............................. 6. Constipation during period?........................... 7. Answered correctly the following questions: How do you care for your teeth properly?............... Why is it important to care for your eyes?............. How can you rest them?................................. What are points to remember about light for work?...... What is the difference in effect between a hot and a cold bath?..................................... How do you care for feet on a hike?.................... 8. Height in inches at beginning of period............... Weight in pounds at beginning of period............... Standard weight for height and age?................... Difference plus or minus in your weight............... Height in inches at end of period..................... Standard weight for height and age.................... Difference plus or minus in your weight............. If growth is shown what rate is this per month?....... Standard?........................................... RIGHT HEIGHT AND WEIGHT FOR GIRLS Hght.| 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 ins.|yrs. | yrs. |yrs. | yrs.| yrs.| yrs.| yrs.| yrs.| yrs. 47 | 53 | | | | | | | | 48 | 55 | 56 | | | | | | | 49 | 57 | 58 | | | | | | | 50 | 59 | 60 | 61 | | | | | | 51 | 62 | 63 | 64 | | | | | | 52 | 65 | 66 | 67 | | | | | | 53 | 68 | 68 | 69 | 70 | | | | | 54 | 70 | 71 | 72 | 73 | | | | | 55 | 73 | 74 | 75 | 76 | 77 | | | | 56 | 77 | 78 | 79 | 80 | 81 | | | | 57 | 81 | 82 | 83 | 84 | 85 | 86 | | | 58 | 85 | 86 | 87 | 88 | 89 | 90 | 91 | | 59 | 89 | 90 | 91 | 93 | 94 | 95 | 96 | 98 | 60 | | 94 | 95 | 97 | 99 |100 |102 |104 |106 61 | | 99 |101 |102 |104 |106 |108 |109 |111 62 | | 104 |106 |107 |109 |111 |113 |114 |115 63 | | 109 |111 |112 |113 |115 |117 |118 |119 64 | | |115 |117 |118 |119 |120 |121 |122 65 | | |117 |119 |120 |122 |123 |124 |125 66 | | |119 |121 |122 |124 |126 |127 |128 67 | | | |124 |126 |127 |128 |129 |130 68 | | | |126 |128 |130 |132 |133 |134 69 | | | |129 |131 |133 |135 |136 |137 70 | | | | |134 |136 |138 |139 |140 71 | | | | |138 |140 |142 |143 |144 72 | | | | | |145 |147 |148 |149 PREPARED BY DR. THOMAS D. WOOD About what a Girl should gain each month AGE AGE 8 to 11 8 oz. 14 to 16 8 oz. 11 to 14 12 oz. 16 to 18 4 oz. Weights and measures should be taken without shoes and in only the usual indoor clothes. Used by courtesy of the Child Health Organization, 156 Fifth Avenue, New York City. FOOTNOTE: [3] Courtesy of William C. Deming, M.D. SECTION XII SETTING-UP EXERCISES FOR GIRL SCOUTS Our bodies are like machines that need frequent oiling and testing to see that all parts are working right. Or they are like instruments that must be tuned before they are played. If this is not done, the machinery gets rusty and clogged, or the instrument gets out of tune and makes horrid noises. That is the way it is with our bodies; our muscles and joints should be bent and stretched every day to take the kinks out, and keep them strong and flexible. The best way is to tune up every morning for just a few minutes before you put on your clothes, and then again at night to rest the tired parts and exercise the parts that have not been used, so you can even things up. =The Right Position= First of all try to stand in the right position. [Illustration] Stand with the feet side by side, a few inches apart and pointed straight ahead. Many people think you should turn out your toes because they think it looks better. This is not natural. If you stand on a step with one foot even with the edge, and let the other foot hang over the step below, it will hang parallel with the foot you are standing on. That is the way it is meant to go, and people who turn out their toes do so much walking sideways that they have to travel much farther than if they kept their feet pointed in the direction they want to go. [Illustration] Then your legs should come up straight from your ankles; don't stand either on your heels or your toes, but right over the highest part of the arch, which is the strongest part, and best fitted to bear your weight when you are standing still, and brings your hips up to just the right place to hold your body. * * * * * In the lower part of your body are some big heavy bones shaped somewhat like a bowl. This bowl is balanced on the top of your legs, and holds most of your organs. If this bowl is balanced just right, the organs remain in place, the way they are meant to be, but if it is not balanced right, the contents are tipped so that they would come tumbling out if the muscles intended for other work did not hold them in. This is hard on these muscles which have their own work to do, and if they are used to hold up things that should keep their own balance, sooner or later they give way, and there is a sad accident, or a general slump. Then instead of saying, "That foolish person always stood in the wrong position and of course her insides got out of place," we say, "Poor dear so-and-so has given out from overwork and has acute indigestion, or a 'floating kidney,' or 'a bad liver.' How could it have happened?" If your underpinning is all right it is not difficult to be straight above. Let your shoulders hang easily in a straight line under your ears, in the position they will naturally take if from side stretch (fig. 3) the arms drop easily to the side. _Don't arch your chest and throw your shoulders back!_ This is not a slump and does not mean to let your back bow out. If your shoulders are easy you can straighten your back and your head will balance itself, and there you are: a straight upstanding Scout, ready for what comes next. Remember: a) Feet pointing straight ahead. b) Body balanced on legs coming up straight from ankles. c) Shoulders easy under ears. This gives a straight line from top of head through shoulders and hips to between ankles. =General Rules= Stretch to the very tips of your middle fingers--stretching makes your muscles flexible. Breathe in as arms rise and out as they fall. Stand tall. Sit tall. Remember the straight line that comes from the top of your head down to between your ankles. Keep limber, don't let your knees grow stiff. Sit crosslegged on the floor. Sit on your heels. Rise without help from your hands. =The Exercises= Now tune up: begin by repeating each exercise four times; then increase to 8, 12, or 16; never more than 16. 1. Stretch arms down (fig. 1). Swing them forward and stretch up and slightly forward (fig. 2), breathing deep. Let them fall breathing out. Do this slowly counting, up 1 down 2. 2. From (fig. 1) swing arms forward and up (fig. 2) and out to side stretch (fig. 3) coming to full deep breath and stretch as far as you can--count 3. Up 1--side 2--down 3--breathing out. Don't hurry, take time to breathe deep. 3. Stretch arms down, without bending anywhere. Two counts; down 1--relax 2. 4. From arms down (fig. 1) to side stretch (fig. 3). Two counts; to side 1--down 2. This may be done quickly with vigor. 5. From side stretch palms up to upward stretch (fig. 2)--two counts--up 1--side 2. 6. From arms down roll shoulders and arms out and back, stretching arms back and down (fig. 4). Two counts out and down 1--back to position 2. 7. Hands palms down, tips of middle fingers touching, thumb touching chest, elbows level with shoulders (fig. 5); jerk elbows back keeping them up even with shoulders (fig. 6). Two counts,--jerk 1--back to place 2. 8. From side stretch (fig. 3) twist body from waist up, without moving hips (fig. 7). Twist from side to side. Two counts--twist 1--front 2--twist 1--front 2. 9. From side stretch (fig. 3) bend body from side to side keeping straight line from tip of one middle finger to tip of other (fig. 8). Two counts--bend 1--back to position 2--alternate sides. 10. Bend right knee and kick yourself (fig. 9); left knee same. Two counts--kick right 1--kick left 2. Repeat slowly then double quick (running in place). 11. Bend right knee and hip, bringing knee nearly up to chest without bending body (fig. 10); left same--slowly. Then double quick bringing knee only as high as hip. 12. Place hands at back of neck (fig. 11) and rise on toes, bend knees (fig. 12) and rise keeping body upright (do not spread knees or touch heels. If this exercise is too difficult balance with arms side stretch, bring arms down to touch floor as you bend, and to upward stretch as you rise). Count 4:--on toes 1--bend 2--up on toes 3--standing position 4. 13. From upward stretch (fig. 2) bend and touch floor in front of toes (fig. 13). Count two slowly: down 1--up 2. Breathe out as you come down--in as you come up. 14. _Neck Exercises._ Sit crosslegged on floor--hands on knees: head up--chin parallel with the floor. a) turn head to right and then to left--4 counts--right 1--front 2--left 3--front 4. b) droop head from side to side (fig. 14); four counts--right 1--up 2--left 3--up 4. c) drop chin forward (fig. 15); straighten and drop head back (fig. 16). Count 4--down 1--up 2--back 3--up 4. d) turn head and face right (fig. 17) drop chin 1--up 2--back 3 (fig. 18) up 4; keep looking in same direction only up and down; same to left. e) goose-neck; facing front stretch chin out as far as possible (fig. 19); then down and in and up. Count 4--out 1--down 2--in 3--to straight position 4. 15. Lie down on your back and raise first one foot and then the other without bending the knee, two counts--up 1--down 2. 16. Raise both feet without bending knees and touch the floor over your head (fig. 20). Lower slowly. 17. Raise body without bending back, and (if you can) without helping yourself with your hand, and touch your toes with your hands, and your knees with your forehead, without bending your knees (fig. 21). [Illustration: SETTING-UP EXERCISES (Figs. 1-7)] [Illustration: SETTING-UP EXERCISES (Figs. 8-21)] SECTION XIII WOODCRAFT The following section is made up of excerpts from the Woodcraft Manual for Girls, 1918, by Ernest Thompson Seton, copyright by Ernest Thompson Seton, and the Woodcraft League of America, Inc.; used by the kind permission of the author, the Woodcraft League of America, and the publishers, Doubleday, Page & Company. TWELVE SECRETS OF THE WOODS Do you know the twelve secrets of the woods? Do you know the umbrella that stands up spread to show that there is a restaurant in the cellar? Do you know the "manna-food" that grows on the rocks, summer and winter, and holds up its hands in the Indian sign of "innocence," so all who need may know how good it is? Do you know the vine that climbs above the sedge to whisper on the wind "There are cocoanuts in my basement"? Can you tell why the rabbit puts his hind feet down ahead of his front ones as he runs? Can you tell why the squirrel buries every other nut and who it was that planted those shag-barks along the fence? Can you tell what the woodchuck does in midwinter and on what day? Have you learned to know the pale villain of the open woods--the deadly amanita, for whose fearful poison no remedy is known? Have you learned to overcome the poison ivy that was once so feared--now so lightly held by those who know? Have you proved the balsam fir in all its fourfold gifts--as Christmas tree, as healing balm, as consecrated bed, as wood of friction fire? Do you know the wonderful medicine that is in the sky? [Illustration: 1 Indian Cucumber 2 Rock tripe 3 Bog potato 4 Rabbit 5 For Future use 6 Feb 2 7 Amanita 8 Poison Ivy 9 Balsam 10 (Sun) 11 Jack-o-Pulpit 12 Healing Healing] Have you tasted the bread of wisdom, the treasure that cures much ignorance, that is buried in the aisle of Jack-o-Pulpit's Church? Can you tell what walked around your tent on the thirtieth night of your camp-out? Then are you wise. You have learned the twelve secrets of the woods. But if you have not, come and let us teach you. WEATHER WISDOM When the dew is on the grass, Rain will never come to pass. When the grass is dry at night, Look for rain before the light. When grass is dry at morning light, Look for rain before the night. Three days' rain will empty any sky. A deep, clear sky of fleckless blue Breeds storms within a day or two. When the wind is in the east, It's good for neither man nor beast. When the wind is in the north, The old folk should not venture forth. When the wind is in the south, It blows the bait in the fishes' mouth. When the wind is in the west, It is of all the winds the best. An opening and a shetting Is a sure sign of a wetting. (Another version) Open and shet, Sure sign of wet. (Still another) It's lighting up to see to rain. Evening red and morning gray Sends the traveler on his way. Evening gray and morning red Sends the traveler home to bed. Red sky at morning, the shepherd takes warning; Red sky at night is the shepherd's delight. If the sun goes down cloudy Friday, sure of a clear Sunday. If a rooster crows standing on a fence or high place, it will clear. If on the ground, it doesn't count. Between eleven and two You can tell what the weather is going to do. Rain before seven, clear before eleven. Fog in the morning, bright sunny day. If it rains, and the sun is shining at the same time, the devil is whipping his wife and it will surely rain tomorrow. If it clears off during the night, it will rain again shortly. Sun drawing water, sure sign of rain. A circle round the moon means "storm." As many stars as are in circle, so many days before it will rain. Sudden heat brings thunder. A storm that comes against the wind is always a thunderstorm. East wind brings rain. West wind brings clear, bright, cool weather. North wind brings cold. South wind brings heat. (On Atlantic coast.) The rain-crow or cuckoo (both species) is supposed by all hunters to foretell rain, when its "Kow, kow, kow" is long and hard. So, also, the tree-frog cries before rain. Swallows flying low is a sign of rain; high, of clearing weather. The rain follows the wind, and the heavy blast is just before the shower. OUTDOOR PROVERBS What weighs an ounce in the morning, weighs a pound at night. A pint is a pound the whole world round. Allah reckons not against a man's allotted time the days he spends in the chase. If there's only one, it isn't a track, it's an accident. Better safe than sorry. No smoke without fire. The bluejay doesn't scream without reason. The worm don't see nuffin pretty 'bout de robin's song.--(Darkey.) Ducks flying over head in the woods are generally pointed for water. If the turtles on a log are dry, they have been there half an hour or more, which means no one has been near to alarm them. Cobwebs across a hole mean "nothing inside." Whenever you are trying to be smart, you are going wrong. Smart Aleck always comes to grief. You are safe and winning, when you are trying to be kind. WHEN LOST IN THE WOODS If you should miss your way, the first thing to remember is like the Indian, "You are not lost; it is the teepee that is lost." It isn't serious. It cannot be so, unless you do something foolish. The first and most natural thing to do is to get on a hill, up a tree, or other high lookout, and seek for some landmark near the camp. You may be sure of these things: You are not nearly as far from camp as you think you are. Your friends will soon find you. You can help them best by signalling. The worst thing you can do is to get frightened. The truly dangerous enemy is not the cold or the hunger, so much as the fear. It is fear that robs the wanderer of his judgment and of his limb power; it is fear that turns the passing experience into a final tragedy. Only keep cool and all will be well. If there is snow on the ground, you can follow your back track. If you see no landmark, look for the smoke of the fire. Shout from time to time, and wait; for though you have been away for hours it is quite possible you are within earshot of your friends. If you happen to have a gun, fire it off twice in quick succession on your high lookout, then wait and listen. Do this several times and wait plenty long enough, perhaps an hour. If this brings no help, send up a distress signal--that is, make two smoke fires by smothering two bright fires with green leaves and rotten wood, and keep them at least fifty feet apart, or the wind will confuse them. Two shots or two smokes are usually understood to mean "I am in trouble." Those in camp on seeing this should send up one smoke, which means "Camp is here." In a word, "keep cool, make yourself comfortable, leave a record of your travels, and help your friends to find you." EDIBLE WILD PLANTS No one truly knows the woods until he can find with certainty a number of wild plants that furnish good food for man in the season when food is scarce; that is, in the winter or early spring. During summer and autumn there is always an abundance of familiar nuts and berries, so that we may rule them out, and seek only for edible plants and roots that are available when nuts and berries are not. _Rock Tripe._ The most wonderful of all is probably the greenish-black rock tripe, found on the bleakest, highest rocks in the northern parts of this continent. There is a wonderful display of it on the cliffs about Mohonk Lake, in the Catskills. Richardson and Franklin, the great northern explorers, lived on it for months. It must be very carefully cooked or it produces cramps. First gather and wash it as clear as possible of sand and grit, washing it again and again, snipping off the gritty parts of the roots where it held onto the mother rock. Then roast it slowly in a pan till dry and crisp. Next boil it for one hour and serve it either hot or cold. It looks like thick gumbo soup with short, thick pieces of black and green leaves in it. It tastes a little like tapioca with a slight flavoring of licorice. On some it acts as a purge. _Basswood Browse or Buds._ As a child I ate these raw in quantities, as did also most of my young friends, but they will be found the better for cooking. They are particularly good and large in the early spring. The inmost bark also has food value, but one must disfigure the tree to get that, so we leave it out. _Slippery Elm._ The same remarks apply to the buds and inner bark of the slippery elm. They are nutritious, acceptable food, especially when cooked with scraps of meat or fruit for flavoring. Furthermore, its flowers come out in the spring before the leaves, and produce very early in the season great quantities of seed which are like little nuts in the middle of a nearly circular wing. These ripen by the time the leaves are half grown and have always been an important article of food among the wild things. [Illustration: Wild Food--Plants Rock tripe Crinkle-root Basswood Slippery Elm Wapato Hog Peanut Calopogon or Grass pink Prairie Turnip Indian Cucumber Bog Potato Jack-in-a-Pulpit Solomons Seal False Solomons Seal] Many Indian tribes used to feed during famine times on the inner bark of cedar and white birch, as well as on the inner bark of the slippery elm and basswood, but these cannot be got without injury to the tree, so omit them. When the snow is off the ground the plants respond quickly, and it is safe to assume that all the earliest flowers come up from big, fat roots. A plant can spring up quickly in summer, gathering the material of growth from the air and soil, but a plant coming up in the early spring is doing business at a time when it cannot get support from its surroundings, and cannot keep on unless it has stored up capital from the summer before. This is the logic of the storehouse in the ground for these early comers. _Wapato._ One of the earliest is wapato, or duck potato, also called common Arrowleaf, or Sagittaria. It is found in low, swampy flats, especially those that are under water for part of the year. Its root is about as big as a walnut and is good food, cooked, or raw. These roots are not at the point where the leaves come out but at the ends of the long roots. _Bog Potato._ On the drier banks, usually where the sedge begins near a swamp, we find the bog potato, or Indian potato. The plant is a slender vine with three, five, or seven leaflets in a group. On its roots in spring are from one to a dozen potatoes, varying from an inch to three inches in diameter. They taste like a cross between a peanut and a raw potato, and are very good cooked or raw. _Indian Cucumber._ In the dry woods one is sure to see the pretty umbrella of the Indian cucumber. Its root is white and crisp and tastes somewhat like a cucumber, is one to four inches long, and good food raw or boiled. _Calopogon._ This plant looks like a kind of grass with an onion for a root, but it does not taste of onions and is much sought after by wild animals and wild people. It is found in low or marshy places. _Hog Peanuts._ In the early spring this plant will be found to have a large nut or fruit, buried under the leaves or quite underground in the dry woods. As summer goes by the plant uses up this capital, but on its roots it grows a lot of little nuts. These are rich food, but very small. The big nut is about an inch long and the little ones on the roots are any size up to that of a pea. _Indian Turnip or Jack-in-the-Pulpit._ This is well known to all our children in the East. The root is the most burning, acrid, horrible thing in the woods when raw, but after cooking becomes quite pleasant and is very nutritious. _Prairie or Indian Turnip, Bread-root or Pomme-blanche of the Prairie._ This is found on all the prairies of the Missouri region. Its root was and is a staple article of food with the Indians. The roots are one to three inches thick and four to twelve inches long. _Solomon's Seal._ The two Solomon's Seals (true and false) both produce roots that are long, bumpy storehouses of food. _Crinkle-root._ Every school child in the country digs out and eats the pleasant peppery crinkle-root. It abounds in the rich dry woods. MUSHROOMS, FUNGI OR TOADSTOOLS We have in America about two thousand different kinds of Mushrooms or Toadstools; they are the same thing. Of these, probably half are wholesome and delicious; but about a dozen of them are deadly poison. There is no way to tell them, except by knowing each kind and the recorded results of experience with each kind. The story about cooking with silver being a test has no foundation; in fact, the best way for the Woodcraft Boy or Girl is to know definitely a dozen dangerous kinds and a score or more of the wholesome kinds and let the rest alone. _Sporeprint._ The first thing in deciding the nature of a toadstool is the sporeprint, made thus: Cut off the stem of the toadstool and lay the gills down on a piece of gray paper under a vessel of any kind. After a couple of hours, lift the cap, and radiating lines of spores will appear on the paper. If it is desired to preserve these, the paper should be first covered with thin mucilage. The _color_ of these spores is the first step in identification. All the deadly toadstools have _white_ spores. No black-spored toadstool is known to be poisonous. POISONOUS TOADSTOOLS The only deadly poisonous kinds are the Amanitas. Others may purge and nauseate or cause vomiting, but it is believed that every recorded death from toadstool poisoning was caused by an Amanita, and unfortunately they are not only widespread and abundant, but they are much like the ordinary table mushrooms. They have, however, one or two strong marks: their stalk always grows out of a "_poison cup_" which shows either as a cup or as a _bulb_; they have _white_ or _yellow_ gills, a ring around the stalk, and _white spores_. Deadly Toadstools All the deadly toadstools known in North America are pictured on the plate, or of the types shown on the plate. The Deadly Amanita may be brownish, yellowish, or white. The Yellow Amanita of a delicate lemon color. The White Amanita of a pure silvery, shiny white. The Fly Amanita with cap pink, brown, yellow, or red in the centre, shaded into yellow at the edge, and patched with fragments of pure white veil. [Illustration: Deadly Amanita Amanita phalloides Fly amanita Frosty Amanita Yellow Amanita White Amanita] The Frosty Amanita with yellow cap, pale cadmium in centre, elsewhere yellowish white, with white patches on warts. All are very variable in color, etc. But all agree in these things. They have _gills_, which are _white_ or _yellow_, _a ring on the stalk_, _a cup at the base_, _white spores_, and are _deadly poison_. In Case of Poisoning If by ill chance any one has eaten a poisonous Amanita, the effects do not begin to show till sixteen or eighteen hours afterward--that is, long after the poison has passed through the stomach and began its deadly work on the nerve centres. _Symptoms_. Vomiting and purging, "the discharge from the bowels being watery with small flakes suspended, and sometimes containing blood," cramps in the extremities. The pulse is very slow and strong at first, but later weak and rapid, sometimes sweat and saliva pour out. Dizziness, faintness, and blindness, the skin clammy, cold, and bluish or livid; temperature low with dreadful tetanic convulsions, and finally stupor. (McIlvaine and Macadam, p. 627.) _Remedy_: "Take an emetic at once, and send for a physician with instructions to bring hypodermic syringe and atropine sulphate. The dose is 1/180 of a grain, and doses should be continued heroically until 1/20 of a grain is administered, or until, in the physician's opinion, a proper quantity has been injected. Where the victim is critically ill the 1/20 of a grain may be administered." (McIlvaine and Macadam XVII.) Wholesome Toadstools It is a remarkable fact that all the queer freaks, like clubs and corals, the cranks and tomfools, in droll shapes and satanic colors, the funny poisonous looking Morels, Inkcaps, and Boleti are good wholesome food, but the deadly Amanitas are like ordinary Mushrooms, except that they have grown a little thin, delicate, and anæmic. [Illustration: Puffballs Brain Puffball Cup Puffball 2 stages Giant Puffball Oyster Mushrooms Moose horn clavaria Red tipped clavaria Golden coral mushroom Gyromitra esculenta Delicious Morel Beefsteak mushrooms Inky coprinus] All the Puffballs are good before they begin to puff, that is as long as their flesh is white and firm. All the _colored_ coral toadstools are good, but the _White Clavaria_ is said to be rather sickening. All of the Morels are safe and delicious. So also is Inky Coprinus, usually found on manure piles. The Beefsteak Mushroom grows on stumps--chiefly chestnut. It looks like raw meat and bleeds when cut. It is quite good eating. So far as known no black-spored toadstool is unwholesome. The common Mushroom is distinguished by its general shape, its pink or brown gills, its white flesh, brown spores, and solid stem. SNAKES GOOD AND BAD Snakes are to the animal world what toadstools are to the vegetable world--wonderful things, beautiful things, but fearsome things, because some of them are deadly poison. Taking Mr. Raymond L. Ditmars[4] as our authority, we learn that out of one hundred and eleven species of snakes found in the United States, seventeen are poisonous. They are found in every State, but are most abundant in the Southwest. These may be divided into Coral Snakes, Moccasins, and Rattlers. The coral snakes are found in the Southern States. They are very much like harmless snakes in shape, but are easily distinguished by their remarkable colors, "broad alternating rings of red and black, the latter bordered with very narrow rings of yellow." The Rattlesnakes are readily told at once by the rattle. But the Moccasins are not so easy. There are two kinds: the Water Moccasin, or Cotton-mouth, found in South Carolina, Georgia, Florida, Alabama, and Louisiana, and the Copperhead, which is the Highland, or Northern Moccasin or Pilot Snake, found from Massachusetts to Florida and west to Illinois and Texas. [Illustration: Types of Poisonous Snakes Coral Snake Copperhead Moccasin Pigmy Rattler Timber Rattler Diamond-back Rattler] Here are distinguishing marks: The Moccasins, as well as the Rattlers, have on each side of the head, between the eye and nostril, a deep pit. The pupil of the eye is an upright line, as in a cat; the harmless snakes have a round pupil. The Moccasins have a single row of plates under the tail, while the harmless snakes have a double row. The Water Moccasin is dull olive with wide black transverse bands. The Copperhead is dull hazel brown, marked across the back with dumb-bells of reddish brown; the top of the head more or less coppery. Both Moccasins and Rattlers have a flat triangular head, which is much wider than the thin neck; while most harmless snakes have a narrow head that shades off into the neck. Rattlesnakes are found generally distributed over the United States, southern Ontario, southern Alberta, and Saskatchewan. How Does a Snake Bite Remember, the tongue is a feeler, not a sting. The "stinging" is done by two long hollow teeth, or fangs, through which the poison is squirted into the wound. The striking distance of a snake is about one-third the creature's length, and the stroke is so swift that no creature can dodge it. The snake can strike farthest and surest when it is ready coiled, but can strike a little way when traveling. You cannot disarm a poisonous snake without killing it. If the fangs are removed others come quickly to take their place. In fact, a number of small, half-grown fangs are always waiting ready to be developed. In Case of Snake Bite First, keep cool, and remember that the bite of American snakes is seldom fatal if the proper measures are followed. You must act at once. Try to keep the poison from getting into the system by a tight bandage on the arm or leg (it is sure to be one or the other) just above the wound. Next, get it out of the wound by slashing the wound two or more ways with a sharp knife or razor at least as deep as the puncture. Squeeze it--wash it out with permanganate of potash dissolved in water to the color of wine. Suck it out with the lips (if you have no wounds in the mouth it will do you no harm there). Work, massage, suck, and wash to get all the poison out. After thorough treatment to remove the venom the ligature may be removed. "Pack small bits of gauze into the wounds to keep them open and draining, then dress over them with gauze saturated with any good antiseptic solution. Keep the dressing saturated and the wounds open for at least a week, no matter how favorable may be the symptoms." Some people consider whiskey or brandy a cure for snake bite. There is plenty of evidence that many have been killed by such remedies, and little that they have ever saved any one, except perhaps when the victim was losing courage or becoming sleepy. In any case, send as fast as you can for a doctor. He should come equipped with hypodermic syringe, tubes of anti-venomous serum and strychnine tablets. Harmless Snakes Far the greatest number of our snakes are harmless, beautiful, and beneficient. They are friendly to the farmer, because, although some destroy a few birds, chickens, ducklings, and game, the largest part of their food is mice and insects. The Blacksnake, the Milk Snake, and one or two others, will bite in self-defence, but they have no poison fangs, and the bite is much like the prick of a bramble. THE STARS AS THE CAMPER SEES THEM (See Plate of Stars and Principal Constellations) So far as there is a central point in our heavens, that point is the pole-star, Polaris. Around this star all the stars in the sky seem to turn once in twenty-four hours. It is easily discovered by the help of the Big Dipper, _a part of the_ Great Bear, known to every country boy and girl in the northern half of the world. This is, perhaps, the most important star group in our sky, because of its size, peculiar form, the fact that it never sets in our latitude, and that of its stars, two, sometimes called the Pointers always point out the Pole Star. It is called the Dipper because it is shaped like a dipper with a long, bent handle. Why (_the whole group_) is called the Great Bear is not so easy to explain. The classical legend has it that the nymph, Calisto, having violated her vow, was changed by Diana into a bear, which, after death, was immortalized in the sky by Zeus. Another suggestion is that the earliest astronomers, the Chaldeans, called these stars "the shining ones," and their word happened to be very like the Greek _arktos_ (a bear). Another explanation is that vessels in olden days were named for animals, etc. They bore at the prow the carved effigy of the namesake, and if the Great Bear, for example, made several very happy voyages by setting out when a certain constellation was in the ascendant, that constellation might become known as the Great Bear's constellation. Certainly, there is nothing in its shape to justify the name. Very few of the constellations indeed are like the thing they are called after. Their names were usually given for some fanciful association with the namesake, rather than for resemblance to it. [Illustration] The pole-star is really the most important of the stars in our sky; it marks the north at all times; all the other stars seem to swing around it once in twenty-four hours. It is the end of the Little Bear's tail; this constellation is sometimes called the Little Dipper. But the Pole-star or Polaris, is not a very bright one, and it would be hard to identify but for the help of the Pointers of the Big Dipper. The outside stars (Alpha and Beta) of the Dipper point nearly to Polaris, at a distance equal to five times the space that separates these two stars of the Dipper's outer side. Indian names for the Pole-star are the "Home Star," and "The Star That Never Moves," and the Big Dipper they call the "Broken Back." The great Bear is also to be remembered as the hour-hand of the woodman's clock. It goes once around the North Star in about twenty-four hours, the same way as the sun, and for the same reason--that it is the earth that is going and leaving them behind. The time in going around is not exactly twenty-four hours, so that the position of the Pointers varies with the seasons, but, as a rule, this for woodcraft purposes is near enough. The bowl of the Dipper swings four-fifths of the width of its own opening in one hour. If it went a quarter of the circle, that would mean you had slept a quarter of a day, or six hours. Every fifteen days the stars seem to be an hour earlier: in three months they gain one-fourth of the circle, and in a year gain the whole circle. According to Flammarion, there are about seven thousand stars visible to the naked eye, and of these twenty are stars of the first magnitude. Fourteen of them are visible in the latitude of New York, the others (those starred) belong to the South Polar region of the sky. The following table of the brightest stars is taken from the Revised Harvard Photometry of 1908, the best authority on the subject. THE FIRST TWENTY STARS IN ORDER OF BRIGHTNESS 1. Sirius, the Dog Star. 2. *Canopus, of the Ship. 3. *Alpha, of the Centaur. 4. Vega, of the Lyre. 5. Capella, of the Charioteer. 6. Arcturus, of the Herdsman. 7. Rigel, of Orion. 8. Procyon, the Little Dog-Star. 9. *Achernar, of Eridanus. 10. *Beta, of the Centaur. 11. Altair, of the Eagle. 12. Betelgeuze, of Orion's right shoulder. 13. *Alpha of the Southern Cross. 14. Aldebaran, of the Bull's right eye. 15. Pollux, of the Twins. 16. Spica, of the Virgin. 17. Antares, of the Scorpion. 18. Fomalhaut, of the Southern Fish. 19. Deneb, of the Swan. 20. Regulus, of the Lion. OTHER CONSTELLATIONS Orion (O-ri-on), with its striking array of brilliant stars, Betelgeuze, Rigel, the Three Kings, etc., is generally admitted to be the first constellation in the heavens. Orion was the hunter giant who went to Heaven when he died, and now marches around the great dome, but is seen only in the winter, because during the summer, he passes over during daytime. Thus he is still the hunter's constellation. The three stars of his belt are called the "Three Kings." Sirius, the Great Dog-Star, is in the head of Orion's Hound, the constellation _Canis Major_, and following farther back is the Little Dog-Star, Procyon, the chief star of the constellation _Canis Minor_. In old charts of the stars, Orion is shown with his hounds, hunting the bull, Taurus. This constellation is recognizable by this diagram; the red star, Aldebaran, being the angry right eye of the Bull. His face is covered with a cluster of little stars called the _Hyades_, and on his shoulder are the seven stars, called _Pleiades_. Pleiades _Pleiades_ (Ply-a-des) can be seen in winter as a cluster of small stars between Aldebaran and Angol, or, a line drawn from the back bottom, through the front rim of the Big Dipper, about two Dipper lengths, touches this little group. They are not far from Aldebaran, being in the right shoulder of the Bull. They may be considered the seven arrow wounds made by Orion. Serviss tells us that the _Pleiades_ have a supposed connection with the Great Pyramid, because "about 2170 B.C., when the beginning of spring coincided with the culmination of the Pleiades at midnight, that wonderful group of stars was visible just at midnight, through the mysterious southward-pointing passage of the Pyramid." Cassiopeia On the opposite side of the Polar-star from the Big Dipper and nearly as far from it, is a W of five bright stars. This is called the _Cassiopeia's Chair_. It is easily found and visible the year round on clear nights. Thus we have described ten constellations from which the woodcrafter may select the number needed to qualify, namely, the Little Bear, or Little Dipper, the Big Dipper or Big Bear, Cassiopeia's Chair, the Bull, Orion's Hound, Orion's Little Dog, the Pleiades and the Hyades; the Lyre (later). The Moon The moon is one-fourth the diameter of the earth, about one-fiftieth of the bulk, and is about a quarter of a million miles away. Its course, while very irregular, is nearly the same as the apparent course of the sun. It is a cold solid body, without any known atmosphere, and shines by reflected sunlight. The moon goes around the earth in twenty-seven and a quarter days. It loses about fifty-one minutes in twenty-fours hours; therefore it rises that much later each successive night on the average, but there are wide deviations from this average, as for example, the time of the Harvest and Hunter's moons in the fall, when the full moon rises at nearly the same time for several nights in succession. According to most authorities, the moon is a piece of the earth that broke away some time ago; and it has followed its mother around ever since. The Stars as Tests of Eyesight In the sky are several tests of eyesight which have been there for some time and are likely to be. The first is the old test of Mizar and Alcor. Mizar, the Horse, is the star at the bend of the handle of the Dipper. Just above it is a very small star that astronomers call Alcor, or the rider. The Indians call these two the "Old Squaw and the Papoose on Her Back." In the old world, from very ancient times, these have been used as tests of eyesight. To be able to see Alcor with the naked eye means that one has excellent eyesight. So also on the plains, the old folks would ask the children at night, "Can you see the papoose on the old Squaw's back?" And when the youngster saw it and proved that he did by a right description, they rejoiced that he had the eyesight which is the first requisite of a good hunter. One of the oldest of all eye tests is the Pleiades. Poor eyes see a mere haze, fairly good see five, good see six, excellent see seven. The rarest eyesight, under the best conditions, see up to ten; and, according to Flammarion, the record with unaided eyes is thirteen. Vega of the Lyre If one draw a line from through the back wall of the Dipper, that is, from the back bottom star, through the one next the handle, and continue it upward for twice the total length of the Dipper, it will reach Vega, the brightest star in the northern part of the sky, and believed to have been at one time the Pole-star--and likely to be again. Vega, with the two stars near it, form a small triangle. The one on the side next the North Star is called Epsillon. If you have remarkably good eyes, you will see that it is a double star. The Nebula in Orion's Sword Just about the middle of Orion's Sword is a fuzzy light spot. This might do for blood, only it is the wrong color. It is the nebula of Orion. If you can see it with the naked eye, you are to be congratulated. On the Moon When the moon is full, there is a large, dark, oval spot on it to the left, as you face it, and close to the east rim, almost halfway up; this is the Plain of Grimaldi; it is about twice the size of the whole State of New Jersey; but it is proof of a pair of excellent eyes if you can see it at all. [Illustration: SIGNS AND BLAZES] Blazes First among the trail signs that are used by Woodcrafters, Indians, and white hunters, and most likely to be of use to the traveler, are axe blazes on tree trunks. Among these some may vary greatly with locality, but there is one that I have found everywhere in use with scarcely any variation. That is the simple white spot meaning, "_Here is the trail._" The Indian in making it may nick off an infinitesimal speck of bark with his knife, the trapper with his hatchet may make it as big as a dollar, or the settler with his heavy axe may stab off half the tree-side; but the sign is the same in principle and in meaning, on trunk, log, or branch from Atlantic to Pacific and from Hudson Strait to Rio Grande. "This is your trail," it clearly says in the universal language of the woods. There are two ways of employing it: one when it appears on back and front of the trunk, so that the trail can be run both ways; the other when it appears on but one side of each tree, making a _blind trail_, which can be run one way only, the blind trail is often used by trappers and prospectors, who do not wish anyone to follow their back track. But there are treeless regions where the trail must be marked; regions of sage brush and sand, regions of rock, stretches of stone, and level wastes of grass or sedge. Here other methods must be employed. A well-known Indian device, in the brush, is to break a twig and leave it hanging. (_Second line._) Among stones and rocks the recognized sign is one stone set on top of another (_top line_) and in places where there is nothing but grass the custom is to twist a tussock into a knot (_third line_). These signs are also used in the whole country from Maine to California. In running a trail one naturally looks straight ahead for the next sign; if the trail turned sharply without notice one might easily be set wrong, but custom has provided against this. The tree blaze for turn "to the right" is shown in No. 2, fourth row; "to the left" in No. 3. The greater length of the turning blaze seems to be due to a desire for emphasis as the same mark set square on, is understood to mean "Look out, there is something of special importance here." Combined with a long side chip means "very important; here turn aside." This is often used to mean "camp is close by," and a third sign that is variously combined always with the general meaning of "warning" or "something of great importance" is a threefold blaze. (No. 4 on fourth line.) The combination (No. 1 on bottom row) would read "Look out now for something of great importance to the right." This blaze I have often seen used by trappers to mark the whereabouts of their trap or cache. Surveyors often use a similar mark--that is, three simple spots and a stripe to mean, "There is a stake close at hand," while a similar blaze on another tree nearby means that the stake is on a line between. Stone Signs These signs done into stone-talk would be as in the top line of the cut. These are much used in the Rockies where the trail goes over stony places or along stretches of slide rock. Grass and Twig Signs In grass or sedge the top of the tuft is made to show the direction to be followed; if it is a point of great importance three tufts are tied, their tops straight if the trail goes straight on; otherwise the tops are turned in the direction toward which the course turns. The Ojibways and other woodland tribes use twigs for a great many of these signs. (_See second row._) The hanging broken twig like the simple blaze means "This is the trail." The twig clean broken off and laid on the ground across the line of march means, "Here break from your straight course and go in the line of the butt end," and when an especial _warning_ is meant, the butt is pointed toward the one following the trail and raised somewhat, in a forked twig. If the butt of the twig were raised and pointing to the left, it would mean "Look out, camp, or ourselves, or the enemy, or the game we have killed is out that way." With some, the elevation of the butt is made to show the distance of the object; if low the object is near, if raised very high the object is a long way off. These are the principal signs of the trail used by Woodcrafters, Indians, and hunters in most parts of America. These are the standards--the ones sure to be seen by those who camp in the wilderness. Signal by Shots The old buffalo hunters had an established signal that is yet used by the mountain guides. It is as follows: Two shots in rapid succession, an interval of five seconds by the watch, then one shot; this means, "where are you?" The answer given at once and exactly the same means "Here I am; what do you want?" The reply to this may be one shot, which means, "All right; I only wanted to know where you were." But if the reply repeats the first it means, "I am in serious trouble; come as fast as you can." Totems in Town A totem is an emblem of a man, a group of men, or an idea. It has no reference to words or letters. Before men knew how to write they needed marks to indicate ownership. This mark must be simple and legible and was chosen because of something connected with the owner or his family. Later some of the trades adopted a symbol; for instance the barbers in the early days were "blood letters" and were closely associated with the medical profession. Their totem indicate their business and we have the red and white barber pole of today. It was among the Indians along the West coast of America that the science and art of totems reached its highest development, though they have a world-wide usage and go back in history to the earliest times. Out of this use of totems as owner marks and signs grew the whole science of heraldry and national flags. [Illustration: Northern Pacific R. R.] [Illustration: Salt Lake R. R.] [Illustration: Santa Fé R. R.] [Illustration: Traffic Squad] [Illustration: Bell Telephone] [Illustration: Pawnshop] [Illustration: Liberty] [Illustration: Army] [Illustration: Druggist] [Illustration: Ireland] [Illustration: Woodcraft] [Illustration: Navy] [Illustration] [Illustration: Sea Power] [Illustration: Optician] [Illustration: Union Pacific R. R.] [Illustration: Islamism] [Illustration: Skating] [Illustration: Star Union Lines] [Illustration: New York City] [Illustration: Penna. R. R.] [Illustration: The Power of the People] [Illustration: Canadian Pacific R. R.] [Illustration: Barber] [Illustration: Scotland] [Illustration: Totems Often Seen] Thanks to the fusion of many small armies into one or two big armies, that is, of many tribes into a nation, and also to modern weapons which made it possible to kill a man farther off than you could see the totem on his shield, national flags have replaced the armorial devices, and are the principal totems used today. But a new possibility has been discovered in modern times. Totems will serve the ends of commerce, and a great revival of their use is now seen. The totem is visible such a long way off and is understood by all, whether or not they can read or know our language, is copyrightable and advertisable, so that most of the great railway companies, etc., now have totems. There are not less than one hundred common totems used in our streets today. Among the familiar ones seen are the American eagle, with white head and tail, the Austrian eagle with two heads, the British lion, the Irish harp, the French fleur de lis, etc. Among trades the three balls of the pawnbroker, the golden fleece of the dry-goods man, the mortar and pestle of the druggist, and others are well known. Examples of these and others are given in the illustration but any wideawake Woodcraft Girl will be able to find many others by careful observation. [Illustration: Christianity] [Illustration: Mourning] [Illustration: Electric Power] [Illustration: Commercial Success] [Illustration: "AFOOT AND LIGHT-HEARTED."] FOOTNOTE: [4] This article is chiefly a condensation of his pamphlet on "Poisonous Snakes of the United States," and is made with his permission and approval. SECTION XIV CAMPING FOR GIRL SCOUTS[5] SONG OF THE OPEN ROAD _Afoot and light-hearted I take to the open road, Healthy, free, the world before me, The long brown path before me leading wherever I choose. Henceforth I ask not good-fortune--I myself am good-fortune; Henceforth I whimper no more, postpone no more, need nothing, Strong and content, I travel the open road...._ * * * * * _Now I see the secret of the making of the best persons, It is to grow in the open air, and to eat and sleep with the earth._ --_Walt Whitman._ A Girl Scout likes to hike and camp. She learns to know the stars, and becomes acquainted with the plants and animals about her. She gains independence from her ability to help herself, and health and strength from exercise in the sunshine and fresh air. These are the good things of camping. The bad things are catching cold from damp ground, or insufficient bedding, uncomfortable nights, and weary feet. But a wise Scout does not rough it. She knows how to make herself comfortable by a hundred little dodges. The aim of camping is to make things simpler for the Camper. She must make up her mind whether she is ready for an overnight hike, a week-end trip or a good vacation in the open air, and plan accordingly. For a walking trip a Girl Scout must travel light and learn to do with a minimum amount of clothing, utensils and food. On the other hand, if she is going to spend the week out, why not be as comfortable as possible? This requires more of an outfit, but it is worth it. To know how to do this one must, of course, have first learned the simple rules of camping in Girl Scout training. Hiking Hikes are a good way to get this training. Extreme heat, or a downpour of rain is the only kind of weather which should interfere with a hike. Soft rains or snowstorms are very pleasant to hike in. Skirts are dangerous for cross-country travel on account of brambles, rock work and climbing over brooks. Knickerbockers or bloomers should be worn. _In the city_ when starting off for a hike use squad or double file formation through the streets, railroad stations, ferries, etc. Silence is maintained in this formation. _Hiking Order_--In the country, even along unused roads, hike in single file on the left side of the road. The advantage of this formation is that all danger from passing traffic in any direction is averted. It is _not_ necessary to keep step, and talking, laughing, singing, etc., may be indulged in. Permission to break this order is only given when in woods, or fields, where there is no danger. When returning home use Scout's Pace if weary. This helps to make the distance seem shorter. _Scout's pace_ is a walking and running device which serves to increase endurance when covering a long distance. It consists in taking a certain number of walking steps followed immediately by the same number of running steps, returning to the walking steps, and so forth. The number of steps may vary, according to the place, nature of the road and object of the walk. Fifty steps walking, fifty steps running and alternating steadily for twelve minutes will take one a mile, and this is one of the measures of distance that is useful to know. For ordinary use on hikes the use of twenty steps running and walking is preferable. Feet With a little knowledge as to the care of her feet the city girl can make a good showing at her first camp. Prepare feet by brushing vigorously with a dry flesh brush. Strengthen muscles by standing on toes in bare feet, raising body gradually fifty or seventy-five times. Frequent changes of stockings, bathing of tired feet in hot water at night and cold water in the morning, will overcome most of the hiker's troubles. The cold water hardens the skin. Boric acid powder is good for naturally damp feet. Blisters should be cleansed with iodine, then carefully pricked with a sterile needle to let out the water (hold the needle in the flame of a match), then washed with iodine and covered with a few layers of sterile gauze fastened with adhesive plaster. It is desirable to change the stockings every day. Wash them at night and hang them out to dry and keep them well darned. Two pairs at least are necessary. Never risk your health by putting on stockings even slightly damp with dew. A hole will cause a blister. Woolen stockings are preferable. For very long hikes it helps to wear two or three pairs, and to lather the outside of the stocking with a cake of soap slightly moistened. Shoes Shoes should be the shape of the feet and have low, wide heels. It rests the feet to take the shoes off once or twice during a long tramp. Grease the shoes every few days with mutton fat or other grease. There is no such thing as waterproof leather, but it can be made so by being greased. After being wet, shoes should be well dried and greased, but should not be dried in a hot place, for this would ruin the leather. These may seem trifling details, but remember, "no army is stronger than its feet." Things to Remember Keep the feet straight when walking. If a Girl Scout notices the tracks of an Indian, the first hikers in this country, she will find them invariably straight forward. Scientists have agreed that the dancing school habit of turning out toes is one of the causes of flat feet, which disqualified so many men for army service. Start the walk slowly. Keep the pace of the slowest of the party. "Slow and easy goes far in a day." Practice deep breathing. Inhale for five steps, hold your breath for five counts, and let it out, again counting five. Take short steps when climbing. Do not run down hill. It causes stiffness, for which a hot bath and another walk the next day are the best cure. When lunch is carried it should be divided among the troop. Each Scout should carry her knapsack on her back, to leave the hands free. It is a great mistake to start on a hike with one's arms laden. Do not plan to go too great a distance in the time at your disposal. Remember that aside from the time you need for going and coming you expect to enjoy yourselves cooking and eating, and you need time for both. For an over-night hike, when you carry your equipment select a spot not more than two miles distant. Good things to carry in one's pocket are a drinking cup, a geological survey map (ten cents), a small pocket compass, a camper's knife, a small soapstone to sharpen it, a match box, and a note-book and pencil. Plan a definite object for the hike. Note how many kinds of trees, wild flowers or birds one can find. Practice building fires for cooking, or getting material for a bed such as balsam, etc. Inquire for points of historical interest and make them the goal of the hike. There is hardly a town that has not some place connected with the early history of the nation. Personal Equipment Spending the nights under the stars is one of the great fascinations of camping. Each person requires two waterproof ground cloths or ponchos, two pairs of light wool blankets, safety pins, heavy cord, sleeping garments, rain coat, and toilet articles, including such things as soap, toilet paper, sewing kit, electric flashlight, mirror, first aid kit, provision for mosquitoes or flies, five yards of bar netting, and oil of citronella. In order to ensure protection from the rain spread one waterproof covering or poncho on the ground using half underneath so that the upper half may be folded over the head in case of rain. Put blankets _under_ as well as _over_ you, and a second waterproof covering over the blankets. Clothing When living out of doors, one may make shift for shelter, or even go hungry for a space, but there is no substitute for comfortable clothing that is safe to use if one would keep well. Horace Kephart, the master camper, devotes much space to this subject, and we can do no better than to follow his advice from Camping and Woodcraft. "* * * One soon learns that the difference between comfort and misery, if not health and illness, may depend on whether he is properly clad. Proper, in this case does not mean modish, but suitable, serviceable, proven by the touchstone of experience to be best for the work or play that is in hand. When you seek a guide in the mountains, he looks first in your eyes and then at your shoes. If both are right, you are right. "The chief uses of clothing are to help the body maintain its normal temperature and to protect it from sun, frost, wind, rain and injuries. _To help_, mind you--the body must be allowed to do its share. "Perspiration is the heat-regulating mechanism of the body. Clothing should hinder its passage from the skin as little as possible. For this reason one's garments should be _permeable_ to air. The body is cooled by rapid evaporation, on the familiar principle of a tropical water bag that is porous enough to let some of the water exude. So the best summer clothing is that which permits free evaporation--and this means all over, from head to heel. In winter it is just the same, there should be free passage for bodily moisture through the underclothes, but extra layers or thickness of outer clothing are needed to hold in the bodily heat and to protect one against wind; even so all the garments should be permeable to air. * * *" "Underclothing, for any season, should be loosely woven, so as to hold air and take up moisture from the body. The air confined in the interspaces is a non-conductor, and so helps to prevent sudden chilling on the one hand, and over-heating on the other. A loose texture absorbs perspiration but does not hold it--the moisture is free to pass on to and through the outer garments. In town we may indure close woven underwear in summer, if thin enough, because we exercise little and can bathe and change frequently. In the woods we would have to change four times a day to keep * * * as dry. "_Wool versus Cotton_--Permeability also depends upon material. Ordinary cotton and linen goods do not permit rapid evaporation. They absorb moisture from the skin, but hold it up to the limit of saturation. Then, when they can hold no more, they are clammy, and the sweat can only escape by running down one's skin. "After hard exertion in such garments, if you sit down to rest, or meet a sudden keen wind, as in topping a ridge, you are likely to get a chill--and the next thing is a 'bad cold' or lumbago, rheumatism, or something worse. "Wool, on the contrary is permeable. That is why (if of suitable weight and loose weave) it is both cooler in summer and warmer in winter than cloth made of vegetable fibre. 'One wraps himself in a woolen blanket to keep warm--to keep the heat _in_. He wraps ice in a blanket to keep it from melting--to keep the heat _out_.' In other words, wool is the best material to maintain an equable normal temperature." Camp Site "The essentials of a good camp site are these: 1. Pure water. 2. Wood that burns well. In cold weather there should be either an abundance of sound down wood, or some standing hard wood trees that are not too big for easy felling. 3. An open spot level enough for the tent and camp fire, but elevated above its surroundings so as to have good natural drainage. It must be well above any chance overflow from the sudden rise of a neighboring stream. Observe the previous flood marks.... 7. Exposure to direct sunlight during a part of the day, especially during the early morning hours. 8. In summer, exposure to whatever breezes may blow; in cold weather, protection against the prevailing wind. 9. Privacy. "Water, wood, and good drainage may be all you need for a 'one-night stand,' but the other points, too, should be considered when selecting a site for a fixed camp. "_Water_--Be particularly careful about the purity of your water supply. You come, let us say, to a mountain brook, that issues from thick forest. It ripples over clean rocks, it bubbles with air, it is clear as crystal and cool to your thirsty throat. 'Surely that is good water.' But do you know where it comes from? Every mountain cabin is built close to a spring-branch. Somewhere up that branch there may be a clearing; in that clearing, a house; in that house, a case of dysentery or typhoid fever. I have known several cases of infection from just such a source. It is not true that running water purifies itself. "When one must use well-water let him note the surrounding drainage. If the well is near a stable or out house, or if dish water is thrown near it, let it alone. A well in sandy soil is more or less filtered by nature, but rocky or clayey earth may conduct disease germs a considerable distance under ground. Never drink from the well of an abandoned farm: there is no telling what may have fallen into it. "A spring issuing from the living rock is worthy of confidence. Even if it be but a trickle you can scoop out a basin to receive it that soon will clear itself. "Sometimes a subaqueous spring may be found near the margin of a lake or river by paddling close in shore and trailing your hand in the water. When a cold spot is noted, go ashore and dig a few feet back from the water's edge. I have found such spring exit in the Mississippi some distance from the bank, and by weighting a canteen, tying a string to it and another to the stopper, have brought up cool water from the river bed. "Disease germs are of animal, not vegetable origin. Still waters are not necessarily unwholesome, even though there is rotten vegetation in them. The water of cedar and cypress swamps is good to drink wherever there is a deep pool of it, unless polluted from some outside source. Lake water is safe if no settlements are on its border; but even so large a body as Lake Champlain has been condemned by state boards of health because of the sewage that runs into it. "When a stream is in flood it is likely to be contaminated by decayed animal matter. "_Alkaline Water_--When traveling in an alkali country carry some vinegar or limes or lemons, or (better) a glass stoppered bottle of hydrochloric acid. One teaspoonful of hydrochloric (muriatic) neutralizes about a gallon of water, and if there should be a little excess it will do no harm but rather assist digestion. In default of acid you may add a little Jamaica ginger and sugar to the water, making a weak ginger tea. "_Muddy Water_--I used to clarify Mississippi water by stirring corn meal in it and letting it settle, or by stirring a lump of alum in it until the mud began to precipitate, and then decanting the clear water. Lacking these, one can take a good handful of grass, tie it roughly in the form of a cone six or eight inches high, invert it, pour water slowly into the grass and a runnel of comparatively clear water will trickle down through the small end. "_Stagnant Water_--A traveler may be reduced to the extremity of using stagnant or even putrid water; but this should never be done without first boiling it. Some charred wood from the camp fire should be boiled with the water; then skim off the scum, strain, and set in water aside to cool. Boiling sterilizes, and charcoal deodorizes. * * *" [Illustration: COOKING THE FIRST MEAL] Arriving at Camp As soon as the camp site is decided upon locate the tent. (This should be done in advance when the party is of any size). Each tent should be about twenty-five feet from the next, on a dry place and easy to drain in case of rain, and so placed as to have the sun in the morning and the shade in the afternoon. Each tent should be trenched and placed some distance from the water supply and from the latrine. Tents "For fixed camps, situated where there are wagon roads or other adequate means of transportation, the best cloth shelter is a wall tent, rectangular or square, of strong and rather heavy material. * * * The best all-round size of wall tent for two people, if weight and bulk and cost are of any consequence, is the so-called 9 × 9 or a 9 × 12, built with 3-1/2-foot walls, instead of 3-foot, and 8-foot center, instead of 7-1/2-foot. For four persons a 12 × 14 is commonly used; but a 14 × 14 with 4-foot walls and a 9-foot center has double the head-room of the standard 12 × 14, and 2-1/2 feet more space between cots, if these are set lengthwise of the tent, two on a side. "Before selecting a tent, consider the number of people to occupy it and their dunnage, and the furniture. Then draw diagrams of floor and elevation of various sizes, putting in the cots, etc., according to scale; so you can get just what you want, no more, no less. Camp Sanitation "Nothing is cleaner, sweeter, wholesomer, than a wildwood unspoiled by man, and few spots are more disgusting than a "piggy" camp, with slops thrown everywhere, empty cans and broken bottles littering the ground, and organic refuse left festering in the sun, breeding disease germs, to be spread abroad by the swarms of flies. I have seen one of nature's gardens, an ideal health resort, changed in a few months by a logging crew into an abomination and a pest hole where typhoid and dysentery wrought deadly vengeance. "_Destroy at once all refuse that would attract flies._ Or bury it where they cannot get at it. "Fire is the absolute disinfectant. Burn all solid kitchen refuse as fast as it accumulates. When a can of food is emptied toss it on the fire and burn it out, then drop it in a sink hole that you have dug for slops and unburnable trash, and cover it with earth or ashes so no mosquitoes can breed in it after a rainfall. "The sink should be on the down hill side of camp, and where it cannot pollute the water supply. Sprinkle kerosene on it or burn it out frequently with a brush fire. * * *" The Latrine One of the first tasks of the camper is to dig a trench for a latrine and build a screen around it. The latrine should be on a lower level than the camp, away from the water supply and in the opposite direction from which the prevailing winds come toward the camp, two hundred feet from sleeping and mess tents. Bushes or a tent fly may be used as a screen and shelter. A small lean-to serves admirably. Dig trenches four feet long, one foot wide and two feet deep. Allow six inches (length) per day for a Scout. Cover after using with fresh dirt. It is imperative to fill and re-sod all trenches dug. Whether you camp only for lunch or for the summer leave no trace that you have been there. Remember the animals how they scratch the soil and cover up any waste that they leave, and be at least as clean as they. Lime does not keep the flies away. Plenty of fresh dirt is better. Team Work Only as each and every member does her part will the camp be a complete success. The daily tasks should be assigned to individuals or groups, as in: The Pine Tree Patrol System The chief advantage of this system is that whenever the need for work of any description arises, there is always someone whose duty is to perform that particular task, thus avoiding the inevitable question of "Who will do it?" The Pine Tree Patrol system does not in the least interfere with regular schedule of Scout activities; on the contrary, it saves time since more than one hand on each spoke of the wheel keeps it in continual motion. When the system seems too complicated for a small camp, the captain can simplify it to suit the circumstances. Each girl in the Patrol is assigned a number which requires of her: 1. Certain well defined duties to perform for her Patrol. 2. Certain specific knowledge expected of her in the exercise of her "specialty." 3. Proper care of her special "station gear." 4. Willingness to teach her understudy all she knows. 5. Willingness to learn the duties of the next higher numbers. [Illustration: --THE PINE TREE PATROL-- REAR RANK: "THE BLUES" Water Wood Junior Baker Scout Scout 2 4 6 8 1 3 5 7 Senior Scribe Lighter Handy Scout FRONT RANK "THE REDS"] The front rank (Reds) is in touch with and under the Senior (Patrol Leader); the rear rank (Blues) is in touch with and under the Junior. The Senior receives her orders from the Captain and transmits them not only to 3, 5 and 7, but to Junior as well. The Senior and ranking Patrol officer keeps an eye on the Junior and her rear rank. The Captain, of course, is the general overseer, but the Senior has charge of all routine troop duties, superintends camp details and is virtually a first Lieutenant to the Captain. The Junior is a second Lieutenant and assists the Senior in the supervision of the camp. _The Senior_ (No. 1) looks after the flags, tentage, blankets, equipment and personal baggage, while the Junior (No. 2) has charge of food, fires, water, cooking, and kitchen work. They appease the demands of the outer and inner man. _The Scribe_ (No. 3)--She is secretary, bookkeeper, log writer, recorder, correspondent, tent pitcher and First-Aid Scout. _The Baker_ (No. 4) is the Junior's first aid. She is charged with the care and use of cereal foodstuffs all the way from corn on the cob to flap-jacks and "sinkers," and the cooking outfit and kitchen fire. _The Lighter_ (No. 5) has care of the lamps, lanterns, candles, matches, oils and all "leaky" stuff. She understands telegraphy and electricity and is chief signal Scout and assistant tent pitcher. She must keep the camp well illuminated. _The Water Scout_ (No. 6) locates water for all purposes and carries it to camp. She acts as Fire Chief and Fire Watchman. She provides and cooks meat, vegetables and "greens." _The Handy Scout_ (No. 7) is field engineer, carpenter, bridge builder, the general maker, mender, patcher, splicer and tinker; cares for tools and trek-cart, mends the tents and clothing, and makes the furniture. _The Wood Scout_ (Patrol Mascot) (No. 8) is usually the youngest girl. She keeps fires well fed, the rations dry and the garbage burned. She carries a spade, pick axe and cutting axe. This system may be used in either a small or large camp; if the latter, corresponding numbers of each Patrol work together. TEAM WORK AND DAILY ROUTINE 6:30 A. M. Junior, Baker, Water Scout and Wood Scout report half an hour before Mess. 8:00 A. M. Tent Inspection. 8:30 A. M. Senior, Scribe, Lighter and Handy Scout report. 8:30-9:30 A. M. Main work for day accomplished by both Senior and Junior groups. Caution in Use of Knife and Axe _The Knife_ 1. Always whittle away from you. 2. Keep your fingers behind the blade. 3. Keep saying to yourself: "If this knife slips, can it cut my fingers?" 4. Learn how to sharpen your knife and keep it sharp. _The Chopping Block_ "A chopping block is the first thing needed about a camp. The axe, when not in use, should always be stuck in that particular block, where one can find it when wanted, and where it will not injure men or dogs." _The Axe_ "Do not let the axe lie outdoors on a very cold night; the frost would make it brittle, so that the steel might shiver on the first knot you struck the next morning...." The axe is a most dangerous tool, and a glancing blow may cripple one for life. 1. Do not put your foot on a stick you are chopping. 2. Always have in mind where a glancing blow may throw the axe, and keep your foot away from that danger. 3. In splitting short sticks for kindling hold them by one end flat on the chopping block and strike the blade into the other end. 4. Do not hold the stick on end in one hand while splitting it. 5. Cut or split small wood on a chopping block or log. Never let the axe strike into the ground, as a hidden stone may ruin the edge. The Camp Fire "The forest floor is always littered with old leaves, dead sticks and fallen trees. During a drought this rubbish is so tinder-dry that a spark falling in it may start a conflagration; but through a great part of the year the leaves and sticks that lie flat on the ground are too moist at least on their under side, to ignite readily. If we rake together a pile of leaves, cover it higgledy-piggledy with dead twigs and branches picked up at random, and set a match to it, the odds are that it will result in nothing but a quick blaze that soon dies down to a smudge. Yet that is the way most of us tried to make our first outdoor fires. "One glance at a camper's fire tells what kind of a woodsman he is. It is quite impossible to prepare a good meal over a heap of smoking chunks, a fierce blaze, or a great bed of coals that will warp iron and melt everything else. [Illustration: LUNCHEON FIRE] "If one would have good meals cooked out of doors, and would save much time and vexation; in other words, if he wants to be comfortable in the woods, he must learn how to produce at will either (1) a quick, hot little fire that will boil water in a jiffy, and will soon burn down to embers that are not too ardent for frying; or (2) a solid bed of long-lived coals that will keep up a steady, glowing, smokeless heat for baking, roasting or slow boiling; or (3) a big log fire that will throw its heat forward on the ground, and into a tent or lean-to, and will last several hours without replenishing. "_Luncheon Fire_--For a noonday lunch, or any other quick meal, when you have only to boil coffee and fry something, a large fire is not wanted. Drive a forked stake into the ground, lay a green stick across it, slanting upward from the ground, and weight the lower end with a rock, so that you could easily regulate the height of a pot. The slanting stick should be notched, or have the stub of a twig left at its upper end, to hold the pot in place, and to be set at such an angle that the pot swings about a foot clear of the ground. "Then gather a small armful of sound, dry twigs from the size of a lead pencil to that of your finger. Take no twig that lies flat on the ground, for such are generally damp or rotten. Choose hard wood, if there is any, for it lasts well. "Select three of your best sticks for kindling. Shave each of them almost through, for half its length, leaving lower end of shavings attached to the stick, one under the other. Stand these in a tripod, under the hanging pot, with their curls down. Around them build a _small_ conical wigwam of the other sticks, standing each on end and slanting to a common center. The whole affair is no bigger than your hat. Leave free air spaces between the sticks. Fire requires air, and plenty of it, and it burns best when it has something to climb up on; hence the wigwam construction. Now touch off the shaved sticks, and in a moment you will have a small blast furnace under the pot. This will get up steam in a hurry. Feed it with small sticks as needed. "Meantime get two bed-sticks, four or five inches thick, or a pair of flat rocks, to support the frying pan. The firewood will all drop to embers soon after the pot boils. Toss out the smoking butts, leaving only clear, glowing coals. Put your bed-sticks on either side, parallel and level. Set the pan on them, and fry away. So, in twenty minutes from the time you drove your stake, the meal will be cooked. "_Dinner Fire_--First get in plenty of wood and kindling. If you can find two large flat rocks, or several small ones of even height use them as andirons; otherwise lay down two short cuts off a five or six inch log, facing you and about three feet apart. On these rocks or billets lay two four foot logs parallel, and several inches apart, as rests for your utensils. Arrange the kindling between and under them, with small sticks laid across the top of the logs, a couple of long ones lengthwise, then more short ones across, another pair lengthwise, and thicker short ones across. Then light it. Many prefer to light the kindling at once and feed the fire gradually; but I do as above, so as to have an even glow under several pots at once, and then the sticks will all burn down to coals together. [Illustration: CAMP CRANE] "This is the usual way to build a cooking fire when there is no time to do better. The objection is that the supporting logs must be close enough together to hold up the pots and pans, and, being round, this leaves too little space between them for the fire to heat the balance evenly; besides, a pot is liable to slip and topple over. A better way, if one has time, is to hew both the inside surfaces and the tops of the logs flat. Space these supports close enough together at one end for the narrowest pot and wide enough apart at the other for the frying pan. "If you carry fire-irons much bother is saved. Simply lay down two flat rocks or a pair of billets far enough apart for the purpose, place the flat irons on them, and space them to suit the utensils. "If a camp grate is used, build a crisscross fire of short sticks under it. "Split wood is better than round sticks for cooking; it catches easier and burns more easily. "Camp Crane--Pots for hot water, stews, coffee, and so on, are more manageable when hung above the fire. The heat can easily be regulated, the pots hanging low at first to boil quickly, and then being elevated or shifted aside to simmer. [Illustration: PINE TREE HORSE] "Set up two forked stakes about five feet apart and four feet to the crotches. Across them lay a green stick (lug-pole) somewhat thicker than a broomstick. Now cut three or four green crotches from branches, drive a nail in the small end of each, or cut a notch in it, invert the crotches, and hang them on the lug-pole to suspend kettles from. These pothooks are to be of different length so that the kettle can be adjusted to different heights above the fire, first for hard boiling, and then for simmering. If kettles were hung from the lug-pole itself, this adjustment could not be made, and you would have to dismount the whole business in order to get one kettle off. "If forked stakes are not easily found in the neighborhood, drive straight ones, then split the tops, flatten the ends of the cross poles and insert them in the clefts of the stakes. "You do not want a big fire to cook over. Many and many a time I have watched old and experienced woodsmen spoil their grub, and their tempers, too, by trying to cook in front of a roaring winter campfire, and have marveled at their lack of common sense. Off to one side of such a fire, lay your bed log as above; then shovel from the campfire enough hard coal to fill the space between the logs within three inches of the top. You now have a steady, even heat from end to end; it can easily be regulated; there is level support for every vessel; and you can wield a short-handled frying pan over such an outdoor range without scorching either the meat or yourself. "_Fire for Baking_--For baking in a reflector, or roasting a joint, a high fire is best, with a backing to throw the heat forward. Sticks three feet long can be leaned against a big log or a sheer-faced rock, and the kindlings started under them. "Often a good bed of coals is wanted. The campfire generally supplies these, but sometimes they are needed in a hurry, soon after camp is pitched. To get them, _take sound hardwood_, either green or dead, and split it into sticks of uniform thickness (say, 1-1/4-inch face). Lay down two bed-sticks, cross these near the end with two others, and so on up until you have a pen a foot high. Start a fire in this pen. Then cover it with a layer of parallel sticks laid an inch apart. Cross this with a similar layer at right angles, and so upward for another foot. The free draught will make a roaring fire, and all will burn down to coals together. "The thick bark of hemlock, and the hard woods generally, will soon yield coals for ordinary cooking. "To keep coals a long time, cover them with ashes, or with bark which will soon burn to ashes. In wet weather a bed of coals can be shielded by slanting broad strips of green bark over it and overlapping them at the edges. "_Fire in a Trench_--In time of drought when everything is tinder-dry, or in windy weather, especially if the ground be strewn with dead leaves or pine needles, build your fire in a trench. This is the best way, too, if fuel is scarce and you must depend on brushwood, as a trench conserves heat. "Dig the trench in line with the prevailing wind. The point is to get a good draught. Make the windward end somewhat wider than the rest, and deeper, sloping the trench upward to the far end. Line the sides with flat rocks if they are to be found, as they hold heat a long time and keep the sides from crumbling in. Lay other rocks, or a pair of green poles along the edges to support vessels. A little chimney of flat stones or sod, at the leeward end, will make the fire draw well. If there is some sheet-iron to cover the trench a quite practical stove is made, but an open trench will do very well if properly managed. "_The Indian's Fire_--Best where fuel is scarce, or when one has only a small hatchet with which to cut night wood. Fell and trim a lot of hardwood saplings. Lay three or four of them on the ground, butts on top of each other, tips radiating from this center like the spokes of a wheel. On and around this build a small hot fire. Place butts of other saplings on this, radiating like the others. As the wood burns away, shove the sticks in toward the center, butts on top of each other as before. This saves much chopping, and economizes fuel. Build a little wind break behind you and lie close to the fire. Doubtless you have heard the Indian's dictum (southern Indians express it just as the northern ones do): 'White man heap fool; make um big fire--can't git near; Injun make um little fire--git close. Uh, good.' Kindling "The best kindling is fat pine or the bark of the paper birch. Fat pine is found in the stumps and butt cuts of pine trees, particularly those that died on the stump. The resin has collected there and dried. This wood is usually easy to split. Pine knots are the tough, heavy resinous stubs of limbs that are found on dead pine trees. They, as well as fat pine, are almost imperishable, and those sticking out of old rotten logs are as good as any. In collecting pine knots go to fallen trees that are almost rotted away. Hit the knot a lick with the pole of the axe and generally it will yield; if you must chop, cut deep to get it all and to save the axe edge. The knots of old dead balsams are similarly used. Usually a dead stump of pine, spruce, or balsam, all punky on the outside, has a core very rich in resin that makes excellent kindling. "Hemlock knots are worthless and hard as glass--keep your axe out of them. "The thick bark of hemlock is good to make glowing coals in a hurry; so is that of hard woods generally. Good kindling sure to be dry underneath the bark in all weather, is procured by snapping off the small dead branches, or stubs of branches, that are left on the trunks of small or medium-sized trees, near the ground. Do not pick up twigs from the ground, but choose those among the downwood that are held up free from the ground. Where a tree is found that has been shivered by lightning, or one that has broken off without uprooting, good splinters of dry wood will be found. In every laurel thicket there is plenty of dead laurel, and, since it is of sprangling growth, most of the branches will be free from the ground and snap-dry. They ignite readily and give out intense heat. "The bark of all species of birch, but of paper birch especially, is excellent for kindling and for torches. It is full of resinous oil, blazes up at once, will burn in any wind, and wet sticks can be ignited with it. "_Making Fire in the Wet_--It is a good test of one's resourcefulness to make a fire out of doors in rainy weather. The best way to go about it depends upon local conditions. If fat pine can be found, the trick is easy; just split it up, and start your fire under a big fallen log. Dry fuel and a place to build a fire can often be found under big up-tilted logs, shelving rocks, and similar natural shelters, or in the core of an old stump. In default of these, look for a dead softwood tree that leans to the south. The wood and bark on the under side will be dry; chop some off, split it fine, and build your fire under the shelter of the trunk. "_Lighting a Match_--When there is nothing dry to strike it on, jerk the tip of the match forward against your teeth. "To light a match in the wind, _face_ the wind. Cup your hands, with their backs toward the wind, and hold the match with its head pointing toward the rear of the cup; _i. e._, toward the wind. Remove the right hand just long enough to strike the match on something very close by; then instantly resume the former position. The flame will run up the match stick, instead of being blown away from it, and so will have something to feed on. "_Fire Regulations_--On state lands and on national forest reserves it is forbidden to use any but fallen timber for firewood. Different states have various other restrictions, some, I believe, not permitting trampers to light a fire in the woods at all unless accompanied by a registered guide. "In New York the regulations prescribe that fires will be permitted for the purposes of cooking, warmth and insect smudges; but before such fires are kindled sufficient space around the spot where the fire is to be lighted must be cleared from all combustible material; and before the place is abandoned fires so lighted must be thoroughly quenched. "In Pennsylvania forest reserves no fire may be made except in a hole or pit one foot deep, the pit being encircled by the excavated earth. In those of California, no fire at all may be lighted without first procuring a permit from the authorities. "Fire regulations are posted on all public lands, and if campers disregard them they are subject to arrest. "These are wise and good laws. Every camper who loves the forest, and who has any regard for public interest, will do his part in obeying them to the letter. However, if he occupies private property where he may use his own judgment, or if he travels in the wilderness far from civilization, where there are no regulations, it will be useful for him to know something about the fuel value of all kinds of wood, green as well as dead, and for such people the following information is given: "The arts of fire building are not so simple as they look. To practice them successfully in all sorts of wild regions we must know the different species of trees one from another, and their relative fuel values, which as we shall see, vary a great deal. We must know how well, or ill, each of them burns in a green state, as well as when seasoned. It is important to discriminate between wood that makes lasting coals and such as soon dies down to ashes. Some kinds of wood pop violently when burning and cast out embers that may burn holes in tents and bedding or set the neighborhood afire; others burn quietly, with clear, steady flame. Some are stubborn to split, others almost fall apart under the axe. In wet weather it takes a practiced woodsman to find tinder and dry wood, and to select a natural shelter where fire can be kept going during a storm or rain or snow, when a fire is most needed. "There are several handy little manuals by which one who has no botanical knowledge can soon learn how to identify the different species of trees by merely examining their leaves, or, late in the season, by their bark, buds and habit of growth. "But no book gives the other information that I have referred to; so I shall offer, in the present chapter, a little rudimentary instruction in this important branch of woodcraft. "It is convenient for our purpose to divide the trees into two great groups, hard woods and soft woods, using these terms not so loosely as lumbermen do, but drawing the line between sycamore, yellow birch, yellow pine, and slippery elm, on the one side, and red cedar, sassafras, pitch pine and white birch, on the other. "_As a general rule_, hard woods make good, slow-burning fuel that yields lasting coals, and soft woods make a quick, hot fire that is soon spent. But each species has peculiarities that deserve close attention. "_Best Fuel_--Best of all northern fire woods is hickory, green or dry. It makes a hot fire, but lasts a long time, burning down to a bed of hard coals that keep up an even, generous heat for hours. Hickory, by the way, is distinctly an American tree; no other region on earth produces it. The live oak of the south is most excellent fuel; so is holly. Following the hickory, in fuel value, are chestnut, oak, overcup, white, blackjack, post and basket oaks, pecan, the hornbeams (ironwoods), and dogwood. The latter burns finely to a beautiful white ash that is characteristic; apple wood does the same. Black birch also ranks here; it has the advantage of 'doing its own blowing,' as a Carolina mountaineer said to me, meaning that the oil in the birch assists its combustion so that the wood needs no coaxing. All of the birches are good fuel, ranking in about this order: Black, yellow, red, paper, and white. Sugar maple was the favorite fuel of our old-time hunters and surveyors because it ignites easily, burns with a clear, steady flame, and leaves good coals. "Locust is a good, lasting fuel; it is easy to cut, and, when green, splits fairly well; the thick bark takes fire readily and the wood then burns slowly, with little flame, leaving pretty good coals; hence it is good for night wood. Mulberry has similar qualities. The scarlet and willow oaks are among the poorest of the hard woods for fuel. Cherry makes only fair fuel. White elm is poor stuff, but slippery elm is better. Yellow pine burns well, as its sap is resinous instead of watery like that of the soft pines. "In some respects white ash is the best of green woods for campers fuel. It is easily cut and split, is lighter to tote than most other woods, and is of so dry a nature that even the green wood catches fire readily. It burns with clear flame, and lasts longer than any other free-burning wood of its weight. On a wager, I have built a bully fire from a green tree of white ash, one match, and no dry kindling. I split some of the wood very fine and 'frilled' a few of the little sticks with my knife. "_Soft Woods_--Most of the soft woods are good only for kindling, or for quick cooking fires, and then only when seasoned. For these purposes, however, some of them are superior, as they split and shave readily and catch fire easily. "Liquidambar, magnolia, tulip, catalpa, and willow are poor fuel. Seasoned chestnut and yellow poplar make a hot fire, but crackle and leave no coals. Balsam fir, basswood, and the white and loblolly pines make quick fires, but are soon spent. The grey (Labrador) or jack pine is considered good fuel in the far north, where hard woods are scarce. Seasoned tamarack is good. Spruce is poor fuel, although, being resinous, it kindles easily and makes a good blaze for 'branding up' a fire. Pitch pine, which is the most inflammable of all woods when dry and 'fat,' will scarcely burn at all in a green state. Sycamore and buckeye, when thoroughly seasoned, are good fuel, but will not split. Alder burns readily and gives out considerable heat, but is not lasting. "The dry wood of the northern poplar (large-toothed aspen) is a favorite for cooking fires, because it gives an intense heat, with little or no smoke, lasts well, and does not blacken the utensils. Red cedar has similar qualities, but is rather hard to ignite and must be fed fine at the start. "The best green soft woods for fuel are white birch, paper birch, soft maple, cottonwood, and quaking aspen. "As a rule, the timber growing along the margins of large streams is softwood. Hence, driftwood is generally a poor mainstay unless there is plenty of it on the spot; but driftwood on the sea coast is good fuel. "_Precautions_--I have already mentioned the necessity of clearing the camp ground of inflammable stuff before starting a fire on it, raking it toward a common center and burning all the dead leaves, pine needles and trash; otherwise it may catch and spread beyond your control as soon as your back is turned. Don't build your fire against a big old punky log; it may smoulder a day or two after you have left and then burst out into flame when the breeze fans it. "_Never_ leave a spark of fire when breaking camp, or when leaving it for the day. Make absolutely sure of this by drenching the campfire thoroughly, or by smothering it completely with earth or sand. Never drop a lighted match on the ground without stamping it out. Have you ever seen a forest fire? It is terrible. Thousands of acres are destroyed and many a time men and women and children have been cut off by a tornado of flame and burned alive. The person whose carelessness starts such a holocaust is worse than a fool--he is a criminal, and a disgrace to the good earth he treads." [Illustration: HAVERSACK FOR CARRYING KITCHEN UTENSILS] Cooking Devices When it is convenient carry a hatchet. Scouts should carry a small folding grate. The best form of grate is one with folding legs. After laying the fire the legs of the grate are driven into the ground. As the fire burns down, the grate may be lowered by driving the legs in deeper. This is a very useful utensil for supporting hot water pails or frying pan. When no forks can be found use the "Pine Tree Horse," as shown in cut. In order to boil water hard it will only be necessary to slip the kettle down the pole, holding it in place by graduated notches. Equipment and supplies for one meal may be carried in one or two haversacks like the one shown. Indeed, a meal may be cooked without any equipment whatever other than a knife which every Scout should be provided with. _Improvised Grate_--A few sticks 1/2 inch in diameter laid about 2 inches apart and about 2 inches above the coals form a good enough broiler. Steak and chops cook perfectly well if laid right on the coals. Cooking kits allow for more variety, as they provide a frying pan, in which bacon and potatoes can be cooked, and a small pail for boiling water. It is convenient for each Scout to carry her own cup, knife, fork and spoon. The cooking kit and supplies can then be divided among the party. At a permanent camp a frying board is a great convenience. It is simply a flat, smooth board with a pointed end which can be driven into the ground. Fish, meat, game and "Injun" bread can be cooked on this board better than in any other way, as the food receives the heat without becoming charred, and is much more wholesome than when fried in a pan. As long as the board is to windward of the flame, a constant heat is maintained without smoke. A small fire will cook a very large fish in a short time. An old canoe paddle may be used for this purpose. The food is hung on nails driven in the board, a strip of bacon, hung above the fish and dripping on it would improve the flavor. [Illustration: THE FOLDING BAKER] It is a good plan to use a separate frying board when cooking fish, as the juice from the fish seeps into the board and it is practically impossible to remove it by cleaning. The flavor of fish is not pleasant on other food. If it is not practicable to carry two frying boards one can be careful to reserve the same side of one board for cooking fish. A long cooking spoon for dishing vegetables out of the pots is very useful. A roll of paper towels for drying dishes and for use as napkins, or cloth dish towels and paper napkins are also useful. Other useful articles are a dish mop with a wooden handle, and a pancake turner. _The Folding Baker_--The baker may be placed before the blazing fire. It is a perfect arrangement for baking biscuits and roasting meats. _Friction Top Cans_--It is well to have these varying in capacity from one to three quarts. Use one quart size for washing soda, powdered soap, and sugar. The larger sizes should carry flour, cornmeal, etc. Eggs may be placed in the one used for the cornmeal. [Illustration: FRICTION TOP CAN] Where convenient to provide a large equipment the following utensils are suggested: Camp grate, 3 wire toasters (one for meat, one for fish, one for bread), 2 frying boards (one for meat, one for fish), 6-quart pail for reserve water, 9-quart pail for boiling vegetables, agate or paper plates, agate or paper cups, knives, forks, spoons, kit knife, paper towels, dish mops, powdered soap, cotton gloves for handling hot or smoky pots, candles, matches (in waterproof packages), non-rusting wire 1/8 inch thick for hanging pots, etc. A large permanent camp may add greatly to the pleasure of its members, and make a delightful break in the day, by sending off troops of, say, eight girls to cook a camp lunch at a place about a mile distant. For this purpose, when a group plans to do a great deal of camping the above equipment is suggested. It could all be packed in the pack basket, and the girls could take turns carrying it. [Illustration: FOLDING FRYING PAN] Such a basket without a canvas cover costs about $8 and is extremely useful in permanent camp equipment. Utensils Required for a Party of Eight and their Uses If the group of girls plans for a camping trip of several days and transport is available, all the following utensils will be found useful. These may be purchased in any sporting goods store. _Three Wire Toasters_--One for meat, one for fish, one for toast. In cooking meat or fish, and in making toast before a blazing fire, stand the wire toaster upright before the fire and prop it up with a stick. A board may be used in the same manner. It is often desirable to do this in order to avoid the delay of waiting for the fire to burn down. _Cooking Pots_--Size 5 quarts, for boiling vegetables; size 6-1/2 quarts, for boiling vegetables; size 9 quarts, for hot water; size 15 quarts, for reserve cold water. Each of these pots nests in the next larger size, making one package. A cocoa pot of this type nests into the 5-quart pail. _Two Frying Pans_--The handles fold in and the pans pack in a case with the nest of cooking pots. In addition to their usual uses, the frying pans are also used as dish-washing pans, one for the washing and one for the rinsing. [Illustration: COMPLETE COOKING OUTFIT FOR EIGHT SCOUTS] A heaped teaspoon of washing soda dissolved in hot water will so perfectly clean the frying pans as to permit their use as dish-pans. Eight agate plates, or aluminum if possible; eight agate cups, or aluminum if possible; eight knives, forks and spoons; one large, long-handled cooking spoon. The complete cooking outfit may be nested together and packed in a canvas bag and takes up about as much space as a water pail. Provisions "When a party camps where fresh meat and farm products can be procured as they are wanted, its provisioning is chiefly a matter of taste, and calls for no special comment here. But to have good meals in the wilderness is a different matter. A man will eat five or six pounds a day of fresh food. That is a heavy load on the trail. And fresh meat, dairy products, fruit and vegetables are generally too bulky, too perishable. So it is up to the woodsman to learn how to get the most nourishment out of the least weight and bulk in materials that 'keep' well. "Light outfitting, as regards food, is mainly a question of _how much water_ we are willing to carry in our rations. For instance, canned peaches are 88 per cent. water. Can one afford to carry so much water from home when there is plenty of it at camp? "The following table is suggestive: More than 3/4 water Fresh milk, fruit, vegetables (except potatoes). Canned soups, tomatoes, peaches, pears, etc. More than 1/2 water Fresh beef, veal, mutton, poultry, eggs, potatoes. Canned corn, baked beans, pineapple. Evaporated milk (unsweetened). More than 1/3 water Fresh bread, rolls, pork chops. Potted chicken, etc. Cheese. Canned blackberries. Less than 1/3 water Dried apples, apricots, peaches, prunes. Fruit jelly. Less than 1/5 water Salt pork, bacon, dried fish, butter. Dessicated eggs, concentrated soups. Powdered milk. Wheat flour, cornmeal, etc., macaroni. Rice, oatmeal, hominy, etc. Dried beans, split peas. Dehydrated vegetables. Dried dates, figs, raisins. Orange marmalade, sugar, chocolate. Nuts, nut butter. "Although this table is good in its way, it is not a fair measure of the relative value of foods. Even the solid part of some foodstuffs contains a good deal of refuse (potatoes 20 per cent), while others have none. [Illustration: FIVE QUART PAIL TO NEST CANS] "_Nutritive Values_--The nutritive elements of foodstuffs are protein, a little mineral matter, fats, and carbohydrates. Protein is the basis of muscles, bone, tendon, cartilage, skin and corpuscles of the blood. Fats and carbohydrates supply heat and muscular energy. In other words, the human body is an engine; protein keeps it in repair; fats and carbohydrates are the fuel to run it. "Familiar examples of proteids are lean meat and white of egg. The chief food fats are fat meat, butter, lard, oil and cream. Carbohydrates are starchy foods (flour, cereals, etc.) and sugar (sweets of almost any kind). "The problem of a well-balanced ration consists in supplying daily the right proportion of nutritive elements in agreeable and digestible form. The problem of a campaign ration is the same, but cutting out most of the water and waste in which fresh foods abound. However, in getting rid of the water in fresh meats, fruits and vegetables we lose, unfortunately, much of the volatile essences that give these foods their good flavor. This loss--and it is a serious one--must be made up by the camp cook, changing the menu as often as he can by varying the ingredients and the processes of cooking. "_Variety_ is quite as welcome at the camp board as anywhere else, in fact, more so; for it is harder to get. Variety need not mean adding to the load. It means _substituting_, say, three 5-pound parcels for one 15-pound parcel, so as to have something 'different' from day to day. "_Digestibility_--We must bear in mind the adage that 'we live not upon what we eat but upon what we digest.' Some foods rich in protein, especially beans, peas, and oatmeal, are not easily assimilated, unless cooked for a longer time than campers generally can spare. A considerable part of their protein is liable to putrefy in the alimentary canal, and so be worse than wasted. An excess of meat or fish will do the same thing. Other foods of very high theoretical value are constipating if used in large amounts, as cheese, nuts, chocolate. "_Food Components_--Let us now consider the material of field rations, item by item. "_Bacon_--Good old breakfast bacon worthily heads the list, for it is the campaigner's standby. It keeps well in any climate, and demands no special care in packing. It is easy to cook, combines well with almost anything, is handier than lard to fry things with, does just as well to shorten bread or biscuits, is very nutritious, and nearly everybody likes it. Take it with you from home, for you can seldom buy it away from railroad towns. Get the boneless, in 5 to 8 pound flitches. Let canned bacon alone; it lacks flavor and costs more than it is worth. A little mould on the outside of a flitch does no harm, but reject bacon that is soft and watery, or with yellow fat, or with brownish or black spots in the lean. "_Smoked Ham_--Small ones generally are tough and too salty. Hard to keep in warm or damp weather; moulds easily. Is attractive to blow-flies, which quickly fill it with 'skippers' if they can get at it. If kept in a cheesecloth bag and hung in a cool, airy place a ham will last until eaten up and will be relished. Ham will keep, even in warm weather, if packed in a stout paper bag so as to exclude flies. It will keep indefinitely if sliced, boiled or fried and put up in tins with melted lard poured over it to keep out air. * * * "_Canned Soups_--These are wholesome enough, but their fluid kinds are very bulky for their meager nutritive value. However, a few cans of consomme are fine for 'stock' in camp soups or stews, and invaluable in case of sickness. Here, as in canned meat, avoid the country grocery kind. "_Condensed Soups_--Soup powders are a great help in time of trouble--but don't rely on them for a full meal. There are some that are complete in themselves and require nothing but 15 to 20 minutes' cooking; others take longer, and demand (in small type on the label) the addition of ingredients that generally you haven't got. Try various brands at home till you find what you like. "_Cured Fish_--Shredded codfish and smoked halibut, sprats, boneless herring are portable and keep well. They will be relished for variety's sake. "_Eggs_--To vary the camp bill of fare, eggs are simply invaluable, not only by themselves, but as ingredients in cooking. * * * "When means of transportation permit, fresh eggs may be carried to advantage. A hand crate holding 12 dozen weighs about 24 pounds, filled. "Eggs can be packed along in winter without danger of breakage by carrying them frozen. Do not try to boil a frozen egg; peel it as you would a hard-boiled one and then fry or poach. "To test an egg for freshness, drop it into cold water; if it sinks quickly it is fresh; if it stands on end it is doubtful; if it floats it is surely bad. "To preserve eggs, rub them all over with vaseline, being careful that no particle of shell is uncoated. They will keep good much longer than if treated with lime water, salt, paraffine, water-glass or any of the other common expedients. "On hard trips it is impracticable to carry eggs in the shell. Some campers break fresh eggs and pack them in friction-top cans. The yolks soon break and they keep but a short time. _A good brand_ of desiccated eggs is the solution of this problem. It does away with all risk of breaking and spoiling and reduces bulk very much. Desiccated eggs vary a great deal in quality, according to material and process employed. Desiccated eggs made of the yolks are merely useful as ingredients in cooking. "_Milk_--Sweetened condensed milk (the 'salve of the lumberjacks') is distasteful to most people. Plain evaporated milk is the thing to carry--and don't leave it out if you can practicably tote it. The notion that this is a 'baby food' to be scorned by real woodsmen is nothing but a foolish conceit. Few things pay better for their transportation. It will be allowed that Admiral Peary knows something about food values. Here is what he says in _The North Pole_: 'The essentials, and the only essentials, needed in a serious Arctic sledge journey, no matter what the season, the temperature, or the duration of the journey--whether one month or six--are four: pemmican, tea, ship's biscuit, condensed milk. The standard daily ration for work on the final sledge journey toward the Pole on all expeditions has been as follows: 1 lb. pemmican, 1 lb. ship's biscuit, 4 oz. condensed milk, 1/2 oz. compressed tea.' "Milk, either evaporated or powdered, is a very important ingredient in camp cookery. "_Butter_--This is another 'soft' thing that pays its freight. "For ordinary trips it suffices to pack butter firmly into pry-up tin cans which have been sterilized by thorough scalding and then cooled in a perfectly clean place. Keep it in a spring or in cold running water (hung in a net, or weighted in a rock) whenever you can. When traveling, wrap the cold can in a towel or other insulating material. "If I had to cut out either lard or butter I would keep the butter. It serves all the purposes of lard in cooking, is wholesomer, and beyond that, it is the most concentrated source of energy that one can use with impunity. "_Cheese_--Cheese has nearly twice the fuel value of a porterhouse steak of equal weight, and it contains a fourth more protein. It is popularly supposed to be hard to digest, but in reality it is not so if used in moderation. The best kind for campers is potted cheese, or cream or 'snappy' cheese put up in tinfoil. If not so protected from air it soon dries out and grows stale. A tin of imported Camembert will be a pleasant surprise on some occasion. "_Bread Biscuits_--It is well to carry enough yeast bread for two or three days, until the game country is reached and camp routine is established. To keep it fresh, each loaf must be sealed in wax paper or parchment paper (the latter is best, because it is tough, waterproof, greaseproof). Bread freezes easily; for cold weather luncheons carry toasted bread. "_Hardtack_ (pilot bread, ship biscuit) can be recommended only for such trips or cruises as do not permit baking. It is a cracker prepared of plain flour and water, not even salted, and kiln-dried to a chip, so as to keep indefinitely, its only enemies being weevils. Get the coarsest grade. To make hardtack palatable toast it until crisp, or soak in hot coffee and butter it, or at least salt it. "Swedish hardtack, made of whole rye flour, is good for a change. "Plasmon biscuit, imported from England, is the most nutritious breadstuff I have ever used. It is a round cracker, firm but not hard, of good flavor, containing a large percentage of the protein of milk, six of the small biscuits holding as much proteid as a quarter of a pound of beef. "_Flour_--Graham and entire wheat flours contain more protein than patent flour, but this is offset by the fact that it is not so digestible as the protein of standard flour. Practically there is little or no difference between them in the amount of protein assimilated. The same seems to be true of their mineral ingredients. "Many campers depend a good deal on self-raising flour because it saves a little trouble in mixing. But such flour is easily spoiled by dampness, it does not make as good biscuits or flapjacks as one can turn out in camp by doing his own mixing, and it will not do for thickening, dredging, etc. "Flour and meal should be sifted before starting on an expedition. There will be no sieve in camp." "_Baking Powder_--Get the best available powder, put up in air and damp-eight tins, so that your material will be in good condition when you come to use it in camp. Baking soda will not be needed on short trips, but is required for longer ones, in making sour-dough, as a steady diet of baking-powder bread or biscuit will ruin the stomach if persisted in for a considerable time. Soda also is useful medicinally. "_Cornmeal_--Some like yellow, some prefer white. The flavor of freshly ground meal is best, but the ordinary granulated meal of commerce keeps better, because it has been kiln-dried. Cornmeal should not be used as the leading breadstuff, for reasons already given, but johnnycake, corn pancakes, and mush are a welcome change from hot wheat bread or biscuit, and the average novice at cooking may succeed better with them. The meal is useful to roll fish in before frying. "_Breakfast Cereals_--These according to taste, and for variety's sake. Plain cereals, particularly oatmeal, require a long cooking, either in a double boiler or with constant stirring, to make them digestible; and then there is a messy pot to clean up. They do more harm than good to campers who hurry their cooking. So it is best to buy the partially cooked cereals that take only a few minutes to prepare. Otherwise the 'patent breakfast foods' have no more nutritive quality than plain grain; some of them not so much. The notion that bran has remarkable food value is a delusion; it actually makes the protein of the grain less digestible. As for mineral matter, 'to build up bone and teeth and brawn,' there is enough of it in almost any mixed diet, without swallowing a lot of crude fiber. "Rice, although not very appetizing by itself, combines so well in stew or the like, and goes so well in pudding, that it deserves a place in the commissariat. "_Macaroni_--The various pastes (pas-tay, as the Italians call them) take the place of bread, may be cooked in many ways to lend variety, and are especially good in soups which otherwise would have little nourishing power. Spaghetti, vermicelli, and noodles all are good in their way. Break macaroni into inch pieces and pack so that insects cannot get into it. It is more wholesome than flapjacks and it 'sticks to the ribs.' "_Sweets_--Sugar is stored-up energy, and is assimilated more quickly than any other food. Men in the open soon get to craving sweets. "Maple sugar is always welcome. Get the soft kind that can be spread on bread for luncheons. Syrup is easily made from it in camp by simply bringing it to a boil with the necessary amount of water. Ready-made syrup is mean to pack around. "Sweet chocolate (not too sweet) has remarkable sustaining power. "When practicable, take along some jam and marmalade. The commissaries of the British Army were wise when they gave jam an honorable place in Tommy Atkins' field ration. Yes: jam for soldiers in time of war. So many ounces of it, substituted, mind you, for so many ounces of the porky, porky, porky, that has ne'er a streak of lean. So, a little current jelly with your duck or venison is worth breaking all rules for. Such conserves can be repacked by the buyer in pry-up cans that have been sterilized as recommended under the heading _Butter_. "_Fresh Vegetables_--The only ones worth taking along are potatoes and onions. Choose potatoes with small eyes and of uniform medium size, even if you have to buy half a bushel to sort out a peck. They are very heavy and bulky in proportion to their food value; so you cannot afford to be burdened with any but the best. Cereals and beans take the place of potatoes when you go light. "Fresh onions are almost indispensable for seasoning soups, stews, etc. A few of them can be taken along almost anywhere. I generally carry at least one, even on a walking trip. Onions are good for the suddenly overtaxed system, relieve the inordinate thirst that one experiences the first day or two, and assist excretion. Freezing does not spoil onions if they are kept frozen until used. "_Beans_--A prime factor in cold weather camping. Take a long time to cook ('soak all day and cook all night' is the rule). Cannot be cooked done at altitudes of 5,000 feet and upward. Large varieties cook quickest, but the small white navy beans are best for baking. Pick them over before packing, as there is much waste. "_Split Peas_--Used chiefly in making a thick, nourishing soup. "_Dehydrated Vegetables_--Much of the flavor of fresh vegetables is lost when the juice is expressed or evaporated, but all of their nutriment is retained and enough of the flavor for them to serve as fair substitutes when fresh vegetables cannot be carried. They help out a camp stew and may even be served as side dishes if one has butter and milk to season them. Generally they require soaking (which can be done over night); then they are to be boiled slowly until tender, taking about as much time as fresh vegetables. If cooking is hurried they will be woody and tasteless. "Dehydrated vegetables are very portable, keep in any climate, and it is well to carry some on trips far from civilization. "_Canned Vegetables_--In our table of food values it will be noticed that the least nourishing article for its weight and bulk is a can of tomatoes. Yet these 'air-tights' are great favorites with outdoors men, especially in the West and South, where frequently they are eaten raw out of the can. It is not so much their flavor as their acid that is grateful to a stomach overtaxed with fat or canned meat and hot bread three times a day. If wanted only as an adjuvant to soups, stews, rice, macaroni, etc., the more concentrated puree will serve very well. "Canned corn (better still, 'kornlet,' which is concentrated milk of sweet corn) is quite nourishing, and everybody likes it. "A few cans of baked beans (_without_ tomato sauce) will be handy in wet weather. The B. & M. 3/4 lb. cans are convenient for a lone camper or for two going light. "_Nuts_--A handful each of shelled nuts and raisins, with a cake of sweet chocolate, will carry a man far on the trail or when he has lost it. The kernels of butternuts and hickory nuts have the highest fuel value of our native species; peanuts and almonds are very rich in protein; Brazil nuts, filberts and pecans, in fat. Peanut butter is a concentrated food that goes well in sandwiches. One can easily make nut butter of any kind (except almonds or Brazil nuts) for himself by using the nut grinder that comes with a kitchen food chopper, and can add ground dates, ground popcorn, or whatever he likes; but such preparations will soon grow rancid if not sealed airtight. Nut butter is more digestible than kernels unless the latter are thoroughly chewed. "_Fruits_--All fruits are very deficient in protein and (except olives) in fat, but dried fruit is rich in carbohydrates. Fruit acid (that of prunes, dried apricots, and dehydrated cranberries, when fresh fruit cannot be carried) is a good corrective of a too fatty and starchy or sugary diet, and a preventive of scurvy. Most fruits are laxative, and for that reason, if none other, a good proportion of dried fruit should be included in the ration, no matter how light one travels; otherwise one is likely to suffer from constipation when he changes from 'town grub' to 'trail grub.' "Among canned fruits those that go farthest are pineapples and blackberries. Excellent jelly can be made in camp from dried apples. "There is much nourishment in dates, figs (those dried round are better than layer figs) and raisins. Pitted dates and seedless raisins are best for light outfits. And do not despise the humble prune; buy the best grade in the market (unknown to landladies) and soak over night before stewing; it will be a revelation. Take a variety of dried fruits, and mix them in different combinations, sweet and tart, so as not to have the same sauce twice in succession; then you will learn that dried fruits are by no means a poor substitute for fresh or canned ones. "In hot weather I carry a few lemons whenever practicable. Limes are more compact and better medicinally, but they do not keep well. Lime juice in bottles is excellent, if you carry it. "Citric acid crystals may be used in lieu of lemons when going light, but the flavor is not so good as that of lemonade powder that one can put up for himself. The process is described by A. W. Barnard: 'Squeeze out the lemons and sift into the clear juice four to six spoonfuls of sugar to a lemon; let stand a few days if the weather is dry, or a week if wet, till it is dried up, then pulverize and put up into capsules.' Gelatin capsules of any size, from one oz. down, can be procured at a drug store. They are convenient to carry small quantities of spices, flavoring, medicines, etc., on a hike. "Vinegar and pickles are suitable only for fixed camps or easy cruises. "_Fritures_--Lard is less wholesome than olive oil, or 'Crisco,' or the other preparations of vegetable fats. Crisco can be heated to a higher temperature than lard without burning, thus ensuring the 'surprise' which prevents getting a fried article sodden with grease; it does as well as lard for shortening; and it can be used repeatedly without transmitting the flavor of one dish to the next one. Olive oil is superior as a friture, especially for fish, but expensive. "_Beverages_--Tea is better than coffee. Even if you don't use it at home, take along on your camping trip enough for midday meals. Tea tabloids are not bad, but I advise using the real thing. On a hike, with no tea-ball, I tie up enough for each pint in a bit of washed cheesecloth, loosely, leaving enough string attached whereby to whisk it out after exactly four minutes' steeping. "Cocoa is not only a drink but a food. It is best for the evening meal because it makes one sleepy, whereas tea and coffee have the opposite effect. "Get the soluble kind if you want it quickly prepared. "_Condiments_--Do not leave out a small assortment of condiments wherewith to vary the taste of common articles and serve a new sauce or gravy or pudding now and then. "Salt is best carried in a wooden box. The amount used in cooking and at table is small. "White pepper is better than black. Some Cayenne or Chili should also be taken. Red pepper is not only a good stomachic, but also is fine for a chili (made into a tea with hot water and sugar). "Among condiments I class beef extract, bouillon cubes or capsules, and the like. They are of no use as food except to stimulate a feeble stomach or furnish a spurt of energy, but invaluable for flavoring camp-made soups and stews when you are far away from beef. The powder called Oystero yields an oyster flavor. "Mustard is useful not only at table but for medicinal purposes; cloves, not only for its more obvious purposes, but to stick in an onion for a stew, and perchance for a toothache. "Celery and parsley can now be had in dehydrated form. Some sage may be needed for stuffing." Onion and celery salt are real additions to the camp cooking outfit. "If you aim at cake-making and puddings, ginger and cinnamon may be required. Curry powder is relished by many; its harshness may be tempered with sweet fruits or sugar. "On short trips, salt and pepper will meet all requirements. "_Packing Food_--Meat of any kind will quickly mould or spoil if packed in tins from which air is not exhausted. "Flour should not be carried in the original sacks; they wet through or absorb moisture from the air, snag easily, and burst under the strain of a lashrope. Pack your flour, cereals, vegetables, dried fruits, etc., in the round-bottomed paraffined bags sold by outfitters (various sizes, from 10 lbs. down), which are damp-proof and have the further merit of standing up on their bottoms instead of always falling over. Put a tag on each bag and label it in _ink_. These small bags may then be stowed in 9-inch waterproof canvas provision bags (see outfitter's catalogues), but in that case the thing you want is generally at the bottom. * * * "Butter, lard, ground coffee, tea, sugar, jam, matches, go in pry-up tin cans, sold by outfitters (small quantities in mailing tubes), or in common capped tins with tops secured by surgeon's plaster. Get pepper and spices in shaker-top cans, or, if you carry common shakers, cover tops with cloth and snap stout rubber bands around them. "Often it is well to carry separately enough food to last the party between the jumping-off place and the main camp site, as it saves the bother of breaking bulk en route. "When transportation is easy it pays to pack the bread, bags of flour, etc., in a tin wash-boiler or two, which are wrapped in burlaps and crated. These make capital grub boxes in camp, securing their contents from wet, insects and rodents. Ants in summer and mice at all times are downright pests of the woods, to say nothing of the wily coon, the predatory mink, the inquisitive skunk, and the fretful porcupine. The boilers are useful, too, on many occasions to catch rain-water, boil clothes, waterproof and dye tents, and so forth. "_A Last Look Around_--Check off every article in the outfit as it is stowed, and keep the inventory for future reference. Then note what is left over at the end of the trip. This will help in outfitting for the next season." Camp Cooking Meat and fish are easy to cook and require few utensils. Steaks or chops require from four to twelve minutes to broil rare over a good bed of live coals, depending on the thickness of the meat. Place either directly on the coals in wire broiler and raise only an inch or two above the fire. Turn after about 1-1/2 minutes, and afterward turn a little oftener to prevent burning. Chicken or duck of broiling size takes about 20 minutes to broil and requires very particular care in frequent turning to prevent burning. Turn about every 1/2 minute. As portions of the skin show signs of getting too brown baste them with a few drops of hot water from a large spoon. This also tends to keep them moist. The poultry may be cooked by propping the wire broiler upright six to nine inches from a blazing fire. Often the poultry is started this way and finished over the coals, as this saves considerable time in waiting for the fire to burn down. The chicken or duck may be hung close to the fire by a wire from a slanting pole, revolving frequently. An hour is required to roast poultry. _Stew_--Cut meat in small pieces, brown in frying pan (use drippings), remove and place in stew pan in which there is sufficient water to cover stew. Cut vegetables in small pieces, place in frying pan a few minutes--long enough to soften--place in stew pan, season with salt and pepper, cook one-half hour--add flour thickening (water and flour), cover with enough water to prevent stew becoming dry and bury in hot oven for two or three hours. _Broiled Fish_--Place in wire broiler, rubbing broiler first with salt pork or lard to prevent sticking, and broil over coals for about 20 minutes. All fish that is broiled should be served with a little butter sauce. Frying Pan Dishes _Fried Fish_--Cut the fish in pieces; that is, serving portions. Roll fish in cornmeal (this is not absolutely necessary). Fry for about 20 minutes (depending upon thickness of fish) over hot fire, in about 2 tablespoons of heated frying oil. Tried-out bacon, salt pork, lard, Crisco, or prepared cooking oil may be used. _Fish Balls_--Fish balls prepared at home and carried along make good camp food. For group of eight: Ingredients--1 bowl dried codfish soaked several hours in cold water, 1 egg, 2 raw potatoes cut in pieces, 2 ozs. butter, frying oil, 2 tablespoons milk. Boil codfish and potatoes together for about 10 minutes, mash, add 1 beaten egg, butter size of 1/2 small egg (about 2 ozs.), 2 tablespoons milk and stir thoroughly. This mixture should be about the consistency of stiff oatmeal. Heat small amount of frying oil in pan. Drop batter from large spoon into hot oil. When brown, turn and cook on other side. Each patty should cook about three minutes to the side, about six minutes for the whole. _Fried Ham_--Boil in frying pan for about 5 minutes, then pour off water and fry about two minutes on each side. _Fried Bacon_--Fry gently until fat is tried out (Save drippings.) Bacon may also be fried on a hot rock, or cooked on sharp pointed stick with forked ends. _Fried Country Sausage_--Fry sausages over moderate fire for about 15 minutes till they are brown. _Corn Beef Hash_--Carry with the ingredients already prepared 1 part corned beef, chopped, 2 parts chopped cold boiled potatoes. Melt butter or suet into the frying pan. Fry. Vegetables _Boiled Potatoes_--Clean and scrape potatoes. Do not peel. Have water boiling and salted before putting potatoes in pot and keep water boiling until potatoes are soft. Large ones take about 25 minutes to cook. Plan to serve the meal about 25 minutes after the potatoes are put on the fire, for they are best served hot. When potatoes are cooked, drain water and keep hot until served. _Fried Potatoes_--Slice cold boiled potatoes uniformly and fry in hot butter until brown. _Fried Raw Potatoes_--Slice raw potatoes uniformly, boil in frying pan 5 minutes and then fry in butter until brown. _Onions_--Boil in salted water 30 minutes until tender. Onions and potatoes go well together and campers should boil them together. _Green Peas_--Buy them fresh from a farmer near camp if possible. Reject over-ripe pods. Shell and boil about 20 minutes in salted water, keeping peas barely covered. Drain almost all water when cooked and add one ounce of butter. _Green Corn_--Boil corn about five minutes in boiling salted water. Cocoa One teaspoonful (level) to each person, 1/2 cup of water to each person, 1/2 cup of milk to each person. Cook cocoa in water 5 minutes; add to warm milk and allow it to reach boiling point. _Do not boil._ Bread When possible carry along a supply of bread. _Toast_--Toast may either be made over coals or by propping wire broiler upright before blazing fire. "_Biscuit Loaf_--This is a standard camp bread, because it bakes quickly. It is good so long as it is hot, but it dries out soon and will not keep. For four: 3 pints flour, 3 heaping teaspoonfuls baking powder, 1 heaping teaspoonful salt, 2 heaping tablespoonfuls cold grease, 1 scant pint cold water. Amount of water varies according to quality of flour. Baking powders vary in strength; follow directions on can. Mix thoroughly, with big spoon or wooden paddle, first the baking powder with the flour and then the salt. Rub into this the cold grease (which may be lard, cold pork fat, drippings) until there are no lumps left and no grease adhering to bottom of pan. This is a little tedious, but don't shirk it. Then stir in the water and work it with spoon until you have a rather stiff dough. Have the pan greased. Turn the loaf into it and bake. Test center of loaf with a sliver when you think it properly done. When no dough adheres remove bread. All hot breads should be broken with the hand, never cut. "To freshen any that is left over and dried out, sprinkle a little water over it and heat through. This can be done but once." Washing Dishes Every part of the camp work should be a pleasure, and there is no reason whatever that dish washing should be an exception. If the following directions for dish washing are followed the work may be so quickly and perfectly done as to be part of the fun. 1. Each girl should throw scraps from her plate into a trench or receptacle. Do not throw food scraps on the camp fire, as they make a disagreeable smoke. 2. Wipe each plate and other utensils as clean as possible with paper napkin, and throw napkin in the fire. 3. Scrape out all cooking pots. If any material has burned on them, boil them out with one ounce of washing soda to one quart of water. 4. Pile all dishes thus prepared beside the two dish-pans. Partly fill the dish-pans with boiling water, putting a heaping teaspoonful of powdered soap in one. 5. Wash dishes with dish mop, and rinse in other pan of hot water. If the water is kept hot one girl can keep two busy drying, and the whole operation for a party of four should not take over ten minutes. If unskillfully done, without sufficient hot water or preparation, it is a disagreeable task. Try to make it a pleasant one. The coffee pot should be frequently boiled out with washing soda. The wire broilers may be cleaned by rubbing them with ashes from the camp fire. In nesting a blackened cooking pail, wrap it in paper to prevent soiling the inside of the pail into which it fits. Use the fewest dishes possible in cooking and you will lighten your labor. Use the same plates for different courses, rinsing them with hot water. Be sure to carry in your dish washing outfit, washing soda, powdered soap and dish mops. "Dutch Cleanser" is very useful in cleaning dishes, pots and pans. After washing up for the night, put utensils and provision box together and cover with rubber cloth to protect them from the weather. Cleaning Up _This is important!_ If you leave your camping place littered with tin cans, paper, etc., you will be spoiling that place for future campers. Burn all waste paper and string. Bury tin cans and empty bottles. Bury food scraps and refuse. _Be absolutely certain that you have extinguished your fire._ You should take pride in leaving your camp site so clean that not one evidence of your camping remains except the ashes of the fire. [Illustration: PHOTOGRAPH BY G. CLYDE FISHER.] _Climb the mountains and get their good tidings._ _Nature's peace will flow into you as sunshine flows into trees. The winds will blow their own freshness into you and the storms their energy, while cares will drop off like autumn leaves._ --_John Muir._ MOUNTAIN CLIMBING BY ELOISE ROORBACH, GARDEN EDITOR OF "TOUCHSTONE." Mountain climbing is the final test of a Girl Scout's perseverance in following a trail, in endurance, courage and woodcraftmanship. Nature reserves her choicest beauties and secrets for those who know how to conquer all difficulties. No Girl Scout's education is complete until she has seen mountain peaks like waves of the sea flashing with white snow foam, piercing the blue sky as far as the eye can reach; clouds forming below her feet; breathed rare air found only in high places; drunk from the pure source of rivers, and heard the mighty roar of waterfalls. A climb to a high mountain top is an experience that will enrich and influence the entire after life of whoever has had the hardihood and wisdom to accomplish it. Before attempting this last test of scouting the girl must be in perfect physical trim, be able to sleep on the ground, have learned to live simply. Girls should train for this experience by taking graduated hikes. On these hikes the girls can practice using the condensed foods that must be depended upon in mountain climbing. The rations for those who wish to climb to high places must necessarily be condensed, for each Scout must carry her own rations for two weeks. The foundation of a mountain climber's bill of fare is rice, bacon, cheese, chocolate, raisins, dates, dried fruits, powdered soups, whole wheat crackers, and tea. _Tea should be used instead of coffee._ The eating chocolate is sometimes made into a refreshing drink. Only a small amount of sugar and salt can be carried. This fare is augmented by mushrooms, wild fruit and berries and fish. Watercress is a refreshing addition and a good Scout knows where to find it. Some hardened climbers add a little "jerky" (dried meats) to this bill of fare. No definite rule of distance to be covered in a day can be laid down. In the high mountains ten or twelve miles a day should be considered a maximum, for part of the benefit to be gained from such trips is the enjoyment of the trip itself. It is better to go a few miles slowly, observing keenly all the time, stopping for frequent rests to examine a flower, to drink at a clear spring, to feast upon the view, than to cover more ground in a hurried way. The following is a suggestion for the management of a day in high mountain altitudes. Arise with the sun or a little before breakfast. Breakfast consists of rice, dried fruit (put to soak the night before), bacon, and shredded wheat biscuit. Before packing, make a small package of cheese, chocolate, raisins and biscuit for the noon lunch that can be reached without having to unpack equipment. There should be a rest of at least an hour at noon, eating slowly, throwing off the pack, and if possible relaxing flat on the back for a while. Then another hike of three or four miles, making camp early in the evening, about 5 o'clock. This divides the day into three periods of hikes with a rest in between. The dinner is like breakfast, with the addition of soup. Soup can be prepared and eaten while the rice is cooking. Mountain trout can be fried with bacon. The equipment must be of the lightest. Clothing should consist of one pair of stout, high, waterproof, hob-nailed boots; one pair of light moccasins, to rest the feet in camp; short skirt; middy; riding breeches or bloomers (for in crossing difficult passes skirts must be discarded); hat; gauntlet gloves; one change of underclothes; three pairs of wool stockings; one sweater; one comb (no brush); one small pocket mirror; ivory soap or soap leaves; one tube of cold cream; compass; fishing rod, lines and hooks; rope; leather thongs; stout string; note-book and map; small hatchet; matches (in waterproof case). [Illustration: GIANT ALASKAN MOOSE The largest member of the deer tribe. The antlers which are worn only by the male are shed once a year. Range: This and related forms found in northern United States, Canada, and Alaska. Courtesy of American Museum of Natural History.] No guns, books or cameras can be carried on a high hike, for their weight is prohibitive. A sleeping bag made of eiderdown, lined with canton flannel and covered with oiled silk or duck's back can be rolled and carried across the shoulders. A knife, fork and spoon in addition to the big sheath knife worn at the belt, one frying pan, tin plate and cup (aluminum should be used in preference as tin rusts easily), a rice and a soup kettle are all the cooking utensils needed. If a company of Girl Scouts attempts a high mountain climb, additional covers of clothing and food can be carried on a pack mule, but this chapter is for those who wish to climb unencumbered with pack animals. It is by far the finest way to see the high mountains, though it must be admitted few have the hardihood or courage to try it. The new Roosevelt National Park, one of the most magnificent playgrounds in the world, can be visited in the way just described. The writer of this chapter has walked all through this park carrying the clothing, food and equipment just described. Every day of the journey found her in better physical trim, vigor, strength, and with keenness of vision and joy of life increased daily. [Illustration: BUSY BEAVERS AT WORK The largest gnawing animal in this country, noted for damming streams with trees (which they cut down by gnawing), mud, and stones. Range: This or related races formerly found practically all over this country, and northward into Canada. Detail from Habitat Group in American Museum of Natural History.] THE RED GOD Now the Four-way Lodge is opened: Now the hunting winds are loose, Now the Smokes of Spring go up to clear the brain; Now the young men's hearts are troubled for the whisper of the trues, Now the Red Gods make their medicine again! Who hath seen the beaver busied? Who hath watched the black-tail mating? Who hath lain alone to hear the wild goose cry? Who hath worked the chosen waters where the ouananiche is waiting? Or the sea-trout's jumping crazy for the fly? Who hath smelled wood-smoke at twilight? Who hath smelled the birch log burning? Who is quick to read the noises of the night? Let him follow with the others, for the young men's feet are turning To the camps of proved desire and known delight! Do you know the blackened timber? Do you know that racing stream With the raw, right-angled log-jam at the end? And the bar of sun-warmed shingle where a man may bask and dream To the click of shod canoe-poles round the bend? It is there that we are going with our rods and reels and traces To a silent, smoky Indian that we know, To a couch of new-pulled hemlock with the starlight on our faces, For the Red Gods call us out and we must go! _He must go--go--go away from here! On the other side the world he's overdue. 'Send your road is clear before you when the old spring-fret comes o'er you And the Red Gods call for you!_ --Rudyard Kipling. [Illustration: LOON WITH NEST From Group in American Museum of Natural History] FOOTNOTE: [5] The passages in this section, from "Camping and Woodcraft," by Horace Kephart, are used by permission of the author and the publisher, the Macmillan Company, and are copyrighted, 1916, by the Macmillan Company. SECTION XV NATURE STUDY FOR GIRL SCOUTS FOREWORD The following section was specially prepared for the Girl Scouts by Mr. George H. Sherwood, Curator, and Dr. G. Clyde Fisher, Associate Curator, of the Department of Public Education of the American Museum of Natural History. All the illustrations used were supplied by the Museum, and the tests in the various subjects were devised by the same authors. The American Museum of Natural History in New York conducts special courses of lectures in all of the branches of Natural History, and extends a cordial invitation to all Girl Scouts to visit the Department of Education if wishing help in preparation for their Nature Study tests. _Contents_ 1. Introduction to Nature Study. 2. Plants: Flowers and Ferns and Trees. 3. Animals: Mammals Birds Reptiles Amphibians Fishes Invertebrates 4. Geology. [Illustration: AN EGRET "ROOKERY" IN SOUTH CAROLINA. The demand for the nuptial plumes of this bird in the millinery trade brought it to the verge of extermination. Range: Temperate and tropical America. Habitat Group in The American Museum of Natural History.] 1. Introduction to Nature Study _To the solid ground Of Nature trusts the mind which builds for aye._ --_Wordsworth._ _To understand nature is to gain one of the greatest resources of life._ --_John Burroughs._ Nature Study means getting acquainted with the multitude of creatures, great and small, which inhabit the land, the water, and the air, and with the objects which surround them. Mother Nature has many, many secrets which she will reveal to sharp eyes and alert minds. It is, of course, impossible for any one to learn all these secrets, but the mastering of a few makes it easier to learn others, until finally it becomes clear that all life is related and that the humblest creature may be of the greatest importance to the welfare of the highest. It is for these reasons that the _Girl Scout_ should learn as much as possible of the Wonders of Nature. This study may begin wherever you are, but rapid progress will be made by rambles afield and by visits to the great Natural History Museums. For example, a visit to the exhibition halls of the American Museum of Natural History in New York will answer many of your questions about animals you have seen and will enable you to answer many others for yourself, when you go out into the country. Nature Study in its broadest application includes all of the natural sciences, such as zoology, botany, geology, meteorology, and astronomy. So, there are many fascinating fields for study and enjoyment, and it does not matter much where we begin, whether it be Wild Flowers, Trees, Birds, Butterflies, or Stars. [Illustration: THE BULLFROG IN ITS NATURAL SURROUNDINGS See Snake, Turtle and Dragonfly and notice the tongue of the frog. Habitat Group in Museum of Natural History] Of the more practical subjects especially suited to the activities of the Girl Scout are those civic problems which can only be solved by team-play; that is, by working together. Among these may be mentioned: The preservation of birds, wild flowers, and forests; control of mosquitoes, house-flies, rats, weeds; diseases of plants and animals, including man. The civic nature of these problems is appreciated when we realize that it would do little good, for example, for one person to destroy the breeding-places of mosquitoes on his premises, if his neighbors did not do likewise about their homes; or for one orchardist to cut out the blight from his pear-trees or the black-knot from his plum-trees, if his neighbors did not co-operate with him by ridding their orchards of these diseases. These practical questions are so well presented, together with plans for their solution, in _Civic Biology_, by Clifton F. Hodge and Jean Dawson (Ginn & Co.), that instead of going into details here, both the _Girl Scouts_ and their Leaders are referred to this most useful work. All objects of Nature are either living (organic) or non-living (inorganic). The non-living bodies include the minerals and rocks. The living bodies are either plants or animals. Plants may be divided into two great groups, the flowerless plants and flowering plants. In general the flowerless plants reproduce by means of spores, like the mushroom and the ferns, while the flowering plants reproduce by means of seeds. [Illustration: ROCKY MOUNTAIN GOAT This animal is really not a goat, but is more nearly related to the antelopes. Range: The higher mountains from Alaska south to California. Group in American Museum of Natural History.] Animals may be separated into two great groups, those without backbones (invertebrates) like an oyster, a cricket, or an earthworm, and those with backbones, e.g., a dog, a fish. In this brief study we shall not go into much detail about invertebrates, but with the backboned animals or vertebrates we shall go a little further. These may be divided into five general groups: (1) Fishes; (2) Amphibians, which include frogs, toads, and salamanders; (3) Reptiles, which include alligators, crocodiles, turtles, lizards, and snakes; (4) Birds; (5) Mammals. This simple analysis may be clearly shown by the following diagram: {_Mammals_ {_Birds_ {_Vertebrates_{_Reptiles_ { {_Amphibians_ { {_Fishes_ {_Animals_{ { {_Invertebrates_ {_Living Bodies_{ { (_Organic_) { {_Flowering Plants_ _Objects_{ { {_Flowerless Plants_ _of_ { _Nature_ {_Non-living Bodies_ { (_Inorganic_) This classification could be carried further at every point, but this will be far enough for present purposes. It should be remembered in any classification that there are no hard and fast lines in Nature. For example, some creatures are on the border-land between plants and animals, and again some animals are between the backboned animals and those without backbones. [Illustration: GREAT-LEAVED MAGNOLIA A forest tree with large solitary white flowers. Range: Southern and Southeastern United States.] 2. Plants Wild Flowers and Ferns _Flower in the crannied wall, I pluck you out of the crannies; Hold you here, root and all, in my hand. Little flower--but if I could understand What you are, root and all, and all in all, I should know what God and man is._ --_Tennyson._ Do you know the earliest spring flower in your neighborhood? In the northern United States it is usually found in bloom before all the snow of winter is gone. In some swamp or along some stream where the snow has melted away in patches it is possible to find the Skunk Cabbage in bloom very early in the spring. See how early you can find it. In the southern United States, one of the earliest spring flowers is the yellow Jessamine, which twines over bushes and trees thus displaying its fragrant, golden bells. [Illustration: TRAILING ARBUTUS One of our earliest spring flowers, usually growing in patches in sandy or rocky woods. Range: Eastern United States westward to Michigan. Photograph by G. Clyde Fisher.] As the season advances, other flowers appear, and we find the Spring Beauty, the Trailing Arbutus, the Bloodroot, and the Hepatica. What delightful associations each of these names brings to our minds! By the time summer is here we have an entirely different flower-population in the fields and woods--the Cardinal Flower with its intense red color and the Pink Lady's-Slipper with its drooping moccasin-shaped lip are to be found then. In the autumn we have a different group of flowers still--the Goldenrods, the Asters, and the Fringed Gentian, the season closing with our latest fall flower, the Witch-hazel. [Illustration: PINK MOCCASIN-FLOWER A striking native wild orchid growing in sandy or rocky woods. Range: Newfoundland to North Carolina westward to Minnesota. Photograph by G. Clyde Fisher.] Some flowers and ferns grow best in the shady woods, others in the sunny fields, some on the rocks and others in the marshes. We soon learn where to look for our favorites. In taking tramps along the roads, across the fields, through the woods, and into the swamps, we could notice along the roadside Bouncing-Bet, Common Yarrow, Dandelion, Thistles, and Goldenrod; in the fields and meadows, we would see the Ox-eye Daisy, Black-eyed Susan, Wild Carrot, and the most beautiful fall flower of the northeastern United States, the Fringed Gentian; in the woods, Mountain Laurel, Pink Azalea, a number of wild Orchids, Maidenhair Fern, and Jack-in-the Pulpit; in the marshes, Pink Rose-mallow, which reminds us of the Hollyhocks of our Grandmother's garden, Pickerel-weed, Water-lily, and Marsh Marigold. It is natural to want to know the name of any plant that interests us, and this is important. As in the subjects of Birds, there are many helpful books on Flowers and Ferns. Beginners will find "The Flower Guide," by Chester A. Reed (Doubleday, Page & Co.) to be useful. After a good start has been made, such books as Gray's _Manual_, or Britton and Brown's _Illustrated Flora_ should be used. Our pursuit, however, should not stop with the name of a plant. That is a mere beginning. Even slight attention will uncover many fascinating things in the lives of plants. Why cannot a farmer raise a good crop of clover-seed without the bumble-bees? What devices are there among the Orchids to bring about cross-pollination? (See "Our Native Orchids," by William Hamilton Gibson). Examine the flower of the wild Blue Flag, and see whether you can determine how the bumble-bee cross-pollinates this plant. Do the Hummingbirds cross-pollinate some flowers? In what plants is the pollen scattered by the wind? Do these plants produce nectar? [Illustration: GAILLARDIA OR BLANKET-FLOWER Daisy family. Range: Hills and plains of western United States and Canada. Photograph by Albert E. Butler.] How do the various plants scatter their seeds? How are the Hickory-nuts and Walnuts scattered? The Dandelion's and Thistle's seeds have flying-hairs or parachutes and are blown about by the wind. What other plants can you find whose seeds are scattered in the same way? Can you discover a plant whose seeds are carried by water? The Witch-hazel shoots its seeds. What other plants can you find that have explosive fruits? Cherry-seeds are carried by birds. Mention some other seeds that are carried in this way. It would take very little observation to learn how Burdock-burs, Cockle-burs, Stick-tights, Beggar-lice, Spanish-needles, and such hooked fruits are scattered. [Illustration: BLACK-EYED SUSAN A beautiful and abundant flower of the fields. Range: Eastern North America westward to the Rocky Mountains. Photograph by G. Clyde Fisher.] Learn the names of the principal noxious weeds of the farm and garden, and also learn the best methods of combating them. Learn to know the plants in your vicinity which are used in the making of drugs. [Illustration: LOCO-WEED A poisonous plant which produces loco-disease in cattle, sheep, and horses that eat it. Range: Plains from Montana to Colorado. Photograph by Albert E. Butler.] Learn to know the poisonous plants around your home and summer camp. Are the following to be found there: Poison Ivy, Poison Sumach, Loco-weed, Bittersweet (_Salanum Dulcamara_), Black Nightshade, Jimsonweed, Poke-weed, Poison Hemlock? [Illustration: SHOWY PRIMROSE Not a true Primrose, but a member of the Evening Primrose Family. Range: Prairies of western United States and northern Mexico; also naturalized farther east. Photograph by Mr. and Mrs. Leo E. Miller.] Trees _He who wanders widest lifts No more of beauty's jealous veils, Than he who from his doorway sees The miracle of flowers and trees._ --_Whittier_ The trees of the forest are of two classes, deciduous trees and evergreen trees. To the former belong those which shed their leaves in the fall, are bare in the winter, and then grow a new crop of leaves in the spring, e.g., oaks, elms, maples. The evergreen trees shed their leaves also, but not all at one time. In fact, they always have a goodly number of leaves, and are consequently green all the year round, e.g., pines, spruces, firs. [Illustration: RHODODENDRON OR GREAT LAUREL A tall shrub, or sometimes a tree, growing in woods and along streams. Range: Eastern North America from Nova Scotia to Georgia. Photograph by Albert E. Butler.] The uses of wood are so many and various that we can only begin to mention them. In looking about us we see wood used in building houses, in making furniture, for railroad ties, and for shoring timbers in mines. In many country districts wood is used for fuel. And do you realize that only a short time ago the newspaper which you read this morning and the book which you now hold in your hand were parts of growing trees in the forest? Paper is made of wood-pulp, mostly from Spruce. [Illustration: CHRISTMAS FERN An evergreen fern growing in woods and rocky places. Range: Eastern United States and Canada. Photograph by Mary C. Dickerson.] Besides the direct uses of wood, we turn to the forest for many interesting and valuable products, varying in importance from a balsam-pillow filled with the fragrant leaves or needles of the Balsam Fir, to turpentine and rosin (naval stores), produced chiefly by the Long-leaved Pine of the Southeastern States. Spruce gum is obtained from the Black Spruce and Red Spruce. Canada balsam used in cementing lenses together in microscopes, telescopes, and the like, comes from the Balsam Fir. Bark for tanning comes from Oak and Hemlock. The Indians of the Eastern Woodlands or Great Lakes area made canoes and many other useful articles of the bark of the Canoe or Paper Birch. Baskets are made from Willow twigs. Maple sugar comes chiefly from the Sugar Maple. [Illustration: IN A TURPENTINE GROVE The long-leaved Pine furnishes most of the turpentine and rosin of commerce. Range: Virginia to Florida and Texas. Photograph by G. Clyde Fisher.] [Illustration: BLACK SUGAR MAPLE The sap of this tree, as well as the more common Sugar Maple, is the source of maple sugar. Range: Eastern United States and southeastern Canada.] The turpentine industry is the chief one in parts of the South where the Long-leaved Pine thrives. The United States produces more turpentine and rosin than any other country in the world. The turpentine is used in paints and in various arts. The rosin is used in varnish, laundry soap, etc. These two products come from the sap or "gum" of the pine tree. The sap is secured by tapping or "boxing" the tree, and then keeping the cut ducts of the sap-wood open by "chipping" or "pulling," that is, by putting a new "streak" on the tree. This has to be done once a week from March 1 to November 1. The sap used to be collected in a "box" or deep notch cut in the base of the tree, but the modern method is to have it run into cups made of zinc or of burned clay similar to flower-pots. The sap is taken to a turpentine still where it is heated over a furnace. This drives off the turpentine or "spirits" as steam or vapor, which is condensed to liquid again by passing through the worm of the still surrounded by cold water. The rosin or resin is left behind. [Illustration: COMMON FALL MUSHROOM An excellent article of food growing commonly in old pasture fields. Range: Temperate and tropical regions all over the world. Photograph by G. Clyde Fisher.] The Sugar Maple grows from Florida and Texas northward to Manitoba and Quebec, but it is only in the northern part of its range that the maple sugar industry thrives. This delicious food is one of the many that we learned to utilize from the Indians. The sap is obtained by tapping the tree in the spring before the leaves come out, the best weather for the flow of sap being that when it freezes at night and thaws in the daytime. The sap is boiled down; that is, the water is driven off and the sugar remains. It takes about three gallons, or a little more, of sap to make a pound of maple sugar. Three to four pounds of sugar is an average yield for one tree in a season. Much of the sap, however, is not boiled down into sugar, but the boiling is stopped while it is in the form of syrup. If you have ever eaten buckwheat cakes with real maple syrup you will always esteem the Sugar Maple tree. The forests perform extremely valuable services for mankind entirely apart from the products they yield. First, they prevent erosion, or the washing away of soil by the water that falls as rain. After the trees have been cut away, very often, especially upon hillsides, the most productive soil is washed away, usually clear off of the original owner's farm, and deposited in the flood-plains or bottoms of creeks and rivers or in river deltas--in places where it cannot be utilized to any great extent. Thus erosion causes a tremendous loss to farmers, and it is chiefly due to the thoughtlessness of the American people in destroying the forests. Second, and chiefly related to this, is the fact that the floods upon our rivers, which every year take such heavy toll in property and in human life, are due to the cutting away of the forests. This allows the water from rain and melting snow to reach the streams at times faster than it can be carried off, and so we have a flood. The forest floor, with its undergrowth and humus, in those localities where the forests still exist about the headwaters of our rivers, acts like a huge layer of blotting paper which holds the water back and allows it to escape to the streams slowly, and so floods are avoided. Third, and related to the above, is the fact that the water supply of our cities would be more constant if the forests had not been cut away. In these cases the summer droughts make much greater the danger from water-borne diseases. [Illustration: WESTERN YELLOW PINE A magnificent tree which furnishes valuable timber. Range: Hills and mountains of western United States. Photograph by Albert E. Butler.] [Illustration: ROADS THROUGH THE ASPENS Range: Northern United States and Canada, south in the Rocky Mountains to Mexico. Photograph by Albert E. Butler.] It is only in recent years that the American people have begun to realize the necessity of the conservation of our forests, and in many sections much has been done to redeem the criminal thoughtlessness in destroying our forests and to restore those devastated by forest fires. Reforestation operations have accomplished a great deal, and the organization to prevent forest fires emphasizes the old adage that "an ounce of prevention is worth a pound of cure." Also the people are being taught correct forestry practices, such as cutting only ripe trees and allowing the rest to grow, instead of clearing the land entirely, as was formerly done so universally. [Illustration: BALD CYPRESS DRAPED WITH SPANISH "MOSS." This tree is almost entirely hidden by this "moss," which is really a flowering plant of the Pineapple family. Range: In swamps and along rivers from Delaware to Florida, west to Texas, north to Missouri and southern Indiana. Photograph by G. Clyde Fisher.] The life history of every tree is interesting; how it breathes by means of its leaves, just as the animals do by means of gills or lungs; how it manufactures starch by means of the green matter in the leaves; how the starch is changed to sugar and other substances which are carried to other parts of the tree in the sap; how the sap flows upward in the vessels in the sap-wood and downward in the vessels of the inner bark; how the entire heart-wood of a tree is dead and the only living part is the sap-wood and the innermost bark. One of the first things we shall want to know when we get out into the woods is the name of the tree that interests us. For this purpose the books given as references under "Trees" will be useful. [Illustration: TIMBER WOLVES ON THE TRAIL Closely related to foxes and dogs. Range: Formerly over most of North America. Habitat Group in American Museum of Natural History.] [Illustration: BABY OPOSSUMS RIDING ON THEIR MOTHER'S BACK For the first few weeks after they are born the mother carries her babies in her pocket; later they ride on her back holding on by clinging to her fur with their paws and by wrapping their tails about that of their mother. Range: Middle and Southern States. From Group in American Museum of Natural History.] 3. ANIMALS Mammals Mammals differ from birds in that they have hair instead of feathers, and that they are first fed upon milk produced by the mother. Unfortunately the mammals are usually called simply _animals_, but the latter is obviously too inclusive a term and should not be used in this way. There is no reason why the name _mammal_ should not be commonly used, just as _birds_, _reptiles_, _amphibians_, and _fishes_ are used for the other groups of backboned animals. [Illustration: NEW YORK WEASEL IN SUMMER PELAGE] [Illustration: OTTER WITH ITS FAVORITE FOOD The Otter belongs to the Weasel family, and feeds almost entirely upon fish. Range: This and related varieties over Northern and Eastern North America. From Group in American Museum of Natural History.] In the United States the lowest or most primitive mammal is the Opossum. The baby Opossums--from six to a dozen of them--are born when very small and undeveloped and are immediately placed by the mother in an external pouch, where they continue to grow until they are too large to get into their mother's pocket; then they frequently ride upon their mother's back, clinging to her fur with their finger-like toes and wrapping their tails about their mother's tail. The Opossum is the only animal in this country the young of which are carried around in the mother's pocket, and the only one which has a prehensile tail; that is, one used for coiling around and clinging to branches, and the like. Its food is various, consisting of both animal and plant material--insects, young birds, pawpaws, persimmons, etc. In the food devoured the Opossum probably does more good than harm. [Illustration: NEW YORK WEASEL IN WINTER A blood-thirsty cousin of the Otter and the Mink. Range: This and related species found all over United States and Canada. Group in American Museum of Natural History.] [Illustration: RACCOON AT ENTRANCE TO ITS DEN IN A HOLLOW TREE A near relative of the bears. Note the black face-mark and the ringed tail. Range: This or a related variety occurs in all parts of United States. Photograph from American Museum of Natural History.] In their food habits many mammals are decidedly injurious. Rats, Weasels, Minks, and Foxes destroy poultry; Wolves and Pumas kill domestic and game animals; Woodchucks or Groundhogs eat clover and various garden plants; Moles damage the lawns; Rats, Mice, and Gophers spoil and devour grain; Mice and Rabbits girdle fruit trees, thus killing them. On the other hand, many mammals furnish food; _e. g._, Rabbits, Elk, and Deer. This was more important in pioneer times than at present. Many furnish furs used as articles of clothing; _e. g._, Raccoon, Fox, Muskrat, Mink, Otter, Marten, Mole, New York Weasel and other northern weasels in their winter coats. [Illustration: POLAR BEAR An expert swimmer. Feeds upon seals, fish and other animal food. Range: Arctic regions of the world. Habitat Group in American Museum of Natural History.] Many furs are usually sold under trade names that are entirely different from the true name of the animal. A list of a few fur-bearing mammals of the United States having trade names differing from the true names follows: _The True Fur_ _The Trade Name_ Dark blended Muskrat Russian Otter Mink blended Muskrat Natural River Mink Natural Muskrat[6] River Mink Natural Jersey Muskrat River Sable Plucked and Seal-dyed Muskrat Hudson Seal Plucked and Seal-dyed Muskrat Aleutian Seal Skunk Black Marten Striped Skunk Civet Cat N.Y. Weasel in winter pelage Ermine [Illustration: SKUNKS--MOTHER AND YOUNG HUNTING FOR GRASSHOPPERS AND CRICKETS Noted for its ability to emit a most unpleasant odor when disturbed. Range: Eastern North America. Portion of Group in American Museum of Natural History.] [Illustration: MINK A cousin of the Weasel and Otter, the Mink feeds upon frogs, crayfish, mice, bird's eggs, etc. Range: This and closely related forms over most of United States, Canada, and Alaska. From Group in American Museum of Natural History.] A few suggestions for observation or study: 1. What peculiar instinct or habit has the Opossum developed? 2. How does the flight of a Bat differ from that of a Flying Squirrel? 3. Can you notice any peculiarity in the Rabbit's track? 4. Mention three mammals that hibernate. 5. Describe the methods of defense in the following mammals: Armadillo, Porcupine, Skunk. 6. Why do the front teeth of the Squirrel and the Beaver continue to grow? The best way to find the answers to these questions is by actual observation of the animals, but when this is impossible, the references given under "Mammals" will be found useful. [Illustration: RED FOX RETURNING TO ITS YOUNG FROM SOME FARMER'S HEN-ROOST The Cross Fox, the Silver Fox, and the Black Fox are color phases of the Red Fox, and not different species. Range: Northern North America south to Georgia. Habitat Group in American Museum of Natural History.] [Illustration: BALD-EAGLE The American Eagle, the Emblem of our Country. Range: United States] Birds _He who takes the first step in ornithology is ticketed for the whole trip._--_John Burroughs._ [Illustration: A GREBE COLONY IN SASKATCHEWAN Showing the Western Grebe and the smaller Grebe. Note the young Grebe riding on its mothers' back. Another parent is covering its eggs preparatory to leaving the nest. Range of both these species: Western North America. Habitat Group in the American Museum of Natural History.] The love of the beautiful seems to be innate; that is, born in us. And the birds appeal to this in at least two ways: First, on account of the beauty of their songs, and second, on account of the beauty of their plumage. [Illustration: SCREECH OWL The Screech Owl feeds largely upon mice and other destructive rodents. Range: Eastern North America.] Among the birds that have especially beautiful songs are the Thrushes, which include the Robin and the Bluebird, the finest singer in this family probably being the Hermit Thrush. In the Southern States there is no more popular singer among the birds than the Mockingbird. But it should be remembered that a bird's song cannot be separated from the associations which it calls up in one's memory. So that the performance of an ordinary songster may be more pleasing to one than that of some finer one because of youthful associations. [Illustration: SAND HILL CRANES IN FLORIDA Unlike the Herons, these birds fly with neck fully extended. Their loud, resonant trumpeting is as characteristic as the honking of Wild Geese. Range: North America. Habitat Group in The American Museum of Natural History.] [Illustration: GREAT HORNED OWL Rabbits constitute a favorite food when available. Poultry and other birds are also destroyed by this owl. Range: Eastern North America.] It seems to be a general law of nature that the finest songsters have the plainest coats. [Illustration: BROWN PELICANS IN FLORIDA The Pelicans nest in colonies, and the young feed from the parents' throats. Range: Gulf coast of U. S. and southward. Habitat Group in The American Museum of Natural History.] [Illustration: EGRETS: PARENT BIRDS] Among the birds that we enjoy on account of their beautiful plumage are the Egrets, every feather of their coats being as white as snow, and the plumes of these birds are so beautiful, and human beings have been so thoughtless that the Egrets have been almost exterminated in order to supply the millinery trade. These plumes, known as aigrettes, grow on the backs between the shoulders of both the male and female birds, and are worn only during the nesting season. The only time during the nesting season that the plume hunter finds it profitable to hunt these birds is when the young are in the nest. At any other time the birds would be so wild that the plume hunter could not easily shoot them. When the young are in the nest the parental love is so strong that the adult birds cannot resist the instinct to return to feed the nestlings when they are begging for food. In this way both the father bird and the mother bird become an easy prey for the ambushed plume hunter, and there is but one thing that can happen to the baby Egrets in the nest after both of their parents have been killed--they starve to death. This is one of the most cruel phases of the plume trade, and there is no other way to secure the aigrette plumes of the Egrets than by killing the adult birds. Fortunately, in the United States it is against the law to shoot these birds, and it is against the law to import the plumes. Until recently it has not been illegal to wear these plumes, and the fact that there are still a few women who adorn their hats with them has encouraged the illegal and cruel killing of these birds in our country, or the smuggling in of the plumes from some other country. In the latter part of 1919 the federal regulations have been interpreted to make it illegal to possess aigrette plumes, and henceforth the law will be so enforced. This is the successful culmination of a long fight by the Audubon Society. [Illustration: GOLDEN PLOVER The Golden Plover makes the longest single flight known to be made by any bird in migration,--that is, 2,500 miles from Nova Scotia across the open ocean to South America. Range: North and South America.] [Illustration: BOBOLINK During the autumn migration this bird is the Reedbird or Ricebird. Range: North and South America.] A few other birds of striking plumage are the Bluejay, the Bluebird, the Baltimore Oriole, the Scarlet Tanager, the Cedar Waxwing, and Red-winged Blackbird. Turning from the esthetic value of birds, which depends, among other things, upon the beauty of their songs and the beauty of other plumage, we may consider the value of birds in dollars and cents. [Illustration: WILD TURKEY IN WEST VIRGINIA Our most magnificent game-bird. Note how much the young resembles the dead leaves. Range: Eastern United States west to Nebraska and Texas. Habitat Group in The American Museum of Natural History.] [Illustration: NORTHERN SHRIKE IMPALING A HOUSE SPARROW UPON A THORN The habit illustrated here has given the Shrike the name of Butcher-bird. It is surprising to find a song-bird with the habits of a bird of prey. Range: Northern North America.] [Illustration: DUCK HAWKS ON THE PALISADES OF THE HUDSON The "Noble Peregrine" of falconry carrying a pigeon to its young. Range: North and South America. Habitat Group in The American Museum of Natural History.] Every farmer and gardener must cultivate his crops and fight the weeds which are always crowding out the plants he is trying to raise, and in this fight he is helped by a great many birds of various kinds. Among these are the Mourning Dove, the Bob-White, and members of the Sparrow family, such as the Goldfinch, the Junco, and the Song Sparrow. In this country, in the aggregate, these seed-eating birds destroy every year tons of seeds of the noxious weeds, and are therefore valuable friends of the gardener and farmer. For more definite data see bulletins published by the U. S. Department of Agriculture, or "Useful Birds and Their Protection," by Edward Howe Forbush (Massachusetts Board of Agriculture). [Illustration: A KILLDEER FAMILY This plover is common in meadows, cultivated fields, and about ponds and lakes. It gets its name from its note. Range: North and South America.] Thousands of bushels of grain are eaten or spoiled by small mammals, such as mice, rats, and spermophiles or gophers. To the relief of the farmer, many birds feed upon these destructive little rodents. The Crow occasionally captures a mouse, while the Shrikes or Butcher-birds catch a great many. The Screech Owl feeds largely upon mice. The Red-tailed Hawk is called the Hen-hawk or Chicken-hawk by most farmers, but this is very unfair to the bird, for its principal food is mice. In fact, most of the Hawks and Owls of the United States are really valuable friends of the farmer because of the injurious rodents which they devour. (See "_Hawks and Owls of the United States_," by A. K. Fisher.) [Illustration: STARLING Introduced 1890 into New York City; since spread over northeastern states. Western and central Europe, New England and Middle Atlantic States.] To be fair, it must be admitted that there are a few exceptions; that is, that there are a few Hawks and Owls which do more harm than good. The Sharp-shinned Hawk kills many harmless songbirds and occasionally young game birds and young chickens. The Cooper's Hawk, which nests throughout the United States, is a real chicken hawk, and the worst one in the country. The Duck Hawk, the "Noble Peregrine" of falconry, in this country feeds largely upon domestic pigeons, but no bird student would wish to see it exterminated on account of this habit. There are a number of birds which are valuable friends to all the people because they are scavengers. The Herring Gull, which is the commonest gull of the harbors of the United States, and which is also found on inland lakes and rivers, by feeding upon all kinds of refuse animal and plant materials makes the waters about our cities more healthful. This is especially true of the coast cities which dump their garbage into the waters not far distant. The Turkey Vulture, the Black Vulture or Carrion-Crow, and the California Condor make the fields and woods of the country more healthful by devouring the carcasses of animals, and the first two species eat the offal from slaughter houses and even scraps of meat from the markets in some of our Southern cities. [Illustration: COMMON TERN A close relative of the gulls. Range: Northern Hemisphere, northern South America and Africa.] [Illustration: GREAT BLUE HERON Frequently miscalled Blue "Crane." The long legs indicate that this is a wading bird. Range: Western Hemisphere.] The most valuable group of birds from the standpoint of the farmers, the orchardists, and the gardeners is the insect-eating birds. Among these are the Wood Pewee, the Phoebe, the Kingbird, and all of the Flycatchers; the Purple Martin and all of the Swallows; the Nighthawk and Whip-poor-will. The Yellow-billed and Black-billed Cuckoos and the Baltimore Oriole feed largely upon tent caterpillars and others caterpillars which defoliate the fruit and shade trees. The Sparrow Hawk has been wrongly named, for it eats a thousand times as many grasshoppers as it does sparrows. The Chickadees, Brown Creepers, and many of the Warblers feed largely upon insects and insect eggs which they glean chiefly from the trees. The Rose-breasted Grosbeak and the Bob-White eat the Colorado potato-beetle. In the West the Franklin's Gull follows the farmer in the fields and picks up great numbers of destructive insects. In learning the value of our feathered friends it is necessary to learn to know the birds, and in this quest great help can be obtained from books. Beginners will find the following useful: "Land Birds East of the Rockies," by Chester A. Reed. "Water and Game Birds," by Chester A. Reed. "Western Bird Guide," by Chester A. Reed. (All published by Doubleday, Page & Co.) For more advanced students the following are recommended: "Handbook of Birds of Eastern North America," by Frank M. Chapman (D. Appleton & Co.). "Handbook of Birds of Eastern North America," by Florence Merriam Bailey (Houghton, Mifflin & Co.). Our study of birds should not stop with the name, because we shall find many things of interest in the home life of birds, many things that seem to reflect our own lives. (See "Home Life of Wild Birds," by F. H. Herrick. G. P. Putnam's Sons.) If we like to hear birds sing, if we enjoy the beauty of their coats, and if they are valuable neighbors from the standpoint of dollars and cents, then it is worth while to consider how we may have more of them about our homes. Every girl can do a great deal to attract birds. First, by putting up nesting boxes. Since the people of our country have destroyed so much of our native forests and undergrowth, have drained so many of our swamps, and have cultivated so much of the grassy prairie, many birds have difficulty in finding suitable places to nest. This can be remedied in the case of birds that nest in cavities, such as the House Wren, Tree Swallow, Purple Martin, Screech Owl, Chickadee, and Bluebird, by putting up nesting boxes. For those that nest in shrubbery, like the Catbird and the Brown Thrasher, shrubs and vines may be planted so that the desirable tangle may be had. [Illustration: A MOTHER MALLARD AND HER FAMILY The Wild Mallard is the original of many of the domesticated ducks. Range: Northern Hemisphere.] Second, by putting out bird baths. In this improved country of ours, there are doubtless large areas in which wild birds have difficulty in finding suitable places to bathe. Artificial bird baths are more attractive to birds in the summer time than during cold weather, but they will be used even in winter if kept free from ice. Do not place a bird bath so close to a shrub, tree, or building that a house cat may stalk the birds from behind it. The house cat is probably the worst enemy of our native songbirds. Third, by establishing feeding stations, especially in winter when snow covers the natural food of so many birds. When birds have enough to eat they rarely suffer severely from the cold. Fourth, by cooperating with the authorities in seeing that the laws protecting the birds are enforced. The Audubon Society has done much effective work along these lines, and a Girl Scout should join this society, whose headquarters are 1974 Broadway, New York City. Amphibians _All nature is so full that that district produces the greatest variety which is most examined._ --_Gilbert White, Natural History of Selborne._ The group of back-boned animals next above the fishes is the Amphibians, which includes the frogs, toads, salamanders,[7] and their relatives. The name "amphibian" refers to two modes of life as shown by most of the frogs and toads. A good example is the Common Toad, whose eggs are laid in the water. These eggs hatch out not into toads, but into tadpoles, which have no legs and which breathe by means of gills, as the fishes do. They grow rapidly, develop a pair of hind legs and then a pair of front legs, while the tail and gills are absorbed, all within a little more than a month from the time the eggs are laid. During this change a pair of lungs is developed, so that the toads breathe air as human beings do. The eggs of toads and frogs may be collected in the spring in ponds, and this remarkable change from the egg through the tadpole stage to the adult form may be observed in a simple home aquarium. Toads' eggs may be distinguished from those of frogs by the fact that toads' eggs are laid in strings, while frogs' eggs are laid in masses. [Illustration: TOAD A valuable animal in the garden because of the insects which it eats. Range: Eastern United States. Photograph by Herbert Lang.] Every Girl Scout should know the song of the toad. William Hamilton Gibson says it is "the sweetest sound in nature." (_Sharp Eyes_, p. 54.) If you do not know it, take a lantern or electric flash-lamp after dark some evening in the spring at egg-laying time, and go to the edge of some pond and see the toad sing. Notice how the throat is puffed out while the note is being produced. [Illustration: BULLFROG The largest of our frogs, remarkable for its sonorous bass notes. Range: Eastern United States westward to Kansas. Photograph by Herbert Lang.] The belief that warts are caused by handling toads has no foundation in fact. The toad is a valuable friend of the gardener, for it feeds upon a great variety of destructive insects. The life of our Salamanders is very similar to that of the frogs and toads. The eggs hatch out into tadpoles, then legs are developed, but the tail is not absorbed. Unlike the frogs and toads, the Salamander keeps its tail throughout life, and in some kinds of Salamanders which spend all of their time in the water, the gills are used throughout life. Salamanders have various common names, some being called newts, others water-dogs or mud-puppies. The mud-eel and the Congo "snake" of the Southern States, and the "hell-bender" of the Ohio valley and south are all Salamanders. The belief that any of the Salamanders is poisonous is a myth and has no basis in fact. [Illustration: SPRING PEEPER The note of this piping hyla is a welcome sound about the ponds and swamps in early spring. Range: Eastern United States. Photograph by Herbert Lang.] Reptiles Reptiles include Alligators, Crocodiles, Turtles, Lizards and Snakes. It is commonly said that reptiles are cold-blooded. This means that the temperature of their blood varies and is the same as the surrounding medium. The temperature of an Alligator that has been floating with its nose out of the water is the same as the surrounding water. The temperature of a turtle in the winter time is the same as the mud in which it is buried, while in the summer time it is much higher. What is true of the reptiles in respect to temperature is also true of Amphibians and Fishes. However, this is not true of Birds and Mammals, for these have a uniform temperature so high that they are called warm-blooded. [Illustration: GILA MONSTER So called from the Gila River in Arizona. The only member of the lizard family known to be venomous except the very similar crust-lizard found in Mexico. Range: Desert regions of southern Arizona and New Mexico.] In the United States there is but one species of Alligator and but one species of Crocodile, both limited to the Southeastern States. There are about fifty kinds of Turtle and Tortoises in North America, some of which live on the land and feed largely upon plants, _e. g._, the Common Box Turtle, found from the New England States to South Carolina and westward to Kansas, and the Gopher Tortoise of the Southern States. Others are aquatic, like the Painted Turtles, which are found in one form or another practically all over the United States. Many of these reptiles are highly prized as food, _e. g._, Diamond-backed Terrapin, Soft-shelled Turtle, Snapping Turtle and Gopher Tortoise. [Illustration: COMMON BOX TURTLE Range: Eastern United States] There are about one hundred species of Lizards in North America, the greatest number being found in the drier parts of the continent. Of this whole number only two species are poisonous, and only one of these, the Gila Monster, is found within the United States, being confined in its range to desert regions of Southern Arizona and New Mexico. The Blue-tailed Lizard or Skink, which occurs from Massachusetts to Florida and westward to Central Texas, is commonly believed to be poisonous in the Southern States, where it is called the Red-headed "Scorpion," but this is one of the popular myths still too common among intelligent people. The Glass "Snake" of the Central and Southern States is a peculiar lizard in that it has no legs. That it is able, after being broken to pieces, to collect itself together again and continue to live is another old myth. [Illustration: DIAMOND-BACKED TERRAPIN Range: Salt marshes of the Atlantic Coast and Gulf of Mexico from Massachusetts to Texas.] About a dozen kinds of Horned "Toads" are found in the western portions of the United States. Although toad-like in the shape of their bodies and in some of their habits, they are really lizards. The American Chameleon or "Green" Lizard, which ranges in this country in the coastal regions from North Carolina to the Rio Grande River, has a remarkable power of changing the color of its skin through shades of brown, gray, and green. In fact, it is said to rival or possibly excel the true chameleons of the Old World. For treatment of the Snakes see Woodcraft, Section XIII. FISHES _"It is not all of fishing to fish."_ [Illustration: PADDLE-FISH So-called from the paddle-like or spoon-shaped snout. Eggs used for caviar. Range: The Mississippi River and its tributaries.] The fishes are the lowest of the true vertebrates or animals with backbones, and all live in the water. They do not have lungs, but breathe through gills on the sides of the head. They are cold-blooded animals; i. e., the temperature of the blood is the same as that of the water in which they are living. Fishes are found in both fresh and salt water all over the world and have adapted themselves to many conditions; for example, certain fishes have lived in caves so long that they are blind; some live in the coldest water, while others can revel in the heat of the hot springs. [Illustration: COMMON CATFISH The barbels which suggest the whiskers of a cat are responsible for the name. This fish has no scales. Range: Eastern and Central United States.] Many fishes are valuable as food and the fisheries are extensive industries, in which large sums of money are invested. There are four great groups of fishes: 1. The sharks and rays, with cartilaginous skeletons. 2. The ganoids of which the sturgeon and garpike are examples, with heavy plates or scales. 3. The bony fishes--salmon, pickerel, mackerel, cod, halibut, etc. 4. The lung fishes, that live partly in air. [Illustration: SHOVEL-NOSED STURGEON This fish is covered with bony plates instead of scales. The roe is made into caviar. _Range_: Upper and middle Mississippi Valley.] There are many species of sharks. Among the more common ones in Atlantic waters are the Smooth Dogfish which have pavement-like teeth; the Sand Shark with catlike teeth; the Hammerhead Shark with its eyes on stalks. The near relatives of the sharks are the Skates. The most common example of the ganoid fish is the sturgeon, which is heavily clad with a bony armor. Most of the fishes that we find, however, belong to the third group, i. e., bony fishes. Among the salt-water species, the cod, the halibut, the mackerel, and the bluefish are especially valuable as food. Of the salt-water fishes that go up the rivers into fresh water to breed, the salmon and the shad are widely known. Of a strictly fresh-water fish, the sunfish and catfish are very common. Among the game-fish are the trout, bass, pickerel, and salmon. For those who live in cities, a convenient place to begin the study of fishes is in the fish-market. Here we may learn to know the common food-fishes by name, and to know many interesting things about them. If there is a Public Aquarium or a Natural History Museum in your city, you can use it in connection with the fish-market. Especially valuable in Museums are the habitat groups of fishes, that is, those in which the fishes are shown in their natural surroundings. But, best of all, the place to study fishes, as is true of all other animals, is out-of-doors in their native haunts. With your dip-net or hook and line, catch the fish, and then by the aid of one of the books listed below find out what its name is. Then, by observation of the fish see what is interesting in its life-history. Find out where the mother-fish lays her eggs. Does either parents guard them? Has the fish any natural weapons of defense? If so, what are they? Does either parent care for the young after they are hatched? What does the fish feed upon? In what way is the fish protectively colored? In the study of fishes, an interesting means is the home aquarium. Any Girl Scout can easily learn how to install and maintain a balanced aquarium, that is, one in which the water does not have to be changed and in fact should not be changed. In such an aquarium one may keep and study a great variety of fishes. Some of our local fishes, such as young catfish and suckers, will prove fully as interesting as the goldfish and many other animals besides fishes will thrive in a small aquarium, such as tadpoles of frogs, toads, and salamanders, adult water-newts, soft-shelled turtles, snails, and water-beetles and nymphs of dragon-flies. [Illustration: HAMMERHEAD SHARK The eyes are on the ends of blunt stalks, or extensions of the sides of the head, which suggest the name. Range: All warm seas, north to Cape Cod.] [Illustration: A GARDEN UNDER WATER Starfishes, Crabs and Sea-anemones] [Illustration: SQUID Member of same family as Octopus, and is related to the Oyster. Has ink bag for protection.] Animals Without Backbones In general the Invertebrates are animals without a backbone; that is, they do not have an internal supporting skeleton of bone, as does the dog or cat. Compared with mammals or birds, they are all small and some are so very tiny that they can be seen only with a very powerful microscope. Most of them live in the water or in the mud or sand under the water. Hence the best place to get acquainted with them is along the seashore or near some lake or stream. There are several different groups of Invertebrates and between these groups there are greater differences of structure than there is between a horse and a hummingbird. The principal groups are: 1. The Protozoa, or one-celled animals (nearly all microscopic). 2. The Sponges. 3. The Jellyfishes, Sea-anemones, and Corals. 4. Worms of several groups. 5. Starfishes, Sea-urchins, and Sea-cucumbers. 6. Segmented Worms. 7. Crabs, Lobsters, etc. 8. Oysters, Snails, and Octopi. 9. Insects and Spiders. [Illustration: SNAILS AND THEIR TRACKS ON THE BEACH --_Photograph by Mary C. Dickerson._] Seashore Life Because of their connection with our industries or our food supply, some of the Invertebrates are familiar to all; for instance, sponges, corals, starfishes, crabs, shrimps, lobsters, clams, and oysters. Others are seldom seen unless one takes pains to look for them. [Illustration: JELLY FISH] All life comes from pre-existing life. So every animal living to-day has come from some other living animal and every plant living to-day has come from some other previously living plant. It is believed that the first forms of life came from the water. At any rate, the oldest and lowest forms of life to-day, the Protozoa, are found in the water. As these are nearly all very minute and can be studied only with a microscope, they are omitted from the suggested field work. [Illustration: ANIMALS OF THE WHARF-PILES Habitat Group in the American Museum of Natural History] All who have access to the seashore have a wonderful opportunity to study the Invertebrates. The long stretches of sandy beach, the sections of shore covered with water-rolled pebbles and stones, even the steep, jagged cliffs, are all pebbled with these animals of the sea. Twice every twenty-four hours the sea water creeps slowly up the beach until high water is reached, and twice every twenty-four hours it recedes again toward the ocean. It is therefore about twelve hours from one low water to the next. On a gently sloping beach, the distances between the high water mark and the low water mark may be many hundreds of feet, while on a steep beach or a straight cliff this area may be only a few feet in width. It is this area between the high and low water marks that is the haunt of many Invertebrates. These are animals that can live if they are not continually covered with water. Here are the rock barnacles, the soft clams, crabs of many kinds, beach fleas, numerous sea worms in their special houses, snails, and hermit crabs. Others will be found in the pools between the rocks or in the crevices of the cliffs, which as the tide falls becomes great natural aquaria. Here will be found hydroids, sea-anemones, starfishes, sea-urchins, barnacles, mussels. In the shallow water, crabs and shrimps are crawling along the sandy bottom or are lying concealed in the mud, while schools of little fishes scoot across the pool. If a fine silk net is drawn through the water and then emptied into a glass dish a whole new world of creatures will be revealed--jellyfishes, ctenophores, hydroids, eggs of fish, tiny copepods, the larvae or young of sea-urchins, starfishes, or oysters. If an old wharf is near by, examine the posts supporting it. The pilings seem to be coated with a shaggy mass of seaweed. Scrape some of this off and put in a dish of water. Sea-spiders, starfishes, hydroids that look like moss, sea-anemones, many varieties of worms, mussels and crabs are all living here. [Illustration: UNDER THE SEA BED Marine Worms, Whelk, Pecten or Scallop and Periwinkle] Begin your study of these seashore animals with a stroll along the beach. Examine the windrows of seawrack or seaweed. Whole troops of sandhoppers rise ahead of you. Oftentimes animals from distant shores or deep water will be found. The empty shells have many a story to tell. The papery egg-cases of the periwinkle remind one of a beautiful necklace. The air bubbles rising from the sand or mud as the wave recedes mark the entrance to the burrows of worms. Stamp hard on the sand. A little fountain of water announces the abode of the soft clam. Watch the sand at the edges of the rippling water. The mole-crab may be seen scuttling to cover. In the little hollows between rocks a rock-crab or a green-crab may be found on guard. [Illustration: WHELK (FULGUR CANALICULATA) AND EGG-CASES Common Mollusk Found on Sandy Shores Along the Atlantic Coast of the United States.] For collecting in the pools and shallow water a fine-meshed net is desirable. Many of the animals can be caught and placed in glass dishes of sea water for close observation. [Illustration: Group showing a starfish attacking an oyster; soft shelled clams; hermit crabs; fiddler crabs, etc.] _A few animals that may be found at the seashore:_ _Rocky Shores_--Hydroids on the rock-weed, rock-barnacles, snails, amphipods, lobsters, and oysters. _Sandy Shores_--Worms, in tube houses, mole-crab, sand-hopper, egg-cases, whelks, shrimps. _Muddy Shores_--Snails, clams, worms of many varieties, mud-crabs, hermit-crabs, blue crabs, scallops. _Wharves and Bridges_ (on the piling)--Sponges, hydroids, sea-anemones, ascidians, starfishes, sea-urchins, worms. On the shores of lakes, ponds, and streams will also be found many invertebrates. [Illustration: HUMMINGBIRD MOTH Range: Eastern North America. The larvae or caterpillars of this moth feed upon virburnum, snowberry and hawthorn.] [Illustration: SEVENTEEN-YEAR CICADA OR SEVENTEEN-YEAR "LOCUST" Range: Eastern United States. Pupae emerging from the ground. Detail from Group in the American Museum of Natural History.] Insects play an important part in Nature's activities. From the point of view of man some are beneficial and some are destructive. In the former group may be mentioned the Dragonflies which feed upon mosquitoes, the Cochineal insects of Mexico, which furnish a dye-stuff, the Lady-bird beetles, which in the larval stage feed upon plant lice; the scale insects of India, which furnish shellac; the Bumblebees, which cross-pollinate the clover, and the Wasps, which fertilize the figs. Dr. Lutz says that the manna which fed the Children of Israel was honeydew secreted by a scale insect, and that it is still eaten. [Illustration: SEVENTEEN-YEAR CICADA OR SEVENTEEN-YEAR "LOCUST" Range: Eastern United States. The pupa climbing tree trunk. Then it bursts its horny outer skin and crawls out an adult.] The Silkworm and the Honey-bee have been domesticated since prehistoric times, the former supplying a valuable fiber for clothing and the latter an important article of food. Among the injurious insects a few may be mentioned: the House Fly or Filth Fly, which may carry disease germs on its feet to the food that we eat; the mosquitoes, which transmit yellow fever and malaria, the rat flea, which carries bubonic plague; the weevils, which destroy rice, beans, chestnuts, etc., and the plant lice, or aphids, which, by sucking the juices from ornamental and food plants, are among the most destructive of all insects. There are so many insects in the world that we cannot hope to learn of them all, even if we wanted to do so, but most of us wish to know the names of those that attract our attention, and to know what they do that is important or interesting. There are approximately 400,000 species or kinds of insects known in the world; that is, about three times as many as there are species or kinds of all the rest of the animals in the world put together. This fact should not hinder us from making a start and becoming familiar with the interesting habits of a few of the insects about us. The eggs of the Monarch Butterfly may be collected upon the milkweed and brought in, so that the whole life history or metamorphosis of this beautiful insect, from the egg through the larva or caterpillar stage and the pupa or chrysalis stage to the adult butterfly, may be watched. The larvae or caterpillar must be supplied daily with fresh milkweed leaves. Other butterflies and moths and many other insects may be reared in the same way by supplying the larvae with suitable food. If we should find a caterpillar feeding upon the leaves of a maple tree we should continue to feed it maple leaves if we wish to rear it. Silkworms will eat the leaves of Osage-orange, but they seem to prefer mulberry leaves. Cocoons of moths may be easily collected in winter after the leaves have fallen, and brought in and kept in a cool place until spring when the coming out of the adult moths will be an occurrence of absorbing interest. [Illustration: "A GATHERING OF MONARCHS" Monarch Butterflies resting during migration. The Monarch ranges all over North and South America and it migrates like the birds. Photograph of group in American Museum of Natural History.] The spiders, although not insects, are interesting little animals. See how many types of webs you can find. Mention a few insects which you know to be preyed upon by spiders. Mention one insect that catches spiders and stores them away as food for its young. [Illustration: TRACKS OF THE GLACIER North America at the time of the maximum stage of the Great Ice Age, showing area covered by ice. (After Chamberlin and Salisbury). Photograph used by courtesy of Henry Holt & Co.] [Illustration: THE KING OF THE NORTHLANDS] GEOLOGY _Finds tongues in trees, books in the running brooks, Sermons in stones, and good in everything._ --_Shakespeare, As You Like It._ The Structure and History of the Earth There is nothing eternal about the earth except eternal change, some one has said. It requires only a little looking about us to see that this is true. The earth is not as it was in the past. Every shower of rain changes or modifies its surface. And many other and some very great changes have occurred during the past few millions of years. During one age, the coal was formed of plants that grew luxuriantly on the earth's surface. At one period in the development of the earth there were many kinds of invertebrate animals, but no animals with backbones. Later, the vertebrates appeared. At one time the whole Mississippi Valley was under the water of the sea. ("The Story of Our Continent," by N. S. Shaler. Ginn & Co.). These statements suggest just a few of the things that have been going on in the history of the earth. By the study of Geology we can learn much more about it, and we should supplement our study of books with the more important actual observation of conditions out-of-doors. To those living in that part of North America, which is shaded in the map on page 451, the easiest and most natural approach to the subject of the structure and history of the earth is by studying the effects of the continental glacier which formerly moved down over this region. Tracks of the Glacier When we see the foot-prints of an animal in the mud or in the snow, we are sure that an animal has passed that way at some previous time. Those who live in Canada or northern United States (See map page 451) can be just as sure that a great glacier or ice-sheet formerly moved down over northern North America, by the tracks it has left. Although it is estimated by geologists that between 10,000 and 40,000 years have elapsed since the Great Ice Age, these tracks or evidences can still be seen by any one who lives in this region or who can visit it. The principal ones are: (1) Boulders or Lost Rocks which were brought down by this glacier; (2) The Glacial Drift or Boulder Clay which covers nearly all of the glaciated region; (3) Scratches on the bed-rock which show the direction the glacier moved. Notice in the field the size and shape of the glacial boulders, where they are found, evidence of the place where the glacier melted off (terminal moraine). Do these boulders increase or decrease in size as we go south over the glaciated area? Can you discover any place where they can be traced back in their native ledge? Present-day glaciers, like the Muir Glacier in Alaska, can be seen transporting boulders and drift just as this great prehistoric ice-sheet must have done. The drift which consists of clay mixed with pebbles, cobblestones, and boulders, varies greatly in depth. In some places there is none, while at St. Paris, Ohio, it is 550 feet deep. It probably averages 100 feet thick or less. In your locality note the depth of the drifts in cuts made naturally by creeks and rivers or those made artificially for railroads. Oil-wells furnish evidence on this point. Collect a few good examples of scratched or glaciated pebbles or cobblestones which are abundant in the drift. These were scratched while frozen in the bottom of the glacier and pushed along on the bed-rock under the weight of the ice above. Collect ten different kinds of rock from the glacial boulders and drift,--there are more than one hundred kinds to be found,--and with the aid of some such book as "Rocks and Rock Minerals," by Louis V. Pirsson (John Wiley & Sons) or "Common Minerals and Rocks," by Wm. O. Crosby (D. C. Heath & Co.) try to identify them. All soil is composed of disintegrated or decayed rock. And it has been observed that the soil of northern North America is foreign to the bed-rock. Therefore it must have been transported from some other place. The glacier did this huge piece of work. The soil of southern United States contains no boulders or cobblestones and has been formed by the disintegration and decay of rocks in place. Observe glacial scratches and grooves on the bed-rock, those on Kelley's Island in Lake Erie are famous. Agassiz was the first to realize that it was a glacier that did this stupendous piece of work, and this conception or discovery greatly added to his fame. It is now easy for us to find the evidences and to enjoy their interpretation. In fact, the Greenland ice-sheet is a remnant of this prehistoric continental glacier. FOOTNOTES: [6] Muskrat fur is now also sold under its true name. [7] Unfortunately in the Southern States there is an entirely different animal commonly called a "Salamander" which is in reality a pocket-gopher of the group of mammals. SECTION XVI GIRL SCOUT'S OWN GARDEN BY DAVID M. HUNTER _A Garden is a lovesome thing, God wot! Rose plot Fringed pool, Fern'd grot-- The veriest school Of peace; and yet the fool Contends that God is not-- Not God! in gardens! when the eve is cool? Nay, but I have a sign; 'Tis very sure God walks in mine._ --_Thomas Edward Brown._ A very old story tells us that when man was created he was put by the Creator into a garden to dress it and to keep it. He could not have been put into a better place nor could a more honorable and necessary occupation have been given to him. No doubt the woman who lived in the garden with him aided him in this work. Not having a house to care for or dressmaking and sewing to do, or cooking to take her attention, there was nothing to prevent her from helping in the dressing and keeping of the lovely garden. At any rate, that is what Milton thought, for he makes Adam speak to Eve of "our delightful task to prune these growing plants and tend these flowers." Two persons would not need a very large garden, and I will commend this early example to the beginner in gardening and urge a very small garden to start with. For it is well to undertake only what can be easily handled or what can be done thoroughly. There is joy in the contemplation of a perfect work, even though it be on a small scale, that never comes from a more ambitious undertaking imperfectly carried out. Better six square feet of well tilled, weedless, thrifty garden than an acre poorly cultivated and full of weeds. A Girl Scout who proposes to make a garden will naturally ask herself certain questions. If she has the ground, if she knows already where her garden is to be placed, the next thing, perhaps, that she will wish to know is, what tools will be needed. Then follows the way to treat the soil in order to prepare it for planting the seeds. After that comes the question of seeds and the way to plant them. Then the cultivation of the crops until they are ready to be gathered. Here, then, we have material for short sections on (1) tools, (2) preparation of the soil, (3) selection of seeds, (4) planting, and (5) cultivation. (1) Tools Not many tools will be needed, but some seem to be indispensable. I would suggest: 1. A spading fork. Some like a long-handled fork, others prefer a short-handled one. 2. A hoe. 3. A garden or iron-toothed rake. 4. A hand weeder of some kind. 5. A shovel. In addition to these tools every gardener will find it necessary to have a line for making straight rows. This should be at least the length of the longest dimension of the garden and white that it may be easily seen. There should be two pegs to stick it in with. I should add a board about ten inches wide with straight edges and as long as the bed is wide, and a pointed stick. (2) The Preparation of the Seed Bed The first thing to do, after having determined the location of your garden, is to measure your bed. If you have a single bed, one twelve feet long by six feet wide is enough to start with. I should prefer, however, to have two beds, each three feet wide by twelve feet long with a narrow path between, say, twelve inches. The reason for thus laying out the ground in two beds is that it will be easier to reach the whole bed from either side without stepping or kneeling on the cultivated soil. All cultivation can be done from the paths. _The soil_ for flower beds needs most careful preparation. The bed should be dug out to a depth of two feet, and if the soil is clay, two feet six inches. In the latter case, put broken stones, cinders or gravel on the bottom for drainage. The soil should be a mixture of one-half good sandy loam, one-fourth leaf mould or muck that has been left out all winter. Mix these thoroughly together before filling the beds, sprinkle wood ashes over the beds and rake them in before planting. This is to sweeten the soil. Lime may be used for the same purpose, but in either case get advice as to the amount needed for the soil in question. _Manure._ Next in order will come the enriching of this plot of ground by spreading upon it a good coating of well rotted cow manure. In case barnyard manure is not available, a good mixture of commercial fertilizer consists of four parts ground bone to one of muriate of potash applied at the rate of four pounds to the square rod. This done, proceed to fork the whole piece over, thrusting the spading fork into the ground its full length each time, and turning the forkful of earth so that the manure will be covered and not lie on top of the ground. When the spading has been done, then use your rake and spare it not. Rake until the earth in the beds is finely pulverized and until the whole bed is as level as you can make it. Now construct your central or dividing path, throwing the soil moved on the beds on either side. To do this you will need a shovel. Next define or limit your beds, making the sides and ends as straight as possible. You ought now to have two rectangular beds, each three feet by twelve feet, with a narrow path separating them all ready to put in the seeds. It would be a good thing to have your beds raised a little, two or three inches above the general level of the surrounding earth. This will make them more distinct and will obviate the settling of water on your beds; in other words, will drain them. Seeds The principal counsel to be given here is to use great care in the selection of seeds because it is a bitter disappointment and a discouraging experience to find that after all your labor your seeds are worthless. It would be well to test a sample of your seeds to determine their germinating power. If you have a reliable friend from whom you can secure your seeds, you are fortunate, but if you must purchase at the dealer by all means patronize one of established reputation. For the first garden I should plant lettuce, radishes, beets and beans in one of the beds. The other bed may be devoted to flowers. Planting Your beds are now supposed to be all ready for the seeds. That is to say, they are shaped and graded and raked fine. The next thing to do is to lay your board across the bed, with one edge six inches from the edge of the bed. Then stand on the board and with a pointed stick make a shallow furrow on each side of the board close to the board. Here I should put the lettuce. It is desirable to have the seeds evenly and not too thickly distributed in the shallow furrows. One way of accomplishing this is by mixing your seeds with some very fine wood ashes in a bowl and spreading the mixed ashes and seeds along the furrows. A better way, I think, in the case of a small quantity of seeds would be to place each seed at a proper distance from the others. This distance will vary according to the size of the full grown heads of lettuce. The smaller varieties might stand six inches apart, while the largest ones would need to be twice that distance or more. Having planted your lettuce seeds, turn your board over carefully twice. That will bring it into position for two more rows of vegetables. Stand on the board again and proceed as before, making two shallow furrows with a pointed stick. Here I should put the radish seeds. These may be sown more thickly, for the reason that as soon as the radishes become large enough to eat they may be pulled out, leaving room for the rest of the radishes to develop. Having planted your radish seeds, repeat the preceding operations, making two furrows again, this time for beet seeds. These may also be sown thickly. The plants may be thinned out afterward. The small plants that are pulled out will make excellent greens. When the thinning is completed the remaining plants should stand from four to six inches apart, according to variety; some beets are much larger than others. The rest of the bed devote to string or butter beans. You will have left for these a space of eighty-eight inches, or a little more than seven feet. The rows of beans must be farther apart than the other vegetables you have planted. Two feet between the rows is not too much. You will have space enough for three rows. Measure from your last row of beets one foot six inches at each side of your bed. Now stretch your line across your bed at this distance from the beets, then with a hoe make a furrow close to the line. This furrow should be two inches deep at least. Much deeper, you see, than the shallow furrows for the smaller seeds. Having made this furrow, measure two feet from it on each side of the bed and place your line at this point and make a furrow as before. Repeat the process for a third furrow. You should now have left a space of eighteen inches between your last furrow and the end of the bed. Into these three furrows place the beans, spacing them. Your seeds are now all in. At this juncture take your rake and cover the seeds, leaving the whole bed level and smooth. There is nothing more to be done just at present except to leave these seeds to the forces of nature, to the darkness and the moisture and the warmth of their earthy bed. They are put to bed not that they may sleep, but in order to wake them up. Soon the delicate shoots will begin to appear above the ground, and with them will also appear the shoots of many weeds whose seeds were in the soil. These weeds constitute a call to your next operation which is Cultivation Declare war on the weeds. Use your hand weeder between the rows of smaller vegetables and let not a weed escape. If they are in the rows so near to the seedlings that you cannot use the weeder without danger to the delicate little plants that you are attending, then employ your fingers. For a time you may use the hoe or rake between the rows of beans, but even here near the paths themselves the weeder or hands should be preferred. There is one caution that old gardeners give which is not to work among beans when they are wet with dew or rain for fear of "rust." Wait till the sun has dried the foliage. * * * * * Frequent and thorough cultivation not only destroys the weeds, thus giving your vegetables a better chance and giving your garden a tidy, well-kept appearance, but it keeps the soil loose and forms a sort of mulch whereby the moisture is conserved. The dryer the season the greater the need of cultivation. * * * * * It may seem to you that you are obliged to wait long and spend a good deal of labor without results, but when you have for the breakfast table some cool, crisp radishes and for dinner a head of fresh lettuce, and later a dish of sweet, luscious beets or mess of string beans, you will feel well repaid. Let us now turn our attention to the other bed, in which you are to grow flowers. This may be treated as a sort of background for the vegetable bed. To do this let the rows of plants run the other way. That is to say, lengthwise of the bed instead of across. It is assumed that the ground has been treated as in the case of the vegetable bed. When you have accomplished this work of preparation set your line six inches from the side of the bed nearest your vegetables, or the patch between the two beds. Make a shallow furrow the full length of the bed with your pointed stick. In this furrow sow your flower seeds of some low-growing plant such as _sweet alyssum_. Then move your line back toward the other side of the bed one foot. Here you should place some taller plants, such as _asters_. The aster plants should have been raised in the house, or purchased from some grower. Again move your line one foot nearer the rear margin of your bed and in this row plant your tallest plants. _Dahlias_ or _cosmos_ would be very effective. You must get the roots for the dahlias somewhere. Cosmos is planted from seeds. In planting the dahlias it would be well to dig a hole for each plant so deep that when the root is set it will be two or three inches below the surface of the ground. Good results will be obtained if before putting in the roots you put a handful or two of good manure in the hole and sprinkle a little soil over it. I have mentioned these particular plants simply as specimens. Other choices may be made and a suggested list is given at the end of this section. But whatever the selection, two things should be kept in mind. First, that the rows should contain plants that vary in height, the lowest being placed in the front row, the tallest at the back; and second, that plants should be chosen that will be in bloom at the same time, for at least a part of the season. If your work has been well done you ought to have a small bed of vegetables, thrifty, in straight rows, well cultivated, clean, and back of that, looking from the side, another bed of flowering plants that should be a delight to the eye, especially the eye of the possessor and maker. Of course, the beds will not present this perfect appearance for a long time because as the vegetables are used the beds will show where the vegetables have been removed. It should be mentioned, however, that it is possible to have more than one planting of radishes in a season; also of lettuce, and these may be replaced after the first planting has been used. There are many satisfactions in gardening. The intimacy with nature furnishes one of them. To be with growing things through all the stages of their growth, in all weathers and all hours of the day gives a quiet pleasure that is a healing and soothing influence. To produce something so valuable, so necessary as food by one's own exertion and care confers true dignity upon one and a sense of worth. To eat what one has raised oneself adds a flavor to it. From the garden as a center path, lead out in every direction, paths for thought and study. My wish for every Girl Scout who undertakes a garden is that she may have all these satisfactions, and may follow all these delightful paths that lead to knowledge, and through knowledge to joy. Suggested Flowers for Border _Biennials_ such as Canterbury Bells, Foxgloves and Sweet William should be seeded early in the spring in a reserve bed to be ready for the season's bloom. In order to secure a succession of bloom they should be taken out after flowering and replaced with annuals. _Annuals_--Of these some of the most satisfactory are Asters, Calendula, Lupin, Petunias, Rosy Morn, Snapdragon, Stock and Rose Zinnias. Take out any plants that are not the right colors. Brown earth is better than purple annual Larkspur, magenta Petunias, orange Calendulas or red Zinnias. Keep the color scheme ranging from true blues through rose and salmon pinks, lavenders and deep blue purples and white yellows. If you want brilliant reds or magentas have them in a bed apart. _Bulbs_--Tulips, such as Murillo, or _early varieties_ (La Reine, Pink Beauty, President Lincoln, Proserpine, Queen of the Netherlands and Rose Luisante), or _late varieties_ (La Merveille, La Reve, Moonlight, The Fawn) and Mertensiav Virginica can be along the borders. Darwin Tulips, such as Clara Butt, Dream, Gretchen, La Tristesse, La Tulipe Noire, Mrs. Potter Palmer, Philippe de Commines, Psyche, Rev. Ewbank, Suzon, should be planted in more shaded places. [Illustration: Plan for a border of Perennials] SECTION XVII MEASUREMENTS, MAP MAKING AND KNOTS 1. MEASUREMENTS Every country has national standards of measures and weights which are made and kept by the governments as patterns, for measuring and comparing the instruments made for business purposes. The units of measure have been fixed by law, for it is most important that people and countries in dealing with each other shall know exactly what is meant by such words as yard, foot, pint and pound. The unit of length used in this country is the yard. It is divided into three feet and each foot into twelve inches. The foot refers to the length of a man's foot. It is said that the length of the yard was based upon the length of the arm of an English king, but that sounds like a fairy tale. Many of our units of distance and weight have been borrowed from the English and are more complicated than those used by the French, whose unit of length is the meter. In 1799, or thereabouts, an international convention met at Paris to decide what the exact length of a meter should be, for several countries at that time were using what was known as the Metric System of Weights and Measures. It was finally agreed that the length of a meter should be equal to one ten-millionth of the distance on the earth's surface, from the pole to the equator, or 39.37 inches. At the same convention a unit of weight was determined. Because water is so important and familiar it was chosen as the basis for this unit. A cube of water at 40 centigrade, and measuring on each edge 1/100 of a meter was taken and called a gram, which is about equal to 15 of our grains. All peoples find it necessary in the house, out in the open and in nearly all forms of occupation to measure and weigh in order to accomplish their work. It is part of a Scout's preparedness to know how to measure and weigh and how to judge measurements and numbers without using measures and weights. There are rules for determining length and weight, and it is important to understand them. Measuring a distance means to find out the length of the straight line from one point to another. To get a straight line in the open when walking fix the eyes upon two objects directly in front, one nearer and smaller than the other. With eyes high walk toward these objects keeping them always in line. When approaching the first one choose another to take its place in line with it and the second. Always have two objects in direct line with the eyes. This method can be used in marching, rowing, swimming, and when staking out the points of triangles for measuring distance and height, as it will give the shortest distance between two points. There are three general methods of measuring distance accurately. (1) chaining or taping; (2) telemetry, and (3) triangulation. Less accurate means of measuring are by sound, pacing and timing. (1) Chaining and Taping. The regulation chain or tape used by surveyors is 100 feet long. A Scout may use a shorter line but must follow the same rules. Three things must be kept in mind when using a line. a. The straight distance between two points is to be obtained. b. The point where the end of the line comes each time must be marked. c. The line must be stretched tight. This method can be used in measuring off the distance for pacing to obtain the average length of one's pace, as suggested in a later paragraph under Useful Personal Measurements. (2) Telemetry. The second method is used in determining long distances for artillery practice and in surveying. It is called telemetry and the use of an instrument is necessary. (3) Triangulation. This is a long word but one a Scout can learn to know and use. It means that the length of the distance can be computed by means of triangles staked out on the ground, when to measure with a line would be impossible or not satisfactory. It is not necessary to make the sides of the triangles, only the points need to be indicated as it is the relative position of the points which make a triangle and not the lines. These can be marked in the country with poles, stakes or stones; in the city Scouts could stand in position at the necessary points. When using triangles where shall a Scout place the points? If the width of a stream, road or field is wanted choose a place where its sides are on about the same level and if possible fairly straight. Then proceed as shown in the accompanying diagram A. Select a conspicuous object on the farther bank of the stream, such as a tree, bush or stone and call it X. Stand opposite it at the near edge of the stream or on the bank, and place a stake A in front of you keeping X and A in direct line, walk backward a few feet and plant a stake B in direct line with them. Right or left face--(for a right angle is necessary at this point). Pace a straight line for say 20 feet and plant a stake C, one high enough to be plainly seen; continue the straight line for say 10 feet more and plant a stake D. Turn inland, (another right angle is here necessary) and pace to the point where the object X on the far side of the stream can be seen in direct line with the stake C. At this point place stake E. Measure the distance from E to D. With paper and pencil mark down the example--for such it is--in this way: DC : CB :: DE : BX or as the length from D to C is to the length of C to B so is the length from D to E to the length from B to X or as in this example, as 10 is to 20 so 8 is to the distance from B to X, which would be 16. Having discovered the distance between A and B in the case given, to be 4 feet, take this from the distance between B and X and the result will give the width of the stream, which is 12 feet. [Illustration: Diagram A. To Measure Width of Stream or Road] It may not be always necessary to use the line A--B but if the edge of the stream or road is crooked it is necessary in order to make B--D a straight line at right angles to A--X. In calculating a height, as that of a tree, house or tower, the triangles can again be used, as shown in diagram B. Choose a level strip of ground; pace the distance in a straight line, from the base of the tree A, or tower, to a point some distance from the tree, and plant a pole or stake say 5 feet high B; continue pacing the straight line to the point where, lying down with eyes level with the tree base, the top of the tree can be seen on a line with the top of the pole; plant here stake C. The height of the tree AA' will be to the length of the distance from C to A as the height of the pole, BB' is to the distance between B and C. A Scout can stand in the place of the stake B. [Illustration: Diagram B. To Measure Height of Tree, Etc.] [Illustration: Diagram C. To Measure Height with a Mirror] There are other ways of determining height. As shown in the diagram C, place a mirror (M) horizontally on the ground reflector side up, some distance from the base of the object to be measured, in this case a tent. Walk backward from the mirror in a straight line until the top of the tent pole can be seen in it. The problem will read in this way: the distance from the mirror to your heels (MS) is to the distance from your heels to your eyes (GS) as the distance from the mirror to the base of the object (MT) is to the height of the object (TT'). Water in a dark pan or tray or a pool on a still day will answer for a mirror. [Illustration: Diagram D. To Test a Right Angle] A right angle can be tested by measuring off 3 feet on one side of the corner and 4 feet on the other side, as shown in diagram d. If the distance between the two points is 5 feet the angle is true; if not 5 feet move one point as much as is necessary to make 5 feet. South American natives estimate height fairly correctly by turning the back to the object, walking straight away from it to the point where the top of the object can be seen by bending over and looking between the legs. Plant a peg at this point and the distance from the peg to the base of the object is roughly equal to the height. Sound travels at the rate of 365 yards every second, as many yards as there are days in the year. By counting the seconds between seeing the flash from a gun, or the steam puff from a locomotive and hearing the sound of the explosion or whistle it is possible to figure the length of the distance between yourself and the gun or locomotive. It is said that the number of seconds between a flash of lightning and the thunder will give the distance between you and the place where the lightning struck. We use weighing machines or scales in buying food, so that we may compare the actual amount of food we buy with a standard weight, otherwise there would be much confusion and business could not be carried on between peoples. For this reason we use pint, quart, peck and bushel measures, all of which are regulated by law as to the amount they hold. There are some people who have a true feeling or sense for weight and can tell almost to an ounce the weight of a parcel by lifting it. Others have a good memory and can tell the weight of a quantity by looking at it. Others know distance and can estimate it correctly without use of rule or measure, and likewise judge numbers. Very few people have this ability naturally, but many have acquired it by practice and patience and a Scout can do so: she will find many times that this particular form of knowledge whether in or out of doors is of benefit. How often a housekeeper wishes she could tell about how much material to buy for this or that purpose without getting the yard stick and measuring. The seamstress and dressmaker must judge length and width and even height, and the cook constantly has need of a sense of quantity and size. The photographer, the pioneer, the camper, all must know measurements. This matter of judging is something we are called upon to do much more than we have realized. The point is how can we learn the trick? We should start with something we know and compare to it something whose size we do not know. This is where knowing your personal measurement will be of value. Always prove when practicing your idea, otherwise you will not improve your ability. That is, make your estimate, then see how near right it is by measuring. Learn to know how an inch, a foot, a yard look. Then work with longer lengths out of doors with several feet, and several yards. Fences, roads, streets, dooryards, houses, all can be judged as to length. Height is less easy to estimate for we are not so accustomed to looking up and down as we are to looking forward or back and forth, but the same rules hold good. Learn to know the height of a chair seat, a table, your own height, a room, a house, trees: by measuring and looking, and looking and measuring, you will accomplish much. To learn to judge weight begin by holding in your hand something that weighs a pound; after holding it a few moments put it down and then take it up again always trying to sense the weight. Do not use your eyes, only your hand. Try a two pound weight and so on. Then take up something else the weight of which you do not know and see if you can tell its weight. Practice, patience and memory are necessary in this work. There is another way of judging weight, one in which our eyes help us. Knowing how a pound of butter looks as to size we can judge the weight of a mass of butter by looking at it and comparing it mentally with what we know. We can follow this method in judging the weight of different goods, but as each kind when put in pound quantities looks more or less different from every other kind, experience and knowledge of the character of the goods is necessary. A pound of butter and a pound of feathers do not make the same size bundle so the weight of each could not be judged by the same eye standard. By practice a Girl Scout should be able to do the following things in the way of judging height, weight and distance: (1) Be able to judge within 25 per cent the following: Height of a tree, house, pole, etc., not exceeding 50 feet. Material, 1, 3, 15, 18, 27, 30, 36, 42 and 56 inches. Diameter of the trunk of a tree, a pole, water pipe or similar object. Distance of 6, 10, 15, 25 and 100 feet. (This is useful in camera work.) (2) Pick out from a miscellaneous assortment bottles of 2, 4, 6 and 8 ounces. Bottles of 1 pint, 1 quart, 1 gallon. Pails, 1 pint, 1 quart, 2 quarts, 1 gallon. (3) Be able without scales to weigh out specified amounts of sugar, flour or other household materials, for example, 1, 5 or 10 pounds. (4) Be able to pick out from an assortment, packages of rice, tea, cornmeal, etc., weighing 1/2, 1, 2, 5 and 10 pounds. (5) Be able to give in the usual measures, either avoirdupois or metric, capacity of the standard teaspoon, tablespoon, teacup. (6) Be able to tell when you have walked a mile in open country. This may be done by using Scout's Pace for 12 minutes, on a fifty walk, fifty run rhythm, or by knowing one's own walking step length. (7) Be able to judge of spaces between distant objects such as the distance between two trees, the width of a road, or a brook, by the triangulation method. USEFUL PERSONAL MEASURES It is sometimes a great convenience to measure a length of ribbon, lace or other goods without the use of a rule or tape measure; but what shall we use in their place? Look at your thumb--how long is it from the end to the first joint? And the middle finger, from the end to the knuckle on the back of the hand? Isn't it nearly four and one-half inches or one-eighth of a yard? That is what the average grown person's finger measures. To get the correct length of your finger, hold the end of a tape line to the end of the finger with the thumb of the same hand, draw the tape measure tight over the bent finger to the knuckle. This is a very useful measure for short lengths. Another measure for longer lengths is the distance from the end of your nose, when your head is turned sharply to one side, to the end of your thumb when your arm is stretched straight out from the shoulder in the opposite direction. Measure and find out this distance for yourself by holding the very end of a ribbon, tape or rope with the left hand to the end of the nose, head turned to the left, and with the right hand run the fingers along the edge of the ribbon until it is stretched to arm's length. Marking the ribbon with a pin where the right thumb and forefinger have held it, measure the distance with a yard measure or rule from the end of the ribbon to the pin. This length will be about the same as the standard unit of length used in this country. When measuring a long length of goods, use the point held by the right hand as the starting point to be held by left hand. If you know the distance between the end of your little finger and the end of your thumb when they are stretched apart, the palm of the hand being flat, you can measure a distance such as the length of a table, shelf, pole, etc. When judging the height of a person, remember that the distance from the top of the head to the chin is about one-ninth of the height of the body. The distance between the middle fingers when the arms are stretched straight out from the shoulders is about equal to the height of the body. Another personal measure that is of value is the length of one's average pace or stride; that is, the distance from the toe of one boot to the toe of the other when walking a natural gait. It is also useful to know the average number of paces taken in walking a given distance, such as a mile, and the time required to make them. All of this information can be obtained in a very simple way. Measure off as accurately as possible 220 yards, which is one-eighth of a mile, or take a known distance, and pace it back and forth at least eight times, but not all in one day. Each time keep a record of the number of paces taken and the time required to pace the distance. Divide the sum of the paces by the number of times paced and the result will be the average number of paces for the distance. Then divide the whole distance by the average number of paces and get the average length of your pace. Divide the sum of the minutes spent in pacing the distance by the number of times paced, and get the average length of time required to walk the distance. When the average length of pace is known, the distance between two points can be quite accurately estimated by pacing, if the ground is open, level and solid. If up or down grade, if the ground is muddy or heavy, or there are other causes which retard the gait, a reduction must be made. None of the above methods for measuring are scientific, therefore are not accurate, but they are useful ways of measuring _approximately_ lengths and distances by means of a guide always at hand. 2. MAP MAKING FOR GIRL SCOUTS The word map calls to our mind a picture of lines, angles, dots and circles which tell us something about a position of the surface of the earth. It gives us an idea of distance and direction, indicates heights and sometimes tells of interesting land conditions. What we see are but symbols representing a more or less true picture. This method of telling a story is very old; as long ago as 1370 B. C. it was used to show the location of the then famous Nubian Gold Mines. This ancient map is now preserved in the Museum of Turin. Later, in 611 B. C. the first map of the world was made--the world as men knew it then. They thought it was like a hollow cylinder and surrounded by a river. By 276 B. C. maps were used and understood quite generally. They were named originally after the material upon which they were painted or drawn. Map from Mappa, meaning cloth, and chart from charta, meaning parchment. Even today maps are made on cloth when for use in the open by cyclists, military men, and so forth, and charts are those maps filling the needs of seamen. Savage tribes used maps made of horn, bone and wood. In the 15th century the first printed maps were made and now many processes are used in reproducing these valuable and necessary graphic pictures, every line and dot of which have been made out of someone's experience. The explorer, the pioneer, the navigator, all contributing to the store of knowledge of the earth's surface, and many times having thrilling adventures, surviving terrible conditions that the earth may be known as it really appears. Although maps are made to scale and every distance computed most accurately by the use of very fine instruments, Scouts can accomplish the real purpose of maps in a small and simple way, for they are after all, but guides to those who follow. Knowing a delightful road or trail, one can by a map guide others to it, or by making a map of a city, or country district helps a stranger to find his way about. Our maps must contain as the all important features: Direction, Distance, Points of Identification, and the explanation on the margin of the map of all symbols or conventional signs used. For hiking purposes a starting-point and a goal are necessary, all cross-roads must be indicated--streams, bridges, trails, springs, points of interest, vantage points for extended views, and so forth. A city map should note beside streets, the car lines or bus lines, public buildings, library, churches, hotels, stores, police station, public telephone booths, a doctor's office, fire alarm box and post box. A village map should show in addition the way to the nearest large town or city, give the railroad station, and so forth. Direction is shown by symbol, an arrow or a line with an N pointing to the North, which should be at the top of the map, and all lines and signs should be made in relation to it. Distance is shown by what is known as scale. It would be impossible and unnecessary in making a map to use the exact measurements of distances existing in any given portion of the country, but we can indicate those distances by drawing our map even though very small so that lines, angles, circles and dots will bear the same relation to each other as the points they represent bear to each other. This is done by using a small measure to represent a large measure. If 1 inch was used to represent a mile, a map showing 80 square miles of ground, measuring 8×10 miles could be drawn on a comparatively small piece of paper. Whatever scale is used must be noted on the map, however. The true distances are found by pacing or by triangulation. The interesting, helpful and necessary points are learned by observation. These are the real guides when using a map and these should be placed most correctly. Some of the symbols most generally used in map making are shown in the accompanying cut. To be able to read a map is quite as important as making one. Signs must be understood, distances read, and directions known. It will help in ascertaining the latter point to hold the map so its position will be true to the points of the compass--the East to the East. This is called orienting a map. [Illustration: CONVENTIONAL SIGNS OF MAP MAKING Camp Post office Telegraph office City, Town or Buildings Church village School W. W. Hos. Water works Hospital Windmill cem. Ruins Cemetery Fence Barbed smooth Stone (any or board) Wire Fence Fence Wagon Footpath or Wagon Road Road Trail (unfenced) Railroad Double Track Trolley Station R. R. Line] [Illustration: general symbol streams spring or Foot Falls and Rapids or Bridges Telegraph Lines Ferries Grassland Cultivated Fields Lake or Pool Corn Cotton Marshes Orchard Woods of Any Kind Pine Woods MORE CONVENTIONAL SIGNS OF MAP MAKING] A sketch map, not made to scale or true as to direction or distance, but giving enough accurate information to serve in guiding a stranger truly, can be made very quickly and easily if the district sketched has been observed closely. Observation is at the root of map making. [Illustration: MAP OF GIRL SCOUT CAMP MADE BY SCOUT] The reproduced sketch of a map made by Girl Scout, will be a guide to the Scout who is learning how to tell a story by symbols. THE COMPASS The Mariner's Compass is an instrument which shows where the North, and other directions, are. Boxing the Compass consists in enumerating the points beginning with North and working around the circle as follows: NORTH North by East North, Northeast Northeast by North Northeast Northeast by East East, Northeast East by North EAST East by South East, Southeast Southeast by East Southeast Southeast by South South, Southeast South by East SOUTH South by West South, Southwest Southwest by South Southwest Southwest by West West, Southwest West by South WEST West by North West, Northwest Northwest by West Northwest Northwest by North North by West NORTH How to Find Points of Compass Without a Compass Every Scout should be able to find the North without a compass. By day the sun will tell you where the North is, and the stars by night. How to Tell the Points of the Compass by the Sun The sun rises in the east and sets in the west. Any time before noon, if you stand facing the sun, North is at your left hand: after noon, if you face the sun, North is at your right hand. The Phoenicians, who sailed round Africa in ancient times, noticed that when they started the sun rose on their left-hand side--they were going south. Then they reported that they got to a strange country where the sun got up in the wrong quarter, namely on their right hand. The truth was that they had gone round the Cape of Good Hope and were steering north again up the coast of Africa. [Illustration: Mariner's Compass] Probably the most accurate way to find North, if you have no compass, is to use an open-faced watch. Holding the watch flat, turn it so that the small or hour hand points directly toward the sun. The South will then be half way between the hour hand and the figure XII on the dial. Before noon the halfway point is between the hour hand and XII clockwise, and after noon it is between the hour hand and XII counter-clockwise. How to Find North by the Stars All stars appear to rise in the east and set in the west, which is really due to our earth turning around under them. But one star never moves in relation to us, and that is Polaris, the North Star, which stands still over the north pole to show us where North is. 3. KNOTS AND THEIR USES FOR GIRL SCOUTS It doubtless seems very strange to you that a Girl Scout should have to know how to handle a rope and tie knots according to rules. Most people have never dreamed that there are rules for these things; they have made knots, when necessary, in a way peculiar to themselves and have been quite surprised that the knots come out when they are expected to hold fast and hold fast when they are expected to come out. Ropes and knots have been in use by all peoples for many years. The rules concerning them have been developed and perfected as time has passed until now there is no question as to the usefulness of these things and the way to handle them correctly. As the sailors and the engineers have worked with ropes and knots more than others, it is to them that we go for our information. We need all we can get, for today in nearly all forms of occupation twine, cord and rope are used and knots are tied. As the Girl Scout who wants to be a Golden Eaglet takes up many of these occupations, she needs to know how to tie knots quickly, in the dark if necessary, and correctly, for then they will hold fast yet can be readily untied. These are essential requirements to be remembered, but just as important is the fact that purposes and uses of knots differ greatly. Every Scout should have five feet of one-quarter inch Manila rope, whipped at both ends. With this small piece, which only represents the much larger rope needed in many cases for practical purposes, all of the required knots can be made and nearly all of their uses demonstrated. Have you ever made a blanket roll, put it across your shoulder, hiked through the woods or over the hills for a sleep in the open? Where would all your necessary articles have been if you had not tied them snugly in the roll? Without them you would have been far from happy. Or have you pulled a sled up a long hill over and over again for the sake of the slide down? How about the little knots that held the rope in place--did you ever think of them? There are many things we do for the sake of a good time where knots and rope are indispensable. An interesting story is told by a Girl Scout who watched two men trying to hang a very large and heavy curtain which was to be used as part of the stage setting for an entertainment. The men tried to tie two ropes together, one of which was considerably larger than the other. Every knot they tied was pulled out by the weight of the curtains. Finally the men were quite ready to say "It cannot be done." It was then that the Girl Scout offered her services. The men looked at her doubtfully, but said, "Go ahead." Of course she tied a knot that held fast; then she had to teach it to the men. You see, she could be helpful, for she knew the kind of knot that would hold two ropes of unequal thickness together and knew how to make it. Did you ever notice how few people know how to tie bundles and packages securely and neatly? Yet this is a most helpful thing to do. Parcels that go through the post or by express are handled roughly and unless tied with special care they are not delivered in good condition. Sometimes we find ourselves in the midst of unusual surroundings where we can be of service if we know what to do and how to do it. A Scout is sometimes called upon to give First Aid, possibly to tie on splints, a bandage, or a sling; or use a life-line. Once a boat was swept over one of the lesser falls at Niagara. In it were three people--a father, mother and their son. A group of men and women standing on the bridge saw the accident; one of them ran for a rope and threw the end over the side of the bridge calling to those in the water to catch it. One succeeded, but the rope slipped through his hands almost immediately because there was neither a loop nor a knot to hold on to. [Illustration: 1. Square or Reef Knot] These stories, which are true, make us realize the importance of knowing something of ropes and knots, that we may Be Prepared when our services are needed. Parts of a Rope The three parts of a rope are: 1. The End, the part used in leading; 2. The Bight, a loop made by bending the rope back on itself and holding it in place; 3. The Standing Part, the long portion of the rope not used when tying a knot. 1. Square or Reef Knot The name of the knot the purpose of which is to tie together two ends of equal thickness, either to make them fast or to lengthen a rope, is the Square or Reef knot. It is made so that the ends come out alongside of the standing part and the knot will not jam. It is used when tying bundles, such as the blanket-roll, and packages; for tying on splints, fastening the ends of a sling or mending broken strings, ropes or cords, as shoestrings, clotheslines, etc. It is the knot used more commonly than any other. To make the Square Knot: Take an end in each hand; Cross the end in the right hand over the end in the left hand; Bend it around the rope in the left hand; Cross the end in the left hand over the end in the right hand; Bend it around the rope in the right hand; Pull tight. 2. Sheet-bend Another knot that is used for tying two ends together, generally those of unequal thickness, or for fastening an end to a permanent loop, is the Sheet-bend. [Illustration: 2a. Sheet Bend: Loose] [Illustration: 2b. Sheet Bend: Drawn Tight] To make a Sheet-bend: Make in the end of the larger rope a small bight or use the permanent loop in its place; Pass the end of the smaller rope up through the bight; Under the bight; Over the bight; Under its own standing part; Pull the loops tight. This is the way the Girl Scout tied the rope together for the stage hands. 3. Bowline-Knot If the people on the bridge at Niagara Falls had made a Bowline-knot in the end of the rope before throwing it as a life-line they might have saved one if not three lives. A Bowline is used chiefly for hoisting and lowering; it can be used for a halter or with the Sheet-bend in making a guard-line or fence. It is a knot holding fast a loop which can be made of any size and which will not jam or give. To make a Bowline-knot: Take the end in the right hand; Draw the rope toward you over the palm of the left hand, measuring off as much as is needed to make the required size loop; Drop the end; Make a small bight in the palm of the left hand by turning the rope toward the ends of the fingers; Take the end in the right hand; Pass it up through the bight; Back of and around the standing part; Down through the bight; Pull the end and the rope forming the loop against the standing part. When the Bowline is used for hoisting or lowering a person as in case of fire, the loop should be large enough to be used as a seat; it should be passed over the head and shoulders, the standing part in front of the body, to be held on to with both hands. When using a rope for a life-line: Fasten securely one end to something that will not give. Make a Bowline at the other end of the line large enough to go over the head and shoulders; Hold the knot in the right hand, the end toward you; Take the standing part in the left hand, measure off about three feet of rope; Draw the rope toward you, pass it over the palm of the right hand and hold fast. Again measure off the same amount, draw the rope toward you, pass it over the palm of the right hand, and hold fast; Continue this process until enough rope is coiled to more than cover the distance to the person in the water. Grasp the coil firmly in the right hand; Hold the standing part in the left hand; Draw the right arm back from the shoulder; [Illustration: 3. Bowline] Swing the arm forward and throw the coil out over the water to the person in distress; Make sure that the person in the water gets a firm grasp on the rope; Quickly take the standing part in both hands; Pull on the rope with a hand over hand motion, keep the line taut and pull the person to safety. Do not make the mistake of throwing the coil "up"; throw it _out_ over the water. The important points to remember when using a rope for rescue work are to fasten the free end so the rope will not slip out of reach; to coil the rope properly so it will not kink or knot when let out; and to make a Bowline large enough to go around the body. When a group of Scouts make a guard line, each girl makes a Bowline in the end of her rope, large enough to put her hand through, fasten her right-hand neighbor's rope to it by means of a Sheet-bend and holds her portion of the line in place by using the Bowline in her rope for a handle. [Illustration: 4. Two Half-Hitches] Two Half-hitches are used to make fast an end of rope to a pole, post, etc. It is a knot that can be easily undone. It is used for hauling, fastening awning ropes, flag ropes, etc. To make a Half-hitch: Take the end in the right hand; Pass the end under and around the pole; Around the standing part: Under itself, forming a bight out of which the standing part comes. Repeat this for the second half-hitch, using standing part in place of pole. [Illustration: 5. Clove-Hitch] The purpose of a Clove-hitch, which is also called the Builders' Knot, is to make fast an end of rope, generally to a post or tree. This knot holds securely and does not slip laterally. It is of value when tethering an animal or tying a boat. It can be used for fastening an awning rope, tent ropes, for tying on splints or fastening the end of a bandage when it is used to confine a delirious person. A fence or guard-line can be made where trees or posts are available by tying the end of the rope by means of a Half-hitch to the first tree, and then using a Clove-hitch on the other trees or posts. To tie the Clove-hitch: Take the end in the right hand; Pass it around the post; Over the standing part; Continue around the post; Under the standing part; Slip the end up through the lower loop; Pull tight. [Illustration: 6. Sheep-Shank] The purpose of a Sheep-shank is to take up slack or shorten a rope temporarily. It is used on tent ropes, tow lines. To make the Sheep-shank: Cross the hands and take hold of the rope; Take up the slack by drawing the hands past each other; Hold the two long loops firmly in one hand; Make a bight in the rope between the loop and the end; Pass the loop through the bight; Do the same thing at the other end. The knot will stay in place so long as the rope is taut. If it is necessary to shorten a rope when neither end is held fast, make the Sheep-shank and pass each end through the bight nearest to it. [Illustration: Ready For Transportation or Storage] When in uniform a Girl Scout hangs her rope on a belt-hook placed in her belt or skirt-binding. _To have the rope in a convenient form:_ Make two loops five or six inches long at one end of the rope; Leaving a small bight at the top to go over the hook, bind the loops together by winding the standing part around them; Hold the end fast by putting it through the remaining bight. _To serve or whip the ends of a Scout rope so they will not fray:_ Take a piece of soft twine twelve or fourteen inches long; Make a loop two inches long at one end; Lay the loop on the rope, the end of the twine extending beyond the rope end an inch; Bind the rope and loop together by winding the standing part tightly and closely around them; Slip the end down through the loop, which must not be entirely covered by the binding; Pull the other end of the twine and draw the loop under the binding. As the twine will be held fast, the ends can be cut off close to the rope. A "knot board," showing the various knots tied perfectly and names attached, ends of rope whipped, bights, loops and coils, is an interesting bit of work for a Troop of Girl Scouts to do. The board hung in the Troop room would be a help to new Scouts, and it could be loaned to Troops that are not registered, but are learning the Tenderfoot test, which includes knot-tying. Glossary Belt-hook--A double hook in the form of the letter S. Sometimes called S-hook. Bight--A loop made by bending a rope back on itself and holding it in place. Coil--A series of rings, one on top of another, into which a rope is wound. Cord--A string or small rope composed of several strands of thread or vegetable fiber twisted and woven together. End--One of the terminal points of that which has more length than breadth. The part of a rope used in leading. Hemp--An annual herbaceous plant. The fiber, obtained from the skin or rind by rotting the stalks of the plant under moisture is prepared in various ways for twisting into ropes, cables, and weaving coarse fabrics. Knot--An interlacement of twine, cord, rope or other flexible material formed by twisting the ends about each other and then drawing tight the loop thus made. Life-line--A rope used in rescuing; it should have a Bowline in one end and the other end should be secured to something that will not give. Loop--An opening through which something can be passed. Manila rope--A rope made from Manila hemp, a fibrous material which is obtained from the leaves of plants which grow in the Philippine Islands. Rope--A cord of considerable thickness, technically over one inch in circumference. Ropes are made of hemp, manila, flax, cotton or other vegetable fiber or of iron, steel or other metallic wire. A rope is sometimes called a line. They are composed of threads which are spun or twisted into strands and the finished ropes have special names, according to the number of the strands, and the various sizes are indicated by the circumference in inches. Standing part--The long portion of a rope not used when tying a knot. String--A slender cord, a thick thread. Twine--A double thread; a thread made of two strands twisted. SECTION XVIII GIRL SCOUT PROFICIENCY TESTS AND SPECIAL MEDALS For details regarding these badges see the "BLUE BOOK OF RULES FOR GIRL SCOUT CAPTAINS" CONTENTS I. Introduction to Proficiency Tests. II. Proficiency Tests: *** Subjects marked thus are specially recommended for First Class Scouts or girls at least sixteen years old. **** Subjects marked thus are for Scouts eighteen years and over. Artist Athlete*** Bee-Keeper Bird Hunter Bugler Business Women*** Canner Child Nurse Citizen*** Cook Craftsman Cyclist Dairy Maid Dancer Dressmaker Drummer Economist Electrician Farmer First Aide*** Flower Finder Gardener Handy Woman Health Guardian*** Health Winner Home Maker Home Nurse*** Horsewoman Hostess Interpreter Journalist**** Laundress Milliner Motorist**** Musician Needlewoman Pathfinder Photographer Pioneer*** Rock Tapper Sailor*** Scribe Signaller Star Gazer Swimmer Telegrapher Zoologist III. Group Badge IV. Golden Eaglet. V. Special Medals: Attendance Stars Life Saving Medals Bronze Cross Silver Cross Medal of Merit Thanks Badge Community Service Award Scholarship Badge Proficiency Tests and Merit Badges 1. INTRODUCTION A girl must be a Second Class Scout before receiving a Merit Badge in any subject. However, this does not mean that she cannot begin to study her subject and plan for passing the test at any time. Proficiency in these tests is to be determined by the Local Council, or by persons competent (in the opinion of the Council) to judge it. If no Local Council exists, certificates should be secured from persons competent to judge each subject, such as teachers of music, dancing or drawing, riding masters, motorists, electricians, milliners, dressmakers, artists, craftsmen, scientists and so forth. These certificates should be sent to the National Headquarters or to the nearest District Headquarters for inspection. Headquarters will either pass on these, or indicate the nearest local body competent to deal with them. The tests as given are topical outlines of what a Scout should know about the subject rather than formal questions. Captains and others giving the tests will adapt the wording to the needs of the particular case. With many subjects a list of standard references is given. It is desirable that a girl should read at least one of these books, not in order to pass an examination but that she may be familiar with the general field and the great names and principles associated with it. Where a whole troop is working on a subject, portions of the books may be read at troop meetings, or several Scouts can read together and discuss their impressions. It is important that every Girl Scout should understand that the winning of any one of the following Merit Badges does not mean that she is a finished expert in the subject. What does it mean then? It means three things: 1. She has an intelligent interest in the subject 2. She has a reasonable knowledge of its broad principles 3. She is able to present some practicable proofs of her knowledge, so that a competent examiner can see that she has not simply "crammed it up" from a book. Doing, not talking or writing is the principle of the Girl Scouts One of the great things about these Merit Badges is that they require a definite amount of perseverance. This is a quality in which women are sometimes said to be lacking; if this is a fair criticism, the Merit Badges will certainly test it. Nobody compels any Scout to earn these Badges; she deliberately chooses to do so. Therefore, to fail in a task she has voluntarily set herself, comes straight back to her and shows her what stuff she is made of. For while it is of no particular importance how many things you start in this life, it is of great importance how many things you finish! Out OF GOODNESS of heart, or quick interest, or sudden resolution, a girl will start out to master a subject, earn a certain sum of money, make something for herself or someone else, form some good habit or break some bad one; and after her first enthusiasm has died out, where is she? So that a great many people laugh at a girl's plans--and with reason. Now while this may be merely amusing, so long as it affects only the girl herself, it becomes very annoying when other people's affairs are involved, and may be positively dangerous if carried too far. If your life depended upon a Girl Scout's efforts to resuscitate you from drowning, you would be very glad if she stuck to it. But if she happened to be a girl who had started to win five different Merit Badges, and had given them all up, half way through, what sort of chance do you think you would have? Girl Scouts are slower to begin than other girls, perhaps, but they stick to it till they've made good. "She carried that through like a Girl Scout" ought to become a common saying. 2. PROFICIENCY TESTS ARTIST SYMBOL--A PALETTE [Illustration] Submit a drawing, a painting, or a model of sculpture which in the judgment of a competent professional represents a sufficiently high order of ability to merit recognition. This badge is offered with the object of encouraging a talent already existing, and it is not suggested that Girl Scouts should select this badge unless they are possessed of sufficient natural talent to warrant presenting their work to a good judge. The standard required for winning the badge is left to the judgment of the professional as it is impossible for the organization to lay down strict requirements in these subjects. REFERENCES: "Children's Book of Art," A. E. Conway, Adam and Charles Black. "Knights of Art," Amy Steedman, George W. Jacobs and Company. "Gabriel and the Hour Book," Evaleen Stein. "Apollo," by S. Reinach, from the French by Florence Simmonds, Scribners. ATHLETE*** SYMBOL--BASKET BALL [Illustration] To qualify for this a Girl Scout must be at least fourteen, and must hold the badge for personal health, the "Health Winner." 1. State briefly the value and effect of exercise. 2. Demonstrate habitual good posture, sitting and standing. 3. Demonstrate (a) marching steps, quick and double time, and Scout's Pace. (b) Setting-up exercises, (as shown in Handbook). 4. Present statement from troop Captain, of a hike of at least 5 miles. 5. Demonstrate with basket ball 5 goals out of 7 trials standing at least 5 feet from basket, OR demonstrate with basket ball distance throw of 40 feet. 6. Demonstrate with indoor base ball accurate pitching for distance of forty feet. 7. Write brief description of rules for five popular games. 8. Play well and be able to coach in any three of the following games: Basket Ball, Battle Ball, Bowling, Captain Ball, Dodge Ball, Long Ball, Punch Ball, Indoor Baseball, Hockey--field or ice, Prisoners' Base, Soccer, Tennis, Golf, Volley Ball Newcomb. 9. Hold swimming badge or bring statement of ability to demonstrate three strokes, swim 100 yards, float and dive. Note: For alternate to swimming requirements see First Class Test, question 7, page 65. 10. Demonstrate three folk dances, using any nationality, OR be a qualified member of a school or society athletic team, playing one summer and one winter sport, OR be able to qualify for entry in a regular competition in some sport such as Tennis, Skating, Skiing. Running, Pitching Quoits, etc. REFERENCES: "Games for the Playground, Home, School and Gymnasium," Jessie H. Bancroft, Macmillan. "Summer in the Girls' Camp," A. W. Coale, Century. "Book of Athletics," Paul Withington, Lothrop. "Outdoor Sports and Games," C. H. Miller, Doubleday Page. BEE KEEPER SYMBOL--HIVE [Illustration] 1. What constitutes a swarm of bees? How do they live? Tell how honey is gathered and stored and honeycomb is built, and what part the queen, drones and workers play in the life of the colony. 2. Be able to recognize and describe each of the following: queen, drones, workers, eggs, larvae, pupae, honey, bee food, wax, pollen, propolis, brood-nest, comb, different queen cells. 3. Have a practicable knowledge of bee keeping and assist in hiving a swarm, examining a colony, removing the comb, finding the queen, putting foundation in sections, filling and removing supers, and preparing honey in comb and strained for market, and present a certificate to this effect. 4. Know which flowers afford the best food for bees, and how honey varies according to the flowers in color and flavor. REFERENCES: "Productive Bee Keeping," Pellett. Bulletins from Bureau of Animal Industry, U. S. Department of Agriculture. "Life of the Bee," Maurice Maeterlinck, Dodd. "Queen Bee," Carl Ewald, Thomas Nelson and Sons. "How to Keep Bees," A. B. Comstock, Doubleday Page. BIRD HUNTER SYMBOL--BLUE BIRD [Illustration] To qualify for this badge a Girl Scout should belong to the Audubon Society[8] and be able to answer the following: 1. Give list of twenty wild birds personally observed and identified in the open and show field notes including at least the date seen, markings, food habits, nesting habits if known, and migration, if any. 2. Give game-bird laws of her State. 3. Name five birds that destroy rats and mice. 4. Give list of ten birds of value to farmers and fruit growers in the destruction of insects on crops and trees. 5. (a) Tell what the Audubon Society is and how it endeavors to protect the birds. (b) Give name and location of two large bird refuges; explain the reason for their establishment and give names of the birds they protect. 6. (a) Know what an aigret is. How obtained and from what bird. (b) Tell methods to attract birds winter and summer. 1. GENERAL REFERENCES: (At least one must be read to qualify for badge). "Method of Attracting Wild Birds," Gilbert H. Trafton, Houghton, Mifflin Co. "Bird Study Book," T. Gilbert Pearson, Doubleday Page Co. "Wild Bird Guests," Ernest Harold Baynes, E. P. Dutton Co. 2. HANDBOOKS AND SPECIAL BIRD BOOKS: "Hawks and Owls of the United States," A. K. Fisher. "Useful Birds and Their Protection," Edward H. Forbush, Massachusetts Board of Agriculture. "Home Life of Wild Birds," F. H. Herrick, G. F. Putnam Co. "Land Birds East of the Rockies," Chester A. Reed, Doubleday Page Co. "Water and Game Birds," Chester A. Reed, Doubleday Page Co. "Western Birds," Chester A. Reed, Doubleday Page Co. "Handbook of Birds of Eastern North America," Frank M. Chapman, D. Appleton and Co. "Bird Life," Frank M. Chapman, D. Appleton and Co. "Handbook of Birds of Western United States," Florence Merriam Bailey, Houghton, Mifflin and Co. "Children's Book of Birds," O. T. Miller, Houghton, Mifflin Co. "Burgess Bird Book for Children," W. T. Burgess, Little Brown Co. BUGLER SYMBOL--BUGLE [Illustration] Play correctly as to notes and time the following calls and marches and play at sight any calls selected: 1, First Call; 2, Reveille; 3, Assembly; 4, Mess; 5, Recall; 6, Fire; 7, Drill; 8, Officers; 9, Retreat; 10, To Colors; 11, To quarters; 12, Taps. Reference: Cadet Manual, E. L. Steever, Lippincott. BUSINESS WOMAN*** SYMBOL--NOTE-BOOK [Illustration] 1. Must have a legible and neat handwriting and show a knowledge of spelling and punctuation by writing from dictation a paragraph necessitating use of commas, periods, quotation marks, apostrophe. 2. Must typewrite 40 words a minute, or as an alternative write in shorthand from dictation 70 words a minute as a minimum, and transcribe them at the rate of 35 words. 3. Must show a knowledge of simple bookkeeping and arithmetic. 4. Must show how to make out, and know how and when to use receipts, notes and drafts, and money orders. 5. Must know how to write a simple business letter, such as asking for employment, or a letter recommending a person for employment. 6. Must show how to keep a check book, make out checks and deposit slips, endorse checks, and balance checking accounts. 7. Must keep a simple cash account to show receipts and expenditures of personal funds for three months, OR the household accounts of the family for three months. (This account may be fictitious.) 8. Must be able to write a letter from memory on facts given five minutes previously. REFERENCES: "Thrift by Household Accounting," American Economics Association, Baltimore. "Household Accounts and Economics," Shaeffer, Macmillan. "What every Business Woman Should Know," Lillian C. Kearney, Stokes. "Bookkeeping and Accounting," J. J. Klein, Appleton. "Essential Elements of Business Character," H. G. Stockwell, Revell. CANNER SYMBOL--JAR AND FRUIT [Illustration] 1. Submit the following specimens of canning work: (a) six pint jars of two kinds of vegetables, showing the cold pack method; (b) six jars of preserved fruit, at least two kinds; (c) six glasses of jelly, jam or marmalade. 2. What are the essential things to be considered when selecting vegetables to be canned, fruit to be preserved or made into jelly, jam or marmalade? 3. Give general rules for preparing fruits and vegetables for preserving in any way. 4. What kind of jars are considered best for preserving? What other materials are used for making holders besides glass? How should all utensils and jars, glasses, rubbers, be prepared before using? 5. What is essential regarding the heat? 6. What are the general rules for preserving fruit? Give proportions by measure or weight, time of cooking, amount of sugar, water or any other ingredient for the fruits that you have preserved, and for at least two others. 7. Give same rules for jams, marmalades and jellies. 8. Give directions for filling and sealing jars. How can jars be tested within twenty-four hours after filling? If not air tight what should be done? 9. What should be done to all jars, tumblers, etc., before storing? How are canned goods best stored? REFERENCES: Government Bulletin--U. S. Department of Agriculture. "Canning, Preserving and Jelly Making," J. McK. Hill, Little. CHILD NURSE SYMBOL--A MALTESE CROSS [Illustration] 1. During a period of three months care for a little child, under two years, for a time equivalent to two hours daily for four weeks. During this period all of the necessary work for routine care of a child must be demonstrated, including feeding, bathing, dressing, preparing for bed, arranging bed and windows, amusing, giving the air, and exercise, and so forth, according to directions in Handbook. 2. What are the most necessary things to be considered when caring for a child under three years of age? Elaborate on these points. 3. What are some of the results of neglecting to do these things? What is the importance of regularity in care, to child, to mother, or nurse? 4. Should a child be picked up or fed every time he cries? What is the result of so doing? 5. What are the important things to remember in lifting and handling children? 6. What things are important in connection with their sleeping, either in or out of doors? Up to what age should a child have two naps a day? One nap? What time should a child be put to bed? 7. How can a baby be encouraged to move itself and take exercise? 8. What should be done when preparing a baby's bath? How should the bath be given to a little baby? To an older child? 9. How is a child prepared for bed? How are the bed and room prepared? 10. What is the best food for a child up to nine months? If he cannot have this food, what can take its place, and how should it be given? What are the principal things to remember concerning the ingredients and preparation of this food, and the care of utensils? 11. At what age may a child be given solid food with safety? What foods are best and how should they be prepared? 12. When feeding a child either from a bottle or a spoon, what precautions should be taken? How often should a child under one year be fed? from one to two years? 13. When suffering from a cold what precautions should be taken? If it is necessary to continue to care for a child in spite of your cold? What is the wisest thing to do first if a child is ill? REFERENCES: "The Baby, His Care and Training," M. Wheeler, Harper. "Care and Feeding of Children," Ernest Holt, Appleton. "The Home and Family," Kinne and Cooley, Macmillan. [Illustration: THE CITIZEN*** SYMBOL--EIGHT-POINTED STAR] 1. Who is responsible for the government of your country? 2. Whose business is it to see that the laws are enforced? 3. How can you help make your Government better? 4. Give the best definition you know of our Government. 5. What are the principal qualifications for the vote in your State? 6. a. Who is a citizen? b. How can a person not a citizen become a citizen? c. What is the advantage of being a citizen? 7. Who makes the law for you in your State? 8. What part will you have in making that law? 9. What are the duties of the President of the United States and of each of his Cabinet? 10. Name five things on which the comfort and welfare of your family depend, which are controlled by your Government. 11. a. What is meant by a secret ballot? b. How can anyone tell how you vote? 12. What is the difference between registering to vote and enrolling in a political party? 13. If you enroll in a political party must you vote the straight ticket of that party? REFERENCES: "The Woman Movement in America," McClurg and Co., Chicago. "The Woman Voter's Manual," Forman and Shuler, Century Co., 1918. "Democracy in Reconstruction," Houghton Mifflin, 1919. Cleveland and Schafer. "History of Politics," Edward Jenks, Macmillan Co. "The Subjection of Women," John Stuart Mill, Frederick Stokes. "Your Vote and How to Use It," Mrs. Raymond Brown, Harper Bros. "The Story of a Pioneer," Anna Howard Shaw. "American Commonwealth," James Bryce. "Promised Land," Mary Antin, Houghton Mifflin. "Land of Fair Play," Geoffrey Parsons, Scribner. "Making of an American," J. A. Rils, Macmillan. "Peace and Patriotism," E. S. Smith, Lothrop, Lee and Shepard. "The Children in the Shadow," Ernest Kent Coulter, McBride Nest and Co. "American Citizenship," Charles and Mary Beard, Macmillan. [Illustration: COOK SYMBOL--GRIDIRON] This test is based on the thorough knowledge of the article on "Cooking" in the handbook. It may be taken in sections. A certificate may be presented from a Domestic Science teacher, or from the mother if the Captain knows her and can testify to her competency to judge. 1. Build and regulate the fire in a coal or wood stove, or if a gas range is used know how to regulate the heat in the oven, broiler and top. 2. What does it mean to boil a food? To broil? To bake? Why is it not advisable to fry food? 3. How many cupfuls make a quart? How many tablespoonfuls to a cup? Teaspoonfuls to a tablespoon? 4. Be able to cook two kinds of cereal. 5. Be able to make tea, coffee and cocoa properly. 6. Be able to cook a dried and a fresh fruit. 7. Be able to cook three common vegetables in two ways. 8. Be able to prepare two kinds of salad. How are salads kept crisp? 9. Know the difference in food value between whole milk and skimmed milk. 10. Be able to boil or coddle or poach eggs properly. 11. Be able to select meat and prepare the cuts for broiling, roasting and stewing OR be able to clean, dress and cook a fowl. 12. Be able to make two kinds of quick bread, such as biscuits or muffins. 13. Be able to plan menus for one day, choosing at least three dishes in which left-overs may be utilized. REFERENCES: "The Junior Cook Book," Girl Scout Edition, Clara Ingram, Barse and Hopkins. "Fun of Cooking," C. F. Benton, Century. "Boston Cooking School Cook Book," Little. "Hot Weather Dishes," S. T. Rorer, Arnold and Co. "Food and Health," Helen Kinne and Anna M. Cooley, Macmillan. [Illustration: CRAFTSMAN SYMBOL--PRIMITIVE DECORATIVE DESIGN] To earn this badge a Girl Scout must qualify in at least one of the following and must read at least one general reference: 1. Tie-dying: Make a tie-dyed scarf using two kinds of tying. Reference: "Dyes and Dyeing," Charles E. Pellew, McBride. "Industrial and Applied Art Books, Book 6," Bush. 2. Block Printing: Make an original design for a block print unit using a flower or bird motif. Apply to a bag or collar in one color using oil paint or dyes. 3. Stencilling: Make an original stencil design for a border, use flower, bird, boat or tree motif. Apply in two colors to a bag, collar or scarf using oil paint or dyes. 4. Crochet, Cross-stitch, Darning: Make an original border design on square paper using any two geometric units, or a conventional flower or animal form. Apply the design to a towel in crochet, cross-stitch or darning. Reference: "Cross-stitch Patterns," Dorothy Bradford, "Industrial Art Text Books, Book 6," "Modern Priscilla," Snow. 6. Weaving, Baskets: Design a basket shape with its widest dimension not less than six inches, and make the basket of raffia over a reed or cord foundation. Use eight stitch or lazy squaw. Reference: "How To Make Baskets," White--"Practical Basketry," McKay. "Inexpensive Basketry," Marten. "Raffia and Reed Weaving," Knapp. Weaving Wool: Weave a girdle, a hat band, or a dress ornament use a simple striped or geometric design, in three or more colors. Reference: "Hand Weaving," Dorothy Bradford. "Hand-loom Weaving," Todd. Weaving Beads: Design and weave a bead chain or a bead band for trimming: use two or more colors. 7. Appliqué: Design an appliqué unit in a 7-inch square that might be applied to a pin cushion top, a bag or a square for a patchwork quilt. Use geometric units or conventional flower or bird forms suggested by cretonnes. Work out in cotton materials using two tones of one color or closely related colors, as brown and orange; grey and violet. 8. Pottery: Design an original shape for a bowl, vase or paper weight, and model shape in clay. Reference: "The Potter's Craft," Binns--"Pottery," Cox. "Industrial Work for the Middle Grades," E. Z. Worst. 9. Posters: Design a Girl Scout poster that will illustrate some law or activity. Poster to be at least 9×12 inches and to consist of a simple illustration and not less than three words of lettering. Finish in crayon, water color, pen and ink, or tempera. Reference: "School Arts Magazine," Jan. 1920. "Poster Magazine." 10. China Painting: Make a conventional design for a border that can be used on a plate, bowl, or cup and saucer. Work out on the object in one color in a tinted background. References: Keramic Studio--any number. 11. Decoration: Make an original design for a box top or a tray center adapting units found in cretonnes. Apply to the object using enamel paints and in a color scheme suggested by the same or another cretonne. GENERAL REFERENCE BOOKS: Read regularly: School Arts Magazine, Davis Press. Art Crafts for Beginners, Frank G. Sanford, Century; Handicraft for Girls, McGloughlin--See also: "Wood Carving," P. Hasbruck, McKay. [Illustration: CYCLIST SYMBOL--WHEEL] 1. Own a bicycle, and care for it, cleaning, oiling, and making minor repairs, readjusting chain, bars and seat. 2. Be able to mend a tire. 3. Demonstrate the use of a road map. 4. Demonstrate leading another bicycle while riding. 5. Know the laws of the road, right of way, lighting and so forth. 6. Make satisfactory report to Captain, of a bicycle Scouting expedition as to the condition of a road with camping site for an overnight hike. 7. Pledge the bicycle to the Government in time of need. REFERENCES: "American Girl's Handibook," L. Beard, Scribner. "For Playground, Field and Forest," D. C. Beard, Scribner. [Illustration: DAIRY MAID SYMBOL--MILKING STOOL] 1. Take entire care of a cow and the milk of one cow for one month, keeping a record of quantity of each milking. 2. Make butter at four different times, and submit statement of amount made and of the process followed in making. 3. Make pot cheese; give method. 4. Name four breeds of cows. How can they be distinguished? Which breed gives the most milk? Which breed gives the richest milk? 5. What are the rules for feeding, watering and pasturing cows? What feed is best for cows? What care should be given cows to keep them in perfect condition? What diseases must be guarded against in cows? Why is it so imperative to have a cow barn, all implements, workers and cows scrupulously clean? 6. Of what is milk composed? How is cream separated from milk? Name two processes and explain each. How and why should milk be strained and cooled before being bottled or canned? REFERENCES: "Stories of Industry," Vol. 2, A. Chase, Educational Pub. Co. "How the World is Fed," F. G. Carpenter, American Book Co. "Foods and their uses," F. G. Carpenter, Scribner. [Illustration: DANCER SYMBOL--FOOT IN SLIPPER] This test is being revised. Following is a Temporary ruling (July 1922). 1. Demonstrate three folk dances. 2. Demonstrate three modern social dances in correct form. See rules of American Association of Dancing Masters. OR 3. Where social dancing is not given approval by parents, three additional folk dances may be substituted. REFERENCES: "Dances of the People," Elizabeth Burchenal, Schirmer. "Folk Dances and Singing Games," Elizabeth Burchenal, Schirmer. "Social Games and Group Dances," J. C. Elsom, Lippincott. "Country Dance Book," C. J. Sharp, Novello. [Illustration: DRESSMAKER SYMBOL--SCISSORS] 1. Must hold Needlewoman's Badge. 2. Must know the bias, selvage, and straight width of goods. 3. Must cut and make a garment from a pattern following all rules and directions given. It is suggested that two girls work together on this. 4. Be able to clean, oil and use a sewing machine. 5. Demonstrate on other persons the way to measure for length of skirt, length of sleeve, length from neck to waist line. Sew on hooks and eyes so they will not show. Hang a skirt, make a placket, put skirt on belt. Skirt must be hemmed evenly and hang evenly. 6. Know what to do if a waist is too long from the neck to the waist line and does not fit well. REFERENCES: "Complete Dressmaker," C. E. Laughlin, Appleton. "The Dress You Wear and How to Make It," M. J. Rhoe, Putnam. "The Dressmaker," Butterick Publishing Co. "Clothing and Health," Helen Kinne and Anna M. Cooley, Macmillan. "Clothing: Choice, Care, Cost," Mary Schenet Woolman, Lippincott 1920. [Illustration: DRUMMER SYMBOL--DRUM AND STICKS] Be prepared to play all of the following taps and steps and in order further to show proficiency on the drum, perform any feat selected. 1. "Roll off"; 2. Flam (right and left hand); 3. Five-stroke roll; 4. Seven-stroke roll; 5. "Taps" step; 6. Six-eight step; 7. two-four step; 8. Single Stroke. REFERENCES: "Recollections of a Drummer Boy," H. M. Kieffer, Houghton Mifflin [Illustration: ECONOMIST SYMBOL--BEE] A Girl Scout must qualify for 1 and 2, and either 3 or 4. 1. Offer record of ten per cent. savings from earnings or allowance for three months. Show card for Postal Savings, or a Savings Bank Account. 2. Show record from parent or guardian that she has: a. Darned stockings. b. Keep shoes shined and repaired. c. Not used safety pins or other makeshift for buttons, hooks, hems of skirts, belts, etc. d. Kept clothes mended and cleansed from small spots. 3. For girls who have the spending of their money, either in allowance or earnings, show by character of shoes, stockings and gloves, hair-ribbons, handkerchiefs and other accessories that they know how to select them for wearing qualities and how to keep them in repair. 4. Show record of one week's buying and menus with plans for using food economically, such as left-overs, cheap but nourishing cuts of meat, butter substitutes, thrifty use of milk such as sour, skimmed or powdered milk, and so forth. REFERENCES: "Scout Law in Practice," A. A. Carey, Little. "Thrift and Conservation," A. H. Chamberlain, Lippincott. [Illustration: ELECTRICIAN SYMBOL--LIGHTNING] 1. Explain the use of magnets for attraction and repulsion. 2. Describe the use of electricity for forming electro-magnets and their use in: Electric bell; Telegraph; Telephone. 3. What is meant by low and high voltage in electric current? Describe the use of current in: Dry cell; Storage Battery; Dynamo. 4. a. Describe how current is sent through resistance wire resulting in heat and light, in case of Electric lights, Electric stoves, toasters, flat irons, etc., and b. How it is converted into working energy in Motors. 5. Describe fuses and their use, and how to replace a burnt-out fuse. 6. Connect two batteries in series with a bell and push button. 7. Demonstrate methods of rescuing a person in contact with live wires, and of resuscitating a person insensible from shock. 8. Know how electricity is used as motive power for street cars, trains, and automobiles. 9. Know the proper way to connect electric appliances such as flat irons, toasters, etc. REFERENCES: "Electricity in Every Day Use," J. F. Woodfull, Doubleday Page. "How to Understand Electrical Work," W. H. Onken, Harper. "Harper's Electricity Book for Boys," J. H. Adams, Harper. "Electricity for Young People," Tudor Jenks, Stokes. "Heroes of Progress in America," Charles Morris, Lippincott. [Illustration: FARMER SYMBOL--SICKLE] This badge is given for proficiency in general farming. A Scout farmer may have her chief interest in rearing animals but she should know something about the main business of the farmer which is tilling the soil. Therefore, the Scout must fulfill four requirements: either A or B under I, and II, III, and IV. I. A. Animal Care A Scout must have reared successfully one of the following: a) A brood of at least 12 chickens under hen or with incubator. b) A flock of at least 12 pigeons, 12 ducks, 12 geese or 12 guinea-fowl. c) A family of rabbits or guinea pigs. d) A calf, a colt, or a pig. A certificate as to the condition of the animals must be presented, made by some competent judge who has seen them. Wherever possible a chart should be made by the Scout, showing the schedule of care followed, including feeding, and notes on the development of the animals. AND she must also have planted and cultivated a small vegetable garden like the one described in the Handbook, in the Section "The Girl Scout's Own Garden" OR B. Vegetable raising A Scout may make her main interest the raising of some sort of vegetable or fruit and may do one of the following: 1. Plant, cultivate and gather the crop from (a) A small truck garden, with at least six vegetables, two berries, and two salads or greens, OR (b) Where the soil is not suitable for a variety of plants, she may raise a single vegetable, like corn or tomatoes, or tubers. 2. Tend and gather a fruit crop such as apples, peaches, pears, cherries, oranges, or any other tree fruit, OR Cultivate and tend a small vineyard or grape arbor, and gather the grapes, OR Plant and cultivate and gather the berries from strawberry, raspberry, blackberry, currant or gooseberry plants. Whatever the vegetable or fruit chosen a chart should be made and presented, showing the schedule of digging, planting, sowing and tending, with notes on the time of appearance of the first shoots, the size and condition of the crop and so forth. Any obstacles met and overcome, such as insect pests, drouths or storms should be mentioned. No special size is mentioned for the garden, as the conditions vary so greatly in different parts of the country. The quality of the work, and the knowledge gained is the important thing. II. Identify and collect ten common weeds and tell how to get rid of each. III. Identify ten common insect pests, tell what plant or animal each attacks, and how to get rid of each. IV. Describe four different kinds of soil and tell what is best planted in each. Tell what sort of fertilizer should be used in each soil. Explain the value of stable manure. STANDARD REFERENCES: Farmers Bulletin, published by the Department of Agriculture, Washington, D. C. Write for catalogue and select the titles bearing on your special interest. The bulletins are free. The Beginner's Garden Book by Allen French, Macmillan Co. Manual of Gardening, L. H. Bailey, Macmillan. Principles of Agriculture, L. H. Bailey, Macmillan. Essentials of Agriculture, H. J. Waters, Ginn. [Illustration: FIRST AIDE*** SYMBOL--RED CROSS IN BLACK CIRCLE] A Girl Scout should know: 1. What to do first in case of emergency. 2. Symptoms and treatment of shock. 3. How and when to apply stimulants. 4. How to put on a sling. 5. How to bandage the head, arm, hand, finger, leg ankle, eye, jaw. 6. What to do for: a. bruises, strains, sprains, dislocations, fractures; b. wounds; c. burns, frost bite, freezing, sunstroke, heat exhaustion; d. drowning, electric shock, gas accidents; e. apoplexy, convulsions; f. snake bite; g. common emergencies such as: 1. cinders in the eye; 2. splinter under the nail; 3. wound from rusty nail; 4. oak and ivy poisoning; 5. insect in the ear. A Girl Scout should demonstrate: 7. Applying a sterile dressing. 8. Stopping bleeding. 9. Putting on a splint. 10. Making a stretcher from uniform blanket or Scout neckerchief and poles. 11. The Schaefer method of artificial respiration. REFERENCES: Section on First Aid in this Handbook. American Red Cross Abridged Text Books on First Aid, Blakiston. [Illustration: FLOWER FINDER SYMBOL--FLOWER] 1. To pass this test a Scout must be able to tell the difference between plants and animals and the difference between the two general types of plants. 2. A Scout must also pass either the test for Flowers and Ferns or Trees given below. A. FLOWERS AND FERNS 1. Make a collection of fifty kinds of wild flowers and ferns and correctly name them or make twenty-five photographs or colored drawings of wild flowers and ferns. 2. Why were the following ferns so named: Christmas Fern, Sensitive Fern, Walkingleaf Fern, Cinnamon Fern, Flowering Fern? 3. Name and describe twenty cultivated plants in your locality. 4. Be able to recognize ten weeds. 5. How can you distinguish Poison Ivy from Virginia Creeper? What part of Pokeweed is poisonous? What part of Jimsonweed is poisonous? Be able to recognize at least one poisonous mushroom. B. TREES 1. Give examples of the two great groups of trees and distinguish between them. 2. Why is forest conservation important? What are the laws of your State concerning forest conservation? 3. Mention at least three uses of trees. 4. Collect, identify and preserve leaves from twenty-five different species of trees. 5. Mention three trees that have opposite branching and three that have alternate. 6. How do the flower-buds of Flowering Dogwood differ from the leaf-buds? When are the flower-buds formed? 7. The buds of what tree are protected by a natural varnish? 8. Mention one whose outer bud-scales are covered by fine hairs. Can you find a tree that has naked buds? 9. From a Sassafras-tree or from a Tulip-tree collect and preserve leaves of as many shapes as possible. 10. Name five trees in this country which produce edible nuts. REFERENCES: A. FLOWERS AND FERNS "New Manual of Botany," Asa Gray, American Book Co. "Illustrated Flora of the Northern States and Canada," (three volumes), N. L. Britton, Brown and Addison, Scribner. "Flower Guide," Chester A. Reed, Doubleday Page. "Flora of the Southeastern States," John K. Small, published by the author, New York Botanical Garden. "Flora of the Rocky Mountain Region," P. A. Rydberg, published by the author, New York Botanical Garden. "State Floras."--There are some excellent State Floras, and in order to keep this list from being too long, it is suggested that the Scout leader write to the Professor of Botany in her State University and ask for the name, author and publisher of the best Flora of her State. Especially is this advisable for those living in sections of the country not covered by the above references. "Our Native Orchids," William Hamilton Gibson. "Wild Flower Book for Young People," A. Lounsberry, Stokes. "Field Book of American Wild Flowers," F. S. Matthews, Putnam. "Emerald Story Book," A. M. Skinner, Duffield. "Mushrooms," George F. Atkinson, Henry Holt Co., (See Handbook, "Scouting for Girls," Section on Woodcraft.) B. TREES REFERENCES: "Field Book of American Trees and Shrubs," F. S. Matthews, Putnam. "Trees of the Northern United States," Austin C. Apgar, American Book Co. "Manual of Trees of North America," Charles S. Sargent, Houghton Mifflin Co. "Handbook of the Trees of United States and Canada," Romeyn B. Hough, published by the author, Lowville, N. Y. "Trees in Winter," A. F. Blakeslee, and C. D. Jarvis, Macmillan Co. "The Book of Forestry," F. F. Moon, Appleton. [Illustration: GARDENER SYMBOL--TROWEL] The test may well be worked for by a patrol or even a troop who can share expenses for tools, and cultivate together a larger plot of ground than would be possible for any one girl. Arrangements may frequently be made through the school garden authorities. Alternate: For Scouts already members of the Girls' Garden and Canning Club throughout the country, a duplicate of their reports, sent in for their season's work, to the State agricultural agents, or agricultural colleges, in cooperation with the Department of Agriculture of the United States, may be submitted as their test material for this badge, in place of the Test given. 1. What are the necessary things to be considered before starting a garden? List them in the correct order. 2. What exposure is best for the garden? Why? At what season of the year is it best to prepare the soil? What care should be given garden tools? 3. Why is it necessary to fertilize the soil for a garden? What kind of fertilizer will you use in your garden, and why? 4. Do all seeds germinate? What precautions must be taken when purchasing seed? During what month should seed be sown in the ground in your locality? What are the rules for sowing seed as regards depth? 5. What does it mean to thin out and to transplant? When and why are both done? 6. What does it mean to cultivate? Why is it very important? How is it best done? What should be done with pulled weeds? 7. When is the proper time of day to water a garden? Is moistening the surface of the ground sufficient? If not, why not? 8. Name five garden pests common in your locality and tell how to eradicate them. Name three garden friends and tell what they do. 9. At what time of day is it best to pick flowers and vegetables? Mention two things to be considered in both cases. 10. What are tender and hardy plants? Herbaceous plants, annuals, perennials and biennials? Bulbs and tubers? 11. Select a garden site, or if space is lacking use boxes, barrels, window boxes, tubs and so forth; prepare the soil, choose the seed of not less than six flowers, and six vegetables that will grow well in the soil and climate in which they are planted; take entire care of the garden and bring to blossom and fruit at least 75 per cent. of the seed planted. Keep and submit a record of the garden, including size, time and money spent, dates of planting, blooming, and gathering of vegetables, or colors of flowers, and so forth. REFERENCES: "Harper's Book for Young Gardeners," A. H. Verill, Harper. "Beginner's Garden Book," Allen French, Macmillan. "Home Vegetable Gardening from A to Z," Adolph Krulm, Doubleday. "Suburban Gardens," Grace Tabor, Outing Publishing Co. "The Vegetable Garden," R. L. Watts, Outing Publishing Co. [Illustration: HANDY-WOMAN SYMBOL--HAMMER] 1. Know how to mend, temporarily with soap, a small leak in a water or gas pipe. 2. Know how to turn off the water or gas supply for the house and whom to notify in case of accident, OR Know what to do to thaw out frozen water pipes, OR Be able to put on a washer on a faucet, OR Cover a hot water boiler neatly and securely to conserve the heat, using newspaper and string. 3. Know the use of and how to use a wrench and pliers. 4. Demonstrate the way to use a hammer, screw-driver, awl, saw can-opener, corkscrew. 5. Locate by sounding, an upright in a plaster wall, and know why and when this is necessary to be done. 6. Put up a shelf using brackets, strips of wood or both and know under what conditions to use either. 7. Be able to put up hooks for clothes or other articles and properly space them. 8. Be able to measure for and put up a rod in a clothes closet, OR Be able to repair the spring in a window shade and tack the shade on the roller, OR Know how to keep clean and care for window and door screens. 9. Must wrap, tie securely and neatly, and label a parcel for delivery by express or parcel post. 10. Be able to sharpen knives using either a grindstone, whetstone, the edge of an iron stove, or another knife. 11. Clean, trim and fill an oil lamp, or put on a gas mantle, OR Clean, oil and know how to repair the belt of a sewing machine, OR Lay a fire in a fireplace and tell what to do with the ashes. 12. Choose a wall space for a picture, measure for the wire, fasten the wire to the picture frame and give the rule concerning height for hanging pictures. 13. State how brooms, dry mops, dustpans, and brushes should be placed when not in use, and be able to wash brushes and place them properly for drying. REFERENCES: "What a Girl Can Make and Do," Lina Beard, Scribner. "Harper's Handy Book for Girls," A. P. Paret, Harper. "Handicraft for Handy Girls," A. N. Hall, Lothrop. "In the Days of the Guild," L. Lamprey, Stokes. [Illustration: HEALTH GUARDIAN*** SYMBOL--THE CADUCEUS] I. Recreation and Health. What is offered to the public in the town you live in, or in that part of the city in which you live, in the way of Play Grounds, Gymnasiums, Baths, Skating Rinks, Tennis Courts, Golf Links, Water Sports? If there is a public park in or near the town; what privileges does it offer, especially for young people? Is it well taken care of? Well patronized? Discuss briefly why you think the Government should provide these things and what results may be expected when it does not supply them. How does the lack of them affect the grown people of a town, in the end? II. Special Health Facilities in your Locality. 1. What is the rule as to registering births? What is the advantage of this? What is the infant mortality rate? Of what diseases should the local authorities be notified? What diseases must be quarantined? Isolated? Posted? Reported? 2. Food Supplies. What are milk stations? Does your community control the marketing of milk to any degree? Why is the milk question so important? Are there any laws for your bakeries? What are the regulations as to the storage and protection of meat in local markets? 3. Housing. If three families are willing to live in three rooms in your town, may they do so? Is there anything to prevent your erecting a building of any size and material you wish in any place? 4. Medical Institutions. Is there a public hospital in your town? Who has a right to use it? Who pays for it? Is there a public clinic? Why should there be? Is there a public laboratory? How would it benefit your community if there were? Is there a district nurse? How could Girl Scouts assist such a nurse? 5. Schools. Is there any medical inspection in your schools? How did it ever effect you? Is its work followed up in the home? How are Girl Scouts particularly fitted to help in this? Is there a school nurse? Why does it pay the community to employ one? Are luncheons served in your school free, or at low cost? Mention at least two advantages in this and one disadvantage. Are there school clinics for eyes and teeth? Why are some cities providing such clinics? 6. Baby Hygiene. Is there any place in your town where young or ignorant mothers can ask advice and instruction in the care of infants? State briefly why you think such help would benefit the community in the end. III. Public Services and Sanitation. 1. Who is responsible for the cleaning of the streets? Dry or wet method used? 2. What are the laws concerning the public collection and disposal of garbage? How much responsibility in this line has your family? Can you do what you please? Is there any practical use for garbage? 3. What is the source of your local water supply? What measures are taken to make and keep it pure?--State some of the results of lack of care in this matter. 4. Why should there be regulations about spitting in public places? Why are common towels and drinking cups forbidden? What are the general rules for prevention and treatment of tuberculosis? 5. Trace the life history of the house fly or filth fly and tell why it is a menace. How may the fly be exterminated? How are mosquitoes dangerous? How may they be eliminated? REFERENCES: "Democracy in Reconstruction," Frederick A. Cleveland and Joseph Schafer, Houghton Mifflin. "A Manual for Health Officers," J. Scott MacNutt, John Wiley and Sons. "House of the Good Neighbor," Esther Lovejoy, Macmillan. "Community Civics," J. Field, Macmillan. "Town and City," F. G. Jewett, Ginn and Co. "Good Citizenship," J. Richman, American Book Co. "Healthy Living," Charles E. Winslow, Merrill Co. [Illustration: HEALTH WINNER SYMBOL--THE CADUCEUS IN TREFOIL] I. To earn this badge a Girl Scout must for three months pay attention to those conditions upon which health depends. She should keep a Health Record like that shown in the Handbook, which must cover at least the following points: 1. Position of body: Show improvement in posture. 2. Exercise (a) Walk a mile briskly or walk steadily and vigorously for fifteen minutes, or take some other active and vigorous outdoor exercise for at least thirty minutes. OR in case of bad weather, (b) Do setting-up exercises as given in Handbook every day. At least twenty minutes should be spent on these, either at one time, or ten minutes night and morning. To make this point will require a record of compliance for at least seventy-five days in three months. 3. Rest. (a) Go to bed early. Be in bed by at least 9:30 and sleep from eight to ten hours. Do not go to parties, the theatre, movies or any other late entertainment on nights before school or work. 4. Supply needs for Air, Water and Food in the right way: (a) Sleep with window open. (b) Drink at least six glasses of water during the day, between meals; taking one before breakfast, two between breakfast and lunch, two between lunch and dinner, and one before going to bed. (c) Eat no sweets, candy, cake or ice cream except as dessert after meals. 5. Keep Clean: (a) Have a bowel movement at least once every day, preferably immediately after breakfast or the last thing at night. (b) Wash hands after going to the toilet, and before eating. Take a daily tub, shower or sponge bath, or rub down with a rough towel every day; and take a full bath of some sort at least twice a week. (c) Brush teeth twice a day: after breakfast and just before bed. (d) Wash hair at least once a month, and brush well every day. II. In addition to doing the things that make for health, the Girl Scout must know the answers to the following questions: 1. What is the best way to care for your teeth? 2. Why is care for the eyes especially necessary? How are the eyes rested? What are the points to remember about light for work? 3. What is the difference in effect between a hot and cold bath? 4. How can you care for your feet on a hike so that they will not become blistered or over-tired? REFERENCES: "Good Health," F. G. Jewett, Ginn and Co. "How to Get Strong and How to Stay So," William Blaikie, Harper. "Keeping Physically Fit," Wm. J. Cromie, Macmillan. "Exercise and Health," Woods Hutcheson, Outing Pub. Co. "Handbook of Health and Nursing," American School of Home Economics, Chicago. "Food and Health," Helen Kinne and Anna M. Cooley, Macmillan. "Healthy Living," Chas. E. Winslow, Chas E. Merrill Co. [Illustration: HOMEMAKER SYMBOL--CROSSED KEYS] 1. In planning a house and choosing a site for it what things should be considered? 2. Draw the floor plan of an imaginary house or apartment to be built in your locality for a family of four, and list the furnishings for each room. 3. Choose a system for heating and state reasons for choice. 4. How will water be furnished? What precautions should always be taken about the water supply and why? 5. How will the house be lighted? How will it be ventilated? 6. State how the walls and floors will be finished and why? 7. Describe the cook stove and the ice box; tell why they were selected and the best way to keep them clean. 8. List the utensils used in keeping the house clean. 9. State why it is particularly necessary to keep the cellar, closets, cupboards, wash basins, toilets, sinks, clean. Give ways of cleaning each. 10. State the proper way to prepare dishes for washing and the order in which silver, glass, table and kitchen dishes should be washed. 11. How should rugs, mattresses, pillows, upholstered furniture, paper walls, and windows be cleaned? 12. How should winter clothes and blankets be stored during the summer? What should be done with soiled laundry prior to washing? 13. What is the most economical way to buy flour, sugar, cereals, butter and vegetables? How should they be kept in the house? 14. What is the law in your community concerning the disposition of trash, ashes and garbage? How will you care for these things in the house? If there is no law what will you do with them and why? 15. Under what conditions do germs thrive and vermin infest? How can both be kept away? 16. Plan the work in your house for one week giving the daily schedule and covering all necessary points. 17. Tell how to make and use a fireless cooker. Explain what it is good for. 18. Take care of your own bedroom for one month. Report just what you do and how long it takes. REFERENCES: "Housewifery," L. Ray Balderston, Lippincott. "The Home and the Family," Helen Kinne and Anna Cooley, The Macmillan Co. "Foods and Household Management," Helen Kinne and Anna Cooley, Macmillan. "Shelter and Clothing," Helen Kinne and Anna Cooley, Macmillan. "Feeding the Family," M. S. Rose, Macmillan. "Handbook of Food and Diet," American School of Home Economics, Chicago. MAGAZINES: "The House Beautiful," "Ladies Home Journal," "Delineator," "Good Housekeeping." [Illustration: HOME NURSE*** SYMBOL--GREEN CROSS] 1. Describe care of the room under following points: (a) Ventilation heat and sun; (b) Character and amount of furniture; (c) Cleanliness and order; (d) Daily routine; (e) General "atmosphere." 2. Demonstrate bed making with patient in bed. Bed must be made in fifteen minutes. 3. (a) Show how to help a patient in the use of a bedpan. (b) Care of utensils, dishes, linen and their disinfection. 4. Bodily care of patient. Know all the following and be able to demonstrate any two points asked for: (a) Bathing; (b) Rubbing; (c) Changing of body linen; (d) Combing hair; (e) Lifting and changing position; (f) Arranging of supports; (g) Temperature, pulse and respiration; (h) Feeding when helpless. 5. Local applications, hot and cold, (fomentations, compresses etc.) (Demonstrate at least one point). 6. Common household remedies and their use: castor oil, soda, olive oil, epsom salts, aromatic spirits of ammonia. 7. First treatment of some common household emergencies, cramps, earache, headache, cold, chills, choking, nosebleed, and fainting. 8. How to give an enema. 9. Proper food for invalids and serving it. Be able to prepare and serve five of the following. Two foods must be shown to examiner and three may be certified to by mother or other responsible person. 1. Cereal, as oatmeal, gruel; cereal water, as barley water. 2. Toast, toast water, milk toast, cream toast. 3. Plain albumen, albuminized water, albuminized milk. 4. Eggnog, soft cooked egg, poached egg. 5. Pasteurized milk, junket, custard. 6. Beef, mutton, chicken, clam or oyster broth. 7. Fruit beverage, stewed dried fruit, baked apple. 8. Gelatin jellies, chicken jelly. 9. Tea, coffee, cocoa. REFERENCES: "Home Hygiene and Care of the Sick." Red Cross Text by Jane A. Delano, R. N. Revised by Anne H. Strong, R. N., Blakiston, Philadelphia, 1922. "What to do Before the Doctor Comes," Frieda E. Lippert, Lippincott. "Home Nurses Handbook of Practical Nursing," C. A. Aikens, Saunders. "Home Nursing," Louisa C. Lippitt, World Book Co. [Illustration: HORSEWOMAN SYMBOL--STIRRUP] 1. Demonstrate saddling and bridling a saddle horse. 2. Demonstrate riding at a walk, trot and gallop. 3. Demonstrate harnessing correctly in single harness. 4. Demonstrate driving in single harness. 5. What are the rules of the road as to turning out? 6. What are the rules for feeding and watering a horse, and how do these vary according to conditions? 7. What implements are used for grooming a horse? Show how they should be used. 8. Hitch a horse, using the best knot for that purpose. 9. Know principal causes of and how to detect and how to remedy lameness and sore back. 10. Know how to detect and remove a stone from the foot. 11. Know the principal points of a horse, and the different parts of the harness. REFERENCES: "Riding and Driving for Women," B. Beach, Scribner. "Horsemanship," C. C. Fraser. [Illustration: HOSTESS SYMBOL--CUP AND SAUCER] 1. Demonstrate receiving, introducing and bidding guests goodbye. 2. Write notes of invitation for a luncheon, dinner party, and write a letter inviting a friend to make a visit. 3. Give an out of door party or picnic planning entertainment, and prepare and serve refreshments, OR Demonstrate ability to plan for an indoor party, arranging the rooms, a place for wraps, entertainment of guests, serving of refreshments. 4. Set a table and entertain guests for lunch or dinner or afternoon tea and demonstrate the duties of a hostess who has no maid, or one who has a maid, to serve. 5. What are the duties of a hostess when entertaining a house guest for a few days or more? GUESTS: 6. When entertained as a house guest what are some of the necessary things to be remembered? 7. What is a "bread and butter" letter? Write one. 8. When invited to a party, luncheon, dinner, or to make a visit, how should the invitations be acknowledged? Write at least two letters to cover the question. 9. What are the duties of a caller, dinner or party guest as concerns time of arrival, length of stay and leaving? REFERENCES: "Everyday Manners, for American Boys and Girls," by the Faculty of the South Philadelphia High School for Girls, Macmillan, 1922. "Dame Courtesy's Book of Novel Entertainments," E. H. Glover, McClurg. "Hostess of Today," L. H. Larned, Scribner. "Bright Ideas for Entertaining," H. B. Linscott, Jacobs. [Illustration: INTERPRETER SYMBOL--UNITED STATES ARMY EMBLEM] 1. Show ability to converse in a language other than English. 2. Translate quickly and accurately a conversation in a foreign language into English, and English into a foreign language. 3. Be able to write a simple letter in a language other than one's own, subject to be given by examiner. 4. Read a passage from a book or newspaper written in a language other than one's own. 5. Write a clear intelligible letter in a foreign language. [Illustration: JOURNALIST**** SYMBOL--BOTTLE AND PEN] 1. Know how a newspaper is made, its different departments, functions of its staff, how the local news is gathered, how the news of the world is gathered and disseminated--Inquire at newspaper office. 2. What is a news item? 3. What is an editorial? 4. Describe briefly the three important kinds of type-setting used today. 5. Write two articles, not to exceed five hundred words each, on events that come within the observation of the Scouts. For instance give the school athletic events or describe an entertainment for Scouts in church or school or rally. 6. Write some special story about Scoutcraft such as a hike or camping experience. REFERENCES: "Newspaper," G. B. Dibble, Holt. "Handbook of Journalism," N. C. Fowler, Sully. [Illustration: LAUNDRESS SYMBOL--FLAT IRON] 1. What elements are needed to clean soiled clothes? 2. Show a blouse that you have starched and folded, OR Show a skirt and coat you have pressed. 3. How is starch made? How is it prepared for use? 4. What is soap? How is it made? What is soap powder? 5. How can you soften hard water? How are a ringer and a mangle used? 6. Name steps to take in washing colored garments. 7. Should table linen be starched? Why? 8. Why do we run clothes through blueing water? What is blueing? How made? 9. Know the different kinds of irons and how to take care of irons. 10. How to remove stains; ink, fruit, rust, grass, cocoa and grease. Why must stains be removed before laundering? 11. What clothes should be boiled to make them clean? How are flannels washed? What should be done to clothes after drying before they are ironed? REFERENCES: "Saturday Mornings," C. B. Burrell, Dana Estes. "First Aid to the Young Housekeeper," C. T. Herrick, Scribner. "Guide to Laundry Work," M. D. Chambers, Boston Cooking School. "Approved Methods for Home Laundry," Mary Beals Vail, B. S., Proctor Gamble Co. [Illustration: MILLINER SYMBOL--BONNET] 1. Renovate a hat by removing, cleaning and pressing all trimmings and the lining, turn or clean the hat and replace trimmings and lining. 2. Trim a felt hat and make and sew in the lining. 3. Make a gingham, cretonne or straw hat using a wire frame. 4. What is felt and how is it made into hats? 5. What is straw and how is it prepared for millinery purposes? 6. How is straw braid for hats sold? 7. What is meant by "a hand made hat?" 8. Can the shape of a felt or straw hat be materially changed? if so by what process? 9. What kind of thread is best for sewing trimming on to a hat? 10. How is the head measured for ascertaining the head size for a hat? REFERENCES: "Art of Millinery," Anna Ben Yusef, Millinery Trade Pub. Co. [Illustration: MOTORIST**** SYMBOL--A WINGED WHEEL] To qualify for this badge a Scout must be at least eighteen, and must pass the examination which was required for the Motor Corps of the National League for Women's Service. This includes: 1. A certificate of health from a physician. 2. Possessing the First Aide Badge. 3. A diploma from a training course for motorists, such as that run by the Y. M. C. A., with a mark of at least 85 per cent. 4. A driver's license from her State, signed by the Secretary of State. 5. Taking the oath of allegiance. REFERENCE: "The Gasoline Automobile," by Hobbs, Elliott and Consoliver, McGraw, Hill Book Co. Putnam's Automobile Handbook, H. C. Brokaw, Putnam. [Illustration: MUSICIAN SYMBOL--HARP] For pianist, violinist, cellist or singer. 1. Play or sing a scale and know its composition. 2. Write a scale in both the treble and bass clef. 3. Know a half-tone, whole tone, a third, fifth and octave. 4. Be able to distinguish a march from a waltz, and give the time of each. 5. What is a quarter, half and whole note, draw symbols. 6. Name five great composers and one composition of each, including an opera, a piano composition, a song. Two of the foregoing must be American. 7. Play or sing from memory three verses of the Star Spangled Banner. The Battle Hymn of the Republic and America. 8. Play or sing correctly from memory one piece of good music. 9. For instrumentalist: Be able to play at sight a moderately difficult piece and explain all signs and terms in it. For singers: Show with baton how to lead a group in singing compositions written in 3/4 and 4/4 time. 10. What is an orchestra: Name at least five instruments in an orchestra. REFERENCES: "Art of the Singer," W. T. Henderson, Scribner. "How to Listen to Music," H. E. Krehbiel, Scribner. "Orchestral Instruments and What They Do," D. G. Mason, Novello. [Illustration: NEEDLEWOMAN SYMBOL--SPOOL, THREAD AND NEEDLE] 1. Know how to run a seam, overcast, roll and whip, hem, tuck, gather, bind, make a French seam, make buttonhole, sew on buttons, hooks and eyes, darn and patch. Submit samples of each. 2. Show the difference between "straight" and "on the bias," and how to make both. 3. Know the difference between linen, cotton and woolen, and pick out samples of each. 4. Know how thread, silk and needles are numbered and what the numbers indicate. 5. Know how to measure and plan fullness for edging or lace. 6. Know how to lay a pattern on cloth, cut out a simple article of wearing apparel and make same. Use this article to demonstrate as much of question 1 as possible. 7. Knit, either a muffler, sweater or baby's jacket and cap and crochet one yard of lace or make a yard of tatting. 8. Hemstitch or scallop a towel or bureau scarf and work an initial on it in cross stitch. REFERENCES: "Complete Dressmaker," C. E. Laughlin, Appleton. "Art in Needlework," S. F. Day, Scribner. [Illustration: PATHFINDER SYMBOL--A HAND POINTING] 1. Describe the general plan of the city, town or village in which you live, locate the principal shopping, business and residence districts and know how to reach them from any quarter of the city, town or village. Be able to direct a person to the nearest place of worship to which they desire to go, OR Describe in a general way the township or county in which you live giving the principal roads, naming two of the nearest and largest cities or towns, giving their distance from your residence and telling how to reach them. 2. Know the route of the principal surface car and subway lines, OR The name of the nearest railroad division to your residence and four of the principal cities or towns through which it passes within a distance of one hundred miles. 3. Know at least three historic points of interest within the limits of your city, town or village, how to get to them and why they are historic, OR Tell of three things of interest concerning the history of your own community. 4. Know the name and location of the Post Office, Telegraph and Telephone Stations, Public Library, City or Town Hall, one Hospital of good standing, one hotel or inn, three churches, one Protestant, one Catholic, one Synagogue, and the nearest railroad, OR Know the name, location and distance from your home or village of the nearest Library, Hospital, Church, Post Office, Telegraph and Telephone and Railroad Stations. 5. Know the name and location of three buildings or places in your city, town or village, of interest from a point of beauty either of architecture, decoration or surroundings, OR Know and locate three places of interest within ten miles of your home, because of beautiful views or surroundings, OR give directions for taking a walk through beautiful woods, lanes or roads. 6. Draw a map of the district around your home covering an area of one quarter square mile, noting streets, schools and other public buildings, fire alarm boxes, at least one public telephone booth, one doctor's office, one drug store, one provision store, and four points of the compass. Draw to scale, OR Draw a map covering a half square mile of country around your home noting schools and any other public buildings, roads, lanes, points of interest, historic or otherwise, streams, lakes and four cardinal points of the compass. Map must be drawn to scale. 7. Know how to use the fire alarm, how to consult telephone directory, how to call for assistance in case of water leak, accident, burglary, forest fire and how to call the police for any other emergency. 8. Find any of the four cardinal points of the compass by sun or stars, by use of a watch and a cane or stick. REFERENCES: Sections in Handbook on "Woodcraft," and "Measurements and Map-making," and publications of local Historical Societies, Guides and Directories. [Illustration: PHOTOGRAPHER SYMBOL--CAMERA ON STANDARD] 1. Submit six good photographs, interior and out of door, taken, developed and printed by self, OR twelve good photographs taken by self including portraits, animals, out of door and indoor subjects. 2. What constitutes a good picture? 3. Give three rules to be followed in taking interiors, portraits and out of door pictures. 4. Name and describe briefly the processes used in photography. 5. Tell what a camera is and name and describe the principal parts of a camera. 6. What is a film? What is a negative? 7. What position in relation to the sun should a photographer take when exposing a film? 8. Should a shutter be operated slowly? If so, why? 9. What causes buildings in a picture to look as if they were falling? 10. What precautions should be taken when reloading a camera and taking out an exposed film? 11. What is an enlargement? How is it made? 12. What are the results of under exposure and over exposure? 13. What are the results of failing to take the proper camera distance, having improper light and allowing the camera to move? 14. If there is more than one method of exposing a film what determines the method to be used? REFERENCES: "How to Make Good Pictures," Eastman Kodak Company. "The Photo Miniature," such numbers as appear to be needed. "Nature and the Camera," A. R. Dugmore, Doubleday. "Photography for Young People," T. Jenks, Stokes. "Why My Photographs Are Bad," C. M. Taylor, Jacobs. [Illustration: PIONEER*** SYMBOL--AXES] 1. Tell four things that must be considered when choosing a camp site. 2. Know how to use a saw, an axe, a hatchet. 3. Know how to select and fell a tree for building or fuel purposes. Know a fork and sapling and their uses. 4. Build or help three others to build a shack suitable for four occupants. 5. Make a latrine, an incinerator, a cache. 6. Make a fireplace for heating and cooking purposes and cook a simple meal over it. 7. Know how to tell the directions of the wind. 8. Know how to mark a trail. 9. Tell what to do to make water safe for drinking if there is any question as to its purity. REFERENCES: "Campward Ho!" A Manual for Girl Scout Camps, National Headquarters, Girl Scouts, Inc. "Camping and Woodcraft," Horace Kephart, Macmillan. "On the Trail," L. Beard, Scribner. "Vacation Camps for Girls," Jeannette Marks, D. Appleton. [Illustration: ROCK TAPPER[9] SYMBOL--PICK AND SHOVEL] 1. Collect and correctly identify ten rocks found among the glacial boulders. 2. Make photograph or make sketch of glacial boulders. 3. Collect two or three scratched glaciated pebbles or cobblestones in the drift. 4. Make a sketch or photograph of an exposed section of glaciated or scratched bed-rock and note as accurately as you can the direction of the scratches or grooves. REFERENCES: "The Story of Our Continent," N. S. Shaler, Ginn and Co. "The Great Ice Age and Its Relation to the Antiquity of Man," D. Appleton and Co. "A Text Book of Geology," portion of Chapter XXV entitled "The Glacial Epoch in North America,"--D. Appleton and Co. "Physiography for High School," Chapter V entitled, "The Work of Snow and Ice," Henry Holt and Co. "An Introduction to Physical Geography," Chapter VI entitled, "Glaciers," D. Appleton, or any other good text-book of geology or physical geography. "Travels in Alaska," John Muir. [Illustration: SAILOR*** SYMBOL--ANCHOR] Qualify for questions under A, one to eleven, and one other test on rowboat, sailboat, canoe or motor boat. A. GENERAL 1. Swim twenty-five yards with clothes and shoes on, or hold the swimming merit badge. 2. Know sixteen points of the compass. 3. Find any one of the four cardinal points of the compass by sun or stars. 4. Know the rules for right of way. 5. Know how to counteract the effect of current, tide and wind. 6. Demonstrate making a landing, coming along side, making fast, pushing off. 7. What is a calm? What is a squall? What are the sky and water conditions that denote the approach of the latter? 8. Why are squalls dangerous? 9. What are the dangers of moving about or standing in a boat? 10. Tie four knots for use in handling a boat. Prepare, tie and throw a life line a distance of 25 feet. 11. Which is the "port" and which the "starboard" side of the boat, and what color lights represent each. B. ROWBOAT. 1. Demonstrate correct way to step into a rowboat, to boat the oars, feather the oars, turn around, row backward, back water, keep a straight course. 2. Name two types of row boats. 3. Demonstrate rowing alone on a straight course for a period of one-half hour. Keep stroke with another person for the same length of time. 4. Demonstrate sculling or poling. 5. Bail and clean a boat. 6. What does it mean to "trim ship?" C. SAILBOAT. 1. Demonstrate hoisting a sail, taking in a reef, letting out a reef, steering, sailing close to the wind, before the wind, coming about, coming up into the wind. 2. What is meant by tacking? 3. What is the difference between a keel and centerboard type of boat? Tell the advantage of each. 4. Coil the ropes on a sailboat. 5. Name three different types of sailboats. D. CANOE. 1. Where and how should a canoe be placed when not in use? 2. Demonstrate putting a canoe into the water, stepping into it, taking it out, and the technique of bow and stern paddling. 3. Overturn, right and get back into a canoe. 4. Name two standard makes of canoes. 5. What does it mean to make a portage? E. MOTORBOAT. 1. Know how to oil the engine and the best kind of oil with which to oil it. 2. Demonstrate cleaning the engine; cranking the engine. 3. Know how to measure gas in tank, how much gas the tank holds, and how long the engine will run when the tank is full. Know how to judge good gasoline. 4. Why should a motor boat never be left without turning off the gas? State reasons. 5. Be able to rectify trouble with the carburetor. 6. Know proper weight of anchor for boat; how to lower and hoist anchor; how to ground anchor so boat will not drag; know the knot to fasten rope to anchor and rope to boat, and how to throw out anchor. 7. Demonstrate how to coil rope so it will not kink when anchor is thrown out. 8. Know channels and right of way by buoys and lights. REFERENCES: "Harper's Boating Book for Boys," C. J. Davis, Harper. "Boat Sailing," A. J. Kenealy, Outing. [Illustration: SCRIBE SYMBOL--OPEN BOOK] 1. Submit an original short story, an essay or play or poem. 2. Know three authors of prose and their compositions. 3. Mention the names and some works of three novelists, two essayists, three poets, two dramatists of the present century, at least three of them American. [Illustration: SIGNALLER SYMBOL--CROSSED FLAGS] SEMAPHORE 1. Give alphabet correctly in 30 seconds, or less. 2. Give the following abbreviations correctly; AFFIRMATIVE, ACKNOWLEDGE, ATTENTION, ERROR, NEGATIVE, PREPARATORY, ANNULLING, SIGN OF NUMERALS. 3. Send message not previously read, of twenty words, containing three numerals and sent at the rate of 50 letters per minute. Only one error to be allowed. Technique is to be considered and judged. 4. Receive unknown message of twenty words, containing three numerals at the same rate. Two errors to be allowed. Scouts may have someone take message down in writing as they read it, and five minutes in which to rewrite it afterwards. WIGWAG 1. Give alphabet correctly in two and one half minutes or less. 2. Give numerals up to ten correctly. 3. Send message not previously read, of twenty words, containing three numerals, at the rate of ten letters per minute. Only one error allowed; technique and regularity to be considered and judged. 4. Receive unknown message of twenty words, containing three numerals, to be given at the rate of 10 letters per minute--Two errors to be allowed. Conditions for receiving, the same as in Semaphore. BUZZER GENERAL SERVICE CODE 1. Send message of twenty words, not previously read, at the rate of ten letters per minute. Two errors allowed. 2. Receive unknown message of twenty words to be given at the same rate. Two errors allowed. Scouts to be allowed five minutes in which to rewrite message, afterwards. REFERENCES: "How to Signal by Many Methods," J. Gibson, Gale. "Cadet Manual," E. Z. Steever, Lippincott. "Boys' Camp Manual," C. K. Taylor, Century. "Outdoor Signalling," Elbert Wells, Outing Pub. Co. [Illustration: STAR GAZER SYMBOL--STAR GROUP] 1. What is meant by the Solar System? 2. Make a diagram showing the relative positions and movements of the earth, sun and moon. What governs the tide? What causes an eclipse? What is a comet, a shooting star, a sun spot? 3. Name the planets in their order from the sun. Which planet is nearest the earth and give its distance? 4. How fast does light travel? 5. What is the difference between planets and fixed stars and name three of the latter. 6. What is a constellation? Name and be able to point out six. Name two constellations which are visible throughout the year. 7. Draw a chart of the Big Dipper and Cassiopeia and the North Star at intervals of three hours through the night using a fixed frame and drawing from the same spot. 8. Observe a sunrise and a sunset. 9. What is the Milky-Way? Give its course through the heavens. 10. What is a morning star? What is an evening star? 11. Explain zenith and nadir. 12. What is the Aurora Borealis? Have you seen it? REFERENCES: "Field Book of Stars," W. T. Olcott, Putnam. "The Book of Stars," R. F. Collins, D. Appleton. "Around the Year With the Stars," Garrett P. Serviss, Harper. "Monthly Evening Sky Map," Barrett, 360 Fulton Street, Brooklyn, N. Y. "The Star People," Gaylord Johnson, Macmillan 1921. Especially for Younger Scouts. "The Call of the Stars," John, R. Kilfax. [Illustration: SWIMMER SYMBOL--LIFE BUOY] The following is identical with the life-saving test for Juniors of the American Red Cross. If the test is given by one of the various examiners of the First Aid Service of the American Red Cross the Scout may wear in addition to the regular Scout Badge the Junior Life Saving Badge. It is recommended that Girl Scout troops work toward the establishment of Junior Life Saving Crews, directions for the formation of which may be secured from any American Red Cross Division. I. Pass the swimmer's test for American Red Cross as follows: a. Swim 100 yards, using two or more strokes. b. Dive properly from a take-off. c. Swim on back 50 feet. d. Retrieve objects at reasonable depth from surface (at least 8 feet). II. Life Savers must pass the following test, winning at least 75 points. The value in points for each section of the test is given in parenthesis after it: 1. Carry a person of own weight 10 yards, by: a. Head carry. (10 points). b. Cross Chest Carry. (10 points). c. Hair or two point carry, or repeat cross chest carry. (9 points). d. Tired Swimmer's carry. (5 points). 2. Break three grips, turning after break, bring subject to surface, and start ashore: a. Wrist hold. (8 points). b. Front neck hold (10 points). c. Back neck hold. (10 points). 3. Make surface dive and recover object from bottom. (10 points). 4. Demonstrate the Schaefer method of inducing artificial respiration. (18 points). 5. Disrobe in water from middy blouse, skirt or bloomers, and camp shoes, and then swim one hundred yards, not touching shore from time entering water. (10 points). [Illustration: TELEGRAPHER SYMBOL--TELEGRAPH POLE] Either: a. Telegraphy, 1. Send 22 letters per minute using a sounder and American Morse Code. 2. Receive 25 letters per minute and write out the message in long hand or on a typewriter directly from sound. No mistakes allowed. OR b. Wireless. Pass examination for lowest grade wireless operator according to U. S. N. regulations. REFERENCE: "Harper's Beginning Electricity," D. C. Shafer, Harper. [Illustration: ZOOLOGIST SYMBOL--SEAHORSE] I. To pass this test a Scout must be able to tell in a general way the differences between plants and animals, the different kinds of animals, Invertebrates and Vertebrates, and among the Vertebrates to distinguish between Fishes, Amphibia, Reptiles, Birds and Mammals. II. She must also pass the test on Mammals and the test on at least one other group: either Invertebrates, Fishes, Amphibia, Reptiles or Birds, (For this see special test under Bird Hunter). A. MAMMALS 1. Describe and give life history of ten wild mammals personally observed and identified. 2. Name two mammals that kill fruit trees by girdling them. 3. Mention three mammals that destroy the farmer's grain. 4. State game laws of your State which apply to mammals. 5. Name and locate one great game preserve in the United States and mention five game mammals protected there. B. REPTILES 1. Give the life history of one reptile. 2. Give names of three Turtles that you have identified in the open. 3. What is the only poisonous Lizard in the United States? 4. Name and describe the poisonous Snakes of your State. C. AMPHIBIANS 1. Describe the life history of the frog or the toad. 2. Describe the wonderful power of changing color shown by the common Tree-frog. 3. What is the difference in the external appearance of a salamander and a lizard? 4. Give a list of five Amphibians that you have identified in the open. D. FISHES 1. Describe the habits of feeding and egg-laying in one of our native fishes. 2. Mention a common fish that has no scales, one that has very small scales, and one that has comparatively large scales. 3. Name five much-used food fishes of the sea, and five fresh-water food-fishes. 4. What are some necessary characteristics of a game-fish? Mention a well-known salt-water game fish, and two fresh-water ones. 5. Describe the nest of some local fish, giving location, size, etc. E. INVERTEBRATES (EITHER of the following) a. Insects and Spiders 1. How may mosquitoes be exterminated? 2. Collect, preserve and identify ten butterflies, five moths, ten other insects, and three spiders. 3. Describe the habit that certain ants have of caring for plant-lice or aphids which secrete honey-dew. 4. Describe the life-history of one of our solitary wasps. (See "Wasps Social and Solitary," by George W. and Elizabeth G. Peckham; Houghton Mifflin Co.) 5. Describe the life of a hive or colony of honey bees. (See "The Life of the Bee," by Maurice Maeterlinck, Dodd Mead Co.) b. Sea Shore Life 1. Name five invertebrates used as food and state where they are found. 2. What is the food of the starfish? How are starfish destroyed? 3. Name twenty invertebrates which you have seen and give the locality where they were found. 4. Name five invertebrates that live in the water only and five that burrow in the mud or sand. 5. What invertebrate was eaten by the Indians and its shell used in making wampum? Where have you seen this animal? GENERAL REFERENCES A. MAMMALS "Life-Histories of Northern Animals," 2 vols., Ernest Thompson Seton, Scribner. "American Animals," Stone, Witmer and Wm. E. Cram, Doubleday Page. "American Natural History, Vol. I, Mammals," Wm. T. Hornaday, Scribner. "Squirrels and Other Fur-Bearers," John Burroughs, Houghton, Mifflin. "Kindred of the Wild," C.G.D. Roberts, Doubleday Page. "Animals, Their Relation and Use to Man," C.D. Wood, Ginn and Co. "Popular Natural History," J.G. Wood, Winston. B. REPTILES "Reptile Book," Raymond L. Ditmars, Doubleday Page. "The Poisonous Snakes of North America," Leonhard Stejnegar, Report U. S. National Museum, 1893. C. AMPHIBIANS "The Frog Book," Mary Cynthia Dickerson, Doubleday Page. "Manual of Vertebrates of the Northern United States," David Starr Jordon, A.C. McClurg Pub. Co. "Nature Study and Life," Clifton F. Hodge, Ginn and Co. D. FISHES "American Food and Game Fishes," David Starr Jordan and Barton W. Evermann, Doubleday Page. "The Care of Home Aquaria," Raymond C. Osburn, New York Zoological Society. "The Story of the Fishes," James Newton Baskett, D. Appleton and Co. E. INVERTEBRATES a. Insects and Spiders "Butterfly Guide," W. J. Holland, Doubleday Page.--(For beginners). "Our Common Butterflies," Frank E. Lutz, (Guide Leaflet No. 38, American Museum of Natural History). "How to Collect and Preserve Insects," Frank E. Lutz, (Guide Leaflet No. 39, American Museum of Natural History). "The Moth Book," W. J. Holland, Doubleday Page. "The Butterfly Book," W. J. Holland, Doubleday Page. "The Spider Book," J. H. Comstock, Doubleday Page. "Moths and Butterflies," Mary C. Dickerson, Ginn and Co. "Manual for the Study of Insects," J. H. and A. B. Comstock, Comstock Publishing Co. "The Wonders of Instinct," Jean Henri Fabre, Century Co. "Field Book of Insects," Frank E. Lutz, Putnam. b. Sea Shore Life "The Sea-Beach at Ebb Tide," A. F. Arnold, The Century Co. "Sea-Shore Life," A. G. Mayer, (New York Zoological Society 1906). "Introduction to Zoology," C. B. and G. C. Davenport, Macmillan Co., 1900. III. GROUP BADGES The Scout who follows one line of interest sufficiently long to qualify in several related subjects may take a Group Badge signifying proficiency in the general field. [Illustration: 1. SCOUT NEIGHBOR (any four) Citizen*** Health Guardian*** Economist Business Woman*** Telegrapher Interpreter Motorist**** Canner] [Illustration: 3. SCOUT AIDE[10] First Aide*** Home Nurse*** Homemaker Health Winner Health Guardian*** Child Nurse*** or Cook] [Illustration: 4. WOODCRAFT SCOUT (any three) Athlete*** Motorist**** Horsewoman Sailor Swimmer Pioneer Pathfinder] [Illustration: 5. SCOUT NATURALIST] To earn this Badge a Scout must have passed three of the tests of Bird Hunter, Flower Finder, Rock Tapper, Star Gazer or Zoologist. She must also pass the following brief test: 1. What sorts of things are included in Nature Study? 2. What are the other names for living and non-living objects? 3. Read one of the following general books on Nature Study. GENERAL NATURE STUDY REFERENCES: "Handbook of Nature Study," Anna Botsford Comstock, Comstock Publishing Co. (Manual for Leaders). "Nature Study and Life," Clifton F. Hodge, Ginn and Co. "The Story Book of Science," J. Henri Fabre, Century Co. "Leaf and Tendril," John Burroughs, Houghton Mifflin. "Wake Robin," John Burroughs, Houghton Mifflin. "Natural History of Selbourne," Gilbert White. "Travels in Alaska," John Muir. "My First Summer in the Sierras," John Muir. [Illustration: 6. LAND SCOUT Gardener Farmer Dairy Maid Bee Keeper] IV. GOLDEN EAGLET SYMBOL--A GOLD EAGLET PIN OR PENDANT [Illustration] Qualifications: Only First Class Scouts are eligible for this, the highest award offered to Girl Scouts. To obtain this a girl must have been given the Medal of Merit and in addition have won twenty-one Proficiency Badges, of which fifteen must be: Athlete*** Bird Hunter or Flower Finder or Zoologist Citizen*** Cook Dressmaker Economist First Aide*** Health Guardian*** Health Winner Homemaker Home Nurse*** Hostess Laundress Child Nurse*** Pioneer V. SPECIAL MEDALS [Illustration: ATTENDANCE STAR] To earn this a Scout must attend every troop meeting for a year. A year is counted as one meeting a week for eight months, or two meetings a week for four months. 1. The gold star is given for attendance at all regular troop meetings held during a period of one year. Punctuality is required and no excuses allowed. 2. The silver star is given for attendance at 90 per cent of all regular troop meetings. 3. The attendance badge may be given only to a girl who has belonged to the organization for one year; the badges therefore denote how many years a girl has been a Scout. [Illustration: LIFE SAVING MEDALS] 1. The Bronze Cross is given as the highest possible award for gallantry, and may be won only when the claimant has shown special heroism or has faced extraordinary risk of life. 2. The Silver Cross is awarded for saving life with considerable risk to oneself. 3. These two medals are worn over the right pocket. 4. Applications must be made by the girl's Captain, who should send to National Headquarters, through the Local Council, if there is one, a full account with written evidence from two witnesses of the deed. [Illustration: MEDAL OF MERIT] 1. The Medal of Merit is designed for the Scout who does her duty exceptionally well, though without grave risk to herself. 2. This medal is worn over the right pocket. 3. Only registered Scouts are entitled to this medal. 4. Application for this medal should be made by the girl's Captain, who should send to National Headquarters, through the Local Council, if there is one, a full account of the circumstances upon which the claim is based. [Illustration: THANKS BADGE] 1. The Thanks Badge may be given to anyone to whom a Scout owes gratitude for assistance in promoting Scouting. Every Girl Scout anywhere in the whole world when she sees the Thanks Badge, recognizes that the person who wears it is a friend and it is her duty to salute and ask if she can be of service to the wearer of the badge. 2. The Thanks Badge may be worn on a chain or ribbon. 3. The approval of National Headquarters must be obtained before the Thanks Badge is presented to anyone. Applications may be sent to National Headquarters by any registered Scout (whether Captain, Lieutenant, or Girl Scout) giving the name of the person to whom the badge is to be given and the circumstances which justify the award. Unless the badge is to be presented to the Captain herself, her recommendation is required. SCHOLARSHIP BADGE; For this see Blue Book of Rules, Edition, March 1922, p-4. VI. GIRL SCOUT OFFICERS AND CLASS INSIGNIA [Illustration: CAPTAIN'S PIN] [Illustration: LIEUTENANT'S PIN] [Illustration: TENDERFOOT PIN] [Illustration: SECOND-CLASS BADGE] [Illustration: FIRST-CLASS BADGE] [Illustration: CORPORAL] [Illustration: PATROL LEADER] [Illustration: EX-PATROL LEADER] [Illustration: VII. FLOWER CRESTS FOR TROOPS] FOOTNOTES: [8] Any Captain can form a Junior Audubon Club by applying to "The National Association of Audubon Societies," 1974 Broadway, N. Y. City. The club dues are ten cents annually, per member, and must be paid for by the Club. If 25 or more belong, the Magazine "Bird Lore" will be sent. [9] Note: Scouts in non-glacial regions may apply to Headquarters for other tests in preparation. [10] This must be passed on by National Headquarters. SECTION XIX REFERENCE READING FOR GIRL SCOUTS The following books have been selected for the Girl Scouts with two ideas in mind: first, to list some of the best books of the world, with which all persons should be familiar, and second, to give books that should easily be available in all parts of the country. In some cities the Public Libraries have "Girl Scout Shelves." Has your library one? In some places the Libraries have Reading Clubs for young people, conducted by the boys and girls themselves under the guidance of specially trained librarians who know just how to help bring the right book to hand, on any subject a Scout would be interested in. In Manhattan there are no less than thirty such clubs in connection with the various district libraries. Why not have one of these in your town? The American Library Association, whose headquarters are in Chicago, Ill., at 78 East Washington Street, will help to bring books to rural districts and places without regular public libraries. Write to them for help if you need it. The Congressional Library may be called upon at any time for bibliography on any special topic. The books in this section are in addition to the special references for Proficiency Tests in Section XVIII. HANDBOOKS OF ALLIED ORGANIZATIONS Boy Scouts of America, Handbook for Boys, 200 Fifth Ave., N. Y. C. Boy Scout Camp Book, Edward Cave, Doubleday and Page. The Book of the Camp Fire Girls, 31 East 17th Street, New York City. Girl Guiding, Sir Robert Baden-Powell, C. Arthur Pearson, Ltd., London. Scouting for Boys, Sir Robert Baden-Powell, C. Arthur Pearson, Ltd., London. Woodcraft Manual for Boys and Woodcraft Manual for Girls by Ernest Thompson Seton, Doubleday and Page. ADVENTURE Robinson Crusoe, Daniel DeFoe. Jim Davis, John Masefield. A Woman Tenderfoot: Two Little Savages: Ernest Thompson Seton and Grace Gallatin. David Balfour, Kidnapped, Treasure Island, Robert Louis Stevenson. Around the World in Eighty Days, Twenty Thousand Leagues Under the Sea, The Mysterious Island, Jules Verne. Swiss Family Robinson, Wyss. ANIMAL STORIES Jungle Books, First and Second; Just So Stories; Rudyard Kipling. The Call of the Wild, Jack London. Bob, Son of Battle, Ollivant. Wild Animals I Have Known, Ernest Thompson Seton. Black Beauty, Sewell. Lad, a Dog; Albert Payson Terhune. FAIRY AND FOLK TALES Fairy Tales, Hans Christian Anderson--Mrs Edgar Lucas' Edition. Arabian Nights. Peter Pan in Kensington Gardens, James M. Barrie. Granny's Wonderful Chair, F. Browne. Davy and the Goblin, Guy Wetmore Carryl. Celtic Fairy Tales, J. Jacobs. Norse Fairy Tales, Sir George Dasent. Folk Tales of Flanders, Jean De Bosschere. Fairy Tales, Grimm Bros., Mrs. Lucas, Editor. Uncle Remus, His Songs and Sayings, Joel Chandler Harris. Mopse the Fairy, Jean Ingelow. Water Babies, Charles Kingsley. Wonderful Adventures of Nils, Selma Lagerlöf. Blue, Red, Green and Brown Fairy Books, Andrew Lang. Pinocchio, C. Lorenzini. Back of the North Wind; Double Story; The Princess and Curdie; The Princess and the Goblin; George MacDonald. Czecho-Slovak Fairy Tales, Parker Fillmore. Ting a Ling Tales; The Queen's Museum and Other Fanciful Tales, Frank Stockton. HISTORY AND PERIOD NOVELS The Story of France, Mary MacGregor. The Little Book of the War, Eva March Tappan. Story of the World, Elizabeth O'Neill. Story of the War for Young People, F. A. Kummer, Century 1919. Story of the Great War, Roland Usher. Story of a Pioneer, Anna Howard Shaw. Old Timers in the Colonies, Charles C. Coffin. The Boys of '76, Charles C. Coffin. Drum-Beat of the Nation, Charles C. Coffin. Redeeming the Republic, Charles C. Coffin. Lafayette, We Come! Rupert S. Holland. Historic Events of Colonial Days, Rupert S. Holland. History of England, Rudyard Kipling. Hero Tales from American History, Lodge and Roosevelt. Famous Scouts, Charles H. Johnston. Famous Frontiersmen and Heroes of the Border, Charles H. Johnston. Boy's Life of Theodore Roosevelt, Herman Hagedorn. Boy's Life of Abraham Lincoln, Helen Nicolay. American Hero Stories, Eva March Tappan. A Gentleman of France, Weyman. A Tale of Two Cities, Charles Dickens. Cardigan, Robert Chambers. Deerslayer, Fenimore Cooper. Fortunes of Nigel, Walter Scott. Henry Esmond, William Makepeace Thackeray. Hugh Wynne, Weir Mitchell. Ivanhoe, Walter Scott. Janice Meredith, Paul Leicester Ford. Joan of Arc, Laura E. Richards. Last of the Mohicans, Fenimore Cooper. Maid at Arms, Robert Chambers. Man Without a Country, Edward Everett Hale. Master Simon's Garden, Caroline Meigs. Pool of Stars, Caroline Meigs. Master Skylark, Bennett. Merry Lips, Beulah Marie Dix. Otto of Silver Hand, Howard Pyle. Quentin Durward, Walter Scott. Ramona, Helen Hunt Jackson. Rewards and Fairies, Rudyard Kipling. Richard Carvel, Winston Churchill. Soldier Rigdale, Beulah Marie Dix. The Crisis, Winston Churchill. The Perfect Tribute, M. S. Andrews. The Prince and the Pauper, Mark Twain. The Refugees, Conan Doyle. The Scarlet Pimpernel, Baroness Orczy. The Spartan, Caroline Snediker. The Three Musketeers, Alexandre Dumas. The White Company, Conan Doyle. Two Little Confederates, Thomas Nelson Page. Via Crucis, Marion Crawford. Westward Ho, Charles Kingsley. A Yankee at King Arthur's Court, Mark Twain. MYTH AND LEGEND Story of Roland, James Baldwin. The Sampo (Finnish), James Baldwin. The Story of Siegfried, James Baldwin. Children of the Dawn, (Greek), Elsie Buckley. Pilgrim's Progress, John Bunyan. The Stories of Norse Heroes, Wilmot Buxton. Don Quixote, Cervantes. Stories of Charlemagne and the Twelve Peers of France, A. J. Church. Greek Tragedies, Church. Adventures of Odysseus and The Tale of Troy, Padraic Colum. Undine, De la Motte Fouqué. Sintram and His Companions, De la Motte Fouqué. Tanglewood Tales, Nathaniel Hawthorne. The Wonderbook, Nathaniel Hawthorne. Rip Van Winkle, Washington Irving. Heroes, Charles Kingsley. Robin Hood, Howard Pyle. The Story of the Champions of the Round Table, Howard Pyle. The Story of the Grail and the Passing of Arthur, Howard Pyle. The Story of King Arthur and His Knights, Howard Pyle. The Story of Sir Launcelot and His Companions, Howard Pyle. NONSENSE Goops, Gillett Burgess. Inklings for Thinklings, Susan Hale. Child's Primer of Natural History, Oliver Herford. The Nonsense Book, Edward Lear. Alice's Adventures in Wonderland, Lewis Carroll. Through the Looking Glass, Lewis Carroll. The Hunting of the Snark, Lewis Carroll. Nonsense Anthology, Carolyn Wells. Parody Anthology, Carolyn Wells. NOVELS AND STORIES Aldrich, Thomas Bailey; Marjorie Daw. Austen, Jane; Pride and Prejudice. Bacon, Josephine Daskam; Ten to Seventeen, Madness of Philip. Barrie, James N.; Little Minister, Little White Bird, Sentimental Tommy. Bjornson, Bjornstjerne; A Happy Boy, Arne, A Fisher Lassie, Synove Solbaken. Blackmore, R. W.; Lorna Doone. Bronté, Charlotte; Jane Eyre. Brunner, H. C.; Short Sixes. Chesterton, Gilbert K.; The Club of Queer Trades, the Innocence of Father Brown. Collins, Wilkie; The Moonstone. Craik, D. M.; (Miss Mulock) John Halifax, Gentleman. Crawford, Marion; Marietta, Mr. Isaacs, the Roman Singer. Daskam, Josephine; Smith College Stories, Sister's Vocation. Davis, Richard Harding; Soldiers of Fortune, Van Bibber. Deland, Margaret; Tales of Old Chester. Eliot, George; Mill on the Floss. Farnol, Jeffrey; The Broad Highway. Fox, John; Little Shepherd of Kingdom Come, Trail of the Lonesome Pine. Green, Anna Katherine; The Leavenworth Case, The Filigree Ball. Haggard, Rider; King Solomon's Mines. Holmes, Sherlock; Hound of the Baskervilles. Hope, Anthony; Rupert of Hentzau, The Prisoner of Zenda. Hornung; Adventures of Raffles, the Gentleman Burglar. Jacobs, W. W.; Light Freights, Many Cargoes. Johnson, Owen; The Varmint. Kipling, Rudyard; Captains Courageous, Soldiers Three, Wee Willie Winkle, Kim, The Naulakha, The Light That Failed. Lincoln, Joseph; Captain Erie. McCarthy, Justin; If I Were King. Merriman, Henry Seton; Dust, With Edged Tools. Meredith, Nicholson; In the Bishop's Carriage. Poe, Edgar Allen; Tales, The Gold Bug. Reade, Charles; The Cloister and the Hearth, Foul Play. Rinehart, Mary Roberts; The Amazing Interlude. Smith, F. Hopkinson; Fortunes of Oliver Horne, Colonel Carter of Cartersville. Stowe, Harriet Beecher; Little Pussy Willow, Uncle Tom's Cabin. Stockton, Frank; Rudder Grange, The Lady or the Tiger, Casting Away of Mrs. Leeks and Mrs. Aleshine. Tarkington, Booth; Monsieur Beaucaire, Gentleman from Indiana, Seventeen, Penrod, Penrod and Sam. Wells, Carolyn; The Clue, The Gold Bag, A Chain of Evidence, The Maxwell Mystery. White, Edward Stewart; The Blazed Trail. Wister, Owen; The Virginian. Woolson, Constance F.; Anne. Alcott, Louisa M.; Eight Cousins, Little Women, Little Men, Rose in Bloom, etc. Burnett, Frances Hodgson; Little Lord Fauntleroy, Sarah Crewe, etc. Coolidge, Susan; Clover, In the High Valley, What Katy Did and other Katy Books. Craik, Mrs.; (Miss Mulock); The Little Lame Prince. Cummins, Maria Susanna; The Lamplighter. Dodge, Mary Mapes; Donald and Dorothy, Hans Brinker and the Silver Skates. Ewing, Juliana; Jackanapes, Six to Sixteen. Hale, C. P.; Peterkin Papers. Hughes, Thomas; Tom Brown's School Days. Jackson, Helen Hunt; Nelly's Silver Mine. Jordan, Elizabeth; May Iverson, Her Book. Nesbit, E.; The Wouldbegoods, The Phoenix and the Carpet. Ouida (de la Ramee); Bimbi Stories. Richards, Laura E.; Hildegarde Series, Margaret Montford Series. Shaw, F. E.; Castle Blair. Spyri, J.; Heidi. Twain, Mark; Huckleberry Finn, Tom Sawyer, etc. Warner, Susan; The Wide Wide World. Wiggin, Kate Douglas; The Birds' Christmas Carol, Polly Oliver's Problems, Rebecca of Sunnybrook Farm. GIRL SCOUT STORIES Abbott, Jane; Keineth, Larkspur. Blanchard, Amy E.; A Girl Scout of Red Rose Troop. Widdemer, Margaret; Winona's Way and other Winona Books. POETRY Verse for Patriots, Jean Broadhurst and Clara Lawton Rhodes. Golden Staircase, (An Anthology), L. Chisholm. Lyra Heroica, William Ernest Henley. Blue Book of Poetry, Andrew Lang. Story Telling Poems, F. J. Olcot. Book of Famous Verse, Agnes Repplier. Home Book of Verse for Young Folks, Burton Egbert Stevenson. Child's Garden of Verse, Robert Louis Stevenson. Children's Book of Ballads, Mary W. Tileston. Golden Numbers, Kate Douglas Wiggin. WONDERS OF SCIENCE Magic of Science, Collins. The Story Book of Science, Jean Henri Fabre, Century. Field, Forest and Farm, Jean Henri Fabre, Century. In the Once Upon a Time, Lillian Gask. Book of the Ocean, Ingersoll. Careers of Danger and Daring, Cleveland Moffett. Science at Home, Russell. Wonders of Science, Eva March Tappan. The Book of Wonders. Magazines: Popular Science, Popular Mechanics, Scientific American, The National Geographic. FOR CAPTAINS, LIEUTENANTS, COMMISSIONERS AND OTHER GIRL SCOUT OFFICERS After a thorough study of Scouting for Girls, the authorized American Handbook, Scout Captains and Lieutenants are urged to read the following list of allied Handbooks for Leaders as containing many practical hints for workers with young people, and emphasizing the essential unity of these movements. A study of these manuals will bring out very clearly the fact that though our methods of approach and phraseology may differ in certain instances, our ultimate aim and our broad general principles are precisely the same. The books in the following list which have been starred are recommended as particularly practical for all students and friends of young people. They represent the latest thought of the greatest authorities on the subjects most closely allied with the sympathetic study of adolescence. It is impossible to isolate a study of the girlhood of America from the kindred topics of women in industry and politics, the growth of the community spirit, the present theories of education, and in general a brief survey of economics, sociology and psychology. Many of these titles appear technical and dry, but the books have been carefully selected with a view to their readable and stimulating qualities, and no one need be a profound student in order to understand and appreciate them. It is especially advisable that Leaders in the Girl Scout organization should be reasonably well informed as to the principal social movements of the day so as to relate the effective organization of the young people of the country with corresponding progress along other lines. The more broadly cultivated our Captains and Councillors become, the more vital and enduring will be the work of the Girl Scouts, and this breadth of view cannot be obtained from the knowledge and practice of what might be called the "technique of Scouting" alone. LEADERS' HANDBOOK OF ALLIED ORGANIZATIONS The Boy Scout Movement Applied by the Church. Richardson-Loomis, Scribners. Girls Clubs, Helen Ferris. E. P. Dutton and Co., 1919. Suggestions for programs, community cooperation, practical methods and helps in organization. Bibliography. The Girl Guides. Rules, Policy and Organization, Annual Senior Guides, Rules, Policy and Organization, 1918. Both official manuals for Guiders. Nat. Hdqrs. Girl Guides. 76 Victoria Street. London, S. W. 1. (1) Handbook for Scout Masters, 200 Fifth Avenue, New York City. (2) Community Boy Leadership--A Manual for Scout Executives. Model Treasurer's Book for Girls' Clubs. National League of Women Workers, 25 cents. Scoutmastership, Sir Robert Baden-Powell, Putnam, 1920. The Girl Reserves. Y. W. C. A. Association Press. 600 Lexington Avenue, New York City. Manual of Leaders, 1921. PRACTICAL AND GENERAL READING Abbott, Edith; Women in Industry, Appleton. Addams, Jane; Twenty Years at Hull House, Spirit of Youth in the City Streets, A New Conscience and an Ancient Evil, Macmillan. *Angell, Emmett D.; Play. *Bancroft, Jessie H.; Games for the Playground, Home, School and Gymnasium. Macmillan. *Burchenal, Elizabeth; Dances of the People--Shirmer. *Byington, Margaret; What Social Workers Should Know About Their Own Communities. Russell Sage Foundation, N. Y. Daggett, Mabel Potter; Women Wanted. George H. Doran. A book about women in all walks of life, as affected by the war. *Dewey, John; Schools of Tomorrow, School and Society, E. P. Dutton. Showing the growth of the "Scout Idea" in our modern educational methods. Practical and stimulating. *Douglass, H. Paul; The Little Town, Macmillan. The latest and best treatment of rural social conditions. Especially recommended for Scout leaders in localities outside the great cities. Hall, G. Stanley; Adolescence, 2 Volumes, 1907. See also "Youth", summary volume, by same author, who did pioneer work in the field. *Hoerle, Helen, and Salzberg, Florence B.; the Girl and the Job, Henry Holt, $1.50. Gilman, Charlotte Perkins; Women in Economics, In This Our World, A Man Made World, Concerning Children--All: Small and Maynard. The most brilliant American writer on the woman movement. Sound economics and good psychology cleverly presented. James, William; Principles of Psychology, 2 vols. The psychologist who wrote like a novelist. Chapters of special interest: Habit, Instinct, Will, Emotions and The Stream of Consciousness. Talks to Teachers on Psychology, and to Students on Some of Life's Ideals. Memories and Studies, especially essay on the Moral Equivalents of War--All: Henry Holt and Co. Key, Ellen; The Century of the Child. *Lovejoy, Esther; The House of the Good Neighbor, Macmillan, 1919. Social and Medical Work in France during the war by the President of the Women's International Medical Association. *MacDougall, William; Social Psychology, Luce and Co. Study of how people act and feel in a group. Mill, John Stuart; The Subjection of Women. Frederick Stokes. *Norsworthy, Naomi, and Whitley: The Psychology of Childhood, Macmillan, 1919. Best and latest general child psychology. Parsons, Elsie Clews: Social Control, Social Freedom, The Old Fashioned Woman, The Family. All: Putnam. *Patrick, G. T. W.; Psychology of Relaxation. Houghton Mifflin. The necessity for and guidance of the play instinct. *Perry, Clarence A.; Community Center Activities. Russell Sage Foundation, New York City. Pillsbury, W. B.; Essentials of Psychology, Macmillan. Good, brief treatment of general psychology for popular reading. *Playground and Recreation Association of America Publications: What the Playground Can Do for Girls, Games Every Child Should Know, Folk and National Dances, The Home Playground. Headquarters 1 Madison Avenue, New York City. *Puffer, J. Adam; The Boy and His Gang. Houghton Mifflin. Putnam, Emily; The Lady. Schreiner, Olive; Woman and Labour. Sharp, Cecil J.; One Hundred English Folksongs. Charles H. Ditson and Co. *Slattery, Margaret; The Girl in Her Teens, The Girl and Her Religion, The American Girl and Her Community, The Woman's Press. *Thorndike, Edward L.; Individuality, Riverside Educational Monographs, Houghton Mifflin. What constitutes the "average person." The danger of "sizing up" people too rapidly. *Terman, Lewis; The Hygiene of the Child, Houghton Mifflin. Trotter, W.; Instincts of the Herd in Peace and War, Fisher Unwin. How "public opinion" exerts its influence on conduct. Wallas, Graham; Human Nature in Politics, and The Great Society, Our Social Heritage, Macmillan. Ward, Lester F.; Psychic Factors of Civilization and Applied Sociology. Ginn and Co. Psychological interpretation of civilization. *Woods, Robert A.; Young Working Girls, Houghton Mifflin. CAMPING AND HIKING Campward Ho!, The Camp Manual for Girl Scouts contains a full and annotated bibliography. The following is an additional list. The Boy Camp Manual, Charles Keen Taylor. Camping and Outing Activities, Cheley-Baker. Games, Songs, Pageants, Plays, Water Sports, etc. Camp Cookery, Horace Kephart, Macmillan Co. The Camp Fire Girls' Vacation Book, Camp Fire Girls, New York City. Camping and Woodcraft (2 vols.) Horace Kephart, Macmillan. Camp Kits and Camp Life, Charles Stedman Hanks. Camping Out, Warren Miller, Geo Doran Co. Caravanning and Camping-out, J. Harris Stone--Herbert Jenkins, Ltd., 12 Arundel Place, London. Harper's Camping and Scouting, Joseph Adams, Harper Bros. Shelters, Shacks and Shanties, D. C. Beard, Scribners. Illustrated. Summer in a Girls' Camp, Anna Worthington Coale, Century. Swimming and Watermanship, L. de B. Handley, Macmillan Co. Touring Afoot, Dr. C. P. Fordyce, N. Y. Outing Publishing Co. Wilderness Homes, Oliver Kamp, Outing Publishing Co. GOVERNMENT BULLETINS AND HOW TO GET THEM 1. The publications of all departments of the United States Government are in the custody of the Superintendent of Documents, Washington, D. C. Price lists of various subjects are sent free. The following list of subjects will be found especially useful in preparing for many of the proficiency tests. The numbers given are the official ones by which the catalogs of prices and special titles may be ordered: (11) Foods and Cookery. (16) Farmers' Bulletins. (31) Education. (38) Animal Industry. (39) Birds and Wild Animals. (41) Insects (including household and farm pests, and bees). (43) Forestry. (44) Plants. (50) American History and Biography. (51) Health. (53) Maps. (54) Political Science. (55) National Museums and National Academy of Science. (67) Immigration. (68) Farm Management. 2. The Children's Bureau of the U. S. Dept. of Labor has a special list of articles on Child and Infant Care and Health. Write direct to the Bureau for these. 3. For State publications on Health, Education, etc., apply to Secretary of State if special officer in charge is unknown. 4. Apply to town hall or special departments for city documents on health, child care, education, etc. 5. The following organizations publish bulletins and cheap authoritative books and pamphlets for general information on health, first aid, child care and other topics of interest to Girl Scouts. The Red Cross National Headquarters, Washington, D. C. The Metropolitan Insurance Company, 1 Madison Avenue, N. Y. C. Child Health Organization, 370 Seventh Avenue, Miss Sally Lucas Jean, Director. The Posture League of America, 1 Madison Avenue, N. Y. C. INDEX Accidents, First Aid for 164 ff Water 191 ff Act to Establish Flag 69 Adam 456 Adventure, books of 540 Africa 27 Agassiz 455 Alaska 454 Alcott, Louisa 23 Allied Organizations, Handbooks of 540 Alignments 92 Alligator 429 "America" 74, 75 "America the Beautiful" 66 American Museum of Natural History 373 ff Amphibians 425 "Anacreon in Heaven" 74 Animal Stories 540 Aphids 449 Apoplexy, care of 186 ff Aquarium 435 Arnold, Sarah Louise 106 Artist test 499 Aspen 395 Asphyxiation, prevention of 197 ff Asters 381 At ease 87 Athlete test 499 Attendance stars 536 Attention 85 Audubon Society 425 Australia 27 Axe, use of 326 ff Azalea 383 Background 40 Back step 89 Baden-Powell 1 ff Balsam fir 390 Bandages, making of 204 ff Barnacles 442 Bathroom, care of 119 "Battle Hymn of the Republic" 77 Beach fleas 442 Beaver 370 Bedroom, care of 119 Beekeeper test 500 Birds 407 ff Bird baths 424 Birds, economic value of 415 ff Bird Hunter test 500 Bird Woman 21 Biscuit Loaf 363 Bites, care of 190, ff Black Eyed Susan 383, 385 Blood Root 381 Blue Bird 409 Blue Flag 383 Blue-tailed Lizard 430 Bobolink 415 Bog Potato 288 Border, flowers for 464 ff Boulders 453 Bouncing Bet 383 Bowline, knot 488 ff Box Turtle 430 Brandywine, battle of 469 Bread 363 Breakfast 133 ff Broiled Fish 361 Brown, Thomas Edward 456 Bubonic Plague 449 Bugler's test 501 Bull Frog 376, 427 Burroughs, John 375, 407 Business meeting 57 Business Woman test 502 Butterfly 449 Butler, Albert E. 384, 388, 394 Bumble Bees 447 Cambridge flag 68 Camp cooking 360 ff recipes 362 ff utensils 340, 344, 361 Camping and the Guide Law 36 Camping for Girl Scouts 313 ff hiking 314 ff site 319 ff fires 327 ff provisions 345 ff Camp sanitation 323 Canada 27 Canner 502 Captain 14 Captain's pin 538 Cardinal flower 381 Cassiopeia 302 Cat fish 433 Cellar 107 Ceremonies, Forms for Girl Scouts 44 ff Alternate forms 48 ff Chaining 467 ff Chairman 57 Chameleon 431 Change step 90 Chevrons 538 Chief Scout 35 Child, care of 157 ff Child Health Organization 547 Child Nurse 157 ff test 503 Child, routine of 162 ff Christmas Fern 389 Cicada 447 Citizen's test 504 Civic biology 377 Clams 442 Class test 60 ff Cleaning 126 Clermont 69 Closing exercises 57 Clothing for Hiking 317 Clove hitch 492 ff Cochineal 446 Cocoa 363 Cod 433 Colds, care of 247 ff Color Guard 46 "Common minerals and rocks" 454 Compass 482 ff Congressional Library 540 Conservation of forests 393 ff Continental Code 97, 99 Conventional signs for maps 479 Convulsions, care of 186 ff Cooking devices 340 Cooking in camp 360 Cook 133 ff test 505 Coral 439 Corned beef hash 362 Corporal 13, 538 Council 14 Court of Honor 15, 45 Crabs 437, 439 Craftsman test 505 Crinkle root 289 Crocodile 429 Crosby, William O. 454 Cultivation 461 Cyclist test 507 Cypress, bald 396 Dancer test 518 Dandelion 383 Dairy Maid test 507 Dash, General Service Code 98 Daughter of New France 20 Dawson, Jean 377 Deciduous 387 Declaration of Independence 68 Deming, Dr. W. C. 190 Diamond Back Terrapin 431 Dickerson, Mary C. 389 Diminish front 96 Dinner 139 ff Director, National 15 Dish washing 117 Dishes, washing in camp 364 Dislocations, care of 177 ff Distance, to take in drill 92 Direction 478 Dot, in General Service Code 98 Double time 88 Doughty, Arthur G. 20 Dow, Ula M. 133 Dragon flies 446 Dressmaker 508 Dress, right or left 85 Drill, Girl Scout 84 ff Tenderfoot 84 Second Class 90 First Class 95 Drummer test 509 Duck hawks 418 Dutch Cleanser 365 Eagle 407 Eclaireuses de France 31 Economist test 509 Eel 456 Egrets 374, 411 ff Electrician test 510 Emergencies, aid for 164 ff Erosion 393 Evergreen 387 Exercises 275 ff Explorer 21 Eyes, Health of 259 ff Eyes right or left 80 Eyesight, tested by stars 303 Facings 86 Fall in 84 out 87 Falkland Islands 27 Fairy Tales 541 Farmer test 510 Feet, care of 315 Fellowship 2 Fire, control of 199 ff Fireless Cooker 111 ff Fishes 432 ff Fishes, group of 433 Fishballs 361 Fisher, G. Clyde 366, 373 ff First Aide 164 ff test 512 First Class Badge 538 Conferring of 50 Test 64 ff First Girl Scout 20 Flag 67 ff Colors 67 History 67 ff How to make 77 Respect due 70 ff Regulations for flying 71 ff Flashlight signalling 100 Floods, causes of 393 Floor, Kitchen 108 Flower crests 539 Flower Finder test 512 Flower garden 462 ff Fly, House, fighting of 121 Folk Tales 541 Food for Camps 362 ff Food for the Sick 249 ff Food furnishing animals 402 Food Habits 402 Food, storage of 123 ff Foot 466 Forbush, Edward Howe 419 Forests, uses of 393 ff fires 395 Fox 406 Fractures, care of 177 ff France 31 Freezing 40 care of 188 ff Fried bacon 362 Fried fish 361 Fried ham 361 Fried country sausage 362 Fried potatoes 362 Fringed gentian 381, 383 Frying pan 361 ff Fulton, Robert 59 Fungi 289 Furnishing 107 Gaillardia 384 Gamefish 435 Ganoid 433 Garden, Girl Scout's Own 456 ff Gardener test 514 Gas stove 110 General service code 97 Geology 452 ff Germs, fighting of 121 Gibson, William Hamilton 383, 426 Gila Monster 429 Gills 431 Girl Guides 1, 18 ff Girl Scout Stories 544 Glacial Drift 453 Glacier 451 ff Glass snake 430 Golden Eaglet 45, 52, 535 Golden Plover 414 Goldenrod 381 Government Bulletins 456 Grand Union Flag 68 Great Blue Heron 422 Great horned owls 411 Great Ice Age 453 Grebe 408 Grey, Lord 20 Group Badges 533 ff Guide, the Flower 383 Guides, War Service 27 Half-hitch 491 ff Halibut 433 Half step 89 Halt 89 Hammerhead shark 436 Handbooks of Allied Organizations 540 "Handbook of Birds in Eastern North America" 423 "Handbook of Birds of Western United States" 423 Hand signalling 103 Handy-woman test 515 Hawks 420 "Hawks and Owls of the U. S." 420 Health Guardian test 516 Health Winner 257 test 517 Heating house 124 Heights, to estimate 459 ff Hemlock 390 Hepatica 381 Hermit crab 442 Hickory nut 383 Hiking 314 ff History novels 541 History of the American Girl Scouts 1 Hog peanuts 289 Hodge, Clifton 377, 534 "Home Life of Wild Birds" 423 Hollyhocks 383 Homemaker, the 23, 106 test 518 Home Nurse, the 217 ff test 519 Honeybee 448 Honeydew 448 Horsewoman test 520 Hostess test 520 House fly 449 House planning 106 Howe, Julia Ward 77 Hummingbird 383 Hummingbird moth 446 Hunter, David M. 456 Hydroids 441 Hyla 428 Ice Chest 114 ff "Illustrated Flora" 383 Illnesses, common 245 ff India 27 Indian cucumber 288 Indian turnip 289 Injuries, major 177 ff minor 169 ff Inorganic 377 Insects 439, 446 ff Insect eating birds 421 ff Insignia, Scouts and officers 538 Inspection 56 Interpreter test 521 Interval, Gen. Ser. Code 98 Semaphore 101 Invertebrate 377, 438 ff Jack in the Pulpit 383 Jean, Sally Lucas 547 Jelly fish 439 Jessamine 381 Jones, John Paul 68 Journalist test 521 Judging weights and measures 467 ff Kelley's Island 455 Kephart, Horace 313 ff Key, Francis Scott 73 Kildeer 419 Kindling 334 ff Kipling, Rudyard 376 Kitchen 108 Knots 484 ff glossary 495 Labor Saving 124 ff Lady Slipper 281 Lafayette 69 "Land Birds East of the Rockies" 423 Land Scout, Group Badge 535 Lang, Herbert 426 Lantern, signalling 100 Latrine in camp 323 Laundress test 522 Laws of Girl Scouts 4 ff Leader's Handbooks of Allied Organizations 545 Legends 542 Lewis and Clark Expedition 21 Lobsters 439 Loco Weed 383 Lone Scout 13 Loon 372 Low, Mrs. Juliette, Founder G. S. 1 Lunch 148 ff Lung fishes 433 Lutz, Dr. 447 Life Saving Medals 536 "Little Women" 23 Living room 118 Library, American Association 540 Lieutenants 14 Mackerel 433 Magdelaine de Verchères 20 Magnolia 380 Maiden Hair Fern 383 Malaria 449 Mallard Duck 424 Mammals 399 ff Manna 447 Manners, good 129 ff Manual by Grey 383 Manure 458 Map of camp 481 Maple, black sugar 391 Mappa 477 Maps, history, uses, how to make 476 ff Marine worms 443 Mark time 88 Marsh Marigold 383 Measurements 268 ff 466 ff Medal of Merit 536 Medals, special 536 Medicines 241 ff Meeting, Girl Scout 55 ff Menus 133 ff Metre 466 Metric System 466 Metropolitan Life Insurance Company 547 Merit Badges, conferring 51 Miller, Mr. and Mrs. Leo 387 Milliner test 522 Milton 456 Mink 415 Minutes 58 Mississippi Valley 453 Moccasin Flower 382 Mocking bird 409 Mole Crab 444 Monarch butterfly 449, 450 Moon 303 Moose 369 Morris, Robert 68 Morse Code American 97 International 97 ff Mosquito 449 fighting of 121 Motorist test 523 Motto of Girl Scouts 3 Mountain Climbing 367 ff Mountain Laurel 383 Mud-eel 427 Mud puppy 427 Musician test 523 Muscular strain, avoiding 261 ff Mushrooms 289 ff 392 Mussels 442 Muir Glacier 454 Muir, John 366 Myths 542 National Convention 1 National Director 16 National Headquarters 1 National Organization 15 Nature, classification 379 Nature in City 39 Nature Study 36, 43 Nature Study for Girl Scouts 373 ff Naturalist, Scout, group badge 534 Needlewoman's test 524 Nesting boxes 424 Newts 427 New York 1 Noble Peregrine 418, 420 Nonsense 542 North America 451 North Pole 69 Novels 542 Nubian Gold Mines 476 Nurse, the Child 157 ff home 217 ff Oak 390 Oblique March 93 Observation 39 Octopus 439 Oil stove 110 One cell animals 431 Onions 363 Opossum 399, 401 Orchids 383 Organic 377 Organization 13 ff Orion's Sword 304 Otter 400 "Our Native Orchids" 383 Out of Door Scout 35 ff Ox Eye Daisy 383 Oyster 439, 445 Pace, Scout's 314 Pacing 475, 478 Paddle fish 432 Parade 87 Parade formation 80 ff Pathfinder's test 524 Patients, amusing of 251 feeding 251 routine 252 Patriotic songs 72 Patrol system 13 Peary, Robert 69 Pecten 443 Peeper, spring 428 Pelicans 412 Periwinkle 442 Personal measures 474 Photographer test 525 Pickerel 453 Pickerel weed 385 Pickersgill, Mrs. Mary 74 Pine, long leaved 389 Pine tree patrol system 325 Pine rose mallow 383 Pioneer 25 test 526 Pirsson, Louis V. 454 Pivot, moving 93 fixed 94 Planting 459 Plants 380 ff Plants, edible, wild 285 ff Plants poisonous 386 ff Pledge 3 Pleiades 302 Poetry 544 Poison, antidotes for 202 ff Polar bear 402, 452 Policy 16 Position, right 273 ff Posture 257 ff, 273 ff League 547 Poultry, destroyed 402 Preparation of seed bed 457 Presentation of badges 21, 45 ff Princess Pat 21 Principles of Girl Scouts 3 ff Proficiency tests 497 ff Promise 4 Protozoa 439 Proverbs, outdoor 284 Provisions for camping 345 ff Public Health 257 ff Quick time 87 Quebec 20 Raccoon 402 Rat flea 449 Rally 45 Rays 433 Recipes, camp 362 ff home 133 ff Red Cross, National 214 ff, 547 "Red Gods," 371 Reed, Chester A. 383, 423 Reef knot 487 ff Reference reading, Captains' 544 Scouts 540 ff Refrigerator, iceless 115 ff Remedies 241 ff Reptiles 428 ff Rests 86 ff Rhododendrons or Great Laurel 388 Right angle, to test 471 Robin 409 Rock crab 444 "Rocks and Rock Minerals" 454 Rocky Mountain Goat 378 Rock Tapper test 526 Roorbach, Eloise 367 Ropes, parts of 487 Ross, Betsy 67 Colonel 68 Roumanian Scout 29 Russian Revolution 29 Sacajawea 21 Sailor test 527 St. Paris, Ohio 454 St. Paul 70 Salamander 425 Salmon 433 Sandhill cranes 410 Sand hoppers 442 Sanitation in Camp 323 Scale insect 447 maps made to 478 Scallop 443 Scavengers, bird 421 Science, wonders of 544 Scout Aide 105 ff Group Badge 534 Scout Cook, the 133 ff Scout Naturalist Group Badge 534 Scout Neighbor Badge 533 Scout's pace 314 Scratches glacial 453 Screech owl 409 Scribe test 528 Sea anemone 439 cucumber 439 spiders 442 Seashore animals 439 ff Second class Badge 49 drill 90 test 61 ff Secretary 57 Seeds 459 Segmented worms 439 Semaphore signalling 101 ff code 102 Setting-up exercises for Girl Scouts 273 ff Seventeen Year Locust 447 ff Shakespeare 452 Shaler, N. S. 453 Sharks 433 Shaw, Anna Howard 25 Sheep shank 493 ff Sheet bend 487 ff Sherwood, Geo. H. 373 ff Shocks, care of 186 ff Shoes, for hiking 315 Shovel nosed sturgeon 434 Showy primrose 387 Shrike 417 Sick bed 221 ff Sick, care of 217 ff Sick room 218 ff Side step 89 Signalling 97 ff Signal flag, Gen'l Service 97, Semaphore 101 Signaller test 528 Signs and blazes 305 Silk worm 448 Simmons college 106, 133 Sink 116 ff Skink 430 Skunk 404 Skunk cabbage 380 Slogan 3 Smith, Samuel F. 55 Snail 439 Snake bite 297 Snakes 294 ff Social forms 129 ff Soft shelled crab 445 Soil 458 Solomon's Seal 289 Song birds 409 Sounds, measuring distance by 471 Spanish Moss 396 Spiders 439, 450 446 ff Sponges 439 Spring Beauty 381 Spruce, black, red 389 Square knot 487 ff Squid 438 Stains 127 ff Stalking 39 Stars 78 ff 298 ff Starfish 437, 445 Star Gazer test 529 Starling 420 Star Spangled Banner 73 ff Steps and marchings 87 Stew 361 "Story of Our Country" 453 Stove 109 Supper 148 ff Sun stroke, care of 188 ff Swimmer's test 530 Table manners 130 ff setting 131 Tadpoles 425 Taping 467 ff Tenderfoot enrollment 44, 48 pin 538 test 60 ff Tennyson 380 Tents 322 ff Telegrapher test 530 Telemetry 467, 468 Teodorroiu, Ecaterina 29 Timber wolves 398 Thanks badge 537 Thistle 383 Thrushes 409 Toad 425 ff Toadstools 289 ff Toast 363 Tools 457 Totem 309 Tracking 40 Trade names and true names of furs 403 Trailing arbutus 381 Trans-Atlantic flight 69 Treasurer, report of 57 ff Trees 387 ff Triangulation 467 ff 478 Troop 14 Troop crest 539 Turin 476 Turpentine 389 ff Turtles 429 ff Uniform, one piece 83 two piece 92 Union, the 70 Union Jack 68 Units of measure 466 "Useful Birds and their Protection" 419 Vega 304 Vegetable garden 459 ff Vertebrates 377 Walnuts 383 Wapato 288 War service 266 ff Water and game birds 423 Water dog 427 Water lily 383 Water, selection 320 supply 125 ff Wasp 447 Waste 122 Weasel 400 ff Weather wisdom 282 ff Weeds 461 Weevils 449 Weights and measures 135 ff judging 467 ff West Indies 27 "Western Bird Guide" 423 Wharf pile animals 441 Whelk 443, 444 Who are the Scouts 17 ff Whistle 100, 103 White, Gilbert 425 Whitman, Walt 313 Whittier 387 Width, to estimate 468 ff Wig Wag 97 Wild carrot 383 Wild flowers and ferns 380 ff Wild turkey 416 Witch Hazel 382 Wood, uses of 388 ff Woodcraft 280 ff Woodcraft Scout Group Badge 534 Woods, twelve secrets of the 280 ff Woolen things 122 ff clothes 317 ff Wordsworth 375 Wounds, care of 181 ff Wright, Wilbur 69 Yard 466 Yarrow 383 Yellow fever 449 Yellow pine 394 Zoologist test 531 GIRL SCOUTS (INCORPORATED) NATIONAL HEADQUARTERS 189 Lexington Ave., New York City OFFICERS, 1924 _Founder_ MRS. JULIETTE LOW _Honorary President_ MRS. CALVIN COOLIDGE _Honorary Vice-Presidents_ MRS. WARREN G. HARDING MRS. WILLIAM H. TAFT MRS. T. J. PRESTON, JR. (_Formerly Mrs. Grover Cleveland_) MRS. WOODROW WILSON _President_ MRS. HERBERT HOOVER _First Vice-President_ MRS. ARTHUR O. CHOATE _Second Vice-President_ MRS. JULIUS ROSENWALD _Third Vice-President_ MRS. WILLIAM HOFFMAN _Fourth Vice-President_ MRS. M. E. OLMSTED _Treasurer_ MRS. NICHOLAS F. BRADY _Chairman Executive Board_ MRS. V. EVERIT MACY _Counsel_ MR. DOUGLAS CAMPBELL _Director_ MRS. JANE DEETER RIPPIN ADVISORY COMMITTEE ON BUSINESS AND FINANCE MR. FREDERIC W. ALLEN, _Chairman_ MR. GORDON ABBOTT MR. ROBERT CASSATT MR. HERBERT LLOYD MR. DUNLEVY MILBANK MR. CHARLES E. MITCHELL MR. JOHN D. RYAN MR. FREDERICK STRAUSS MR. FELIX WARBURG EXECUTIVE BOARD MISS SARAH LOUISE ARNOLD MRS. LEO ARNSTEIN MRS. JOHN T. BAXTER MRS. NICHOLAS F. BRADY MRS. FREDERICK H. BROOKE MRS. FRANCIS K. CAREY MRS. LYMAN DELANO MR. FRANCIS P. DODGE MRS. FREDERICK EDEY MRS. ARTHUR W. HARTT MRS. V. EVERIT MACY MISS E. GWEN MARTIN MRS. WILLIAM G. MCADOO MISS LLEWELLYN PARSONS MRS. WILLIAM L. PHELPS MRS. HAROLD I. PRATT MRS. W. N. ROTHSCHILD MRS. HELEN R. SCUDDER MRS. A. CLIFFORD SHINKLE MRS. EDWARD A. SKAE MRS. PERCY H. WILLIAMS PERMANENT COMMITTEES =Education= _Chairman_, MISS SARAH LOUISE ARNOLD =Field= _Chairman_, MRS. FREDERICK EDEY =Finance= _Chairman_, MRS. NICHOLAS F. BRADY =Policies= _Chairman_, MRS. FREDERICK H. BROOKE =Publication= _Chairman_, MRS. WILLIAM HOFFMAN =Standards= _Chairman_, MRS. ARTHUR O. CHOATE GIRL SCOUT PUBLICATIONS See Latest Price List for Cost _Scouting for Girls._ Official Handbook of the Girl Scouts. 572 pages, profuse illustrations. Bibliography. Khaki cloth cover, flexible. Officers' Edition, board. _Campward Ho!_ Manual for Girl Scout Camps. 192 pages. Illustrations. Bibliography, cuts and diagrams. Cloth. _The Blue Book Of Rules For Girl Scout Captains._ All official regulations, and Constitution and By-Laws. Lefax form. No. 12 _Introductory Training Course For Girl Scout Officers._ Outline of 10 lessons. Equipment and references. Lefax form. No. 13. _The Girl Scouts' Health Record._ A convenient form for recording the points needed to cover for badge of "Health Winner." No. 7 _Girl Scouts, Their Works, Ways and Plays._ Pamphlet. No. 5 _Your Girl and Mine_, by Josephine Daskam Bacon, Pamphlet. No. 9. _Why I Believe in Scouting for Girls._ Mary Roberts Rinehart. Pamphlet No. 10 _Field Note Book For Girl Scout Officers._ Blue canvas cover, filler, envelope, for Blue Book of Rules, Training Courses, Miscellaneous Publications and Notes. Lefax form. _The Citizen Scout, A Program for Senior Girl Scouts._ Lefax form. No. 14. _Why Scouting for Girls Should Interest College Women._ Louise Stevens Bryant Pamphlet. Lefax form. No. 16. _Girl Scout Councils, Their Organization and Training._ 20 pp. Lefax form No. 17. _Why My Girls are Girl Scouts_ by Rear-Admiral W. S. Sims, U. S. N. Pamphlet. No. 15 _Community Service for Girl Scouts._ Lefax form. No. 18. _Girl Scouts, Inc., Annual Reports for 1920 and 1921._ Lefax form. No. 25 and 26. _Has She Got Pep? What the Girl Scout Leader Needs._ Josephine Daskam Bacon. Pamphlet. No. 21. _Educational Work of the Girl Scouts._ Louise Stevens Bryant. Written for Biennial Survey, 1918-1920, Bureau of Education, Washington, D. C. _The American Girl._ A Scouting Magazine for all girls. Monthly. 15 cents the copy; $1.50 the year. Special Section for Officers, "The Field News." Other Publications in Stock _Scoutmastership._ A Handbook for Scoutmasters on the Theory of Scout Training, by Sir Robert Baden-Powell. Putnam's Sons, N. Y. 1920. _Brownies or Blue Birds._ A Handbook for Young Girl Guides, by Sir Robert Baden-Powell, London. C. Arthur Pearson. 1920. _The Patrol System for Girl Guides._ London. C. Arthur Pearson. _The Junior Cook Book. Girl Scout Edition._ Clara Ingram. Barse and Hopkins. Order From GIRL SCOUTS, INC. National Headquarters 189 Lexington Ave. New York City The Woodcraft Section of SCOUTING FOR GIRLS gives the Girl Scout a taste of one of the jolliest, most readable books about the out of door life that any girl can have: "_The Woodcraft Manual for Girls_," by Ernest Thompson Seton, published by Doubleday Page and Company for the Woodcraft League Of America, Inc. Mr. Seton has long been loved by the young people of many countries for his marvelous understanding of animals and their homes, and in this book he has shared his secrets with the boys and girls of America; so that any Girl Scout who wants to be sure of herself on the trail and equipped for all emergencies of the woods, could add no better guide book to her Troop or personal life than this one. [Illustration: GIRL SCOUTS] * * * * * Transcriber's Notes: Obvious punctuation errors repaired. Page 15, "nieghborhood" changed to "neighborhood" (interests of the neighborhood) Page 28, "emeny" changed to "enemy" (by the enemy) Page 28, "neigborhood" changed to "neighborhood" (in their neighborhood) Page 30, "Souts" changed to "Scouts" (Scouts have sometimes had) Page 31, "wherewe" changed to "where we" (town where we live) Page 35, "counsins" changed to "cousins" (British cousins are the) Page 52, "oportunity" changed to "opportunity" (take this opportunity) Page 65, "skiis" changed to "skis" (Run on skis) Page 66, twice, "Macfarlane" changed to "MacFarlane" (Will C. MacFarlane) Page 67, "Pennyslvania" changed to "Pennsylvania" (New Jersey, Pennsylvania, Deleware) Page 82, "troup" changed to "troop" (use one troop in) Page 86, "3" changed to "2" ((or left). 2. _Front._) Page 129, "aquainted" changed to "acquainted" (if we are acquainted) Page 131, "breding" changed to "breeding" (Good breeding) Page 139, "like" changed to "likes" (likes a hearty breakfast) Page 139, "salt" changed to "salted" (are salted enough) Page 139, "like" changed to "likes" (family likes salad) Page 140, "big" changed to "bit" (least bit soggy) Page 146, "carefuly" changed to "carefully" (carefully washed as) Page 151, "arangement" changed to "arrangement" (arrangement, and pleasant) Page 177, "e" changed to "c" ((c) If the bleeding) Page 182, "satifactory" changed to "satisfactory" (is very satisfactory) Page 187, "unconcious" changed to "unconscious" (that the patient is unconscious) Page 191, "bouyancy" changed to "buoyancy" (because of its buoyancy) Page 191, "bouyant" changed to "buoyant" (body less buoyant) Page 193, "buoyance" changed to "buoyancy" (overcome the buoyancy) Page 196, "of" changed to "or" (an hour or two) Page 198, "breath" changed to "breathe" (do not breathe until) Page 205, "trying" changed to "tying" (tying on splints) Page 219, word "being" inserted into text (before being returned) Page 235, word "a" inserted into text (and a separate) Page 238, "Fomentation" changed to "Fomentations" (Fomentations or stupes) Page 240, "receptable" changed to "receptacle" (contained in the receptacle) Page 250, word "being" inserted into text (before being given) Page 281, "igorance" changed to "ignorance" (cures much ignorance) Page 301, "Betelgueze" changed to "Betelgeuze" (Betelgeuze, of Orion's right) Page 313, Footnote marker was inserted into text. (FOR GIRL SCOUTS [1]) Page 325, "as" changed to "has" (Senior has charge of) Page 339, "Syacmore" changed to "Sycamore" (Sycamore and buckeye) Page 345, "to" changed to "too" (generally too bulky) Page 350, "peal" changed to "peel" (peel it as you would) Page 353, "eth" changed to "teeth" (build up bone and teeth) Page 354, "assimiated" changed to "assimilated" (and is assimilated) Page 361, "crisco" changed to "Crisco" (Crisco, or prepared cooking) Page 373, "Hisory" changed to "History" (branches of Natural History) Page 373, "inviation" changed to "invitation" (extends a cordial invitation) Page 376, "pratical" changed to "practical" (These practical questions) Page 390, "Cylde" changed to "Clyde" (by G. Clyde Fisher) Page 403, "Artic" changed to "Arctic" (Arctic regions of the) Page 409, "largly" changed to "largely" (feeds largely upon mice) Page 426, "Eastrn" changed to "Eastern" (Eastern United States) Page 427, "gardner" changed to "gardener" (of the gardener) Page 442, "muscles" changed to "mussels" (barnacles, mussels) Page 449, "mullberry" changed to "mulberry" (prefer mulberry leaves) Page 461, "stedlings" changed to "seedlings" (seedlings that you) Page 462, "you" changed to "your" (set your line six) Page 463, "vegtables" changed to "vegetables" (bed of vegetables) Page 473, "accopmlish" changed to "accomplish" (you will accomplish) Page 501, number 1 inserted into text (1. Give list of) Page 505, "tieing" changed to "tying" (two kinds of tying) Page 506, number 5 on the list was omitted. This was retained. Page 506, "Applique" changed to "Appliqué" (Appliqué: Design an Appliqué) Page 507, "Demonsrrate" changed to "Demonstrate" (Demonstrate leading a) Page 507, "scrupulouly" changed to "scrupulously" (cows scrupulously clean) Page 510, "relpace" changed to "replace" (replace a burnt-out) Page 513, "Three" changed to "There" (There are some excellent) Page 513, "Published" changed to "published" (Hough, published by the) Page 516, "employee" changed to "employ" (employ one) Page 518, original list under "5. Keep Clean:" went from b to d. List was reordered. Page 525, "submit" changed to "Submit" (1. Submit six good) Page 532, repeated word "and" deleted from text (table and kitchen dishes should) Page 542, "Twai" changed to "Twain" (Pauper, by Mark Twain) Page 542, "Forque" changed to "Forqué" (Undine, by De la Motte Forqué) Page 542, "Predjudice" changed to "Prejudice" (Pride and Prejudice) Page 544, "the" changed to "The" (The Princess and Curdie) Page 553, in original text, entry for "Hornung" came after "Johnson, Owen". This was repaired. Page 543, "Nalaukha" changed to "Naulakha" (Kim, The Naulakha) Page 543, the list of books restarts alphabetically after Woolson. Page 545, "clevely" changed to "cleverly" (psychology cleverly presented) Page 546, the entry Woods was originally located between Terman and Trotter. This was repaired. Page 546, "Caravaning" changed to "Caravanning" (Caravanning and Camping-out) Page 546, "Haris" changed to "Harris" (J. Harris Stone--Herbert) Page 548, "lizzard" changed to "Lizard" (Blue-tailed Lizard 430) Page 551, "Kephardt" changed to "Kephart" (Kephart, Horace 313) Page 551, "Vercheres" changed to "Verchères" (Magdelaine de Verchères 20) Page 551, "Systm" changed to "System" (Metric System 466) Page 552, in original text, entry for "Position" came after "Posture". This was repaired. Page 552, "Racoon" changed to "Raccoon" (Racoon 402) Page 552, "Refrigator" changed to "Refrigerator" (Refrigerator, iceless, 115) Page 552, "Scavangers" changed to "Scavengers" (Scavengers, bird 421) Page 553, in original text, entry for "Sharks" came after "Shovel". This was repaired. Page 553, entries for "Sick bed" and "Sick, care of" were repeated in the original text. They have been deleted. Page 553, in original text, entries for "Steps" and "Stew" came before "Stars". This was repaired. Page 553, "badeg" changed to "badge" (Thanks badge 537) Page 553, entries for "Thistle" and "Thrushes" were repeated in the original text. They have been deleted. Page 553, "anmes" changed to "names" (Trade names and true) Page 553, "Unifom" changed to "Uniform" (Uniform, one piece) Page 554, in original text, entry for "Water dog" came before "Water and game". This was repaired. 
61130	----	file was produced from images generously made available by The Internet Archive.) [Illustration: Frontispiece.] Ritual of the Order of the Eastern Star Ritual of The Order of the Eastern Star. Published by Authority of The General Grand Chapter. Chicago, Illinois: FIRST REVISED EDITION. January, 1890. COPYRIGHT, 1890. PREFACE. In pursuance of a call, issued and endorsed by several Grand Chapters, a convention of representatives was held at Indianapolis, Indiana, November 16th, 1876, and the General Grand Chapter, Order of the Eastern Star, was organized. A Ritual Committee was appointed, and in 1878 the General Grand Chapter adopted the work, and it was published by its authority. At the session in 1883, a committee on Ritual was appointed, with instructions to receive all proper amendments, and report the same at the next meeting. In 1886, the Committee was continued. At the session in 1889, the Ritual Committee, consisting of Jerome Spaulding, Mary A. Hepler and Lorraine J. Pitkin, presented the following Ritual as the result of their labors, which was adopted. We hereby certify the following to be the Ritual as revised at the session of the General Grand Chapter, September, 1889. _Nettie Ransford, M. W. Grand Matron._ _Benjamin Lynds, M. W. Grand Patron._ _Lorraine J. Pitkin, R. W. Grand Secretary._ CONTENTS. Preface v General Regulations 1 Opening 15 Closing 31 Initiation 35 Installation, Subordinate Chapter 69 Installation, Grand Chapter 97 Funeral Ceremonies 117 GENERAL REGULATIONS. TITLE. This organization shall be known as "THE ORDER OF THE EASTERN STAR." MEMBERSHIP. Master Masons in good standing in a Masonic Lodge, and their wives, daughters, mothers, widows, and sisters, who have attained the age of eighteen years, are eligible to membership in this Order. GOVERNMENT. The government of the Order is vested in three bodies, named respectively, in the order of their rank, General Grand Chapter, Grand Chapter, and Subordinate Chapter. GENERAL GRAND CHAPTER. The authority of the General Grand Chapter is supreme when exercised within the limits defined and prescribed by its Constitution. It has no jurisdiction over matters not specifically given to its control by that instrument. GRAND CHAPTER. The authority of a Grand Chapter is supreme within its jurisdiction, excepting upon matters which are within the control of the General Grand Chapter. Its jurisdiction shall not include more than one State or Territory. SUBORDINATE CHAPTER. The authority of a Subordinate Chapter is prescribed and limited by the Grand Chapter within whose jurisdiction it exists. Five Subordinate Chapters within any State or Territory where no Grand Chapter exists, may organize a Grand Chapter, possessing all the lawful powers of such a Chapter within said State or Territory. LANDMARKS. 1. A belief in the existence of a Supreme Being. 2. In the Order of the Eastern Star there are only five degrees, known as Adah, the daughter; Ruth, the widow; Esther, the wife; Martha, the sister; and Electa, the mother. 3. The name of the Order, the names of its degrees, and modes of recognition are unchangeable. 4. Its lessons are Scriptural, its teachings moral, and its purposes beneficent. 5. Its obligations are based upon the honor of those who obtain its secrets, and are framed upon the principle that whatever benefits are due by Masons to the wives, daughters, mothers, widows and sisters of Masons, reciprocal duties are due from them to the Brotherhood. 6. That the obligation of our Order, voluntarily assumed, is perpetual, from the force of which there is no release. 7. The ballot, for candidates for the degrees, or membership, must be unanimous, without debate, and kept inviolably secret. 8. The degrees cannot be conferred unless a brother in good standing shall preside. He can call upon the Worthy Matron to assist in conferring the degrees. 9. Every member is amenable to the laws of the Order, and may be tried for offenses, either by the Chapter to which the member belongs, or by the Chapter within whose jurisdiction the member resides. 10. The right of every member to appeal from the decision of a Subordinate Chapter, to the Grand Chapter or its executive head. 11. The right of every Chapter to decide, from among eligible candidates, who shall be admitted to membership. 12. The right of every member to visit any regular Chapter unless lawful objection is made to such visitor. SUBORDINATE CHAPTERS. Every Subordinate Chapter must have a Charter or Dispensation legally issued, and always present at its meetings, without which it cannot legally act. OFFICERS. The officers of a Subordinate Chapter shall be: WORTHY MATRON, WORTHY PATRON, ASSOCIATE MATRON, SECRETARY, TREASURER, CONDUCTRESS, ASSO. CONDUCTRESS, ADAH, RUTH, ESTHER, MARTHA, ELECTA, WARDER, SENTINEL. If desired: CHAPLAIN. MARSHAL. ORGANIST. The Stations of the several Officers are indicated on the Plan of Chapter Room on page 12. The first seven shall be elected by separate and majority ballot, and the others shall be appointed by the Worthy Matron. MEETINGS. The meetings of a Chapter are either regular or special. Regular meetings are those held at stated intervals as prescribed by its By-laws. Special meetings are those held by appointment of the Worthy Matron or other lawful authority. QUORUM. Seven members, including one of the first three officers, shall constitute a quorum for the transaction of business, unless the By-laws of the Chapter shall prescribe a larger number. PETITIONS. A petition for the degrees or membership must be signed by the petitioner and two members of the Chapter, who recommend the petitioner. The petition must be received at a regular meeting of the Chapter, unless the Grand Chapter of its jurisdiction shall otherwise provide; and when received, must be referred to a committee of three members, one of whom shall be a brother, appointed by the presiding officer. The committee can only report at a regular meeting. THE BALLOT. The ballot upon petitions for the degrees or membership, can only be taken at a regular meeting. The Associate Conductress shall have charge of the ballot-box, under the direction of the Worthy Matron. After it has been examined by the Worthy Matron and Associate Matron, she shall present it to the Worthy Matron and Worthy Patron for their ballot, and may carry it to every member present--or _may_ place it upon the Altar. If placed upon the Altar, every member entitled to a vote shall approach the Altar from the West, between Ruth and Esther, make the sign of salutation, deposit their ballot, leaving between Esther and Martha. The member balloting must be at least three paces in advance of the one who directly follows. When all have voted, the Worthy Matron shall declare the ballot closed, and direct the Associate Conductress to bear the ballot box West and East. After it has been examined by the Associate Matron, the Matron will ask: _W. M._ Sister Associate Matron. _A. M._ Worthy Matron. _W. M._ How is the ballot in the West? The Associate Matron will say: _A. M._ The ballot is clear, (or not clear,) Worthy Matron. After the W. M. has inspected it, and no black balls appear, she will say: _W. M._ The ballot being clear in the East, I have the pleasure to inform you that you have elected ---- to receive the degrees, (or become a member,) in this Chapter. If the ballot is not clear, but so nearly so that the result may have been from mistake, a second and final ballot may be ordered. If the final ballot is dark, the W. M. will say: _W. M._ The ballot not being clear, I have to announce that the petition of ---- is rejected. MEMBERSHIP. Membership can only be forfeited by dimission, suspension, or expulsion from a Chapter, excepting that the suspension or expulsion of a brother from a Masonic Lodge, for any other cause than non-payment of dues, deprives him of all the rights of membership in this Order until reinstated by the Masonic body. BADGES, JEWELS, AND REGALIA. The officers shall wear during Chapter sessions the badge of office belonging to their respective offices. The badge shall consist of the appropriate Jewel, made of gold or gilded metal and suspended by a ribbon having the five colors of the Order. Collars, Robes, and other regalia in addition to what is here prescribed may be worn by Chapters that desire them; the General Grand Chapter only prescribing the minimum. The Jewels appropriate to the several Officers are as follows: WORTHY MATRON, _Five-pointed Star with Gavel in the center_. WORTHY PATRON, _Five-pointed Star with Square and Compasses in the center_. ASSOCIATE MATRON, _Five-pointed Star with Sun in the center_. SECRETARY, _Five-pointed Star with Cross-pens in the center_. TREASURER, _Five-pointed Star with Cross-keys in the center_. CONDUCTRESS, _Five-pointed Star with Scroll and Baton in the center_. ASSOCIATE CONDUCTRESS, _Five-pointed Star with Baton in the center_. CHAPLAIN, _Five-pointed Star with Bible in the center_. MARSHAL, _Five-pointed Star with Cross-batons in the center_. ADAH, _Triangle, with Sword and Veil in the center_. RUTH, _Triangle, with Sheaf in the center_; ESTHER, _Triangle, with Crown and Sceptre in the center_. MARTHA, _Triangle, with Broken Column in the center_. ELECTA, _Triangle, with Cup in the center_; WARDER, _Five-pointed Star with Dove in the center_. SENTINEL, _Five-pointed Star with Cross-swords in the center_. ORGANIST, _Five-pointed Star with Lyre in the center_. The Jewel for Associate Grand Patron shall be a Five-pointed Star with a Star in the center within a Pentagon. The Jewels for Grand Chapters shall be the same as Subordinate Chapters within a Pentagon. The Jewels for the General Grand Chapter shall be the Grand Chapter Jewels within a circle. Special Regalia for Grand Chapters shall be left to the discretion of each Grand Chapter. In addition to the Jewel worn by the Worthy Matron, she is entitled to wear a Scarf made of royal purple velvet, three inches wide, edged with gold lace on the inner edge, and gold fringe on the outer edge, a five-pointed Star in colors worked in silk, upon the shoulder and at the crossing, a golden rosette with two gold tassels suspended therefrom. It must be worn from left shoulder to the right side. MEMBERS' BADGES. During Chapter sessions members shall wear upon the left breast a badge embracing a five-pointed Star and the five colors of the Order. [Illustration: Matron.] [Illustration: Patron.] [Illustration: Asso. Matron.] [Illustration: Secretary.] [Illustration: Treasurer.] [Illustration: Conductress.] [Illustration: Assoc. Conductress.] [Illustration: Chaplain.] [Illustration: Warder.] [Illustration: Sentinel.] [Illustration: Marshal.] [Illustration: Organist.] [Illustration: Adah.] [Illustration: ruth.] [Illustration: Esther.] [Illustration: Martha.] [Illustration: Electa.] [Illustration: Chapter Room.] FURNITURE, ETC. In the center of the Chapter room there should be an Altar, standing upon the center of a Five-pointed Star, having the five colors of the Order, with the white point towards the west. Upon the Altar should be an open Bible. In the East, there should be a pedestal with a Gavel thereon for the use of the presiding officer. Each Chapter should have a Seal, Signet, and one or more small Bibles, a Sword and Veil for Adah, Culms of Barley for Ruth, a Crown and Scepter for Esther, a Broken Column for Martha, and a Cup for Electa; they may also have banners with appropriate emblems thereon. POSITION OF THE CHAIRS. The chairs for the Star Officers may either face the East, or incline toward the Altar. USE OF THE GAVEL. One blow of the gavel calls the Chapter to order, seats it when standing, and completes its closing; two blows call up the Officers; and three blows call up the Chapter. RAPS. When giving an alarm at the door, five raps shall be given, which shall be answered by five from the other side, these will be followed by one from each side. Raps are given in this manner, ** ** * *. The door will be opened by the Warder. GRAND HONORS. The Grand Honors are given by crossing the arms over the breast, the left being over the right, and slightly bowing. Opening of the Chapter. When ready for the opening exercises, the Officers with the exception of the Worthy Patron, and Associate Conductress, retire to the anteroom. The Associate Conductress assumes her chair, and the Worthy Patron, ascending the dais, gives one blow with the gavel. After requesting all present who are not members of the Order to retire, he says: _W. P._ Sister Associate Conductress. _A. C._ Worthy Patron. Officers rise and respond, whenever addressed, and remain standing until seated by an order from the East. _W. P._ You will invite the worthy Matron and other Officers to enter the Chapter room. The Associate Conductress retires and returns with the officers through the door of the preparation room. As they enter, the Chapter is called up, and music furnished. The officers enter in two files, led by the Conductress and Associate Conductress, and take positions as follows: W. M. A. M. War. Esther. Ruth. Altar. Martha. Adah. Electa. Sec'y. Treas. Cond. Asso. Cond. East. The Worthy Patron will say: _W. P._ Sister Conductress, you will escort the Worthy Matron to the East. She does so, and the Worthy Matron ascending the dais, receives the gavel and proceeds. The use of the above ceremony is optional. _W. M._ The Officers will take their respective stations and prepare for the active duties of the Chapter. Seats the Chapter. _W. M._ Sister Warder. _War._ Worthy Matron. _W. M._ You will see that the doors to our Chapter are secure. _War._ The doors are secure, Worthy Matron. _W. M._ It is well. Sisters, Brothers and Visitors of ---- Chapter, No. --, the hour has arrived for us to resume our labors. To open our Chapter in a manner becoming the solemnity of the work, and to secure the best results, I require your attention and assistance. Sister Associate Matron. _A. M._ Worthy Matron. _W. M._ You will ascertain if all present are members of the Order and entitled to its privileges. If the Associate Matron is able of her own knowledge to vouch for all present, she responds at once to the Worthy Matron. If she is unable to do so, she says: _A. M._ Sisters Conductress and Associate Conductress, ascertain and report if all present are members of the Order. The Conductress and Associate Conductress will use the customary means of examination, beginning at the East, on the South and North, meeting at the West, back of Esther. The Associate Conductress reporting to the Conductress. Having done so, the Conductress says: _Cond._ Sister Associate Matron. I find all present members of the Order of the Eastern Star. The Associate Matron will then respond: _A. M._ Worthy Matron, all present are members of the Order and entitled to its privileges. _W. M._ It is well. Sister Warder. _War._ Worthy Matron. _W. M._ You will instruct the Sentinel that we are about to engage in the ceremony of opening our Chapter, and direct him to allow no interruption, while we are thus engaged. The Warder, in due order, ** ** * * after responses from the Sentinel, opens the doors and repeats the order to the Sentinel, after which she closes the door and says: _War._ Worthy Matron, there will be no interruption. The Worthy Matron will call up the Officers and they will remain standing during the ceremony of opening. _W. M._ Sister Associate Matron. _A. M._ Worthy Matron. _W. M._ What number of Officers constitute a Chapter, and what titles do they bear? _A. M._ A complete Chapter requires fourteen, and their titles are: Worthy Matron, Worthy Patron, Associate Matron, Secretary, Treasurer, Conductress, Associate Conductress, Adah, Ruth, Esther, Martha, Electa, Warder, Sentinel, and may have Chaplain, Marshal and Organist. _W. M._ Where is the Sentinel's station? _A. M._ Outside the closed door. _W. M._ What is his duty and explain his badge of office. _A. M._ To protect the Chapter against the intrusion of improper persons. His badge is the Cross-swords within the Star, an emblem of protection, admonishing him that upon his watchful care depends our security against interruption. _W. M._ Where is the Warder's station? _A. M._ At the southwest entrance to the Chapter, Worthy Matron. _W. M._ Sister Warder. _War._ Worthy Matron. _W. M._ What is your duty and explain your badge of office. _War._ To act in conjunction with the Sentinel, and allow none to enter or leave the Chapter, without permission of the presiding officer. My badge is the Dove within the Star, an emblem of peace, admonishing me that I should labor for the peace and harmony of the Chapter. _W. M._ Where is the Associate Conductress' station? _War._ In the North, Worthy Matron. _W. M._ Sister Associate Conductress. _A. C._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _A. C._ To receive and prepare candidates for the ceremony of initiation, and assist the Conductress in the active duties of the Chapter. My badge is the Baton within the Star, an emblem of direction admonishing me that good discipline is essential to the success of our Order. _W. M._ Where is the Conductress' station? _A. C._ In the South, Worthy Matron. _W. M._ Sister Conductress. _Cond._ Worthy Matron. _W. M._ What is your duty and explain your badge of office. _Cond._ To assist the Associate Matron, conduct candidates through the ceremony of initiation, and obey your instructions. My badge is the Scroll and Baton within the Star, an emblem of prepared plans and their fulfillment, admonishing me that it depends greatly upon the manner of conducting candidates through the ceremony of initiation, to make the first impressions permanent, and as we desire they should be. _W. M._ Where is the Treasurer's station? _Cond._ In the North-east, Worthy Matron. _W. M._ Sister Treasurer. _Treas._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _Treas._ To receive all moneys from the Secretary, giving my receipt therefor, and pay them out only upon proper authority. My badge is the Cross-keys within the Star, an emblem of security, admonishing me to the strictest fidelity in the discharge of my important trust, that the Chapter may not be embarrassed in its efforts to relieve the distressed and meet its necessary expenses. _W. M._ Where is the Secretary's station? _Treas._ In the South-east, Worthy Matron. _W. M._ Sister Secretary. _Secy._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _Secy._ To make proper record of the proceedings of the Chapter, and conduct its correspondence. To receive all moneys belonging to the Chapter, and pay them to the Treasurer, taking her receipt therefor. My badge is the Cross-pens within the Star, an emblem of intelligence, admonishing me to be faithful to my trust, that the good deeds of my companions may not go unrecorded. _W. M._ Where is Adah's station? _Secy._ At the first point of the Star, Worthy Matron. _W. M._ Sister Adah. _Adah._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _Adah._ To make known to all proper inquirers the light, knowledge and beauty of the Blue ray, which represents the sky when all clouds have vanished, and symbolizes Fidelity. My badge is the Sword and Veil within the Triangle, an emblem of the heroic conduct of Jephthah's daughter. _W. M._ Have you a sign? _Adah._ I have; it is given by-- While giving the sign explain from secret work. (3.) _W. M._ Sisters and Brothers, on seeing this sign given, how would you respond? _Response._ Members will respond with the Pass of Adah. _W. M._ Where is Ruth's station? _Adah._ At the second point of the Star, Worthy Matron. _W. M._ Sister Ruth. _Ruth._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _Ruth._ To make known to all proper inquirers the light, knowledge and beauty of the Yellow ray, whose golden hue symbolizes Constancy. My badge is the Sheaf within the Triangle, an emblem of plenty, and represents the reward of patient industry gained by the humble gleaner Ruth. _W. M._ Have you a sign? _Ruth._ I have; it is given by-- While giving the sign explain from secret work. (6.) _W. M._ Sisters and Brothers, on seeing this sign given how would you respond? _Response._ Members will respond with the Pass of Ruth. _W. M._ Where is Esther's station? _Ruth._ At the third point of the Star, Worthy Matron. _W. M._ Sister Esther. _Esther._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _Esther._ To make known to all proper inquirers the light, knowledge, and beauty of the White ray, which symbolizes Light, Purity, and Joy. My badge is the Crown and Scepter within the Triangle, an emblem of royalty and power. In the exercise of authority, we should be governed by justice and unselfish loyalty to the welfare of others. It was by the practice of these virtues that Esther was able to save her people from extermination. _W. M._ Have you a sign? _Esther._ I have; it is given by-- While giving the sign explain from secret work. (9.) _W. M._ Sisters and Brothers, on seeing this sign given how would you respond? _Response._ Members will respond with the Pass of Esther. _W. M._ Where is Martha's station? _Esther._ At the fourth point of the Star, Worthy Matron. _W. M._ Sister Martha. _Martha._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _Martha._ To make known to all proper inquirers the light, knowledge and beauty of the Green ray, an emblem of nature's life and beauty, symbolizing Hope and Immortality. My badge is the Broken Column within the Triangle, an emblem of the death of a person, cut off in the vigor of life, and should remind us of the sisterly grief of Martha. _W. M._ Have you a sign? _Martha._ I have; it is given by-- While giving the sign, explain from secret work. (12.) _W. M._ Sisters and Brothers, on seeing this sign given how would you respond? _Response._ Members will respond with the Pass of Martha. _W. M._ Where is Electa's station? _Martha._ At the fifth point of the Star, Worthy Matron. _W. M._ Sister Electa. _Electa._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _Electa._ To make known to all proper inquirers the light, knowledge, and beauty of the Red ray, a symbol of that Fervency which should actuate all who are engaged in the service of truth, as exemplified in the life of Electa. My badge is the Cup within the Triangle, an emblem of charity and hospitality, and should remind us that however bitter may be the cup which our Heavenly Father gives us, it will in the end overflow with blessings, rich, abounding, and eternal. _W. M._ Have you a sign? _Electa._ I have; it is given by-- While giving the sign, explain from secret work. (15.) _W. M._ Sisters and Brothers, on seeing this sign given how would you respond? _Response._ Members will respond with the Pass of Electa. _W. M._ It is well; and when a member of the Order hails us with any one of these signs we will recall the merits of the heroine whose sign is given, and respond with proper attention. _W. M._ Where is the Associate Matron's station? _Electa._ In the West, Worthy Matron. _W. M._ Sister Associate Matron. _A. M._ Worthy Matron. _W. M._ What is your duty, and explain your badge of office. _A. M._ To assist the Worthy Matron, and preside over the Chapter during her absence. My badge is the effulgent Sun within the Star, an emblem of light, admonishing me that the principles of our Order should shine with undiminished lustre through our lives. _W. M._ Where is the Worthy Patron's station? _A. M._ At your left, Worthy Matron. _W. M._ What is his duty, and explain his badge of office. _A. M._ To preside during the conferring of the degrees, and at other times when requested to do so by the Worthy Matron; to act as her adviser, see that the officers are proficient in their work, and exercise a general supervision over the affairs of the Chapter. His badge is the Square and Compasses within the Star, an emblem of the relationship existing between the Masonic Fraternity and the Order of the Eastern Star. _W. M._ Where is the Worthy Matron's station? _A. M._ In the East, Worthy Matron. _W. M._ What is her duty, and explain her badge of office. _A. M._ To preside at the meetings of the Chapter, see that its business is properly conducted, and secure obedience to the laws and regulations of the Order. Her badge is the Gavel within the Star, an emblem of authority, admonishing her that the government of this Chapter, and its prosperity, depend greatly upon her judgment and discretion. Her responsibilities to God for the faithful discharge of her duties should ever prompt her to do her work in the spirit of faith and prayer. _W. M._ It is in this spirit that I desire to open this Chapter, and perform whatever duties may devolve upon me. That we may have the needed grace to do our work well, let us unite in prayer. The Chapter is called up, and the following Prayer is offered by the Worthy Patron or Chaplain at the Altar, approaching between Martha and Esther. PRAYER. Bless, O Lord, we beseech Thee, our humble labors in the promotion of truth and love, unity and peace. Dispel whatever spirit of discord may here arise. Enrich our hearts with that most excellent gift of charity, so that our acts may be full of the spirit of kindness and forbearance one towards another. Give us strength to continue in every good work, and faith to believe that we shall reap if we faint not; and at last may we enjoy the blessedness which Thou hast prepared for those that love Thee. AMEN. Response by all the members. So may it ever be. The Worthy Patron or Chaplain steps back into the circle of Star officers, between Esther and Martha facing East, remaining in that position until the Worthy Matron seats the Chapter when he returns to his station. _W. M._ Let us unite in singing our Opening Ode. SINGING. _W. M._ Sister Conductress, you will attend at the Altar. Conductress approaches the Altar between Ruth and Esther, makes a slight bow, opens the Bible, gives the sign of salutation, and steps back into the circle of Star officers between Ruth and Esther, remaining there, until seated by the Worthy Matron. _W. M._ I now declare ---- Chapter, No. -- Order of the Eastern Star, duly opened for the transaction of business. Sister Warder, you will so instruct the Sentinel. The Warder in due order ** ** * * opens the door, informs the Sentinel, and after closing the door, says: _War._ Worthy Matron, your order has been obeyed. The W. M. seats the Chapter. Closing of the Chapter. _W. M._ Sister Associate Matron. _A. M._ Worthy Matron. _W. M._ Do you know of any further business to come before the Chapter at this time? _A. M._ Worthy Matron, there is none within my knowledge. _W. M._ Sister Warder. _War._ Worthy Matron. _W. M._ You will inform the Sentinel that we are about to close the Chapter, and direct him to permit no interruption while we are thus engaged. The Warder in due order ** ** * * opens the door and informs the Sentinel. _War._ Worthy Matron, your order has been obeyed. _W. M._ It is well; let us unite in singing our Closing Ode. Calls up the Chapter. SINGING. The prayer will be offered at the Altar as in opening. _W. M._ Let us unite in prayer. PRAYER. Holy and merciful God! who answereth prayer and doth not scorn the petition of the humblest of Thy children! Bestow upon us in our parting that spirit of affection which can resist the selfishness of the world, and cause us to remember our obligations to each other and to Thee. Grant that we may all be permitted with loving hearts to assemble here again, for our instruction, for Thine honor, and for the good of our fellow men. All of which we ask for Thy name's sake. AMEN. Response by all the members. So may it ever be. The Worthy Patron or Chaplain steps back into the circle of Star officers between Esther and Martha facing East, remaining in that position until the Worthy Matron closes the Chapter. _W. M._ Sister Conductress, you will attend at the Altar. Conductress approaches the Altar as before, with the Sign of Salutation, closes the Bible, makes a slight bow, steps back into the circle of Star officers between Ruth and Esther, remaining until Chapter is closed. _W. M._ Sisters and Brothers, we go forth into the world not knowing what trials may await us in the journey of life. Let us not be dismayed, for our Heavenly Father has promised to strengthen and uphold us by the right hand of his power. Farewell. Response by all the members. Farewell. _W. M._ I now declare ---- Chapter, No. --, closed. Sister Warder, you will so instruct the Sentinel. The Worthy Matron gives one blow with the gavel. The Warder informs the Sentinel that the Chapter is closed. Initiation Ceremonies. The Initiation Ceremony is the same for gentlemen as for ladies, and both may receive the degrees at the same time. The necessary changes in language must be made as circumstances require. The time having arrived for initiation, and it being probable that candidates are in waiting, if robes are used, the officers retire, and prepare for the ceremony of initiation. _W. M._ Sister Associate Conductress. _A. C._ Worthy Matron. _W. M._ You will retire and ascertain if there are candidates in waiting to receive the degrees. The Associate Conductress advances to the west of the Altar, gives the Sign of Salutation, and (the Warder having given the usual raps and opened the door,) retires. Ascertaining the name of the candidate, she returns, and standing west of the Altar, gives the Sign of Salutation and says: _A. C._ Worthy Matron, I find in waiting -- -- who is desirous of being initiated into our Order. The Worthy Matron invites the Worthy Patron to preside for the purpose of conferring the degrees. The Worthy Patron, taking the chair, says: _W. P._ Sister Secretary. _Sec'y._ Worthy Patron. _W. P._ Has this candidate been elected to receive the degrees of the Order? _Sec'y._ She has, Worthy Patron. _W. P._ Sister Associate Conductress, you will retire and prepare the candidate for the ceremonies of initiation. She gives the sign, and retires as before. Taking the candidate into the preparation room, she says: _A. C._ Do you believe in the existence of a Supreme Being? _Ans._ I do. My friend, human life is a labyrinth through which we all wander blindly, and too often, in ignorance. It is good to consider the experience of others, and profit by their knowledge and example. Having received the degrees of our Order, and therefore being able to assist you, permit me to direct your preparation for the ceremonies of initiation. She then removes the candidate's hat, gloves and shawl or cloak, prepares and leads her to the door of the Chapter-room. The Associate Conductress gives five raps upon the door, ** ** * _Cond._ Worthy Patron, there is an alarm at the door of the preparation room. _W. P._ Sister Conductress, you will ascertain the cause of the alarm. The Conductress goes to the door, answers the alarm, ** ** * * and opening the door, says: _Cond._ Who knocks at the door of our Chapter? _A. C._ The Associate Conductress with a candidate, who desires to be initiated into our Order. _Cond._ Is she properly prepared? _A. C._ She is. _Cond._ My friend, you will wait until further orders are received from the Worthy Patron. The Conductress closes the door, and, advancing to a position in front of the Associate Matron, facing the East, says: _Cond._ Worthy Patron, the alarm was caused by the Associate Conductress with a candidate, who desires to receive the degrees of our Order. _W. P._ Is the candidate properly prepared? _Cond._ She is. _W. P._ You will admit her. The Conductress returning to the door, opens it wide, and says: _Cond._ It is the order of the Worthy Patron that you be admitted to our Chapter. Before the door is opened to receive the candidate the lights may be turned down, and soft music played during this lecture by the Conductress. The candidate is led inside the door and stopped. The Conductress then says to her: _Cond._ You have doubtless well considered the step you have taken in seeking admission to this Order, dedicated to Charity, Truth, and Loving-kindness. You came here of your own free choice. Complain not, therefore, at any trial. A seal is here set upon your lips. Let it warn you to be ever silent and secret, as to all that may be made known to you here. Be not weary in well-doing. Woe unto those who seek to take upon themselves burdens which they cannot bear. Woe unto the faithless and insincere, who assume obligations lightly and forthwith forget them. "Trust in the Lord with all thine heart, and lean not unto thine own understanding. In all thy ways acknowledge Him, and He will direct thy paths." Conductress offers her right arm to the candidate. If there are two the Associate Conductress offers her left arm to the candidate and in like manner follows with the second. The Associate Conductress assists only when necessary to form couples. The candidate is conducted once around the room to the Associate Matron. Officers and members always observe square corners. During the march, vocal or instrumental music is furnished, or the Worthy Patron may recite the following: _W. P._ "Though I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass and a tinkling cymbal." "Charity suffereth long, and is kind: charity envieth not." "Rejoiceth not in iniquity, but rejoiceth in the truth." "And now abideth Faith, Hope and Charity, but the greatest of these is Charity." Having arrived at the West, the candidate is introduced to the Associate Matron. _Cond._ Sister Associate Matron. _A. M._ Sister Conductress. _Cond._ I have the honor of introducing -- -- who is to be presented by you to the Worthy Matron. _A. M._ My friend, you are heartily welcome. Sister Conductress, you will cause the candidate to face the East. Conductress and candidate face the East. _A. M._ Worthy Matron, I have the honor to present -- --whose petition has been approved by this Chapter, and who is now ready to assume our Obligation. The Worthy Matron rises and addresses the candidate. _W. M._ It is with pleasure that I welcome you into this Chapter. Your relation to the Masonic fraternity, and the recommendations presented in your behalf, assure us that you merit the honor we confer, and are worthy of the important trust with which we are about to invest you. The Order of the Eastern Star exists for the purpose of giving practical effect to one of the beneficent purposes of Freemasonry, which is to provide for the welfare of the wives, daughters, mothers, widows, and sisters of Master Masons. Here they may share with the Masonic brother in promulgating the principles of Brotherly Love, Relief, and Truth. Here we may aid, comfort, and protect each other in our journey through the labyrinth of human life, and by cheerful companionship and social enjoyments, lighten the burdens of active duty. By means of secret signs, and other work of the Order, we are able to make ourselves known to each other wherever we may meet. We are governed by the laws and regulations of the Grand Chapter, and by a code of By-Laws framed by ourselves. These we are bound to obey so long as we remain members of the Order, and in this obedience, we shall expect you to share. Addressing the Worthy Patron, the Worthy Matron says: Worthy Patron, it is with pleasure that I introduce to you this candidate, who is prepared to assume the Obligation of the Order. _W. P._ The obligation you are about to take is a solemn pledge which you must give to this Chapter, before you can participate in the privileges of our Order. By it you bind yourself to the most solemn secrecy respecting the work of the Order, and to the performance of those acts of kindness and forbearance, which are essential to our welfare and prosperity. With this knowledge of its requirements are you willing to proceed? _Cand._ I am. _W. P._ Sister Conductress, you will cause the candidate to be in proper position at the Altar to receive the Obligation. (1.) During the march there should be vocal or instrumental music. _Cond._ Worthy Patron, the candidate is in proper position. The Chapter is called up, and the Worthy Patron takes his position on the east side of the Altar, and causes the candidate to repeat after him the following. Soft music may be played during obligation. OBLIGATION. * * * (2.) * * * _W. P._ Arise, my sister, we accept the pledge you have given, and share with you in this solemn Obligation. The Conductress takes the Bible from the candidate, when the Worthy Patron says: "Arise, my sister," he extends his right hand and assists the candidate in rising, the lights are suddenly turned up at the same time. _W. P._ You will now be received into our Order and be conducted to the several points of the Star, where you will receive instruction in those sublime virtues exemplified in the lives of Adah, Ruth, Esther, Martha, and Electa. The Worthy Patron returns to the East, and seats the Chapter. The Conductress and candidate will leave the Altar on the right, passing out between Electa and Adah, leaving Adah on the right, all around the outside of the Star to Adah for instruction. During the march there should be vocal or instrumental music, or the Worthy Patron may recite the following: _W. P._ "Happy is the man that findeth wisdom and the man that getteth understanding." "She is more precious than rubies, and all the things thou canst desire are not to be compared unto her." "Her ways are ways of pleasantness, and all her paths are peace." _Cond._ Sister Adah. Adah rises and takes her position at the right of her chair; after each lecture the Star Officer will remain in her position, standing until the Conductress and candidate have passed her, then be seated. _Adah._ Sister Conductress. _Cond._ I present this Sister, who, having assumed our Obligation, will receive from you such lessons respecting fidelity to convictions of right and duty, as may properly be drawn from the history of Jephthah's Daughter. _Adah._ Jephthah was the ninth judge and one of the mightiest men in Israel. Being called upon, in the extremity of his country's trials, to go at the head of its armies, he prepared his household for a campaign that would perhaps cost him his life; and then "Jephthah vowed a vow unto the Lord, and said, 'If thou shalt deliver the children of Ammon into mine hands then it shall be that whatsoever cometh forth of the doors of my house to meet me when I return in peace shall surely be the Lord's, and I will offer it up for a burnt offering.'" Jephthah went forth to battle, the victory was gained, and the victorious warrior returned to Mizpeh. The door of his house opened, and, "behold! his daughter came out to meet him with timbrels and with dances," and she was his only child. Jephthah, when he saw her, rent his clothes, and in the anguish of his heart, cried aloud, "Alas, my daughter! thou hast brought me very low, for I have opened my mouth unto the Lord, and I cannot go back." Adah replied, "My father, if thou hast opened thy mouth unto the Lord, do to me according to that which has proceeded out of thy mouth." She asked that she might go among the mountains for two months, and there prepare her mind for the solemn surrender of her life to preserve her father's honor. When the two months had expired, she was seen, followed by her friends, winding her way down the mountain's side to the altar, where her father with an almost broken heart was prepared to fulfil his vow. She approached her father with a kiss of affection and bade him farewell. Taking hold of the veil she wore, he threw it over her face, and drew his sword. But she unveiled herself, and said she need not have her face covered for she was not afraid to die. Her father replied that he could not strike the blow while she looked upon him, and again cast it over her. She threw it off the second time, and said she would look upward, that his arm might not be unnerved by her gaze. A third time, however, he insisted, and a third time she as resolutely cast it off, this time holding the ends of it firmly in her hands and casting her eyes upward, invited the fatal blow. And a deed was consummated which has rendered the name of Jephthah's Daughter famous in the annals of Scripture. The sign of this degree is given by-- Repeat from secret work. (3.) The pass. (4.) The color appropriate to this degree is blue, which symbolizes fidelity, and teaches us to be faithful to all moral obligations. The emblems are the Sword and Veil. By the sword Adah was slain. The veil alludes to her determination to die in the light, suffering no stain to rest upon her memory. Sister Conductress, you will present this sister at the second point of the Star for further instruction. The Conductress will lead the candidate around Adah's chair, leaving the chair to the right, then across the Star, leaving the Altar to the left, around Martha's chair, passing to Ruth for instruction. After each lecture the labyrinth is followed in a similar manner, always leaving the chairs to the right and the Altar to the left. From Ruth around Electa to Esther; from Esther around Adah to Martha; from Martha around Ruth to Electa; from Electa around Esther to the Worthy Patron. During the march there should be vocal or instrumental music, or the Worthy Patron may recite the following: _W. P._ "And Jephthah came to Mizpeh unto his house, and behold, his daughter came out to meet him, with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter." "And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the Lord, and I cannot go back." _Cond._ Sister Ruth. Ruth rises and takes her position at the right of her chair. _Ruth._ Sister Conductress. _Cond._ I present this sister to be instructed in the duty of obedience to the demands of honor and justice in all conditions of life, as illustrated in the history of Ruth. _Ruth._ About eleven hundred years before the Christian era, Elimeleck and his wife Naomi, with their two sons, were driven by famine from Bethlehem to the land of Moab. The sons married women of Moab named Ruth and Orphah. After a few years, Elimeleck and his sons died, leaving Naomi, Ruth and Orphah in mourning. Naomi, aged and dependent, resolved to return to the land of her nativity. She urged Ruth and Orphah to remain with their kindred and friends, rather than follow her in poverty to a land of strangers. But Ruth believed it to be her duty to remain with Naomi and assist in her maintenance, saying, "Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go, and where thou lodgest I will lodge, thy people shall be my people, and thy God my God." They arrived in Bethlehem, destitute, weary and worn, and Ruth was compelled to seek through menial labor the means of support for herself and the aged Naomi. Faithful to the duties which adverse fortune had thrown upon her, she became a gleaner in the fields of Boaz, who said to his servant that was set over his reapers, "Whose damsel is this?" Upon being informed of her history, her devotion to Naomi, and present circumstances, advanced to where she was resting and addressed to her kindly words of encouragement. Ruth raised her hands to show him how small were her gleanings, and that she had not taken from the sheaves; placed them meekly upon her breast as proof of her willingness to submit to whatever lot she might be called upon to endure, casting her eyes upward, as appealing to God. He ordered his reapers to drop handfuls of barley that she might gather a supply, and invited her to eat and drink of the provisions he had supplied. Ruth was encouraged; and at evening, returned laden with the fruits of her toil to gladden the heart of Naomi. My sister, be faithful to the duties of your station; ever teaching that honor and justice which Ruth portrayed in the touching and beautiful incidents of her life. The sign of this degree is given by-- Repeat from secret work. (6.) The pass. (7.) The color appropriate to this degree is yellow, whose golden hue symbolizes constancy, teaching faithful obedience to the demands of honor and justice. The Sheaf is an emblem of plenty, and from its collection of minute parts, teaches that by patient industry, gathering here a little and there a little, we may provide for the infirmities of age. Sister Conductress, you will present this sister at the third point of the Star for further instruction. The candidate is conducted around Ruth's chair, leaving the chair to the right, then across the Star, leaving the Altar to the left, around Electa's chair to Esther for instruction. During the march there should be vocal or instrumental music, or the Worthy Patron may recite the following: "And behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you: and they answered him, The Lord bless thee." "Then said Boaz unto his servant, that was set over the reapers, Whose damsel is this?" "And the servant, that was set over the reapers, answered and said: It is the damsel that came back with Naomi out of the country of Moab." _Cond._ Sister Esther. Esther rises and takes her position at the right of her chair. _Esther._ Sister Conductress. _Cond._ I present this sister to be instructed in the commendable virtue of fidelity to kindred and friends as exemplified in the history of Esther. _Esther._ Esther was a Jewish damsel, living about five hundred years before the Christian era. The Jews were then held in captivity within the Persian empire. After the divorce of Queen Vashti, the king caused search to be made throughout the empire for the most beautiful woman, to be her successor. The choice fell upon Esther, who, amid national rejoicing and royal magnificence, became the queen of Persia. The knowledge of her descent from the captive race was carefully concealed from the king and his court. In due time the enemies of the Jews, being powerful and numerous, persuaded the king to issue a royal edict commanding that upon a given day the entire Hebrew race should be destroyed. Queen Esther, when informed of the cruel edict, resolved to risk the loss of royal favor and life itself, to save her people from death. It was a law of the palace that no one, not even the queen, should enter the king's presence unsummoned, under penalty of death, unless the king should extend the golden sceptre as a signal of pardon. Esther, attired in her queenly apparel, with heroic purpose, sought the presence of the king. It was the day of the grand council of governors, princes and officers of Persia. The royal guards held all avenues of approach to the council chamber. The king sat upon his throne of gold and ivory, surrounded by the highest officials of his empire. The queen approached. The guards and palace officials were stricken with terror at the unbidden advance of the queen. The king's countenance flushed with anger when he beheld her intrusion. Queen Esther, fixing her eyes, now eloquent with her soul's heroic purpose upon the king, firmly advanced to the foot of the throne, at once reminding him of his former pledges by touching her crown and robe in which he had desired her to appear when claiming his promise. She secured pardon by laying her hand upon the golden sceptre which he extended to her. Graciously, said the king, "What wilt thou, Queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom." Esther's perilous adventure was successful. The king relented from his cruel purpose, and spared the chosen people. The sign of this degree is given by-- Repeat from secret work. (9.) The pass. (10.) The color appropriate to this degree is white; a symbol of light, purity, and joy, and should teach us that a pure and upright life is above the tongue of reproach. The Crown and Sceptre united is an emblem of royalty and power. Sister Conductress, you will present this sister at the fourth point of the Star for further instruction. The candidate is conducted around Esther's chair, leaving the chair to the right across the Star, leaving the Altar to the left, around Adah's chair to Martha for instruction. During the march there should be vocal or instrumental music, or the Worthy Patron may recite the following: _W. P._ "And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight; and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre." "Then said the king unto her, 'What wilt thou, Queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom.'" _Cond._ Sister Martha. Martha rises and takes her position at the _left_ of her chair. _Martha._ Sister Conductress. _Cond._ I present this sister to be instructed in the sublime virtue of a trustful faith, in the hour of trial, and hope of immortal life, as illustrated in the history of Martha. _Martha._ The history of Martha is that of a young woman oppressed with grief at the loss of an only brother. The family, consisting of Martha, and Mary, and their brother Lazarus, were residents of Bethany. They were known among the people of the country as followers of Christ. During the absence of Jesus, Lazarus was taken ill, and in a short time died. At the close of the fourth day, intelligence reached them that Jesus was returning to Bethany. Martha hastened to meet him, raising her hands imploringly towards his face, looking upward with suppressed emotion, cried aloud, "Lord if thou hadst been here, my brother had not died. But I know that even now, whatsoever thou wilt ask of God, God will give it thee." "Jesus saith unto her, Thy brother shall rise again." "Martha saith unto him, 'I know that he shall rise again in the resurrection at the last day.'" "Jesus saith unto her, I am the Resurrection and the Life, he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth in me, shall never die. Believest thou this?" Here is the record of her unfaltering trust; here the record of her hope, inspired by the teachings of Jesus, that beyond the grave, the loved ones gone before are waiting to welcome us to our eternal home. In the measureless realm of time, how brief is our earthly life; yet how momentous and eternal its issues! Life's experiences, coming thick and fast, are the soul's appointed means of growth. To-day, we build our castles, to-morrow, fickle fortune snatches from hope the promised joy. To-day, prosperity or the presence of loved ones fills our cup with joy; to-morrow, adversity, or sore bereavement casts us into the valley of sorrow. My sister, may you have the trustful faith of Martha; it will lighten the burden of sorrow, and incline you to the voice of duty. The sign of this degree is given by-- Repeat from secret work. (12.) The pass. (13.) The color appropriate to this degree is green; an emblem of nature's life and beauty, and a symbol of Martha's trustful faith and hope of immortality. The Broken Column is an expressive emblem of the uncertainty of human life. Sister Conductress, you will present this sister at the fifth point of the Star for further instruction. The candidate is conducted around Martha's chair, leaving the chair to the right, then across the Star leaving the Altar to the left, around Ruth's chair to Electa for instruction. During the march there should be vocal or instrumental music, or the Worthy Patron may recite the following: _W. P._ "Then said Martha unto Jesus, Lord, if thou hadst been here my brother had not died." "But I know that even now, whatsoever thou wilt ask of God, God will give it thee." "Jesus saith unto her, thy brother shall rise again." "Martha saith unto him, I know that he shall rise again in the resurrection at the last day." "Jesus saith unto her, I am the resurrection and the life, he that believeth in me, though he were dead, yet shall ye live." "And whosoever liveth, and believeth in me, shall never die." _Cond._ Sister Electa. Electa arises and takes her position at the _left_ of her chair. _Electa._ Sister Conductress. _Cond._ I present this sister to be instructed in the commendable virtue of heroic endurance of the wrongs of persecution, when demanded in defense of Truth, as illustrated in the lesson of Electa. _Electa._ The second epistle of John is addressed to "the _elect_ lady and her children." Tradition delineates her as a lady who lived in the days of St. John the Evangelist. Her charity, benevolence, and generous hospitality to the poor entitled her to great distinction. Having been reared a Pagan and afterwards becoming a convert to the Christian religion, she was subjected to severe trials and the most bitter persecution. An edict was issued by the Roman emperor that all followers of the Christ should renounce their faith under penalty of death. She was visited by a band of soldiers, one of whom handed her the cross, with a command to trample it under foot. Electa, looking him steadily in the face, received the cross--precious emblem of her Saviour's blood--pressed it with ardor to her bosom, and cast her eyes upward as a testimony of her love and loyalty to her Christian faith. As Electa I represent this historical heroine, and commend to you the sublime virtue she exemplified through her life, "that we love one another." You may not be called upon to suffer in the same degree from the hand of persecution--but there is always need of loyalty to Truth, and, alas, there is too often persecution. My sister, be loyal to your convictions of truth, and murmur not at another's loyalty. Let truth be spoken, and let it shine through your life. If persecution comes, bear it with heroic endurance, and despair not of the final triumph of Truth. The sign of this degree is given by-- Repeat from secret work. (15.) The pass. (16.) The color appropriate to this degree is red: a symbol of that fervency which should actuate all who are engaged in the service of Truth. The cup is an emblem of charity and hospitality, and teaches us to extend generous aid to the victims of poverty and distress. Sister Conductress, you will present this sister to the Worthy Patron for further instruction. The candidate is conducted around Electa's chair, leaving the chair to the right, then across the Star, leaving the Altar to the left, around Esther's chair, leaving the labyrinth between Adah and Electa, then to the right once around the Altar, outside the Star to the Worthy Patron. During the march there should be vocal or instrumental music, or the Worthy Patron may recite the following: _W. P._ "Grace be with you, mercy, and peace, from God the Father." "And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another." "And this is love, that we walk after His commandments." "By this we know that we walk in the truth. Behold what manner of love the Father hath bestowed upon us." "That we should be called the children of God. That our joy may be full." "Beloved, let us love one another, for love is of God, and every one that loveth and knoweth God, is born of God." "Herein is love, not that we loved God, but that he first loved us. If God so loved us, we ought also to love one another." _Cond._ Worthy Patron, I present to you this sister, who has passed through the labyrinth of our Star, and been instructed in those sublime virtues exemplified by the heroines of our Order. _W. P._ We hail with pleasure your coming among us. The work of our Order is worthy of our earnest labor; and we shall rejoice to find you excelling in zeal our most devoted members. You will now give attention to the address of the Worthy Matron. _W. M._ My sister, the Eastern Star is closely related to the Masonic fraternity; and although related to it by the dearest ties, yet it is no part of that ancient institution. Here the wives, daughters, mothers, widows, and sisters of Masons, may become co-laborers with the great Brotherhood in the service of humanity. By the laws of that ancient Order, women are not eligible to its degrees. But woman's heart beats responsive to the same inspiration that prompts man to noble deeds. She hears the cry of the orphan, the call of want, and the piteous wail of sorrow. She honors the Brotherhood for its noble work, and seeks through the Eastern Star, to be a co-worker with the Masonic brother; to pay the tribute of her love and labor at the same shrine, and be able to make herself known, throughout the domain of Masonry, as being entitled to its protection. Into this field of labor, you have now entered. You have taken the solemn Obligation of the Order, and been instructed in those sublime virtues which should adorn our lives, and make this institution worthy of the protection and support of all good Masons. We extend to you a fraternal love, and shall rejoice to learn that your devotion to the great moral and social purposes of our Order, is earnest and persistent. That the blessing of our Heavenly Father may rest upon our labor, let us unite in prayer. The Chapter is called up and a circle is formed around the Altar in the following manner by the officers joining hands: Secretary between Adah and Ruth--Associate Matron between Ruth and Esther--Associate Conductress between Esther and Martha--Treasurer between Martha and Electa--the Worthy Matron at the left of Electa. If desired the members may join in forming the circle. The Worthy Patron or Chaplain will take position at the west side of the Altar. The Conductress with the candidate at her right, will advance to the open space at the left of the Worthy Matron; and when the words "golden chain thus lengthened" in the prayer are being pronounced, the Worthy Matron will extend her left hand and take the right hand of candidate and the Conductress will join the circle at her left, thus making it complete. At the words "each link shall fall away in death," the hands will be unclasped. If a Chaplain officiates, the Worthy Patron will remain in his station. PRAYER. Source of all wisdom, truth, and love, Grant we beseech Thee, that in the reception of this person into our Order we may add strength to our strength, and grace to our grace. O, may the golden chain thus lengthened become the brighter for this link, and be strengthened for the great work we strive to do. Enlarge our powers to benefit mankind, and to honor Thee our God. And when, one by one, each link shall fall away in death, may the parting be temporary, and the meeting eternal. In the world where death comes not, may we realize the full happiness of loving and serving Thee forever. AMEN. Response by the Chapter. So may it ever be. At the conclusion of the prayer an Ode may be sung while the members are standing around the Altar. After singing the Worthy Patron seats the Chapter. The Conductress leads the candidate to the East, and the Worthy Matron may, at the request of the Worthy Patron, conclude the initiation ceremonies. _W. P._ In taking upon yourself the solemn Obligation of our Order, you enter upon a new phase of life; henceforth you will be numbered among the members of this Order, who have for their inspiration the Star of Bethlehem, which will guide all the faithful to the New Jerusalem, that city not made with hands. I must remind you, that with privileges come responsibilities. You have been informed that we are in possession of certain secrets, by means of which, we are able to make ourselves known to each other wherever we may meet. You have been conducted to the several points of the Star, and been instructed in the secret work of the Order, which, if properly understood, will enable you to make yourself known as a member. That the signs and passes may be more firmly impressed upon your mind, with the assistance of our Conductress, I will repeat them with explanations. The Conductress will give the signs as the Worthy Patron explains them. The first is the Daughter's sign, or the sign of Adah. It is given by (3.) It alludes to the heroic conduct of Jephthah's Daughter. The Pass is (4.) (5.) The second is the Widow's sign, or the sign of Ruth. It is given by (6.) It alludes to the humble gleaner Ruth with her handfuls of barley gathered from the fields of Boaz. The Pass is (7.) (8.) The third is the Wife's sign, or the sign of Esther. It is given (9.) It alludes to the manner in which Queen Esther saluted the king, reminding him of his promise, by giving a sign which was understood between them. The Pass is (10.) (11.) The fourth is the Sister's sign, or the sign of Martha. It is given by (12.) It alludes to Martha's meeting with Jesus. The Pass is (13.) (14.) The fifth is the Mother's sign, or the sign of Electa. It is given by (15.) It alludes to heroic submission, under the wrongs of persecution. The Pass is (16.) being the impressive lesson taught by Electa. Any member of the Order is at liberty to give any one of these signs when among strangers and desirous of becoming known to a sister or brother. Any member seeing one of these signs given should respond by giving the Pass belonging to the sign given, and asking, (17.) This is all the examination that is required under such circumstances. It can be followed by such questions as may be necessary. In passing an examination to visit a Chapter, in addition to this, you will be required to give the signs and passes of each degree. There is one other sign, called the salutation sign, which is given by members on entering or retiring from a Chapter while in session. They shall advance in front of the Associate Matron, and (19.) The Grip of the Order is given by (20.) The Conductress will communicate the Grip to the candidate. The Signet is prepared to assist the memory of those who have received the degrees. On the outer edge of the central division will be found the (21.) I will explain the significance of the colors, the emblematic flowers, and the meaning of the several emblems alluding to the distinguished characters portrayed in the degrees. Blue symbolizes Fidelity. It is represented by the violet. The open Bible is appropriate to Jephthah's Daughter, as a symbol of obedience to the word of God. Yellow symbolizes Constancy. It is represented by the yellow jessamine. The Lily of the Valley is appropriate to Ruth, as a symbol of loveliness among the lowly. White symbolizes Light, Purity and Joy. It is represented by the white lily. The Sun is appropriate to Esther, as a symbol of the light and joy she gave to a down-trodden race. Green symbolizes Hope and Immortality. It is represented by the fern. The Lamb is appropriate to Martha, as a symbol of innocence and humility. Red symbolizes Fervency. It is represented by the red rose. The Lion is appropriate to Electa, as a symbol of the courage and power, that sustained the martyr defenders of Truth. And, finally, my sister, Jephthah's Daughter, because she freely sacrificed her life to preserve her father's honor; Ruth, poor and lowly, was faithful to the demands of honor and justice; Esther, noble queen, was prepared to sacrifice her crown and life, to save her people from destruction; Martha, from her trustful faith and hope of immortal life; and Electa, pre-eminent in charity, and heroic in endurance of the wrongs of persecution; were (18.) So may it be with you. As you illustrate in your life the virtues of these tried servants of God, so shall be your reward. You will now be conducted to the Secretary's desk, where you will sign the By-Laws of this Chapter, and become entitled to all the privileges of membership; after which you will be re-conducted to your present position. While the candidate is signing the By-Laws, there may be vocal or instrumental music. After signing the By-Laws the candidate is conducted to the preparation room, disrobes if robes are used, a badge of the Order put on, and conducted to the East, facing West. When the door opens for the Conductress and candidate to return, the Chapter is called up, and all join in singing a welcome song, after which the Worthy Patron says: _W. P._ Sisters and Brothers, our sister has passed through the several degrees of our Order, we hope with some pleasure to her, and we know with great satisfaction to us. You will give her a hearty welcome and resume order at the sound of the gavel. The Chapter takes a recess. Installation Ceremonies. These ceremonies may be performed in public. If at a special meeting, the Chapter will be declared open with one blow of the Gavel. If regular, it may be opened in an adjacent room and business postponed, adjourning to the Hall for installation, after which the Worthy Matron will declare the Chapter closed. The Installing Officer must be a Present or Past Matron or Patron. The first board of officers of a new Chapter must be installed by a Grand Matron or Patron, or a Deputy; who also may install the officers of any Chapter when requested to do so by the Chapter. The Installing Officer, after assuming the chair, will appoint a Marshal, who will collect the several badges of office, and place them where they will be convenient for use. The Secretary will furnish the Marshal with a list of the officers to be installed. If the installation is a public one, an address may be delivered touching the history and purposes of the Order. If a Grand officer presides, the Marshal will be Grand Marshal. The officers will be addressed by their titles and such changes made in the language of the following ceremonies as the circumstances require. Music, vocal or instrumental, may be introduced as may seem best. After the appointment of the Marshal and the collection of the badges of office, the installing officer will proceed as follows: _I. O._ Sisters and Brothers, the selection of a new board of officers is an important event in the history of a Chapter. The welfare of this Chapter, and the prosperity of our Order in this place, may be permanently effected by the action of those whom you have chosen to serve as the officers of this Chapter for the ensuing year. Before investing them with official authority we will invoke the blessing of Him from whom cometh all wisdom and strength. Let us unite in prayer. The Chapter is called up, and the Installing Officer or Chaplain offers at the altar the following PRAYER. Our Father, who art in Heaven, whose wisdom and goodness manifest themselves in all the works of creation; with filial love and reverence we invoke Thy blessing upon Thy children here assembled, and grace to consecrate the labors we have met to perform. We commend to Thy especial care and guidance the officers elect, into whose hands we are about to repose the government of this Chapter. Endue them with a just appreciation of the responsibilities they are about to assume, and may they be ever mindful that a Father's care is always over them, and that Thy all-seeing eye is ever upon them. Bless and prosper our beloved Order; may it be known and honored among the institutions of the land as one whose foundation is laid upon the enduring principle of Truth. Direct our footsteps in ways of pleasantness and paths of peace, and may all our doings reflect honor upon Thy Holy Name. AMEN. Response by the Chapter: So may it ever be. Seats the Chapter. _I. O._ Sister Marshal. _M._ Worthy ---- _I. O._ You will call the roll of officers elect, who, as their names are called, will form a semi-circle on the west side of the altar, facing the East, to receive the Obligation. The W. M. on the extreme South, then followed by the W. P., A. M., etc. If the Warder and Sentinel are both called from their stations, a brother will be appointed to attend at the door until the absent officers return. Old officers not re-elected or appointed, may occupy their stations until their successors are installed. When all are in their places, the Marshal will say: _M._ Worthy ----, the officers-elect are in order, and await your pleasure. _I. O._ Sisters and brothers, you behold those who have been selected as officers to serve you for the ensuing year. Do you still desire that they shall fill the positions to which they have been elected or appointed? _Ans._ We do. Calls up the Chapter. _I. O._ You will repeat after me the following OBLIGATION: I solemnly and sincerely promise, in the presence of the members of this Chapter, that I will, to the best of my ability, faithfully and impartially perform all the duties belonging to the office for which I have been selected. That I will conform to the By-Laws of this Chapter, and the Constitution, Rules and Regulations of the Grand Chapter, and do all in my power to promote the welfare and prosperity of our Order. The Chapter and officers will be seated. The Marshal will present the officers at the altar for installation, approaching the altar between Adah and Ruth and leaving between Martha and Electa. _I. O._ Sister Marshal, you will present the Worthy Matron elect for installation. _M._ Worthy ----, it is with pleasure that I present for installation Sister ----, who has been elected Worthy Matron of this Chapter for the ensuing year. Our sister is fully aware of the important responsibility that rests upon her in the acceptance of this trust, yet she is willing to assume it, in the hope that by the aid of her sisters and brothers, and the favor of God, she will not prove altogether unworthy of the high honor that has been conferred upon her. _I. O._ My sister, before proceeding with your investiture, it is necessary that you signify your assent to those Regulations of the Order, upon the strict observance of which its stability and success depend. You admit that the name, character, and modes of recognition of the Order of the Eastern Star are unchangeable. _Ans._ I do. You admit that a belief in the existence of a Supreme Being is one of the requirements of the Order. _Ans._ I do. You admit that the utmost care should be taken to admit to membership only such persons as possess a good moral character. _Ans._ I do. You admit that no new Chapter can be legally formed without a Charter or Dispensation from the Grand Chapter within whose jurisdiction it is formed; that no countenance should be given to any illegally formed Chapter, its members, or persons initiated therein. _Ans._ I do. You promise to obey the Laws and Regulations of the Grand Chapter; together with the By-Laws of this Chapter, and to permit no violation of them by its members. _Ans._ I do. You promise that no visitor will be admitted to your Chapter, to witness the secret work of the Order, unless found legally entitled to do so; and that none will be admitted who would injuriously effect the peace and harmony of the Chapter. _Ans._ I do. You agree to do all in your power to promote the welfare of this Chapter, and to enforce, to the best of your ability, all the rules and regulations of the Order. _Ans._ I do. Members of ---- Chapter, you have heard your Worthy Matron elect in the pledges she has made; do you promise to support her in the performance of her duties? _Ans._ We do. My sister, the office of Worthy Matron is one of great responsibility, and it will require your utmost attention, wisdom and forbearance. The members will look to you, not only for counsel in all matters that come before the Chapter, but for advice and sympathy in their troubles and sorrows. It should be your constant study, therefore, how best to cultivate the social virtues, and avoid unpleasant misunderstandings among the members of your Chapter. You should be cautious in the execution of your trust, courteous to the members, and ever ready to render a helping hand to sisters or brothers in affliction or adversity. You should set an example of good order and punctuality, for only by so doing can you expect similar attention from others. Whatever you would deem praiseworthy in another in your position, you should carefully imitate, and with equal care avoid what would be blameworthy. Within the Chapter it will be your duty to see that its regular meetings are held, and special meetings called, whenever the good of the Chapter demands them; that your subordinates fill their stations with honor and usefulness; that the By-Laws be implicitly obeyed; that the funds, records, rituals, and other property of the Chapter be properly preserved by the officers in whose charge they are placed; that the cry of the widow and orphan shall never be heard in vain; and that this Chapter fails in nothing for which it was established. All this you should strive to accomplish by the zealous exercise of your prerogatives as Worthy Matron, to which exalted position your associates have been pleased to elect you. Sister Marshal, you will invest our sister with the badge of her office. The Marshal will invest the officers with their badges as she is requested to do so by the Installing Officer. _I. O._ Your badge is the Gavel within the Star, an emblem of authority; admonishing you that upon your judgment and discretion rests the government of this Chapter, and, in a great measure, the prosperity of our beautiful Order. [Illustration: Matron.] Sister Marshal, you will conduct our sister to her station. The Worthy Matron will ascend the dais, and, turning towards the Chapter, stand in her station. The Installing Officer will call up the Chapter and say: _I. O._ Worthy Matron, behold your sisters and brothers. Sisters and brothers, behold your Worthy Matron, and salute her with the Grand Honors. The Chapter responds by giving the Grand Honors, after which the Chapter is seated. The Worthy Matron takes the chair on the left of the Installing Officer. _I. O._ Sister Marshal, you will present the Worthy Patron elect for installation. _M._ Worthy ----, I have the pleasure of presenting, for installation, Brother ----, who has been elected Worthy Patron of this Chapter for the ensuing year. His zeal in our cause, and qualifications for the position, assure us that he will discharge the duties to the satisfaction of the Chapter, and the honor and welfare of our Order. _I. O._ My brother, you have heard the pledges made by the Worthy Matron previous to her installation. Do you also promise a faithful obedience to all those regulations? _Ans._ I do. _I. O._ My Brother, the station to which you have been elected is one of the most important within the gift of the members of this Chapter, and your election thereto the highest honor they can confer upon a Brother. From the nature of the Order you are not its chief officer, yet you are expected to have a watchful care over the interests of the Chapter and see that the Laws of the Order are promptly obeyed. It is your duty to preside during the ceremony of Initiation and at other times when requested to do so by the Worthy Matron; to see that the officers are thoroughly instructed in their duties, and that the ritual work of the Order is properly rendered. It is also your duty to have a general supervision over the affairs of the Chapter, and act as the constitutional adviser of the Worthy Matron. To do this acceptably, you must make yourself thoroughly familiar with the jurisprudence of the Order, as promulgated in its established rules and regulations. Sister Marshal, you will invest our brother with the badge of his office. _I. O._ Your badge is the Square and Compasses within the Star, an emblem of the relationship existing between the Masonic Fraternity and the Order of the Eastern Star, and admonishes you to be ever mindful of your obligations to the Order. [Illustration: Patron.] Sister Marshal, you will conduct our brother to his station, at the left of the Worthy Matron. _I. O._ Sister Marshal, you will present the Associate Matron elect for installation. _M._ Worthy ----, I have the pleasure of presenting Sister ----, who has been elected Associate Matron of this Chapter for the ensuing year. _I. O._ My Sister, the duties of your position are embodied in the name of your office. You are the assistant to the Worthy Matron in all branches of her responsible charge, and, in her absence, will succeed to all her privileges and prerogatives. It is necessary therefore, that you should make yourself familiar with the duties of that office, so that you may fill it with credit to yourself and honor to your Chapter. Sister Marshal, you will invest our sister with the badge of her office. _I. O._ Your badge is the Sun within the Star, an emblem of light, admonishing you that the principles of our Order should shine with undiminished lustre through our lives. [Illustration: Asso. Matron.] Sister Marshal, you will conduct our sister to her station in the West. _I. O._ Sister Marshal, you will present the Secretary elect. _M._ Worthy ----, I have the pleasure of presenting Sister ----, who has been elected Secretary of this Chapter for the ensuing year. _I. O._ My sister, yours is a difficult and responsible charge. Failure or neglect on your part will complicate and embarrass all our proceedings, and give us a disgraceful record on the books of the Grand Chapter. It is your duty to note in proper order, the business of our meetings, to collect all moneys due the Chapter, and forward to the Grand Secretary the necessary returns, as required by the Constitution, and perform such other duties as properly belong to your office. Sister Marshal, you will invest our sister with the badge of her office. Your badge is the Cross-pens within the Star, an emblem of intelligence, admonishing you to be faithful to your trust, that the good deeds of your companions may not go unrecorded. [Illustration: Secretary.] Sister Marshal, you will conduct our sister to her station in the South-East. _I. O._ Sister Marshal, you will present the Treasurer elect. _M._ Worthy ----, I have the pleasure of presenting Sister ----, who has been elected Treasurer of this Chapter for the ensuing year. _I. O._ My sister, the proper preservation of our funds demands honesty and carefulness on the part of the Treasurer. The money placed in your hands may be required for charitable purposes at the most unexpected moment, or to meet the necessary expenses of the Chapter. Sister Marshal, you will invest our sister with the badge of her office. Your badge is the Cross-keys within the Star, an emblem of security, admonishing you to the strictest fidelity in the discharge of your important trust, that the Chapter may not be embarrassed in its efforts to relieve the distressed and meet its necessary expenses. [Illustration: Treasurer.] Sister Marshal, you will conduct our sister to her station in the North-East. _I. O._ Sister Marshal, you will present the Conductress and Associate Conductress elect. _M._ Worthy ----, I have the pleasure of presenting Sister ----, elected to be Conductress, and Sister ----, elected to be Associate Conductress of this Chapter for the ensuing year. _I. O._ My sisters, upon you devolves the duty of preparing and conducting through our ceremonies of initiation those who seek the privileges of our Order. It is important, therefore, that you should fully understand and intelligently perform the duties of your office. The candidates enter our Chapter prepared to receive a favorable impression of our mysteries and aims; if you present these matters aright, throwing sisterly courtesy and dignity around your official proceedings, they will acquire a fond regard for our beautiful Order. Remember, therefore, that it depends greatly upon the manner in which you perform your duties whether the candidates receive favorable impressions from their initiation. Sister Marshal, you will invest our sisters with their badges of office. Sister Conductress, your badge is the Scroll and Baton within the Star, an emblem of prepared plans and their fulfillment, admonishing you that the first impressions made upon candidates are permanent, and should be for good. [Illustration: Conductress.] Sister Associate Conductress, your badge is the Baton within the Star, an emblem of direction, admonishing you that good discipline is essential to the success of our Order. [Illustration: Assoc. Conductress.] Sister Marshal, you will conduct our sisters to their stations in the South and North. _I. O._ Sister Marshal, you will present the Chaplain elect. _M._ Worthy ----, I have the pleasure of presenting ---- ----, who has been appointed Chaplain for the ensuing year. _I. O._ My ----, we recognize our dependence upon the Source of all Wisdom and Strength, and often invoke the blessing of our Heavenly Father upon our work. It will be your duty to lead the Chapter in its devotions at the altar, and perform such other duties as are appropriate to your office. Sister Marshal, you will invest our ---- with the badge of his office. Your badge is the Bible within the Star, a symbol of the word of God, admonishing you to walk circumspectly, that your life may be void of offense toward God and man. [Illustration: Chaplain.] Sister Marshal, you will conduct our ---- to ---- station in the East, at the right of the Worthy Matron. _I. O._ Sister Marshal, you will present the Marshal elect. _M._ Worthy ----, I have the pleasure of presenting Sister ----, who has been appointed Marshal for the ensuing year. _I. O._ My sister, the position assigned you is one of honor and responsibility. It is your duty to superintend and marshal all processions, assist in all its public and private ceremonies, conduct and proclaim the officers at the time of their installation, and perform such other duties as pertain to your office. Sister Marshal, you will invest our sister with the badge of her office. Your badge is the Cross Batons within the Star, an emblem of direction, admonishing you that courtesy and promptness are essential to the discharge of your duties. [Illustration: Marshal.] Sister Marshal, you will conduct our sister to her station in the South-East. _I. O._ Sister Marshal, you will present for installation the sisters appointed to represent the five rays of our central Star. _M._ Worthy ----, I have the pleasure of presenting those who have been appointed to represent the five rays of our central Star. Sister ----, to represent the blue ray of Adah; Sister ----, the yellow ray of Ruth; Sister ----, the white ray of Esther; Sister ----, the green ray of Martha; and Sister ----, the red ray of Electa. In the installation of the Star officers, bouquets of flowers, having the appropriate colors for the several points, may be introduced with pleasing effect. _I. O._ My sisters, you are the floral center of this Chapter. In our ceremonies, the colors and flowers appropriate to the five points of our Star are endowed with beauty and instruction. To you is assigned the duty of teaching the impressive lessons which those colors and floral emblems symbolize, and the sublime virtues illustrated in the lives of the heroines of our Order. How important, then, that in the discharge of your official duties, you should strive to throw an air of beauty and solemnity around all that you have to say and do, so that from you, as the central Star of this Chapter, may emanate a light that will give instruction and joy to all who attend our meetings. Sister Marshal, you will invest our sisters with their badges of office. _I. O._ Sister Adah, your badge is the Sword and Veil within the Triangle, an emblem of the heroic conduct of Jephthah's Daughter, admonishing you to be ever faithful to your convictions of right and duty. [Illustration: Adah.] Sister Ruth, your badge is the Sheaf within the Triangle, an emblem of plenty, admonishing you that patient industry shall not go unrewarded. [Illustration: ruth.] Sister Esther, your badge is the Crown and Scepter within the Triangle, an emblem of royalty and power, admonishing you to emulate the virtues of the heroic queen Esther. [Illustration: Esther.] Sister Martha, your badge is the Broken Column within the Triangle, an emblem of the uncertainty of human life, admonishing you that the deepest sorrow is often relieved by trustful faith in God. [Illustration: Martha.] Sister Electa, your badge is the Cup within the Triangle, an emblem of charity and hospitality, virtues inculcated by the teachings of our Order. [Illustration: Electa.] Such, my sisters, are some of the lessons taught by your several badges of office. The sublime virtues exemplified in the lives of the distinguished heroines whom you represent, are worthy of imitation, and I trust that while you teach those virtues to others, they will be illustrated in your lives. Thus you may honor the positions to which you have been appointed, and lay up for yourselves those Heavenly treasures which shall never fade and which will render you "Fairest among thousands, altogether lovely." Sister Marshal, you will conduct our sisters to their several stations. _I. O._ Sister Marshal, you will present the Warder and Sentinel for installation. _M._ Worthy ----, I have the pleasure of presenting Sister ----, who has been appointed Warder, and Bro. ----, appointed Sentinel of this Chapter for the ensuing year. _I. O._ My sister and brother, you are respectively the inner and outer guards of the Chapter. Upon you, therefore, we rely to preserve that secrecy which is essential to our proceedings, and to see that the solemnity of our ceremonies is not interrupted by untimely alarms. Be ever watchful in your positions, and allow none to enter or leave the Chapter without permission of the presiding officer. Sister Marshal, you will invest our sister and brother with their badges of office. Sister Warder, your badge is the Dove within the Star, an emblem of peace, admonishing you that peace and harmony are necessary to the success of our Order. [Illustration: Warder.] Brother Sentinel, your badge is the Cross-swords within the Star, an emblem of protection, admonishing you that upon your watchful care depends our security from interruption. [Illustration: Sentinel.] Sister Marshal, you will conduct our sister and brother to their stations within and without the door. _I. O._ Sister Marshal, you will present the Organist elect. _M._ Worthy ----, I have the pleasure of presenting Sister ----, who has been appointed Organist for the ensuing year. _I. O._ My sister, your duties are embodied in the name of your office. To make the initiation ceremonies as impressive and effective as we desire, it is important that you should be faithful to your trust. Sister Marshal, you will invest our sister with the badge of her office. Your badge is the Lyre within the Star, an emblem of music and poetry, admonishing you that by uniting harmony with our mystic rites, the impressions will be more lasting. [Illustration: Organist.] Sister Marshal, you will conduct our sister to her station. _I. O._ Sisters and Brothers, such is the nature of all associations, that some must rule and govern, and others submit and obey. The officers whom you have selected to preside over your deliberations during the ensuing year, are, I trust, sufficiently conversant with the rules of our Order to avoid exceeding the powers with which you have intrusted them. All things are now ready for you to enter upon the proceedings of a new year. But we know not what is before us. No one can affirm that another year, or even a single day, will be committed to our trust. Therefore, if we have been faithful heretofore, let us increase our exertions for the future. As among the objects for which we are associated together is our purpose to protect the widow and orphan, comfort the afflicted, sympathize with the sorrowing, and relieve the destitute and distressed, I trust that no discord will ever rise among us to imperil the success of our efforts to accomplish these charitable purposes, and increase the happiness of ourselves and others. Let us be kind, forbearing and forgiving, one towards another. Let us return kindness for hostility. Let us sacredly preserve our lips from slander and evil speaking; and whatever may be our failings, let us throw around each other the broad mantle of charity. And, finally, let us be governed in words and deeds by the golden rule, "Whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." Thus may we confidently hope that in the good providence of God, each of us will be brought, through a useful and happy life, to a blissful close, and triumphant entrance upon the joys of celestial life. The Installing Officer then addresses the Worthy Matron, who, as he does so, rises. Worthy Matron, the officers of your Chapter have been installed into their respective stations, and are prepared to enter upon their duties. You will now receive in charge the Charter, by the authority of which this Chapter is held, and which must be present at all its meetings. You will also receive the Constitution governing the Order in this State, and the By-laws of this Chapter, both of which you are expected to make yourself thoroughly acquainted with, and see promptly obeyed. I now present to you the Gavel, an emblem of your authority; and as none should disobey it, I confidently hope that you will never use it in an arbitrary or dictatorial manner, remembering that we should charitably temper justice with mercy. You will now assume your station as the Worthy Matron of this Chapter. The Worthy Matron steps to the center of the dais, and the Installing Officer to the right. The Worthy Matron calls up the Chapter. _I. O._ Sister Marshal, you will now proclaim the officers of ---- Chapter No. --, regularly installed. _M._ In the name of the Grand Chapter and by order of the Worthy ----, I proclaim the officers of ---- Chapter No. --, of the Order of the Eastern Star, for the ensuing year, regularly installed. CEREMONY OF INSTALLATION Officers of Grand Chapters. The Grand Chapter being properly opened, as for work, a Past Grand Patron or Grand Matron presiding; if none such be present, then the oldest member being a Past Patron shall take the chair, and, with such assistance as he may appoint, the ceremony shall proceed, as follows: The Grand Secretary shall call the list of officers, elected and appointed; and, as their names are called, they will form a semi-circle on the west side of the Altar, facing the East, to receive the Obligation; the emblems of office and jewels having been collected at the East; the Worthy Grand Matron on the extreme South, followed by the Worthy Grand Patron, &c. [This ceremony may be used to install the officers of the General Grand Chapter, by prefixing the words, "Most Worthy" to Grand Matron and Grand Patron, "Right Worthy" to the Associate Grand Matron, Associate Grand Patron, Grand Secretary and Grand Treasurer, and "Very Worthy" to Grand Chaplain, and "Worthy" before the rest of the Grand Officers. Whenever "Grand Chapter" occurs, prefix the word "General."] The Grand Marshal will then present the officers to the Grand Matron or Grand Patron. _G. M._ Grand ----, I have the pleasure to present to you, for installation, these sisters and brothers, who have been duly elected and chosen to preside over us and assist in conducting the business of this Grand Chapter, and to discharge all other duties appertaining to their several stations until their successors are lawfully chosen and installed. Installing Officer rises and calls up the Grand Chapter, which is addressed as follows: _Grand ----._ Sisters and brothers of the Grand Chapter, these persons, selected by you, are now ready and willing to take upon themselves the obligations, duties and responsibilities of office. In our beautiful Order, preferment to office should not be sought after, but should come to the individual chosen, as an honor justly merited and freely bestowed. Those only should be chosen, who, by their reputation, their work, and high moral character, command the esteem and confidence of our members, and can give us standing and credit before the world. Do you believe they possess these qualifications, and now desire that they shall be installed into the offices to which they have been chosen? The Grand Chapter responds: We do. Installing Officer continues: _Grand ----._ Sisters and brothers-elect, there being no objection against either of you, gives us full assurance of your competency to discharge the responsible duties to be assigned you. You have been chosen to take charge of the affairs of this Grand Chapter for the ensuing year. It is no small mark of esteem to be thus selected; let it be your aim to make the ensuing year the most prosperous in the history of this Grand Chapter; then you will find in the record of its prosperity the reward of your faithful service. You will please give your assent to the obligation of office. Do you each sacredly promise to support, maintain and enforce the Constitution, By-Laws, and Regulations of this Grand Chapter, be obedient to its orders and directions, and, to the best of your knowledge and ability, impartially and faithfully discharge the duties of your office, and use your utmost endeavors to make yourself useful, and your station honorable, in the office with which I am now about to invest you? They severally assent, and the Installing Officer will then seat the Grand Chapter, the officers elect being seated together, and the ceremonies will proceed, as follows: _G. M._ Grand ----, I have the honor to present, for installation, Sister ----, duly elected Grand Matron for the ensuing year. Our sister is fully aware of the great responsibility she is assuming, in the acceptance of this important position, yet she is willing to undertake it, in the belief that, with the aid and assistance of the sisters and brothers, and by the help of God, she will not fail in the performance of her duty, and thus prove that the confidence reposed in her has not been misapplied. _Grand ----._ Sister ----, you have been elected by the free ballot of the members of this Grand Chapter, to occupy the most exalted position in their power to bestow upon a sister; a just and deserving tribute to your zeal and worth, and I congratulate you upon your preferment. The high honors attached to the office of Grand Matron are accompanied by weighty and delicate responsibilities. It is expected that you will have a watchful care over the interests of this Grand Chapter, see that its Constitutions, By-Laws and Regulations, orders and edicts are promptly enforced throughout this jurisdiction, that subordinate officers discharge their duties, and that, by your own respect for law and good government, you will cause all others to find the strongest incentive of obedience to all lawful commands. Your duties are more specifically set forth in the Constitution, to which I refer you, with the admonition: Be cautious in your words, courteous in your actions, sincere in your rulings, governing with moderation and decorum, trusting that your well-known zeal in the cause of the Order will lead you to discharge these important trusts with lasting benefit to this Grand Chapter and great credit to yourself. [Illustration: Grand Matron.] You will now be invested with the proper badge of office, and be conducted to your station in the East. After she is in her station, the Installing officer will call up the Grand Chapter, and say: _Grand ----._ Grand Matron, behold your sisters and brothers! Sisters and brothers, behold your Grand Matron, and salute her with the Grand Honors. Seats the Grand Chapter. _G. M._ Grand ----, it is with pleasure I introduce to you Brother ----, who has been duly elected Grand Patron for the ensuing year. I doubt not but you will find him as willing to discharge the duties as to enjoy the high honors conferred upon him. _Grand ----._ Brother ----, you have been elected by the free choice of the members of this Grand Chapter to occupy the most exalted position in their power to bestow upon a brother; a just compliment to your zeal and worth, and for which I offer you my sincere congratulations. Your intimate acquaintance with the rules and affairs of our Order justify me in saying that the members have exercised a sound discretion in this selection. You are elevated to a position from which the power and prerogative may depart with the expiration of your term of service, but the honor and dignity, except by your own act, _never_! Your duties are to issue dispensations, organize and supervise new Chapters, and assist the Grand Matron in the discharge of her duties. Other duties appropriate to your high office might be named, which will readily suggest themselves to a sensitive mind, imbued with a proper zeal to promote the interests of our Order. The field is broad, and whitening for the harvest; may you be the instrument of gathering many sheaves to our garner, that it may be said of you, "Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things." [Illustration: Grand Patron.] You will now be invested with the insignia of office, and be conducted to your station on the left of the Grand Matron in the East. After he is in his station, the Installing Officer will call up the Grand Chapter, and say: _Grand ----._ Grand Patron, behold your sisters and brothers! Sisters and brothers, behold your Grand Patron, and salute him with the Grand Honors. Seats the Grand Chapter. _G. M._ Grand ----, with pleasure I present Sister ----, elected Associate Grand Matron, for installation. I am persuaded she fully appreciates the honor conferred, and will discharge the duties imposed with credit to herself and satisfaction to the Order. _Grand ----._ Sister ----, the duties of your honorable station are embodied in the name of your office. You are to assist the Grand Matron, and in case of her death, absence, or disability, you shall act for her and discharge her duties. To you is especially intrusted the supervision of your sister officers, that the paraphernalia of the Grand Chapter be properly preserved, and its Ritual ceremonies performed intelligently. Be ever ready to discharge these duties. [Illustration: Asso. Grand Matron.] You will now be invested with your badge of office, and conducted to your station in the West. _G. M._ Grand ----, I now have the pleasure of presenting to you, for installation, Brother ----, who has been duly elected Associate Grand Patron. _Grand ----._ Brother ----, I congratulate you on being chosen to fill so high a station. Your duties are to assist the Grand Patron, and in case of his death, absence or disability, to assume his powers and duties. Those who have reposed so much confidence in you have reason to expect you to faithfully look after their interests, and zealously work for the welfare of the Order. Let the laws, tenets and professions of the Eastern Star be your constant study, that you may be ready to enforce them by precept and example, and the better enabled to exercise the higher and more exalted position to which you may be called at any moment. [Illustration: Associate Grand Patron.] You will now be invested with the proper emblem of office, and conducted to your station on the left of the Associate Grand Matron, in the West. _G. M._ Grand ----, it is my pleasant duty to introduce ---- ----, duly elected to serve us as Grand Secretary for the ensuing year. _Grand ----._ ---- ----, the office to which you have been elected is by far the most important, if not the most honorable, within the gift of this Grand Chapter. Yours is an onerous and most responsible charge. But few are competent to perform it in the thorough manner it demands. Failure or neglect upon your part will complicate and embarrass all our proceedings, and give us a disgraceful record before the world. To you, also, is intrusted the collection of all funds due the Grand Chapter, the custody of the seal, records, books, and papers. You are the correspondent and financial agent of the Grand Chapter, the medium of intercourse between the officers and members thereof, as well as between them and Subordinate Chapters. The faithful discharge of all your various duties requires constant and systematic work, a careful keeping of records and accounts, prompt and discreet action, and the highest integrity of character. [Illustration: Grand Secretary.] You will now receive your emblem of office, and be conducted to your station in the South-East. _G. M._ Grand ----, it is with confidence and pleasure I present to you, for installation, Sister ----, duly elected to serve as Grand Treasurer for the ensuing year. _Grand ----._ Sister ----, to you is intrusted the proper care, preservation and disbursement of the funds of this Grand Chapter. This is a trust of the utmost importance, for without money little good can be accomplished. You will, therefore, attend carefully to the financial interests of the Order, receiving the funds, through the Grand Secretary, from the different sources of revenue, keep them safely invested, render a just account thereof, and pay the same out only on proper vouchers, with the consent of this Grand Chapter. Let it be your constant care to be faithful to your trust, and not forfeit the confidence reposed in you by this Grand Chapter. [Illustration: Grand Treasurer.] You will now receive your badge of office, and be conducted to your station, in the North-East. _G. M._ Grand ----, I have the honor to present ---- ----, chosen to officiate as Grand Chaplain for the ensuing year. _Grand ----._ My ----, our beautiful Order founded upon the moral teachings of the Holy Scripture, everywhere, and on all occasions, acknowledges the existence and providence of God. Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman waketh in vain. You have been chosen Grand Chaplain, and as such it will be your duty to conduct the devotional exercises of this Grand Chapter, and superintend and promote its charitable and benevolent objects. These will afford a wide field of usefulness, and may you be so successful in pointing to the "Star in the East" that all will be induced to follow it, until they meet in the Grand Chapter above. [Illustration: Grand Chaplain.] You will now be invested with your badge of office, and take your station on the right of the Grand Matron. _G. M._ Grand ----, it is with pleasure I present ---- ----, appointed Grand Lecturer. _Grand ----._ ---- ----, to you is intrusted the work of the Order, its rites, traditions, and ceremonies, and it will be your duty to exemplify the same, whenever called upon by this Grand Chapter, and see that they are intelligently performed by the subordinate Chapters of this jurisdiction. To discharge these duties well, will require much time, study and observation upon your part; but we trust that your attachment to the principles of our Order, and zeal in promoting its interests, will lead you to the faithful discharge of your duties. Receive the jewel and emblem of your office, and take your station in the South. _G. M._ Grand ----, I now have the pleasure of presenting ---- ----, for installation, as Grand Marshal. _Grand ----._ ---- ----, the post assigned to you is one of honor and responsibility. It is your duty to superintend and marshal all processions of the Grand Chapter, assist in all its public and private ceremonies, conduct and proclaim the officers at the time of installation, and perform such other duties as pertain to your office. [Illustration: Grand Marshal.] You will now be invested with the badge of your office, and be conducted to your station in the South-East. _G. M._ Grand ----, I have the pleasure to introduce, for installation, Sister ----, appointed Grand Conductress, and Sister ----, appointed Associate Grand Conductress for the ensuing year. _Grand ----._ My sisters, your duties are to attend upon your superior officers, assist in the active duties of this Grand Chapter, introduce and welcome visitors, and aid in exemplifying the rites and ceremonies of our Order upon all proper occasions. If you attend to these duties aright, throwing sisterly courtesy and dignity around your official conduct, you will acquire the confidence and respect of all and merit promotion to still higher honors and more weighty responsibilities. [Illustration: Grand Conductress.] You will now receive your respective badges of office, and be conducted to your proper stations in the South and North. [Illustration: Assoc. Grand Conductress.] _G. M._ Grand ----, it is with pleasure that I present to you, for installation, these sisters who have been appointed to represent the five distinguished heroines of our Order, Sister ----, as Grand Adah; Sister ----, as Grand Ruth; Sister ----, as Grand Esther; Sister ----, as Grand Martha; Sister ----, as Grand Electa. _Grand ----._ My sisters, the most important lessons of our Order are given from the five points of our emblematic Star. It should be your study to most impressively render these lessons during the opening ceremonies of this Grand Chapter, and whenever your services may be needed. You will now each be invested with the badge of your office, and conducted to your stations. [Illustration: Grand Officers.] _G. M._ It is with pleasure that I present, for installation, Sister ----, appointed to be Grand Warder, and Brother ----, appointed to be Grand Sentinel. _Grand ----._ My sister and brother, you are, respectively, the inner and outer guards of the Grand Chapter. Upon you, therefore, we rely to preserve that secrecy which is essential to our proceedings, and to see that our ceremonies are not interrupted by untimely alarms, and to discharge such other duties as appertain to your office. A prompt and faithful discharge of these responsibilities will afford the best evidence of your attachment for the tenets and professions of our Order. You will be invested with your respective badges of office, and conducted to your stations within and without the door of the Grand Chapter. _G. M._ It is my pleasant duty to present for installation, Sister ----, appointed to serve as Grand Organist for the ensuing year. _Grand ----._ My sister, your duties are embodied in the name of your office, admonishing you that by uniting music and harmony with our mystic lessons the ceremonials of our Order will prove more lasting. [Illustration: Grand Organist.] You will be invested with your badge of office, and conducted to your station. _G. M._ Grand ----, my duties are ended. The several officers of this Grand Chapter have been duly elected, installed, invested with their badges of office, and conducted to their respective stations. _Grand ----._ It is well. Officers and members of the Grand Chapter, all things are now ready for you to enter upon the proceedings of a new year. Harmony and good-will prevail, and we start under the most auspicious circumstances. But no one can affirm that another year, or even a single day, will be committed to our trust. Therefore, if we have been faithful heretofore, let us redouble our exertions for the future. Let us continue kindly affectionate, one toward another. Let us walk circumspectly, sacredly preserving our lips from slander and evil speaking, ever remembering our sacred obligations. And may we, each of us, through the good providence of God, be brought, through a useful and happy life, to a blissful close and a triumphant entrance upon the joys of the Heavenly life. Let us now look to God for his benediction. Installing Officer calls up the Grand Chapter. Prayer. _Grand ----._ Grand Marshal, you will proclaim the Grand Officers, regularly installed. _G. M._ In the name of the Grand Chapter and by order of the Worthy Grand ----, I proclaim the officers of the Grand Chapter of ----, Order of the Eastern Star, duly installed. Seats the Grand Chapter. Funeral Ceremonies of the Order of the Eastern Star At the burial of a sister, the badges of the members and officers should be draped with crape. A floral five-pointed Star should be provided, having flowers of the appropriate colors for the several points. The Star officers should each have a small bouquet, or a few loose flowers of the appropriate color. A few flowers should also be provided for the Worthy Matron and Worthy Patron. The floral Star may be deposited with the casket, or be retained by the family of the deceased. This service, although primarily designed for use at the Grave, can, if it is thought best to do so, be performed within the Chapter room, the Church, or other appropriate place. The members may meet at the Chapter room, or at the place of service. A member will be appointed to act as Marshal, who will see that the badges are properly draped, and that the officers and members are in their proper positions. If a procession is formed, it will march in the following order: Marshal and Sentinel, Members, Warder and Electa, Martha and Esther, Ruth and Adah, Conductress and Associate Conductress, Secretary and Treasurer, Matron and Associate Matron, Patron and Chaplain. During the services, the officers and members will occupy the following positions around the grave or casket: [Illustration: Funeral Positions.] When all is ready, the services should commence with a short strain of solemn music, "The Lord is my Shepherd," etc. After which the Worthy Patron will say: _W. P._ Sisters and Brothers, we have gathered at this solemn hour to perform those final rites which affection has prescribed for our departed sister. She, who was with us but yesterday, has been summoned hence by a messenger who cometh sooner or later for us all. How appropriately may we gather around her remains, and together pay love's tribute to her memory. She has indeed passed beyond the reach of praise, or the touch of censure. It is not, therefore, to her that we tender this our heart's saddest offering. We are here in acknowledgment of sacred ties now severed, of memories tenderly cherished, and hearts touched with sympathy for loved ones bereaved. Our sister has finished her allotted task in the conflict of life. The chapter of her earthly sojourn is closed, but her many virtues shall not go unrecorded. For a time we have walked with her in the pilgrimage of life, and around the same altar we have learned the lessons of our Order. As she was faithful to her convictions of right, as she was obedient to the demands of honor and justice in her station; as she loved kindred and friends, and in affliction evinced a trustful faith; and as she lived in the spirit of charity and the love of truth, so shall be her reward. Remembering her many virtues, we are indeed mourners at her grave, and in the house of sorrow we would drop the tear of affectionate sympathy. Sisters, brothers, and friends, as we stand in this solemn presence we may hear the voice of this Providence speaking to us. Not long shall we wait ere we obey the inexorable decree of Death, and follow our sister. How brief and full of mystery is human life! Who can fathom its purpose, or disclose its issues. We entered life as it were but yesterday; to-day we perform our allotted task, and to-morrow we go--who knows whither? We strain our eyes in vain endeavor to scan with mortal vision the infinite shore. But, thanks to our Heavenly Father, who gives fruition to His children's hopes, He bids us look yet again. Standing beside the Broken Column, we may, with Martha's trustful faith, look beyond the shore of time, and know that our sister, though lost to mortal vision, is only waiting beyond the river to welcome us to our eternal home. "In my Father's house are many mansions; if it were not so, I would have told you, I go to prepare a place for you, that where I am there ye may be also." O, let the comforting assurance come to us, "That if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the Heavens." Instructed by this Providence, may we go from this place of mourning, and this hour of reflection, with the inspiration of a new hope, and earnest purpose. "So live, that when thy summons comes to join The innumerable caravan that moves To the pale realms of shade, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon, but, sustained and soothed By an unfaltering trust, approach thy grave Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams." SINGING. The following or some other appropriate hymn may be used: Friend after friend departs; Who hath not lost a friend? There is no union here of hearts, That finds not here an end. Were this frail world our only rest, Living or dying, none were blest. There is a world above, Where parting is unknown-- A whole eternity of love And blessedness alone; And faith beholds the dying here, Translated to that happier sphere. _W. P._ The examples and symbols of our Order are full of useful and impressive lessons. They speak to us in this solemn hour with unwonted significance. These floral tributes, the offering of sisterly affection, echo voices often heard from the several points of our Star; they symbolize, in the ritual of our Order, virtues which should adorn our lives. How appropriately, then, may they bear an important part in this solemn ceremonial. Sisters of our Star, you who represent the five distinguished heroines of our Order, have you anything to offer ere we leave the grave of our departed sister? Sister Adah, what is the voice and tribute from the Blue point of our emblematic Star? _Adah._ Blue symbolizes fidelity, and is appropriate to Jephthah's Daughter, who, in the morning of life, surrendered to the grave the brightest of earthly hopes, that she might be faithful to her convictions of right, and preserve her father's honor. As a token of faithfulness to the memory of our sister, I deposit in her grave this tribute of faithful love. At the proper time each officer will drop into the grave, or place upon the casket, the flowers provided for that purpose. Adah deposits her tribute, and then, addressing Ruth, says: Sister Ruth, what is the voice and tribute from the Yellow point of our Star? _Ruth._ Yellow symbolizes constancy, teaching faithful obedience to the demands of honor and justice. Ruth exemplified these virtues in humble station, and sought the society of the good and true. In token of appreciation of these virtues, I deposit in the grave of our sister this floral tribute. Deposits her tribute, and then, addressing Esther, says: Sister Esther, what is the voice and tribute from the White point of our Star? _Esther._ White symbolizes light and purity. The heroic Queen Esther evinced the purity of her motive and love of kindred and friends, by her willingness to risk the loss of crown and life, to save her people from death. In token of sincere affection for our sister, I deposit in her grave this emblem of light and purity. Deposits her tribute, and then, addressing Martha, says: Sister Martha, what is the voice and tribute from the Green point of our Star? _Martha._ Green is an emblem of Nature's life and beauty. The evergreen is a symbol of immortal life, and teaches us, that in the economy of God there is no death; forms change, but the spirit survives. Martha, beside the grave of her beloved brother, avowed her trustful faith and hope of immortal life. In the full assurance of our sister's entrance upon a glorious immortality, I deposit in her grave this evergreen. Deposits her tribute, and then, addressing Electa, says: Sister Electa, what is the voice and tribute from the Red point of our Star? _Electa._ Red symbolizes fervency and zeal. Electa represents those who have been pre-eminent in charity, and heroic in endurance of the wrongs of persecution. In token of the fervency of our affection for our sister, I deposit in her grave this tribute of love. Deposits her tribute, and then, addressing the Worthy Matron, says: Worthy Matron, we have spoken from the five points of our emblematic Star, but our departed sister hears us not. Is it in vain that we speak to the living? _W. M._ You have spoken well, my sisters. It is not in vain that we hear the oft repeated lessons of our Star. It is true that our sister hears not with mortal ear the lessons she was wont to learn from you; but is it true that she listens not to our words of love, and sees not the beautiful tributes strewn within her grave? May not her quickened spirit, freed from its earthly tenement, yet hover around the loved ones here assembled, listen to our words, and perceive with clearer vision our every movement? She needs not to be ministered unto; but may she not now minister to us? "Are they not all ministering spirits?" saith the apostle. Love is an attribute of the soul, and imperishable. Our sister's affection ceases not; therefore may she not now be whispering to grief-stricken hearts, "Peace be still," "Lo, I am with you always." Think not that the spirit world is distant. Our loved ones, though lost to mortal sight, may yet be with us in spiritual existence. Let their loving presence be to us a perpetual inspiration, calling us to a higher moral and spiritual life. These beautiful flowers are the highest expression of Nature's loveliness. We never tire of looking at their perfect and delicately variegated tints. From time immemorial they have been endowed with expressive language. They speak to us, "To whisper hope whene'er our faith grows dim." But these floral emblems, with all their exquisite loveliness, are but dim reflections of the glories that may be unfolded to our spiritual vision. In token of our hope that such an unfolding of spiritual life may come to us all, I scatter these flowers within the grave of our departed sister. May we cherish her memory and emulate her virtues. Deposits her tribute, and then, addressing the Worthy Patron, says: Worthy Patron, within the grave, hallowed by the tenderest ties of human affection, we scatter these floral emblems of Nature's loveliness, and spiritual life. May we not trust all else to the Father's loving care? _W. P._ The Infinite Father's ever watchful care is nowhere more impressively taught, than by His voice speaking to us through the floral kingdom. Over the whole earth where life exists, flowers bloom in endless variety and profusion, there is no place so obscure but that they blossom there and give to the world their beauty and fragrance. Some open with the rising sun, and close with his setting rays. Others open to the full moon and starry firmament, and shrink before the piercing gaze of the king of day. So the Father's love goes forth by day and night, to the weakest, most humble, and obscure of His children. We are told to consider the lilies of the field, and learn the paternal love of Him, beyond whose watchful care none can stray. Not a sparrow falls without His notice. "Ye are of more value than many sparrows." In token of our trust in the all-embracing love of the Infinite Father, I deposit these emblems of His watchful care in the grave of our departed sister. Drops the flowers, and continues as follows: Sisters and brothers, within the city of the dead, we consign to the bosom of mother earth all that was mortal of our departed sister. The body we leave in the grave is but the casket which held the precious jewel of life. We bear it tenderly to its resting-place, because it is the form by which we knew her in our Chapter. Peacefully let it rest in the hallowed ground where we place it. Upon her grave flowerets will bloom amid all the countless activities of Nature's life. "The murmuring brook, the bird on airy wing, And whispering pines, will here her requiem sing." Over her the fleeting shadows will pass. The rising sun will scatter over the chambers of the dead his gladsome rays, and tint the western sky with the glories of departing day. In the hush of night the feeble rays of countless stars, traveling centuries on their journey here, will finally rest upon her grave. We leave in this lowly bed the earthly form of our departed sister, and may the hallowing influence of this providence go with us in the remaining journey of our life, and when our earthly mission is over, and we are "beyond the smiling and the weeping" of earth, may we gather with the loved ones gone before. Let us unite in prayer. PRAYER. Our Father who art in Heaven, in whom we live, and in whom are all the issues of life and death. We come to Thee, in this hour of sorrow, and ask that we may so learn the lessons of this hour, that when it shall be our turn to lay aside our mortality, that we may do it with trustful faith in Thee and hope of a glorious immortality. We pray Thee to look with tender compassion upon these Thy children, whose household has been broken by this providence. May they lie passive in the arms of Thy chastening love, and realize that there is wisdom and goodness in all Thy appointments. Sanctify this bereavement to the good of us all. May it be the means of drawing us closer to Thee, and of our loving and serving Thee forever. And as it has pleased Thee to call from the toils of earth the soul of our beloved sister, we commit her remains to the silent tomb. Earth to earth, ashes to ashes, dust to dust, hopefully looking to a joyful reunion with her, in that land where separation and death are known no more, forever. AMEN. _Response._ So may it ever be. SINGING. Nearer, my God, to Thee, Nearer to Thee! Ev'n though it be a cross That raiseth me! Still all my song shall be, Nearer, my God, to Thee, Nearer to Thee! Though like a wanderer, The sun gone down, Darkness be over me, My rest a stone, Yet in my dreams I'd be Nearer, My God, to Thee, Nearer to Thee! Or, if on joyful wing Cleaving the sky, Sun, moon, and stars forgot, Upward I fly, Still all my song shall be, Nearer, My God, to Thee, Nearer to Thee. Forms. PETITION FOR DEGREES. _To the Worthy Matron, Officers, and Members of ...... Chapter, No. ......, Order of the Eastern Star_: _The undersigned respectfully petitions to receive the Degrees of the Order of the Eastern Star, and become a member of your Chapter._ _If accepted, ... he pledges .... self to a cheerful obedience to the laws of the Order._ _Residence_ ........... _Signed_ ................. _Recommended by_ .............. _of_ .............. ................ _of_ ...... _Lodge_, _F. & A. M. of_ ............ PETITION FOR AFFILIATION. _To the Worthy Matron, Officers, and Members of ...... Chapter, No. ......, Order of the Eastern Star_: _The undersigned, late a member of ........ Chapter, No. ......, of ............., solicits Affiliation with your Chapter._ _If this Petition shall be granted, .. he pledges .... self to a cheerful obedience to the laws of the Order._ _Residence_ ............ _Signed_ ................ _Recommended by_ ................ ....... ........ [_The Petition must be accompanied by a Dimit from the Chapter of which the Petitioner was last a Member, or its absence satisfactorily explained._] DIMIT. _To all Members of the Order of the Eastern Star_: _This Dimit witnesseth,_ _That ..............., whose name appears in the margin of this instrument, was received into .......... Chapter, No. ......, of ......... ........ 18... And that having paid all Dues, and being free from all charges, .. he is at .... own request lawfully dismissed from Membership therein._ _Given under my hand and the Seal of the Chapter, this ...... day of ........., ..._ .................... _Secret y._ Transcriber's Notes: Missing or obscured punctuation was silently corrected. Typographical errors were silently corrected. Inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book. Text that was in italics is enclosed by underscores (_italics_). 
46275	----	produced from images generously made available by The Kentuckiana Digital Library) [Transcriber's Note: Italicized text delimited by underscores. Bold text delimited by equal signs.] Redmanship in Kentucky FOR Fifty Great Suns BY PAST SACHEM FRANK L. SMITH GREAT CHIEF OF RECORDS LEXINGTON PUBLISHED BY THE AUTHOR G. S. D. 418 [Illustration: publisher's logo] TO MIANTONOMO TRIBE No. 1 IMPROVED O. R. M. THE MOTHER TRIBE OF THE GREAT COUNCIL THIS BOOK IS DEDICATED IN F. F. & C. CONTENTS Page CHAPTER I. The Fore-History, 1765-1833. 9 CHAPTER II. The Establishment of the Improved Order of Red Men, 1833-1847. 13 CHAPTER III. The Establishment of the Improved Order of Red Men in Kentucky by the Great Council of the United States, 1852. 15 CHAPTER IV. The Great Council of Kentucky, 1854-1884. 16 CHAPTER V. Kentucky Under the Jurisdiction of the Great Council of Ohio, 1884-1894. 48 CHAPTER VI. Kentucky Under a Deputy Great Incohonee and the Establishment of Tribes by the Great Council of the United States, 1894. 50 CHAPTER VII. Establishment of the Great Council of Kentucky and Its Record from 1895 to 1908. 53 CHAPTER VIII. Brief Review of the Institution of Each Tribe in Kentucky, with the Significance of Its Name Where Possible. 126 CHAPTER IX. Roster of the Old Great Council of Kentucky. 155 CHAPTER X. Roster of the Present Great Council of Kentucky. 160 CHAPTER XI. Biographies of Past Great Sachems of Kentucky. 169 CHAPTER XII. Roster of Chiefs of the Old Great Council. 203 CHAPTER XIII. Roster of Chiefs of the Present Great Council. 205 PREFACE I trust that no apology is necessary for the making of this book. It is merely a record of facts which if not soon presented in this tangible form might easily be blotted out forever. As it is intended as a history and record of Redmanship in Kentucky only, I have made but brief mention of those intensely interesting events leading up to the establishment of the Great Council of the United States. They will be found recorded in the Official History of the Order in detail, and the reader is referred to its pages for the most complete information. The records of Redmanship in Kentucky have been diligently searched, a careful digest made of them, and I believe the information herein contained may be regarded as authentic. I am indebted to many brothers for kindly assistance in the compilation of these pages, and I wish to thank them one and all for the many courtesies shown me. Fraternally, in F. F. & C., FRANK L. SMITH. Lexington, Kentucky, 1st Snow Moon, G. S. D. 418. STYLE OF DATING Prior to the year A. D. 1865, the Jewish style namely, the Year of the World, was observed by Red Men in dating their documents. At the Council held in G. S. 5626, this system was discontinued and G. S. D. (Great Sun of Discovery) was adopted, the year of 1492 being considered G. S. D. 1. For convenience it was determined that the Great Sun should commence on the first of the Cold Moon, to conform to the common era. CHAPTER I. THE FORE-HISTORY (1765-1833). The history of the Improved Order of Red Men is so interwoven with the history of the struggles of the American Colonies for independence that to record the one is to repeat the other in a great measure. The first settlers upon this continent were imbued with the spirit of freedom, and to gain this object left their mother country. The American shores became the asylum of the oppressed of all nationalities. They were not, however, thus easily to escape the hand of British tyranny. The British Government soon learned that the American colonists were a thrifty, prosperous people, strong and skilled in the arts and sciences and were rapidly gaining wealth. The temptation to tax these people for the maintenance of its government and army was too strong upon the mother country, and severe taxes were imposed; but the right of representation in the British Parliament was denied them. This usurpation of power created the greatest dissatisfaction among the colonists, who repeatedly memorialized the English Government for relief, and for redress for their many wrongs, but without avail. As early as 1765, it was the custom of the citizens of the city of Boston and vicinity to assemble and discuss the aggravating situation. Their favorite place of meeting was under the famous Liberty Tree, which stood at what is now the corner of Essex and Washington streets. These citizens had perfected a permanent organization, bound together by signed pledges to appose by all legitimate means the enforcement of the obnoxious "Stamp Act." It is not known that at that time they had any particular name for their organization, but Col. Barre, in a speech in the House of Commons, February 7, 1765, referred to American colonists in opposition to the stamp act as the "Sons of Liberty," and this name seems to have been applied to them from that time. On the 13th of May, 1766, the news of the repeal of the stamp act was received in Boston and was celebrated under the Liberty Tree and on the Commons with great rejoicing. The repeal of the stamp act, however, did not satisfy the patriots. While the excessive taxation that had been so oppressive and burdensome had been removed, the English Government still held to their right to tax the colonists, and did so tax them, though in a lighter degree. The Sons of Liberty called a meeting on the afternoon of the 13th of May, 1767, at Faneuil Hall and prepared a petition to the Governor for the removal of a British warship from Boston harbor which was there for the purpose of enforcing the taxation laws. A meeting was held March 6th, in Faneuil Hall, with nearly three thousand members present, Samuel Adams presiding, to protest against the presence of British soldiers in the city, the result of their presence being riot and bloodshed. November 3, 1773, a meeting of the Sons of Liberty was called under the Liberty Tree to protest against the landing of certain ships supposed to be laden with taxable tea. Notice of the meeting was posted, and it bore at the bottom this legend: "Show me the man that dare take this down." There is also a record of a meeting of the Sons of Liberty in the old tavern in Providence, R. I., at about the same time, November 3, 1773. On the 16th of December, 1773, occurred the famous "Boston Tea Party," given under the auspices of the Sons of Liberty of Boston and Vicinity. On March 1, 1776, the Sons of Liberty held their first meeting in Baltimore. Wm. Paca, a signer of the Declaration of Independence, was the secretary. In Savannah, Ga., the first meeting was held July 14, 1774, when they concurred in the action of their Northern brethren. In 1765, the first meetings were held in South Carolina, and in New York meetings were held about concurrent with those in Massachusetts. When first organized the Sons of Liberty had no thought of Independence, but were loyal to the British crown, though protesting against "taxation without representation." Their motto was "FREEDOM," however, and as that could not be obtained under British rule, as a last resort they determined to be free and independent. It is unnecessary to here record the many deeds of heroism performed by the Sons of Liberty, the "Liberty Boys," the "Minute Men" and the members thereof. They will be found emblazoned upon every page of the history of the American Revolution. In many localities the Sons of Liberty adopted the title of "Sons of Saint Tamina," or "Saint Tamina Society," and set apart the first day of May as their anniversary. We quote from the Official History of the Great Council of the United States, page 158, as follows: "In this year, 1771, and for many years later, there existed in the town of Annapolis a society called the 'Saint Tamina Society,' who set apart the first day of May in memory of Saint Tamina, their patron saint, whose history is now lost in fable and uncertainty. It was usual, on the morning of this day, for the members of this society to erect in some public location in the city 'a May-pole,' and to decorate it in a most tasteful manner with wild flowers, gathered from the adjacent woods, and forming themselves in a ring around it, hand in hand, perform the 'war-dance' with many other customs which they had seen exhibited by the 'Children of the Forest.' It was also usual, on this day, for such of the citizens as chose to enter into the amusements, to wear a piece of buck-tail in their hats, or in some conspicuous part of their dress. General invitations were given out, and a large company usually assembled during the course of the evening, and whilst engaged in the midst of a dance, the company would be interrupted by the sudden intrusion of a number of the Saint Tamina Society, habited like Indians, who, rushing violently into the room, singing war songs and giving the 'whoop,' commenced dancing in the style of that people. After this ceremony, they made a collection of money, and retired evidently well pleased with their reception and entertainment." At a later date the day for celebration was changed from the first day of May to the 12th, which is now observed as "St. Tamminy's Day." After the close of the Revolutionary War, the object for which they had banded themselves together having been accomplished, the Sons of Liberty, or Saint Tamina Societies, became less prominent in public affairs, and it was the differences of opinion among the citizens as to the permanent form the government should take that brought them again to the front as a political organization with the addition to their motto of "FRIENDSHIP." The Saint Tamina Societies, or Societies of St. Tammany, as they were variously called, became quite powerful in the political affairs of the young nation and were organized in all parts of the country from the close of the Revolutionary War up to as late as 1820. The only record we find of this Society in Kentucky is in Ranck's History of Lexington, from which we quote the following: "A St. Tammany Society was instituted in Lexington about this time, 1811, and continued to exist up to 1820. The 'Wigwam' was in the second story of a building which stood on the corner of Main and Broadway. The sons of St. Tammany often paraded through the streets disguised as Indians, and magnificent in red paint, feathers, bows, tomahawks, and war clubs. It was one of the most noted Democratic organizations in the West. Thomas T. Barr, Richard Chinn, and others successively filled the office of 'Sachem.' We give verbatim one of the Society's orders, viz.: St. Tammany's Day.--The Sons of St. Tammany, or Brethren of the Columbian Order, will assemble at the council fire of their great wigwam on Tuesday, the 12th of the month of Flowers, at the rising of the sun, to celebrate the anniversary of their patron saint. A dinner will be provided at Bro. John Fowler's garden, to which the brethren will march in procession, where a long talk will be delivered by one of the order. An adjourned meeting of the Society will be held on tomorrow evening, at the going down of the sun. By order of the Grand Sachem. N. S. PORTER, Sec. 8th of the month of Flowers, [1]Year of Discovery, 326." During the second war with Great Britain, Fort Mifflin, on the Delaware River, near Philadelphia, was garrisoned for a time by a military company composed of the sons of the leading citizens of Philadelphia. At Fort Mifflin, and among these volunteers originated the "Society of Red Men," about the year 1813. Their motto was "Freedom and Friendship," and they were a natural outgrowth from and sequence to the St. Tammany Societies. The records of the Society of Red Men are abundant and the Great Council of the United States in its Official History of the Order traces its growth and decline in detail as well as its customs and ceremonies. It flourished until about the year 1828, when it began to decline, and in 1832 was about extinct. The elements of conviviality, which seems to have been inseparable from all fraternal organizations of that period, finally produced such a degeneration in the Society as to disgust the better element, and cause the reorganization in its present form, and the incorporation of the word "Improved" in its title. [1] It will be observed that the present style of dating was used nearly one hundred years ago, though subsequently changed to the Jewish method. CHAPTER II. THE ESTABLISHMENT OF THE IMPROVED ORDER OF RED MEN (1833-1847). In a pamphlet prepared by Bro. John F. Weishampel, Sr., containing a long talk delivered by him on Saint Tammany's Day, May 12, 1837, in the city of Baltimore, Md., he says: "For some length of time prior to organizing the present Improved Order of Red Men, there existed in Baltimore, Md., a lodge, or society, called Red Men. They had their wigwam, or place of meeting, in the garret of a tavern. They met once a week, paid their dues, and initiated new members if any were on hand. After the business was over, the rest of the evening was spent in singing, telling yarns, making speeches, and convivial enjoyment, in which the decanter largely figured. The object of the society appeared to be only convivial entertainment. Several gentlemen who had been induced to join the lodge, but who did not favor such a course, withdrew as soon as they discovered the nature and object of the society, and it soon afterwards broke up." Among those who had become members of the Red Men, though ignorant of its pernicious customs, were Geo. A. Peter and William T. Jones, as well as a number whose names it is unnecessary to record, yet admiring the beauties of its aboriginal ceremonies, determined to revive the society upon a basis of sobriety, virtue and mutual assistance in time of need. Several preliminary meetings were held, at which plans, rules and regulations for its government were discussed and adopted, and the Tribe was duly organized under the title of Logan Tribe, No. 1, Order of Improved Red Men, having for their motto, "FREEDOM, FRIENDSHIP AND CHARITY." The presiding chief was styled the Sachem, and the others graded as Sagamores, Prophet, Chief of Records, Keeper of Wampum, Guards of the Forest and Wigwam, Sanaps, Warriors and Braves. They also later prefixed the word "Worthy" to the titles of the chiefs. Dates were computed according to the Jewish method, using the year of the world, or, as it was called, the "Grand Sun of the world." A year was a "grand sun," and continued to be so styled until 1868, when it was changed to "great sun." A calendar or table of nomenclature was established, practically the same as that now in use. The chiefs of the Tribes were elected every three moons, which continued to be the custom for many "grand suns." After Logan Tribe had been in existence for about one great sun, and there had also been instituted Metamora Tribe, No. 2, it was deemed advisable to apply to the Maryland Legislature for a charter, so that the Tribe could be recognized as an important body. Brother John F. Weishampel, Sr., was appointed to draw up the petition, and in so doing prepared the papers in the name of the "Improved Order of Red Men," thus transposing the original title, "Order of Improved Red Men." None of members seemed to notice the alteration in the name and it therefore remained so. Soon after the organization of Metamora Tribe, No. 2, it was deemed best to form a higher body, and therefore on the 20th sun of Flower Moon, G. S. 5595, the Grand Council of Maryland was organized. Pocahontas Tribe, No. 3, was instituted three great suns later, and the Order was now firmly established and seemed on the high road to success and prosperity. In September, 1841, a new Tribe was instituted under the name of Metamora Tribe, No. 4, the old Tribe, Metamora, No. 2, having forfeited its charter and become defunct. Metamora, No. 4, did not last long for a difficulty arose between the Tribe and the Great Council of Maryland, and the membership withdrew and formed the nucleus of the organization known as the Independent Order of Red Men, composed entirely of Germans. Several additional Tribes were established by the Great Council of Maryland, and on November 4, 1845, there having previously been established three Tribes in the District of Columbia, the Great Council of Maryland granted a charter to the Great Council of the District of Columbia, and it was established on that day. From this time on the Order spread, until there were Tribes in several Reservations, and on the 1st sleep of the 5th seven suns of Cold Moon, 5607, which in the common era corresponds to Monday, January 30, 1847, was instituted and organized the Great Council of the United States, which was and is recognized as the Supreme Body of the Improved Order of Red Men. CHAPTER III. THE ESTABLISHMENT OF REDMANSHIP IN KENTUCKY BY THE GREAT COUNCIL OF THE UNITED STATES, 1852. We have but the briefest record of the introduction of Redmanship into the Reservation of Kentucky. Worthy Great Incohonee Wm. Tucker, in his long talk to the Great Council of the United States in 5613 (1852), referred to the organization of Chickasaw Tribe, No. 1, of Newport, Kentucky, and Black Hawk Tribe, No. 2, of Covington. The date of the introduction of the Order into Kentucky was the 29th of Hot Moon, G. S. 5612, (June 29, 1852). The first Prophet of Black Hawk Tribe, No. 2, was A. J. Francis, afterwards sixteenth Great Incohonee of the G. C. U. S. There were also established the following Tribes, though we have no record of the exact date of their institution: Pocahontas Tribe, No. 3, of Newport, G. S. 5613. Kentucky, No. 4, of Louisville, G. S. 5614. CHAPTER IV. THE GREAT COUNCIL OF KENTUCKY, 1854-1884. Pursuant to a notice given, the Past Sachems of Chicasaw Tribe, No. 1, of Newport, Blackhawk Tribe, No. 2, of Covington, and Pocahontas Tribe, No. 3, of Newport, of the Improved Order of Red Men, assembled in Newport on the 9th of Sturgeon Moon, G. S. 5614, for the purpose of organizing a Great Council in the Reservation of Kentucky. The following named Past Sachems were present: From Chicasaw Tribe, No. 1--Geo. W. Ford, P. A. C. Kemper, J. H. Barlow, G. D. Allen, Wm. Ostler, D. H. B. Coffin and C. J. Murdock. From Black Hawk Tribe, No. 2--V. Schinkle, E. Reese, Uriah Schinkle, and A. J. Francis. From Pocahontas Tribe, No. 3--Geo. W. Schmidt. It is worthy of note that of the foregoing, [2]Geo. W. Ford afterwards became the 9th Great Incohonee of the Great Council of the United States, and [3]A. J. Francis the 16th. The Great Council Fire was kindled in due form by the Worthy Great Incohonee George A. Peter, and the following named chiefs were elected or appointed and raised up: George W. Ford Most Worthy Great Sachem E. Reese Most Worthy Great Senior Sagamore Uriah Schinkle Most Worthy Great Junior Sagamore P. A. C. Kemper Most Worthy Great Prophet A. J. Francis Most Worthy Great Chief of Records V. Schinkle Most Worthy Great Keeper of Wampum D. H. B. Coffin Great Sannap Wm. Ostler Great Guard of Wigwam G. W. Schmidt Great Guard of Forest It was ordered that Kentucky Tribe, No. 4, be notified of the institution of this Great Council and that it is now under its jurisdiction. Kentucky Tribe was located in Louisville and it is probable that it did not join in the call for the institution of the Great Council. It was agreed that the annual sessions of the Great Council be held in the hunting grounds of Newport, and the quarterly sessions in such place as a majority of the members present may determine from time to time. Various committees were appointed, including one on Constitution and Laws, and the council fire was quenched, to be rekindled on the 19th sleep of Sturgeon Moon, on which date the Great Council met pursuant to adjournment, and the council fire was kindled with due solemnity. No important business was transacted at this council other than the adoption of a code of Rules and By-Laws, and the council fire was quenched to be rekindled on the 26th sleep of Sturgeon Moon. At this adjourned council Representatives to the Great Council of the United States were elected as follows: E. Reese, G. W. Ford, and U. Schinkle, and the council fire was quenched to be rekindled on the 2nd sleep of Traveling Moon, but did not meet until the 16th sun, when the council fire was kindled and routine business transacted. At this session it was ordered that all Tribes in the jurisdiction be requested to surrender the charters they had received from the G. C. U. S., and apply to the Great Council of Kentucky for charters. The next session was held in Covington, on the 15th of Cold Moon, 5615, when several Past Sachems presented credentials and were admitted. A petition was received from pale faces residing in Alexandria praying for the institution of Choctaw Tribe, No. 5, in those hunting grounds, and a dispensation was granted to kindle the council fire. The next session was held in the hunting grounds of Louisville, on the 16th sun of Plant Moon, 5615. Worthy Great Sachem Geo. W. Ford stated that he had been appointed Vice Great Incohonee for the Southern States, and was soon to visit New Orleans for the purpose of instituting a Tribe there. It was decided that a Brother elected Prophet of a Tribe at its institution was entitled to the honors of a Past Sachem without passing through the chairs. The council fire was then quenched in due form. [2] "The Great Council of Kentucky was instituted at Newport on the 9th sleep of Sturgeon Moon, G. S. 5614, (August 9, 1854). Great Sachem George W. Ford, elected at this time, afterwards became the ninth Great Incohonee of the G. C. U. S."--Records G. C. U. S., 5614. [3] "Among those admitted for the first time was Past Great Sachem A. J. Francis, who afterwards became Great Incohonee of the G. C. U. S."--Records G. C. U. S., 5617. =1855.= SECOND GRAND SUN COUNCIL. The Great Council fire was kindled in ample form at Newport on the 16th sun of Buck Moon, G. S. 5615. Past Sachems and representatives were admitted from Chickasaw Tribe, No. 1; Black Hawk Tribe, No. 2; Pocahontas Tribe, No. 3; Kentucky Tribe, No. 4; Choctaw Tribe, No. 5, and Tecumseh Tribe, No. 6, of Louisville. The records fail to show the date of the institution of this Tribe, but it must have been during the Great Sun 5614-5615, and was authorized to work in the German language. Great Chiefs for the ensuing Great Sun were elected and raised up as follows: Elias Reese, of No. 2 Worthy Great Sachem S. I. B Badgley, of No. 4 Worthy Great Senior Sagamore Chas. Amann, of No. 3 Worthy Great Junior Sagamore J. B. Monder, of No. 1 Worthy Great Prophet A. J. Francis, of No. 2 Worthy Great Chief of Records V. Schinkle, of No. 2 Worthy Great Keeper of Wampum G. W. Ford, Great Representative to G. C. U. S. for two great suns Bros. Brown and Coffin, for one great sun each. Great Sachem Geo. W. Ford read the first long talk, an able and comprehensive document. He said: "The Grand Sun just past is the first of this Great Body. It has been one of great trial. The Great Manitou's face has been under a cloud, our corn patches have been barren and our vines brought forth no fruit; yet has not the faith of the Red Man faltered. The cloud is being lifted, our hearts are made glad, the corn and vine promise much, our squaws and pappooses shall not go hungry, and the wampum belt shall again be full. During the past Grand Sun two more Tribes have been added to our number--Choctaw Tribe, No. 5, at Alexandria, and Tecumseh Tribe, No. 6, at Louisville. In the absence of written law I have been governed by this alone, our motto, "Freedom, Friendship, and Charity. Freedom of thought in discussion; Friendship in our intercourse with the brotherhood, and Charity towards our brothers' faults, frailties and the foibles of human nature." Speaking as he was to Past Sachems only, the following was not only timely then, but is still pertinent and should be heeded: "We would earnestly recommend that you attend regularly the councils of your respective Tribes, for to you it is natural to look for countenance and advice. It is a too common failing that when a brother has attained the highest post of honor for him to become remiss in his duties to his Tribe, for it is his duty to attend the kindling of his council fire upon every occasion, when health and private duties permit. It is essentially the province of all past officers to guide their respective Tribes in the right path, that they go not astray and follow the path of the evil spirit. Let this advice sink deeply into your hearts and penetrate fruitfully your understanding." The following was adopted: "Resolved: That this Great Council instruct its Representatives to the G. C. U. S. to call the attention of that body to the subject of establishing a chief's degree to be conferred upon the squaws of Red Men." The Great Council fire was quenched, to be rekindled in the hunting grounds of Alexandria, on the 15th sun of Traveling Moon, G. S. 5616. On the above date the council fire was rekindled. Since the quenching of the last council fire the Great Council of the United States had convened, and Past Great Sachem Geo. W. Ford had been elected Great Incohonee of that body, and he presided at this session of the Great Council of Kentucky. Several Past Sachems presented credentials and were admitted, routine business was transacted and the council fire was quenched, to be rekindled in the hunting grounds of Covington, on the 21st sun of Cold Moon, G. S. 5616, on which date the Great Council reconvened, but transacted no important business other than a resolution to fine all Great Chiefs for non-attendance, and the council fire was quenched, to be rekindled in the hunting grounds of Louisville, on the 14th sun of Plant Moon, 5616. At this adjourned session much business of only local interest, however, was transacted. A resolution was adopted to kindle the Great Council fire semi-annually instead of quarterly, once in Louisville and once in Newport or Covington. The council fire was then quenched. =1856.= THIRD GREAT SUN COUNCIL. The council fire was kindled with due solemnities in the hunting grounds of Newport, on the 21st sun of Buck Moon, G. S. 5616. Representatives were present from Chickasaw Tribe, No. 1; Black Hawk Tribe, No. 2; Pocahontas Tribe, No. 3, and Tecumseh Tribe, No. 6. Great Sachem Elias Reese presented his long talk, regretting that he had not been able to institute any new Tribes, but reported the Order in a very healthy condition. The election of Great Chiefs for the Grand Sun ensuing resulted as follows: A. J. Francis M. W. Great Sachem John Hughes M. W. Great Senior Sagamore John Amann M. W. Great Junior Sagamore Wm. Schmidt M. W. Great Prophet Peter Ruhl M. W. Great Chief of Records Vincent Schinkle M. W. Keeper of Wampum Elias Reese Great Representative to G. C. U. S. The finance committee reported total receipts for the Grand Sun, $374.40; expenses, $324.50; balance in the wampum belt, $49.90. No business was transacted at this session worthy of being recorded on these pages, and after the Past Great Sachem had instructed the brethren in the secret work the Great Council fire was quenched, to be rekindled in the hunting grounds of Louisville, on the 13th sun of Cold Moon, G. S. 5617. On the above date the Great Council reconvened, and representatives were admitted from Kentucky Tribe, No. 4; Tecumseh, No. 6, and Delaware, No. 7. The Great Sachem reported that he had granted a dispensation for a new Tribe at Louisville, to be known as Delaware Tribe, No. 7, and that its first council fire had been kindled on the 2nd sun, Traveling Moon, G. S. 5617. Reports were received in correct form from all Tribes except Chickasaw Tribe, No. 1, and Choctaw, No. 5, and as no further mention is made of No. 5 in subsequent records, it is probable that it was at this time defunct. Past Great Sachem Elias Reese, Great Representative to G. C. U. S., made a lengthy report, stating at that time there were nine States having Great Councils, viz.: Maryland, Pennsylvania, Virginia, District of Columbia, New Jersey, Ohio, Kentucky, Delaware, and New York, and that hereafter the Great Council of the United States would be a representative body, exclusively. He also reported that P. G. I. Geo. W. Ford had been appointed Vice Great Incohonee for Louisiana, Tennessee and Texas. A committee was appointed to have the Great Council of Kentucky incorporated. The council fire was then quenched. =1857.= FOURTH GRAND SUN COUNCIL. The council fire was kindled in the wigwam of Black Hawk Tribe, No. 2, Covington, on the 13th of Buck Moon, G. S. 5617. Representatives were admitted from Tribes Nos. 1, 2, 3, 4 and 7. The long talks of the Great Chiefs were not copied in the proceedings, therefore no excerpts can be made from them. A committee of three was appointed to draft a constitution for the government of Tribes under the jurisdiction of this Great Council. Previous to this time each Tribe had prepared its own constitution as well as by-laws, subject, however, to approval by the Great Council. Chiefs for the ensuing Grand Sun were elected and raised up as follows: John Hughes M. W. Great Sachem Gregory B. Kiteley M. W. Great Senior Sagamore John B. Davies M. W. Great Junior Sagamore W. D. Turner M. W. Great Prophet Peter Ruhl M. W. Great Chief of Records A. J. Francis M. W. Great Keeper of Wampum A. J. Francis Representative to G. C. U. S. After transacting the usual routine business, the council fire was quenched, to be rekindled in the wigwam of Kentucky Tribe, No. 4, hunting grounds of Louisville, on the 11th of Cold Moon, G. S. 5618. The Great Council reconvened, pursuant to adjournment, with all Great Chiefs present. Representatives were admitted from Tribes Nos. 2, 4, 6 and 7. No business was transacted other than the payment of current bills and acting upon a new code of by-laws for the Great Council, and the council fire was quenched in due form. =1858.= FIFTH GRAND SUN COUNCIL. The council fire was kindled in the hunting grounds of Newport, on the 12th of Buck Moon, G. S. 5618, all Great Chiefs being present. Representatives were present from Tribes Nos. 1, 2, 3 and 6. Past Sachems were present from Kentucky Tribe, No. 4, and Delaware, No. 7, but without credentials as representatives, and they were refused admission, whereupon they gave notice of an appeal to the G. C. U. S. Great Sachem John Hughes, in his long talk, stated that the Order was in good condition and that efforts were being made to establish Tribes in Frankfort and Lexington. He complimented the Louisville brethren for their zeal. Among his rulings was one that a paleface being admitted under lawful age, by mistake, should remain a member of the Tribe which had adopted him. Reports of the G. C. of R. and G. K. of W. showed the Great Council to be in debt to the Great Keeper of Wampum for 7 fathoms 1 foot and 9 inches. The election for Great Chiefs for the ensuing Grand Sun resulted as follows: John B. Davies M. W. Great Sachem A. C. Harig M. W. Great Senior Sagamore Jacob Schenk M. W. Great Junior Sagamore C. Rice M. W. Great Prophet Jas. N. Tyrack M. W. Great Chief of Records A. J. Francis M. W. Great Keeper of Wampum Bros. Ruhl, Harig and Tyrack were elected Great Representatives to the G. C. U. S., and were instructed that if they desired to attend that Grand Body at their own expense they would be furnished with credentials. After passing an order to borrow 50 fathoms from Tecumseh Tribe, No. 6, the Great Council fire was quenched, to be rekindled in the hunting grounds of Louisville, on the 12th of Cold Moon, G. S. 5619. At the semi-grand sun session, Great Sachem John B. Davies was not present, owing to afflictions in his family, and Past Great Sachem A. J. Francis occupied his stump. Representatives were present from Tribes Nos. 2, 3, 4, 6 and 7. It was announced that Chickasaw Tribe, No. 1, of Newport, had become defunct and its members were desirous of uniting with some other Tribe, taking with them the property of former Chickasaw Tribe in lieu of admission fee, and requested of the Great Council permission so to do. Acting Great Sachem ruled the request out of order, on the ground that the property of defunct Chickasaw Tribe did not belong to the members, but to the Great Council. It was ordered that no Tribe shall be entitled to the pass-word, nor shall its chiefs be raised up until its reports and percentage have been placed in the hands of its Deputy Great Sachem. The constitution was amended so as to provide for annual sessions only, to alternate between the cities of Louisville and Covington. After levying an assessment of ten fathoms upon each Tribe under its jurisdiction, the council fire was quenched. =1859.= SIXTH GRAND SUN COUNCIL. The Grand Sun Council fire was kindled in the wigwam of Black Hawk Tribe, No. 2, hunting grounds of Covington, on the 11th of Buck Moon, G. S. 5619, Great Sachem John B. Davies presiding. Representatives were admitted from Tribes Nos. 2, 3, 4 and 6. The Great Sachem, in a very brief talk, reported that Black Hawk, Pocahontas, Kentucky, Tecumseh, and Delaware Tribes were in a nourishing condition, a spirit of emulation pervading their wigwams. Great Chief of Records J. N. Tyrack presented a very complete report, from which the following is gleaned: Amount in Great Council wampum belt, 142 fathoms; number of working Tribes, 6; members in good standing, 267; withdrawn by card, 9; adopted, 52; admitted by card, 3; rejected, 3; expulsions and suspensions, 40; deaths, 3; widows and orphans, 14; amount paid for relief of brothers, $258.50; for relief of widows and orphans, $53.75. Election for Great Chiefs resulted as follows: A. C. Herig M. W. Great Sachem Jacob Schenk M. W. Great Senior Sagamore W. H. Patton M. W. Great Junior Sagamore John B. Haltimus M. W. Great Prophet Jas. N. Tyrack M. W. Great Chief of Records A. J. Francis M. W. Great Keeper of Wampum Bros. Tyrack, Davis and Herig Representatives to G. C. U. S. Trustees--Bros. Kiteley, Davis and Haltimus. A constitution for the government of all Tribes in this reservation was adopted. The Great Keeper of Wampum reported that all bills and claims had been paid and that there was a balance in the wampum belt of 18 inches. The council fire was then quenched with due solemnity. =1860.= SEVENTH GRAND SUN COUNCIL. The Most Worthy Great Council of Kentucky kindled its seventh Grand Sun Council fire in the wigwam of Delaware Tribe, No. 7, hunting ground of Louisville, on the 9th sun of Buck Moon, G. S. 5620, Great Sachem A. C. Herig on his stump. Representatives were admitted from Black Hawk Tribe, No. 2; Pocahontas, No. 3; Kentucky, No. 4; Tecumseh, No. 6, and Delaware, No. 7. The Great Sachem's long talk reviewed the progress of the Order for the Grand Sun. He regretted that he had been unable to institute any new Tribes, and called the attention of the Great Council to the fact that there were in the possession of the Great Chief of Records the effects of defunct Tribes Chickasaw, No. 1, and Choctaw, No. 5, and urged that some action be taken to dispose of the same. The election resulted as follows: Chas. Amann M. W. Great Sachem C. Rice M. W. Great Senior Sagamore John B. Haltimus M. W. Great Junior Sagamore Richard W. Elsey M. W. Great Prophet Jas. N. Tyrack M. W. Great Chief of Records W. D. Turner M. W. Great Keeper of Wampum John Hughes, Chas. Amann, and Martin Borntraeger, Great Representatives to G. C. U. S. The Great Chief of Records reported as follows: Amount on hand in wampum belt, 140 fathoms; number of working tribes, 5; adoptions, 37; rejections, 1; suspensions, 57; admitted by card, 7; withdrawn by card, 4; expulsions, 3; deceased, 4; members, 299; Past Sachems, 113; Tribes defunct, Chickasaw, No. 1. Bros. Kiteley, Fresher and Strube were elected Great Trustees. The council fire was then quenched. Bro. Jas. N. Tyrack, Great Chief of Records, having resigned his chieftaincy, a special council was called to meet in the wigwam of Pocahontas Tribe, No. 3, at Newport, on the 18th of Worm Moon, G. S. 5621, at which Past Sachem Bernard Strube was elected and raised up to the stump of Great Chief of Records. =1861.= EIGHTH GRAND SUN COUNCIL. The eighth Grand Sun Council fire of the Most Worthy Great Council of Kentucky was kindled in the hunting grounds of Newport, on the 9th of Buck Moon, G. S. 5621, M. W. Great Sachem Chas. Amann presiding. Past Sachems from Tribes Nos. 2, 3, 4, 6 and 7 were in attendance. In his long talk the Great Sachem said: "As all earthly joys are tinged with sorrow, these hunting grounds of our fathers are now clamorous with the wild and frantic war whoop. The pleasure of this meeting is alloyed with pain. Oh, how different is the scene presented from that of one Grand Sun ago. Everything then was bright and prosperous, and bid fair to be the golden harvest of ages. The fruits of the earth were abundant and our forest replete with game. * * * I cannot report that all the Tribes in this jurisdiction are in healthy condition, or that the most friendly relations exist around their council fires. There have been some grievances and misunderstandings between Tribes and our former Great Chief of Records which caused that Great Chief to resign. I visited all Tribes during my chieftaincy." The Great Chief of Records, B. Strobe, reported as follows: Amount in wampum belt, 138 fathoms; number of working Tribes, 5; adoptions, 9; suspensions, 15; expulsions, 3; withdrawn by card, 4; admitted by card, 2; deceased, 4; number of members, 303; paid for relief of brothers, $341; for widows and orphans, $89. The election for Great Chiefs resulted as follows: W. D. Turner M. W. Great Sachem J. B. Haltimus M. W. Great Senior Sagamore Isaac Sulton M. W. Great Junior Sagamore Chas. Hebel M. W. Great Prophet Bernard Strube M. W. Great Chief of Records A. J. Francis M. W. Great Keeper of Wampum A. J. Francis, E. Merkley and St. A. Gray, Representatives to G. C. U. S. J. B. Heltimus, Chas. Hebel and Bro. Weichert, Trustees. The Great Council passed upon several appeal cases, ordered current bills paid, and the council fire was quenched. =1862.= NINTH GRAND SUN COUNCIL. The council fire was kindled in the wigwam of Kentucky Tribe. No. 4, hunting grounds of Louisville, at the 9th run, rising of the 14th sun of Buck Moon, G. S. 5633, with Great Sachem W. D. Turner on his stump. Past Sachems were admitted from Black Hawk Tribe, No. 2; Kentucky, No. 4; Tecumseh, No. 6, and Delaware, No. 7. The following extract from the Great Sachem's long talk reveals the condition of the Order at this time: "The events of the past year, so fatal to the political and financial prosperity of the country, has not been without its influence upon the prosperity of our Order. It has prevented a great number of our chiefs from attending the meetings of this Great Council, also from attending their respective Tribes. * * * It is, however, our duty by all means in our power, to make every exertion to maintain the Order and to keep constantly in view of our respective Tribes the beautiful motto of our Order, and the necessity of being united." The following is from the report of the Great Chief of Records: Number of working Tribes, 5; members, 259; deceased, 3; rejected, 1; suspended, 23; expulsions, 2: withdrawn by card, 3; paid for relief of brothers, $227.50; paid for relief of widows and orphans, $99.00. The Great Keeper of Wampum reported 86 fathoms in the wampum belt. The election resulted as follows: Gregory B. Kiteley M. W. Great Sachem M. Borntraeger M. W. Great Senior Sagamore W. T. Clark M. W. Great Junior Sagamore F. Frische M. W. Great Prophet Bernard Strube M. W. Great Chief of Records A. J. Francis M. W. Great Keeper of Wampum E. Reese, M. Borntraeger, and R. McCracken, Representatives to G. C. U. S. Bros. Turner, Frische and Clark, Trustees. After passing bills and a resolution not to pay mileage for the ensuing two Grand Suns, the council fire was quenched. =1863.= TENTH GRAND SUN COUNCIL. The Great Council assembled and the council fire was kindled in the wigwam of Black Hawk Tribe, No. 2, hunting grounds of Covington, on the 17th sun of Sturgeon Moon, G. S. 5623, Great Sachem G. B. Kiteley presiding. Past Sachems were admitted from Tribes Nos. 2, 4 and 6. The Great Sachem said: "I am sorry that we were not able to meet at the appointed time, according to law, but owing to the declaring of martial law in Louisville, and the stoppage of all travel, it was utterly impossible for the brothers from any of the Tribes in Louisville to come here; hence the necessity of postponing the meeting until the present time. I instituted in Kentucky and Delaware Tribes a degree council, and would suggest the propriety of its being done by all the Tribes, as by so doing the brothers will get to know the unwritten work of the Order much better than they do at present. It affords me much pleasure to state that the Tribes are in much more flourishing condition than they have been for some time past." The Great Chief of Records reported: Number of working Tribes, 5; adoptions, 21; rejections, 1; suspensions, 22; expulsions, 1; admitted by card, 3; deceased, 3; whole number of members, 245; paid for relief of brothers, $158; for relief of widows and orphans, $61.25. Past Great Sachem A. J. Francis, in a feeling and appropriate manner, announced the death of Past Great Chief of Records, Jas. N. Tyrack, who died on July 16, 1862, in the city of Nashville, Tenn. Appropriate resolutions were passed. The election resulted as follows: M. Borntraeger M. W. Great Sachem B. B. Wilder M. W. Great Senior Sagamore R. B. McCracken M. W. Great Junior Sagamore A. Schneider M. W. Great Prophet Bernard Strube M. W. Great Chief of Records A. J. Francis M. W. Great Keeper of Wampum A. J. Francis, W. D. Turner and E. Merkley, Great Representatives of G. C. U. S. Past Great Incohonee Geo. S. Peters and the Great Chiefs of the Great Council of Ohio being present, they were invited to raise up the Great Chiefs-elect, which they did. After routine business the Great Council fire was quenched. =1864.= ELEVENTH GRAND SUN COUNCIL. The eleventh Grand Sun Council of the Right Worthy Great Council of Kentucky, Imp'd O. R. M., was kindled in the wigwam of Kentucky Tribe, No. 4, hunting grounds of Louisville, at the 10th run, rising of the 11th sun of Buck Moon, G. S. 5624, Great Sachem Borntraeger presiding, and all the elective Great Chiefs being present. Past Sachems were admitted from Tribes Nos. 4, 6 and 7. The Great Sachem said: "Though it has not been our good fortune to add another to the number of Tribes already established in this State, I am happy to state that the initiations in some of the Tribes have been right numerous, and the receipts of wampum quite large. I hope that the bloody strife now raging in this our beautiful land may soon be ended and that the Great Spirit may spare you all for many a meeting of this Great Council." The following is gleaned from the report of the Great Chief of Records: Number of working Tribes, 5; initiations, 33; rejections, 7; suspensions, 11; expulsions, 1; withdrawn by card, 3; deceased, 4; whole number of members, 260; paid for relief of brothers, 499 fathoms; for widows and orphans, 132 fathoms; amount in the Great Council wampum belt, $220.66. The election of Chiefs resulted as follows: B. B. Wilder Worthy Great Sachem R. B. McCracken Worthy Great Senior Sagamore A. Schneider Worthy Great Junior Sagamore G. B. Kiteley Worthy Great Prophet W. Bridgemann Worthy Great Chief of Records A. J. Francis Worthy Great Keeper of Wampum B. B. McCracken and Chas. Hebel Representatives to G. C. U. S. A communication was received from the Great Council of the United States warning the Great Council not to print odes, diplomas, cards, or other supplies, in violation of the laws of the Great Council of the United States. The Great Council at this session liquidated its debt to Black Hawk Tribe, No. 2. After passing a resolution instructing the Great Representatives to invite the Great Council of the United States to kindle its next Great Sun Council fire in the hunting grounds of Louisville, the council fire was quenched with due solemnity. =1865.= TWELFTH GRAND SUN COUNCIL. The twelfth Grand Sun Council fire of the Right Worthy Great Council of Kentucky, Improved Order of Red Men, was kindled in the wigwam of Pocahontas Tribe, No. 3, in the hunting grounds of Newport, on the 10th sun of Buck Moon, G. S. 5625, Great Sachem B. B. Wilder presiding. Past Sachems were admitted from Tribes 3, 4 and 6. The Great Sachem said: "The Order has not advanced as much as we fondly hoped it would when the administration was placed in our hands, yet, considering the disturbed condition of the public mind and the distracted affairs of our beloved country, which has alike kept the loyal and disloyal citizens in a constant fever of excitement, we can congratulate the Great Chiefs that the Order has not lost ground, but is steadily and surely advancing, and by the will and assistance of the Great Spirit of the Universe the civil strife and rebellion that has been raging for more than four Grand Suns has at last come to a close and we are once more to have the happiness and pleasure of peace." The Great Chief of Records reported as follows: Number of working Tribes, 5; initiations, 61; rejections, 6; suspensions, 7; expulsions, 3; withdrawn by card, 1; deceased, 5; reinstated, 16; whole number of members, 318; paid for relief of brothers, $510.50; for relief of widows and orphans, $84.00. The election for Great Chiefs for the ensuing Grand Sun resulted as follows: Jacob Schenk Worthy Great Sachem R. B. McCracken Worthy Great Senior Sagamore George J. Fry Worthy Great Junior Sagamore B. B. Wilder Worthy Great Prophet Wm. Brigmann Worthy Great Chief of Records A. J. Francis Worthy Great Keeper of Wampum A. J. Francis, R. B. McCracken and A. Reese, Great Representatives to G. C. U. S. Notice was received from the Great Council of the United States of the proposed change in the mode of dating, to substitute Grand Sun of Discovery, 1492, as the base, computing from that date as G. S. D. 1, instead of the Jewish method then in use, and the Great Representatives were instructed to vote against the proposed change. The Great Chief of Records was instructed to devise and have printed a new form of Tribal Reports. In secret session, Past Great Incohonee A. J. Francis exemplified the unwritten work. It was resolved that the Representatives to the G. C. U. S. be requested to offer a resolution in that body by which the Representatives may in future be elected for two years instead of one. Resolutions of respect were adopted on the death of Past Sachem John B. Emig, of Tecumseh Tribe, No. 6, of Louisville. The Great Council fire was then quenched in due form. =1866.= THIRTEENTH GRAND SUN COUNCIL. The thirteenth Grand Sun Council fire of the Right Worthy Great Council of Kentucky, Imp'd O. R. M., was kindled in the wigwam of Kentucky Tribe, No. 4, hunting grounds of Louisville, at the 9th run, rising of the 9th sun of Buck Moon, G. S. D. 375, Great Sachem Jacob Schenk presiding, and all the elective Great Chiefs present. Past Sachems were admitted from Tribes Nos. 4, 6 and 7. The Great Sachem in his admirable long talk said: "The mingling together of the honored brothers of the Order, the kind interchange of opinions upon the various topics introduced for consideration, the animated yet decorous discussion of various subjects, indicate too plainly for any doubt that our beloved Order is not only firmly established, but that a strong desire exists, not only to keep it in its present position, but if possible to advance it to one yet more deserving of respect. The law now is that no Tribe is entitled to the semi-annual pass-word, nor their chiefs-elect to installation until their reports are placed in the hands of the D. G. S. or the Great Chief of Records. I have been instructed by the Great Council of the United States of the change in the mode of dating, from Grand Sun 5626 to Grand Sun of Discovery 375. Also the law of representations in the G. C. U. S. has been changed as follows: State Great Councils shall have two Representatives for 500 members or less, and one for every additional 500 or fraction exceeding 300, who are to serve for two years, but at the first election one-half of the number are to be elected for one year, so that their terms expire alternately. Also the mode of taxation has been changed from a percentage basis to a per capita tax of 5 inches." From the report of the Great Chief of Records the following is gleaned: Number of working Tribes, 5; initiations, 55; rejections, 7; suspensions, 4; expulsions, 5; reinstatements, 6; deceased, 8; withdrawn by card, 8; admitted by card, 2; whole number of members, 350; Past Sachems, 97; Past Great Sachems, 10; paid for relief of brothers, $686; for relief of widows and orphans, $116; total Tribal receipts, $2212.75. The Great Keeper of Wampum reported $338.69 as balance in wampum belt. The election for Great Chiefs resulted as follows: R. B. McCracken Worthy Great Sachem Geo. A. Fry Worthy Great Senior Sagamore Edw. Merkley Worthy Great Junior Sagamore Jacob Schenk Worthy Great Prophet Wm. Brigmann Worthy Great Chief of Records A. J. Francis Worthy Great Keeper of Wampum Representatives to G. C. U. S.--For two years, Chas. Hebel; for one year, A. J. Francis. The constitution was amended so as to bring the Grand Sun Council fire "on the second sun of the fourth seven suns of Buck Moon." A charter was granted to Toronto Degree Council, No. 1, of Louisville, which was instituted on the 8th of Flower Moon, G. S 5625. A committee was appointed to draw up new constitutions for both Great Council and for Tribes. The council fire was then quenched in due form. =1867.= FOURTEENTH GRAND SUN COUNCIL. The fourteenth Grand Sun Council fire of the Right Worthy Great Council of Kentucky was kindled in the wigwam of Black Hawk Tribe, No. 2, hunting grounds of Covington, at the rising of the 22nd sun of Buck Moon, G. S. D. 376, Great Sachem R. B. McCracken presiding. Past Sachems were admitted from Black Hawk Tribe, No. 2; Pocahontas, No. 3; Tecumseh, No. 6, and Seneca, No. 9. The Great Sachem in his long talk said: "I have the pleasure of informing you that two more Tribes have been added to our number. On the 15th sun of Sturgeon Moon I received a petition from a number of palefaces residing in Lexington asking for a dispensation to establish a Tribe in that city, and on the 29th of the same moon I visited Lexington in company with Past Great Sachem Chas. Amann, Past Great Incohonee A. J. Francis, and Great Sachem Chas. Reed, of Ohio, and established Osceola Tribe, No. 8. The following Chiefs were elected and raised up: James Crystal, Sachem; Thos. A. Hornsey, Sr. Sag.; B. P. Watkins, Jr. Sag.; A. W. Trebien, C. of R.; V. N. Gardner, K. of W.; D. A. King, Prophet. On the 25th of Traveling Moon I received a petition from a number of Past Sachems and a few other brothers for a dispensation to establish a new Tribe in the city of Louisville, to be known as Seneca Tribe, No. 9. I requested Past Great Sachem Chas. Amann to institute the Tribe, which he did, and installed the following chiefs: P. S. Conrad Koch, Sachem; P. S. Christ Mayflor, Sr. Sag.; P. S. Jacob Lezinski, Jr. Sag.; P. S. Tebel, C. of R.; P. S. Ph. Leonhard, K. of W.; P. S. Isaac Lieber, Prophet. The regalia and implements of the defunct Chickasaw Tribe, No. 1, I sold to the Tribe at Lexington." Great Chief of Records Wm. Brigmann, not being present, sent his books and a partial report, which did not contain the statistics to date. The following named Great Chiefs were elected and raised up for the ensuing Grand Sun: Andrew Schneider Worthy Great Sachem Joseph Havlin Worthy Great Senior Sagamore John Wohlfardt Worthy Great Junior Sagamore Thomas W. Giedeon Worthy Great Prophet Chas. Hebel Worthy Great Chief of Records A. J. Francis Worthy Great Keeper of Wampum Great Representatives to G. C. U. S.--Thos. W. Giedeon, two grand suns; Charles Amann, one grand sun. It appeared from the report of the finance committee that certain wampum was in the hands of Great Chief of Records Brigmann not reported by him, and a committee was appointed to investigate the matter and get possession of the funds. The death of Past Great Sachem A. C. Herig was announced and appropriate resolutions of respect were adopted. Toronto Degree Council, No. 1, of Louisville, having outlived its usefulness, surrendered its dispensation to the Great Council and ceased to exist. Charters were granted to Osceola Tribe, No. 8, and Seneca Tribe, No. 9. The council fire was then quenched. =1868.= FIFTEENTH GREAT SUN COUNCIL. The fifteenth Great Sun Council fire of the Great Council of Kentucky was kindled in the wigwam of Osceola Tribe, No. 8, hunting grounds of Lexington, at the first run, setting of the 27th sun of Buck Moon, G. S. D. 377, Great Sachem Andrew Schneider presiding. All the elective Great Chiefs were present. Past Sachems were admitted from Tribes Nos. 2, 4, 7, 8 and 9. The Great Sachem in his long talk said: "On the 12th sun, Plant Moon, I received an application from several palefaces for a charter for a new Tribe at Newport, to be known as Minnehaha Tribe, No. 10. The Tribe was instituted on the 19th sun of Flower Moon, G. S. D. 377, and I would recommend that a charter be granted. On the 16th sun of Hunting Moon I received notice of the death of our beloved Past Great Sachem R. B. McCracken. He died on the 29th of Beaver Moon. The Great Spirit has taken him to his better forest and the Great Council has lost a good member. I would recommend that a certain fund be placed at the disposal of the Great Sachem so that he may be enabled to travel, visit Tribes and attend properly to the business of the Order." The Great Chief of Records reported as follows: Number of Tribes, 8; members, 402; adopted, 64; rejected, 4; suspended, 13; expelled, 6; reinstated, 3; admitted by card, 2; withdrawn by card, 11; deceased, 5; Past Great Sachems, 12; Past Sachems, 114; Tribes instituted past great sun, 1. A charter was granted Minnehaha Tribe, No. 10. Suitable resolutions were adopted on the death of Past Great Sachem R. B. McCracken. An appropriation of 50 fathoms was made for the use of the Great Sachem. A new constitution and code of by-laws was adopted for the Great Council. The election resulted as follows: Thomas W. Giedeon Great Sachem John Steinhauer Great Senior Sagamore James Crystal Great Junior Sagamore M. Betz Great Prophet Ch. Hebel Great Chief of Records A. J. Francis Great Keeper of Wampum Great Representative to G. C. U. S.--Chas. Hebel, two great suns. The committee appointed to settle with former Great Chief of Records Brigmann reported having settled by accepting a secured note. The council fire was then quenched. =1869.= SIXTEENTH GREAT SUN COUNCIL. The sixteenth Great Sun Council fire was kindled in the wigwam of Delaware and Seneca Tribes, in the hunting grounds of Louisville, on the 25th Buck Moon, G. S. D. 378, Great Sachem Thomas W. Giedeon and Great Chief of Records Chas. Hebel being the only Great Chiefs present. Representatives were admitted from Tribes Nos. 3, 4, 6, 7, 8, 9 and 10. The Great Sachem said: "During the past great sun I have granted dispensations to open two new Tribes. One in Bowling Green, hailing as Oswego Tribe, No. 11, on the 12th sun, Traveling Moon, G. S. D. 377. Past Great Sachems G. B. Kiteley and W. D. Turner, of Louisville, instituted the Tribe, to whom I am under many obligations for their kind services; also to Past Sachem Lezinski, Bro. Thos. Carnet, of Bowling Green, and Deputy Great Incohonee of Tennessee, in opening Matamora Tribe, No. 12, at Hopkinsville, on the 19th sun of Cold Moon, G. S. D. 378, and I now ask that charters be granted to them." The Great Sachem also made many valuable recommendations to the Great Council. The Great Chief of Records reported: Number of Tribes, 10; members, 548; adoptions, 139; rejections, 4; suspensions, 34; admitted by card, 3; withdrawn, 7; deceased, 4; Past Great Sachems, 9; Tribes instituted, 2. For the first time bonds were required of the Great Chief of Records and the Great Keeper of Wampum. The finance committee reported $356.74 in the hands of G. K. of W. A. J. Francis, and $165.86 in the hands of G. C. of R. Charles Hebel. The election resulted as follows: Edmund Merkley Great Sachem Fred Braum Great Senior Sagamore D. A. King Great Junior Sagamore Geo. W. Reese Great Prophet G. B. Kiteley Great Chief of Records W. D. Turner Great Keeper of Wampum G. B. Kiteley Great Representative to G. C. U. S. Trustees--Thos. Giedeon, G. W. Reese and J. B. Davis, who were instructed to take steps to recover the wampum in the hands of former G. K. of W. A. J. Francis. The council fire was then quenched in due form. =1870.= SEVENTEENTH GRAND SUN COUNCIL. The Great Council fire was kindled in the wigwam of Pocahontas and Minnehaha Tribes, hunting grounds of Newport, on the 25th sun of Buck Moon, G. S. D. 379, Great Sachem Edmund Merkley presiding. Representatives were present from the following Tribes, which was probably the largest representation in the history of this Great Council: Blackhawk, No. 2, Covington; Pocahontas, No. 3, Newport; Kentucky, No. 4, Louisville; Tecumseh, No. 6, Louisville; Delaware, No. 7, Louisville; Osceola, No. 8, Lexington; Seneca, No. 9, Louisville; Minnehaha, No. 10, Newport; Oswego, No. 11, Bowling Green; Matamora, No. 12, Hopkinsville; and Hiawatha, No. 13, Covington. The Great Sachem said: "The Improved Order of Red Men has become one of the most important among the benevolent institutions of the age. I believe without exception the utmost harmony and brotherly feeling prevails throughout the entire jurisdiction. I have granted dispensations for two new Tribes--Hiawatha, No. 13, of Covington, instituted on the 12th sun of Sturgeon Moon, G. S. D. 378, and Cherokee Tribe, No. 14, at Paris, on the 8th sun of Hot Moon, G. S. D. 379, and I would ask that charters be granted to both Tribes." Great Chief of Records C. S. Betts, of Ohio, was a visitor and was welcomed to a seat by the Great Sachem. A constitution governing Tribes under the jurisdiction of the G. C. was adopted, also uniform by-laws. The election resulted as follows: John Steinhauer Great Sachem Geo. W. Reese Great Senior Sagamore Samuel Spaeth Great Junior Sagamore J. Lezinsky Great Prophet G. B. Kiteley Great Chief of Records W. D. Turner Great Keeper of Wampum Chas. Amann Great Representative to G. C. U. S. The Great Chief of Records reported as follows: Number of Tribes, 12; members, 611; adopted, 171; rejected, 8; suspended, 24; expelled, 16; admitted by card, 6; withdrawn, 14; deceased, 3; new Tribes, 2; Past Great Sachems, 10; Past Sachems, 118. It was decided that the first Prophet of a Tribe is entitled to the honors of a Past Sachem. It was agreed that former Great Keeper of Wampum A. J. Francis be given until the 15th of Corn Moon to pay his indebtedness to this Great Council. The Great Prophet, at the request of the Great Sachem, said a prayer and the council fire was quenched. =1871.= EIGHTEENTH GREAT SUN COUNCIL. The Great Council of Kentucky assembled in the wigwam of Oswego Tribe, No. 11, at Bowling Green, on the 25th sun of Buck Moon, G. S. D. 380, and the council fire was kindled in ample form at the 9th run, Great Sachem John Steinhauer presiding. Representatives were present from Tribes Nos. 2, 3, 4, 8, 9, 10, 11, 12 and 13. From the Great Sachem's long talk: "The Order of Improved Red Men, as far as I can judge, is progressing, notwithstanding the desertion of two Tribes in Louisville, namely, Tecumseh, No. 6, and Delaware, No. 7. On the 16th sun of Cold Moon I visited Tecumseh, and on the 17th of the same moon I visited Delaware, which Tribes afterwards deserted, and as I understand joined the Independent Order. I received a communication from Deputy Great Sachem Alex Knapp stating their reasons for doing so, but it does not prove that they acted like honest men. I sent a communication to the Great Incohonee of the United States asking how to proceed, but I did not receive an answer. I now leave the matter in the hands of the Great Council of Kentucky. On the 8th sun of Flower Moon I granted a dispensation for a Tribe to be instituted at King's Lodge, Calloway County, under the title of Minneola Tribe, No. 15. I deputized John T. Irion, of West Tennessee, to institute, which he did on the 6th sun, Hot Moon, G. S. D. 380, and raised up the following chiefs: W. M. P. Pool, Sachem; H. B. Landon, Sr. Sagamore; W. H. Clarke, Jr. Sagamore; J. C. Shelton, Prophet; S. F. Kirkeley, C. of R.; T. A. Hughes, Asst. C. of R.; D. G. Reed, K. of W. I would recommend that a charter be granted them." The Great Chief of Records reported as follows: Tribes, 11; members, 550; adopted, 145; rejected, 7; suspended, 28; expelled, 17; admitted by card, 18; withdrawn by card, 4; deceased, 9; new Tribes, 1; Past Great Sachems, 6; Past Sachems, 85. Various amendments to the constitution were offered and laid over one great sun for action. Election resulted as follows: Jacob Lezinski Great Sachem S. F. Schell Great Senior Sagamore D. A. King Great Junior Sagamore W. H. Glore Great Prophet G. B. Kiteley Great Chief of Records W. D. Turner Great Keeper of Wampum G. B. Kiteley Representative to G. C. U. S. The committee on state of the Order recommended that legal action be taken to recover the effects of Tecumseh Tribe, No. 6, and Delaware Tribe, No. 7, of Louisville. The Great Chief of Records read an application for a charter for a Tribe in Maysville, and a charter was granted. The Great Council went into committee of the whole and decided to prosecute the two deserting Tribes to the full extent of the law. The Francis case was brought up and Brothers Glore and Kannard were appointed to assist the trustees in effecting a settlement. The Great Prophet, at the request of the Great Sachem, repeated a prayer and the Great Council fire was quenched. =1872.= NINETEENTH GREAT SUN COUNCIL. The Great Council assembled in the wigwam of Kentucky and Seneca Tribes, hunting grounds of Louisville, and the council fire was kindled in ample form at the 9th run, rising of the 23d sun of Buck Moon, G. S. D. 381, Great Sachem Jacob Lezinski presiding, all the elective Great Chiefs being present. Representatives were present from Tribes Nos. 3, 4, 8, 9, 10, 11, 13 and 16. The Great Sachem said: "The Order in this jurisdiction is not making as rapid strides as it would if the beauties of it were more fully known. Some hunting grounds are extending their influence, while others are languishing for the want of some fraternal care. I most respectfully recommend to your earnest consideration the appointment of a suitable chief, one who has time and ability to visit all the Tribes in this reservation. It is impossible for any Great Chief without great pecuniary loss on his part to give that attention to the visiting of Tribes, which is almost absolutely necessary in what might be called the infancy of our Order in this jurisdiction. I am satisfied if this system of visiting was faithfully carried out it would increase our membership threefold and the Tribes in general gain by it. I appointed Bro. Kiteley a special deputy to institute Wyandotte Tribe, No. 16, at Maysville, which he did on the 10th of Sturgeon Moon, 380, and raised up the following chiefs: M. C. Russell, Sachem; E. A. Robinson, Sr. Sagamore; J. H. Hall, Jr. Sagamore; A. Brillstein, Prophet; Thomas A. Davis, C. of R.; A. B. Cochran, K. of W." The Great Chief of Records reported that some mode should be adopted to compel Tribes to be more prompt in making their reports. The death of Past Great Sachem Charles Amann was reported and suitable resolutions were passed. The election resulted as follows: W. H. Glore Great Sachem John Vogle Great Senior Sagamore J. J. Hillburb Great Junior Sagamore Thos. A. Hornsey Great Prophet G. B. Kiteley Great Chief of Records W. D. Turner Great Keeper of Wampum Isaac Leiber Great Representative to G. C. U. S. After an exemplification of the secret work and a prayer by the Great Prophet the council fire was quenched. =1873.= TWENTIETH GREAT SUN COUNCIL. The Great Council assembled in regular session in the wigwam of Hiawatha Tribe, No. 13, hunting grounds of Covington, on the 22nd sun of Buck Moon, G. S. D. 382, and the council fire was kindled in ample form at the 9th run, rising of the sun, Great Sachem W. H. Glore presiding. All the elective Great Chiefs were present. Representatives were admitted from the following Tribes: Nos. 2, 3, 4, 8, 10, 11, 13 and 16. The Great Sachem said: "Our Order has not been as progressive for the past great sun as it might or ought to have been. We have not instituted a new Tribe, and the brothers have to a certain degree been very negligent, as well as myself, in the working and interest of the Order. I would suggest that some active brother be appointed by this Great Council, and make it his duty to visit every Tribe in the State at least once in every four moons, to build them up and give the secret work as laid down by the Great Council of the United States. At present Matamora Tribe, No. 12, at Hopkinsville, is suspended, and has been for some time back. I am sorry to say that Seneca Tribe, No. 9, at Louisville, has suspended." The committee appointed at the lest session to wait upon A. J. Francis, late Great Keeper of Wampum, reported unable to make a settlement with him, and asked that another committee be appointed, which was done. Resolved: That the Great Chief of Records be instructed to summons Brother A. J. Francis to appear before the Great Council at its next session, 1874, and show cause why he should not make proper settlement to this Great Council, or be expelled from all rights and privileges of the Great Council of Kentucky. The election resulted as follows: Thomas A. Hornsey Great Sachem C. H. Conn Great Senior Sagamore Thomas A. Davis Great Junior Sagamore E. H. Mottley Great Prophet G. B. Kiteley Great Chief of Records W. D. Turner Great Keeper of Wampum The Great Chief of Records reported as follows: Number of Tribes, 8; members, 540; adoptions, 109; reinstated, 3; admitted by card, 1; withdrawn by card, 10; expelled, 7; rejected, 8; deceased, 5; Past Sachems, 94. The council fire was then quenched. =1874.= TWENTY-FIRST GREAT SUN COUNCIL. The Great Council of Kentucky assembled in regular session in the wigwam of Wyandotte Tribe, No. 16, on the 28th sun of Buck Moon, G. S. D. 383, and the council fire was kindled in due form, Great Sachem Thos. A. Hornsey presiding. Representatives were admitted from the following Tribes: Nos. 2, 3, 4, 8, 10, 13 and 16. The Great Sachem said: "Though we have been visited by pestilence since we last met together in council, we should return heartfelt thanks to the Great Spirit that so many of us are permitted to meet this sun around our council fire. I visited every Tribe in our reservation and I found them in good working condition, and my visitations have fully persuaded me that the frequent visits of the Great Sachem of the State to the various Tribes is of the very greatest importance. I deputized Great Prophet E. H. Mottley to visit Hopkinsville in endeavor to resuscitate Matamora Tribe, No. 12, but without success, and he took into his keeping the charge books and jewels of the Tribe." The committee on the A. J. Francis matter reported that they had accepted his note for the amount, which would be due on the 20th of Corn Moon, 383, and the Great Sachem was instructed to sue in case the note was not paid. A petition was received from various palefaces, colored citizens of Newport, praying for a charter to establish a Tribe. The petition was laid on the table. The Great Chief of Records reported as follows: Number of Tribes, 8; members, 480; adoptions, 57; reinstated, 2; admitted by card, 4; withdrawn by card, 10; expelled, 28; suspended, 72; rejected, 4; deceased, 8; Past Sachems, 8. The number of expulsions reported, not only at this, but at other councils, indicates that but little care was taken in the selection of the material of which the Tribes were composed. The finance committee reported that there was $132 in the hands of the Great Chief of Records not accounted for, and the Great Keeper of Wampum not being present, nor his books, an adjustment could not be reached. The election resulted as follows: Thomas A. Davis Great Sachem J. T. Follett Great Senior Sagamore John P. Phister Great Junior Sagamore C. H. Conn Great Prophet E. H. Meyers Great Chief of Records W. G. Stone Great Keeper of Wampum The council fire was then quenched. =1875.= TWENTY-SECOND GREAT SUN COUNCIL. The Great Council met in the wigwam of Minnehaha Tribe, No. 10, hunting grounds of Newport, on the 27th sun of Buck Moon, G. S. D. 384, the council fire being kindled in due form, Great Senior Sagamore J. F. Follett presiding, the Great Sachem being absent. Representatives were admitted from Tribes Nos. 2, 3, 4, 10 and 13. The Great Senior Sagamore in his long talk said: "By the surrender of the charter of Wyandotte Tribe, the Great Sachem, Thos. A. Davis, is an absentee from our council today, and I am illy prepared to entertain you with an account of the workings of our Order in the State during the past great sun. I can confidently, though with regret, say that the Order has retrograded to a considerable extent. Osceola Tribe, No. 8, of Lexington, surrendered shortly after our last Great Council, and Wyandotte Tribe, on the 8th sleep of Buck Moon, last past, and to the best of my knowledge none of those in existence can boast of doing deeds to add additional feathers in their crests. In the absence of facts whereupon to base an opinion, I am unable to offer any suggestion, except to recommend an effort individually to carry out the tenets of our Order, especially in the wigwam, and when the lessons of Freedom, Friendship and Charity shall have been thoroughly learned there, our associations with the outer world will certainly be more pleasant, and we can give our brothers in the forest as well as in the wigwam the warm grasp of friendship and another knot to the cord that binds us as brothers." The Great Senior Sagamore, continuing, called the attention of the Great Council to laxity of Tribes and individuals in obeying the laws, and recommended their revision. He cited several decisions made by him and dispensations granted. "On the sleep of the 27th sun of Plant Moon, G. S. D. 384, I granted a dispensation to Minnehaha Tribe to turn out in procession to assist in laving of the corner stone of a new market house in Newport. I did this at the earnest request of some of the members of the Tribe, believing at the time that whenever the fact of our existence was brought to the public notice it would be to the good of the Order. I have since been cured of the delusion. Finally, let it be borne in mind that the one thing needful in the Order and to maintain our organization is to elect chiefs who can and will do their duty, and see that the several Tribes of this jurisdiction maintain a proper discipline, and that ignorance, coupled with incompetency, shall not be the means of destroying our Order in the State of Kentucky. I thank you for listening to an ill excuse for what should be the journal of your Great Sachem." The Great Chief of Records reported: "Cash in hands of Great Keeper of Wampum, $233.19; number of Tribes, 6; members, 415; adoptions, 14; suspensions, 57; expulsions, 26; reinstatements, 2; admitted by card, 5; deceased, 5; Past Great Sachems, 7; Past Sachems, 79." The election resulted as follows: G. W. Reese Great Sachem J. J. Hetch Great Senior Sagamore J. Reed Great Junior Sagamore O. Senisheimer Great Prophet E. H. Meyers Great Chief of Records W. G. Stone Great Keeper of Wampum Conrad Schmidt Great Representative to G. C. U. S. The Great Council fire was quenched in due form. * * * * * An extra session was called in the wigwam of Minnehaha Tribe, No. 10, on the 23d of Hunting Moon, G. S. D. 385, when charges were preferred against Great Keeper of Wampum W. G. Stone for conduct unbecoming a Great Chief. There is no records of a trial, and probably the charges were not sustained, if there was one, for Bro. Stone was subsequently twice elected Great Chief of Records. The Great Chief of Records was instructed to notify Brother A. J. Francis that he stood expelled from this Great Council, and that he also notify Brother Francis' Tribe of the fact. Thus ingloriously comes to end the career of a brilliant Red Man. He had held every position of honor and trust that could have been conferred upon him. A. J. Francis successively held the positions of Great Chief of Records, Great Sachem, Great Incohonee of the G. C. U. S., Great Representative to G. C. U. S. for many Great Suns, and Great Keeper of Wampum of the Great Council of Kentucky for eleven Great Suns. =1876.= TWENTY-THIRD GREAT SUN COUNCIL. We find no records of the session of this Great Sun, but from the records of the ensuing Great Sun we learn that the following chiefs were elected: C. H. Conn Great Sachem Geo. Knorr Great Senior Sagamore G. A. Dempf Great Junior Sagamore G. B. Kiteley Great Prophet W. G. Stone Great Chief of Records John Wolfhardt Great Keeper of Wampum =1877.= TWENTY-FOURTH GREAT SUN COUNCIL. The Great Council fire was kindled in the wigwam of Pocahontas Tribe, No. 3, hunting grounds of Newport, on the 24th sun of Buck moon, G. S. D. 386, Great Sachem C. H. Conn presiding. Representatives were present from Tribes Nos. 3, 10 and 17. The Great Sachem's Journal and the report of the Great Chief of Records are missing and no business is recorded except the election, which resulted as follows: George Brunk Great Sachem John N. Stauder Great Senior Sagamore James Vickers Great Junior Sagamore C. H. Conn Great Prophet W. G. Stone Great Chief of Records John Wolfhardt Great Keeper of Wampum John Wolfhardt Great Representative to G. C. U. S. The Great Prophet said a prayer and the council fire was quenched. =1878.= TWENTY-FIFTH GREAT SUN COUNCIL. The Great Council assembled in the hunting grounds of Newport on the 22d sun of Buck Moon, G. S. D. 387, and the council fire was kindled in due form, Great Sachem Geo. Brunk presiding. Representatives were present from Tribes Nos. 3, 10 and 17. Past Great Sachem C. H. Conn was refused admission on the grounds that he was not a member of any Tribe at that time. The long talk of the Great Sachem is not given, nor is the report of the Great Chief of Records. The finance committee reported amount in the wampum belt at $61.31. The election resulted as follows: John N. Stauder Great Sachem F. Bismark Great Senior Sagamore C. Maunder Great Junior Sagamore S. F. Schell Great Chief of Records John Wolfhardt Great Keeper of Wampum Geo. Reese Great Representative to G. C. U. S. The Great Prophet said a prayer and the council fire was quenched. * * * * * A special session was held on the 26th of the Corn Moon following for the purpose of electing a Representative to the Great Council of the United States, vice Geo. Reese, resigned, and the Great Sachem, John N. Stauder, was elected. =1879.= TWENTY-SIXTH GREAT SUN COUNCIL. The Great Council assembled in Newport and the Great Council fire was kindled in the wigwam of Minnehaha Tribe, on the 22d sun of Buck Moon, G. S. D. 388, Great Sachem J. N. Stauder presiding. Representatives were admitted from the three Newport Tribes, Nos. 3, 10 and 17. The Great Chief of Records reported: Total number of Tribes, 3; membership, 88; amount in the Great Council wampum belt, $48.51. No business was transacted except the election of chiefs, which resulted as follows: Charles Maunder Great Sachem F. Schorle Great Senior Sagamore V. Wentworth Great Junior Sagamore S. F. Schell Great Chief of Records John Wolfhardt Great Keeper of Wampum Geo. Brunk Great Representative to G. C. U. S. The Great Prophet said a prayer and the Great Council adjourned. =1880.= TWENTY-SEVENTH GREAT SUN COUNCIL. The Great Council assembled in the hunting grounds of Newport and the council fire was kindled in the wigwam of Miami Tribe, No. 17, on the 22d sun of Buck Moon, G. S. D., Great Sachem Chas. Maunder presiding. Representatives were present from Tribes Nos. 3, 10 and 17. No business is recorded except the election, which resulted as follows: Val. Wendroth Great Sachem Fred Must Great Senior Sagamore John Lamb Great Junior Sagamore Chas. Maunder Great Prophet S. F. Schell Great Chief of Records John Wolfhardt Great Keeper of Wampum J. J. Hetch, Michael Grau Great Representatives to G. C. U. S. The Great Council fire was then quenched. =1881.= TWENTY-EIGHTH GREAT SUN COUNCIL. The Great Council assembled in the wigwam of Miami Tribe, No. 17, hunting grounds of Newport, and the council fire was kindled on the 22d sun of Buck Moon, G. S. D. 390, Great Sachem Val. Wendroth presiding. Representatives were present from Tribes Nos. 3, 10 and 17. The Great Chief of Records reported: Number of Tribes, 3; Pocahontas, No. 3, having 24 members; Minnehaha, No. 10, having 24 members, and Miami, No. 17, having 37 members, a total membership of 85; amount in Great Council wampum belt, $10.21. The election resulted as follows: John Reed Great Sachem John Roth Great Senior Sagamore Geo. Brunk Great Junior Sagamore Ch. Clintworth Great Prophet S. F. Schell Great Chief of Records John Wolfhardt Great Keeper of Wampum J. J. Hetch Great Representative to G. C. U. S. The Great Council fire was then quenched. * * * * * A special session was held on the 17th of Plant Moon, G. S. D. 391, when it was voted that a special committee be appointed to wait upon Blekly & Hugle and to inform them that the Great Council demanded a new note from A. J. Francis, with his wife as security. =1882.= TWENTY-NINTH GREAT SUN COUNCIL. The Great Council assembled in Newport on the 22d sun of Buck Moon, G. S. D. 391, when Great Sachem John Reed announced that as there were representatives present from but two Tribes, no business could be transacted except to act upon credentials, and the Great Council adjourned to meet on the 30th sun of Sturgeon Moon, G. S. D. 391, on which date the Great Council met and the council fire was kindled in due form, Great Sachem John Reed presiding. The committee on state of the Order reported: "We find but two Tribes in working order in this State and we hope the incoming Great Chiefs will have better encouragement and show a better prospect in our future Great Council than that in the past year." The election resulted as follows: G. W. Reese Great Sachem John Roth Great Senior Sagamore C. Switzer Great Junior Sagamore S. F. Schell Great Chief of Records J. Glick Great Keeper of Wampum The council fire was then quenched. =1883.= THIRTIETH GREAT SUN COUNCIL. The Great Council assembled in the wigwam of Minnehaha Tribe, No. 10, on the 22d sun of Buck Moon, G. S. D. 392, Great Sachem G. W. Reese presiding. Representatives were present from Tribes Nos. 10 and 17. The per capita tax was ordered paid to the G. C. U. S., amounting to $16.80, and each Tribe was assessed $15.00. The election resulted as follows: G. W. Reese Great Sachem John Roth Great Senior Sagamore G. H. Meyers Great Junior Sagamore Geo. Christman Great Prophet S. F. Schell Great Chief of Records J. Glick Great Keeper of Wampum The council fire was then quenched. =1884.= THIRTY-FIRST GREAT SUN COUNCIL. The Great Council assembled in the wigwam of Minnehaha Tribe, No. 10, on the 22d sun of Buck Moon, G. S. D. 393, and the council fire was kindled in regular form, Great Sachem G. W. Reese presiding. Representatives present--Minnehaha Tribe, No. 10, Wm. Maunders; Miami Tribe, No. 17, Wm. Berger, A. Gross, J. Glick. On motion Past Sachem S. F. Schell was made a Past Great Sachem of this Great Council. The Great Chief of Records reported: Number of Tribes, 2; Minnehaha Tribe, No. 10, having 15 members, and Miami Tribe, No. 17, having 40, a total of 55 members; number of Past Sachems, 9. An order was drawn to pay the per capita tax due the Great Council of the United States, amounting to $5.50. Past Great Sachem Bets, of Ohio, being present, raised up the following named Great Chiefs: G. W. Reese Great Sachem John Roth Great Senior Sagamore Wm. Maunders Great Junior Sagamore Geo. Christman Great Prophet E. H. Meyers Great Chief of Records J. Glick Great Keeper of Wampum Samuel F. Schell Great Representative to G. C. U. S. No further business appearing before the Great Council, the council fire was quenched in F., F. & Co. Thus ends the record of the old Great Council of Kentucky. CHAPTER V. KENTUCKY UNDER THE JURISDICTION OF THE GREAT COUNCIL OF OHIO, 1884-1894. We quote from the official history of the Great Council of the United States: "Kentucky--Chickasaw Tribe, No. 1, of Newport, and Black Hawk, No. 2, of Covington, were both instituted in G. S. 5612, 1852. Pocahontas Tribe, No. 3, of Newport, and Kentucky, No. 4, of Louisville, were instituted in the following grand sun. The Great Council fire was lighted on the 9th of Sturgeon Moon, G. S. 5614, 1854. The Order in Kentucky flourished for many great suns, but finally began to lose interest and membership, and was not represented in the G. C. U. S. after G. S. D. 398. In G. S. D. 395, but one Tribe was reported in the State--Miami, No. 17, of Newport. The Great Council fire had long ceased to burn. In G. S. D. 397 Kentucky was placed under the jurisdiction of the Great Council of Ohio, and the standing of its Tribes on the 30th of Hot Moon, G. S. D. 401, is included in the statement given for that reservation. During its existence as a Great Council, Kentucky furnished two Great Incohonees to the G. C. U. S." While under the jurisdiction of the Great Council of Ohio the following Tribes were instituted in Kentucky: Shawnee Tribe, No. 18, was instituted at Winchester in G. S. D. 396 (1887), by B. W. Kline, a German living in Cincinnati, and holding a minor chieftaincy in the Great Council of Ohio. He visited Winchester on business, and being an enthusiastic Red Man, immediately set about the organization of a Tribe. In less than two days he had secured a list of petitioners, and in a couple of seven suns he returned and instituted Shawnee Tribe, No. 18, under the jurisdiction of the Great Council of Ohio. C. E. Lyddane was the first Sachem, who ten years later was Great Chief of Records for five great suns, and now ranks as a Past Great Sachem. After the Tribe was organized it received no further attention from the Great Council of Ohio, was never visited by any of its Great Chiefs, and was never represented in its Great Council. Red Men were very scarce and a visitor was a rare occurrence. However, Shawnee grew and flourished and for several great suns held regular meetings. A loft of Haymakers was instituted and sometimes the fun was so fast and furious that the police threatened to interfere. The Tribe finally died of pure neglect and loneliness. It had considerable amount of wampum in its belt, which was parceled out to the members in good standing. The love of Redmanship did not die in the breast of its members, however, and when in G. S. D. 403 Miantonomo Tribe, No. 1, was organized at Lexington, among its charter members were several of those who had belonged to old Shawnee, No. 18, and it was very little trouble a few seven suns later to kindle the council fire of Onequa, No. 2, amid the ashes of the old Tribe. Some of the members of old Shawnee have lapsed from the Order, some have passed to the Eternal Hunting Grounds, while others are still found around the council fire and are training a new generation in Freedom, Friendship and Charity. Osceola, No. 19, at Ashland, on the 26th of Buck Moon, G. S. D. 399, with 15 charter members, Harry C. McKay being then Great Sachem. This Tribe is still in existence, and is one of the strongest in the reservation. Mohawk, No. 20, at Louisville, on 1st Hot Moon, G. S. D. 400. At the institution of this Tribe it was hoped that Redmanship would be once more revived in Kentucky and would flourish, but the anticipation of its founders were not realized, as it lived but a short time and was never prosperous. CHAPTER VI. KENTUCKY UNDER A DEPUTY GREAT INCOHONEE, AND THE ESTABLISHMENT OF TRIBES BY THE GREAT COUNCIL OF THE UNITED STATES, 1894. In the summer of G. S. D. 403, there came to the hunting grounds of Lexington J. B. Mendenhall, holding a commission as Deputy for Great Incohonee Andrew H. Paton. Mendenhall held a withdrawal card from Ninegret Tribe, No. 21, of New London, Conn. Where he received his honors as a Past Sachem is not known, as it is certain he was not known as a Past Sachem in Ninegret Tribe. During the autumn of this great sun Mendenhall began an active canvas for petitioners for a charter for a Tribe of Red Men in Lexington, and with the assistance of O. R. King, J. R. McConnell, and others he was abundantly successful, so that on the 15th of Hunting Moon, G. S. D. 403, he had a list of 121 accepted applicants, including Past Great Sachem Thos. A. Hornsey, formerly a member of old Osceola, No. 8, of these hunting grounds, who deposited his withdrawal card from that Tribe. On the above date the Tribe was instituted in the Opera House by Great Incohonee A. H. Paton, of Massachusetts, assisted by Great Chief of Records of the G. C. U. S., Charles C. Conley, of Pennsylvania; Past Great Incohonee and National Exemplifier Thos. K. Donnalley, of Philadelphia; Great Sachem of Illinois, Wilson Brooks, of Chicago, and Past Great Sachem Judge Alfred Ellison, of Indianapolis, Ind. The work of the Adoption Degree was exemplified by the chiefs of the new Tribe, the National Exemplifier having been drilling them for several suns, and it is doubtful if the work done by the team at that time has ever been excelled in this reservation. Immediately the Tribe was instituted its members began active efforts to establish other Tribes in their vicinity, and under the leadership of Deputy Great Incohonee J. B. Mendenhall, Miantonomo Tribe, No. 1, of Lexington, of which he was now a member, assisted in the institution of the following Tribes: Onequa Tribe, No. 2, at Winchester, on the 29th of Cold Moon, G. S. D. 404, with 41 charter members, of whom 18 had previously taken membership in Miantonomo Tribe, No. 1, and became members of Onequa, No. 2, by the deposit of withdrawal cards. Many of these members had been formerly members of Old Shawnee Tribe, No. 18. Wyandotte Tribe, No. 3, at Maysville, on the 3d of Hot Moon, G. S. D. 404, with 35 charter members, including many members of old Wyandotte Tribe, No. 16, one of whom was Past Great Sachem Thos. A. Davis. Winona Tribe, No. 4, at Lexington, on the 24th of Hot Moon, G. S. D. 404, with 25 charter members. Tecumseh Tribe, No. 5, at Harrodsburg, on the 27th of Hot Moon, G. S. D. 404, with 25 members. Paughcaughnaughsinque Tribe, No. 6, at Augusta, on the 1st of Beaver Moon, G. S. D. 404, with 41 charter members. Hiawatha Tribe, No. 7, at Louisville, on the 6th of Hunting Moon, G. S. D. 404. with 63 charter members. Cherokee Tribe, No. 8, at Louisville, on the 22d of Hunting Moon, 404. Minnehaha Council, No. 2, Degree of Pocahontas, at Lexington, with a charter membership of 49, on the 28th of Worm Moon, 404. Charters were issued to the foregoing by the Great Council of the United States. In his long talk to the Great Council of the United States in Corn Moon, G. S. D. 404, Great Incohonee Andrew H. Paton said: "More than forty great suns ago a Great Council fire was kindled in Kentucky, which was extinguished after burning somewhat feebly for about thirty great suns. In G. S. D. 397 the few members in the State were by this great Council placed under the jurisdiction of Ohio. The Order here, as it has in some of the other States we are trying to reorganize, had fallen into disrepute because of the carelessness, bad management, and vicious material which had been admitted into the Tribes. Although these characteristics had ceased to be, the Order was and is yet suffering in that State because of what had been, and the Great Council of Ohio found itself unable to overcome the prejudices which prevailed. Under these circumstances it seemed better to place the interests of the Order in Kentucky in charge of some one on the ground, who could give them personal oversight. By consent of our Board of Great Chiefs the Great Sachem of Ohio was visited, and at a meeting of the Great Chiefs of Ohio and several of its Representatives and ex-Representatives to this body, arrangements were made by which Ohio resigned its control of Kentucky except of the two Tribes, the fires of which were then burning. At the Great Sun Council of Ohio in Flower Moon, it was voted that its authority over these two Tribes should be withdrawn this Cold Moon. By good fortune, an enthusiastic Red Man from Connecticut, Brother J. B. Mendenhall, had taken up his residence in Lexington, Kentucky, and arrangements were made with him to rebuild the Order in the State. In spite of many obstacles, and at much cost of labor and wampum, Brother Mendenhall has added five Tribes to the two existing at the time of his appointment, and of material which is an ornament to the fraternity. A Great Council of Kentucky is therefore also within sight. No member of the Order has made more sacrifices the past great sun for the Improved Order of Red Men than has Brother Mendenhall. He has spent his time, his efforts, and his wampum without stint and under circumstances which often gave good excuse to do otherwise." On the 7th sun of Hunting Moon, G. S. D. 404, Deputy Great Incohonee J. B. Mendenhall addressed a circular letter to all Tribes and Past Sachems in the Reservation of Kentucky, from which the following extracts are made: "Your attention is again directed to my talk of the 11th sun of Beaver Moon, relative to the institution of the Great Council of Kentucky. Miantonomo Tribe, No. 1, adopted 106 pale faces last sleep, and I will institute Hiawatha Tribe, No. 7, at Louisville, Ky., on the 9th sleep of this moon, with about 70 charter members. This will give us a total of about 700 members and 50 past Sachems in good standing. Every Past Sachem will therefore take notice and make a special effort to be present in the hunting grounds of Lexington on the 27th and 28th suns of Hunting Moon, G. S. D. 404. The council fire will be kindled at the 10th run, rising of the sun, and the Great Council Degree conferred upon all Past Sachems then in waiting, and the transaction of business will begin immediately thereafter. The institution will take place in Red Men's Hall, 38 East Short street. Osceola Tribe, No. 18, Ashland, and Miami Tribe, No. 17, Newport, are now under my jurisdiction, and they will pay their per capita tax to the Great Council of Kentucky, as soon as instituted, instead of to the Great Council of Ohio." The Great Chief of Records of the Great Council of the United States, in his report to the G. C. U. S. for G. S. D., gives the following statistics for the Tribes in Kentucky under the jurisdiction of the G. C. U. S., which does not include Miami, No. 17, and Osceola, No. 18: Number of Tribes, 5; adopted, 267; admitted by card, 2; withdrawn by card, 20; Past Sachems, 26: total membership, 249. [Illustration: FIRST GREAT COUNCIL OF KENTUCKY.--LEXINGTON, KY., DEC. 27, 1895. First Row--John I. Winter, Frank L. Smith, J. Hull Davidson, J. R. McConnell, W. C. Conley, P. G. S. of Penn., Chas. C. Conley, P. G. I., J. B. Mendenhall, W. E. Fite, A. F. German. Second Row--W. B. Wilkerson, W. C. Diederich, Willie Walker, J. W. Hollar, R. W. Jones, O. R. King, T. M. Russell, J. W. Crumbaugh, John Armstrong, R. Eason, E. G. Van Zandt.] CHAPTER VII. ESTABLISHMENT OF THE GREAT COUNCIL OF KENTUCKY AND ITS RECORDS FROM 1895 to 1907. In compliance with request of petitioners from various Tribes in Kentucky, Great Chief of Records of the Great Council of the United States, Charles C. Conley, acting Great Incohonee, and Past Great Sachem William C. Conley, of Pennsylvania, acting Great Chief of Records, appeared in the wigwam of Miantonomo Tribe, No. 1, hunting grounds of Lexington, on the 27th sun of Hunting Moon, G. S. D. 404, for the purpose of kindling the Great Council fire of Kentucky. After appropriate remarks of instruction had been given by the two Great Chiefs, the following named Past Sachems, who responded to the call, were marked as present: Miantonomo Tribe, No. 1--J. B. Mendenhall, John Armstrong, Oscar R. King, J. R. McConnell, Past Great Sachem T. A. Hornsey, Willie Walker, Henry Vogt, R. Eason, Frank L. Smith. Onequa Tribe, No. 2--R. W. Jones, J. W. Holler. Wyandotte Tribe, No. 3--T. M. Russell. Winona Tribe, No. 4--W. B. Wilkerson, Wm. Metcalfe, J. Hull Davidson. Paughcaughnaughsinque Tribe, No. 6--John I. Winter, W. E. Fite, J. W. Crumbaugh. Hiawatha Tribe, No. 7--E. G. Van Zandt, J. H. Young, A. F. German. Osceola Tribe, No. 19--W. C. Diederich. As Past Sachems McConnell, Diederich and Mendenhall had been admitted to other State Great Councils, the acting Great Incohonee appointed Past Sachem McConnell as Great Guard of the Forest, pro tem.; Past Sachem Diederich as Great Guard of the Wigwam, pro tem.; and Great Sannap, pro tem., was filled by Past Sachem Mendenhall. The acting Great Incohonee, assisted by the acting Great Chief of Records and Past Sachem Mendenhall proceeded to constitute the Great Council of Kentucky, which was consummated at 12 o'clock high sun. The following named Great Chiefs were then elected or appointed and raised up: J. B. Mendenhall, of No. 1 Great Sachem J. R. McConnell, of No. 1 Great Senior Sagamore W. E. Fite, of No. 6 Great Junior Sagamore J. Hull Davidson, of No. 4 Great Prophet Frank L. Smith, of No. 1 Great Chief of Records A. F. German, of No. 7 Great Keeper of Wampum J. B. Mendenhall, of No. 1 Gt. Rep. to G. C. U. for two great suns The Great Sachem-elect appointed: John I. Winter, of No. 6 Great Sannap Thos. M. Russell, of No. 3 Great Mishinewa W. C. Dienerich, of No. 19 Great Guard of Wigwam R. W. Jones, of No. 2 Great Guard of Forest The Great Sachem announced the following committees: On Laws--P. G. S. Thos. A. Hornsey, Great Senior Sagamore J. R. McConnell and Great Junior Sagamore W. E. Fite. On Credentials--Great Prophet J. Hull Davidson and Past Sachems E. G. Van Zandt and R. Eason. The committee on Laws recommended that the laws of the Great Council of Pennsylvania be adopted by the Great Council of Kentucky, and after some slight amendments they were adopted. The Committee on Credentials reported Past Sachems P. T. Farnsworth, of No. 1, John D. Walker, of No. 2 and Charles Scott, of No. 4 as being in the forest with proper credentials, and recommended they be admitted, and they were admitted and received the Great Council degree. It was voted that an appropriation of two hundred fathoms be made for the expense of the Great Chiefs for the ensuing term. The Great Chief of Records was authorized to prepare an original design for a seal and to procure the seal as soon as possible. The following resolution was unanimously adopted: Resolved: That in expression of its appreciation of the invaluable services performed by the Great Chief of Records of the Great Council of the United States, Charles C. Conley, acting Great Incohonee, and Past Great Sachem William C. Conley, of Pennsylvania, acting Great Chief of Records, who have so ably and courteously assisted and instructed the Great Council of Kentucky during its course of organization, the records of the Great Council shall contain this resolution expressive of its gratitude for their distinguished services. The various bills and expenses incident to institution were ordered paid, leaving a balance in the wampum belt of seven fathoms, six feet and two inches. It was voted to kindle the next council fire in the wigwam of Paughcaughnaughsinque Tribe, No. 6, at Augusta. Following are the statistics of the Order at the time of institution--Whole number of Tribes, 10; Tribes not reporting, 2; adopted, 265; admitted by card, 12; withdrawn by card, 4; suspensions, 10; rejections, 9; total membership, 638; Past Sachems, 71. Council of the Degree of Pocahontas--Minneola, No. 1, at Ashland; Minnehaha, No. 2, at Lexington. The Great Sachem announced the appointment of standing committees for the ensuing great sun, as follows-- Finance--J. Hull Davidson, No. 4; Thomas M. Russell, No. 3; John I. Winter, No. 6. Law and Usage--W. E. Fite, No. 6; W. C. Diederich, No. 19; Willie Walker, No. 1. Returns and Reports--R. Eason, No. 1; T. A. Hornsey, No. 1; John D. Walker, No. 4. Board of Appeals--E. G. Van Zandt No. 7; W. C. Diederich, No. 19; J. W. Crumbaugh, No. 6. The council fire was then quenched in ample form. =1896.= SECOND GREAT SUN COUNCIL. The second Great Sun Council fire of the Great Council of Kentucky, Improved Order of Red Men was kindled in the wigwam of Paughcaughnaughsinque Tribe, No. 6, at the 10th run rising of the 12th sun of Flower moon, G. S. D. 405, with Great Sachem J. B. Mendenhall presiding. All of the elective Great Chiefs were present except A. F. German, Great Keeper of Wampum. The Great Sachem appointed the following named brothers as a committee on Credentials--John I. Winter, of No. 6, John Armstrong of No. 1 and J. W. Crumbaugh, of No. 6. The committee on credentials reported representatives present with proper credentials from Tribes, Nos. 1, 2, 3, 4, 6, 8, 9, 17, and 19, and recommended that they be recognized and seated as the representatives from their respective Tribes, which was concurred in. The committee also reported the following named Past Sachems as being in the forest for the first time with proper credentials and recommended that they be admitted and receive the Great Council Degree, which was agreed to: Miantonomo, No. 1--H. H. Wilson. Onequa, No. 2--J. W. Scobee. Wyandotte, No. 3--W. C. Pelham and D. P. Ort. Winona, No. 4--L. E. Pearce. Paughcaughnaughsinque, No. 6--J. W. McKibben, W. E. Hamilton, Thos. M. Gray and N. Feagan. Cherokee, No. 8--Chas. A. Lang. Osceola, No. 19--Conrad Gensler. Past Sachem Michael Grau, of No. 17, having previously been admitted to the Great Council of Ohio, was also admitted to a seat in the Great Council of Kentucky. The records of the last Great Council were approved as printed. The Great Sachem then began reading his long talk, and we make the following extracts therefrom: "I herewith submit the report of my official actions between 27th Hunting Moon, G. S. D. 404, at which time this G. C. was instituted, and 11th Flower Moon, 405. The Order in this reservation has enjoyed a season of prosperity, and the membership has, through hard work, been greatly increased. The following new Tribes have been instituted: Shawnee, No. 9, Louisville, on the 10th of Worm Moon; Mohican, No. 11, Bowling Green, on the 24th of Plant Moon, and three Tribes will be instituted before the close of this moon. All of our Tribes, with the exception of Miami, No. 17, and Tecumseh, No. 5, have greatly increased their membership, as will be seen from the report of the G. C. of R. I regret to say that some opposition on the part of some of the members of Cherokee Tribe, No. 8, has been manifested in regard to fee paid to organizers, and this matter will, in all probability, be presented by their representatives for your consideration at this session. Hiawatha Tribe, No. 7, labored under the impression that no other Tribe could legally be instituted in the hunting ground of Louisville without first obtaining their consent, and it was necessary for me to summon the Great Chiefs to meet with that Tribe on the sleep of the 28th of Snow Moon, and after considerable discussion the matter was amicably adjusted, and they have since prospered." The Great Sachem then recounted appointment of Deputies for each Tribe, dispensations granted, decisions rendered and visitations made. Among his recommendations were the following: "That the salary of the Great Chief of Records be increased to three hundred fathoms." This was approved by the finance committee and concurred in by the Great Council. That the Great Sachem be allowed to draw on the Great Keeper of Wampum for the expenses of that stump, from time to time, as they may become necessary." This was agreed to after fixing the limit at one hundred fathoms. [Illustration: GREAT COUNCIL OF KENTUCKY--SECOND SESSION, AUGUSTA, MAY 12-13, 1896. Great Chiefs Seated--N. Feagan, G. of W. Frank L. Smith, G. C. of R. W. E. Fite, G. Sr. Sag. J. R. McConnell, Gt. Sachem. J. B. Mendenhall, Gt. Prophet. J. I. Winter, G. Jr. Sag. John Armstrong, G. K. of W.] The Great Chief of Records in his report said: "The work of a full great sun has been crowded into the short space of four and one-half moons, owing to the peculiar time of kindling our first Great Council fire. The placing of the Great Council upon a footing to transact business has required me to cause to be printed not only the records of the first Great Council, but also the laws, blanks for dispensations, reports, credentials, stationery, etc., that will not have to be done again for many great suns. Having been authorized by the Great Council to prepare an original design for a seal, I set about the same, and caused a skillful draftsman to carry out my ideas in an India ink drawing, from which seals were engraved on wood in two sizes, and a die sunk and the seal properly prepared. The design proved a difficult one to execute and was quite expensive, yet when I considered that it was to last for all time as the Great Seal of the Great Council of Kentucky, I felt warranted in making the expenditure, as the design has been highly commended by the Great Chiefs to whom it was submitted. I beg to submit for the consideration of the Great Council the system I have adopted for listing, by means of a card catalogue, the entire membership of the Order in this reservation. I have caused to be printed two thousand cards like sample filed herewith. These cards are filled out, one for each member, with all the information obtainable as to the history and rank in the Order, and are filed alphabetically. This system, started from the institution of the Great Council and kept up to date from the semi-great sun's reports from Tribes, will enable the G. C. of R. at a moment's notice, by referring to the catalogue, to tell the Tribe to which any brother named may belong, when and where he was adopted, advanced, raised and exalted; also whether or no he is a Past Sachem, and if he has been admitted to the Great Council of Kentucky. It will also show if he has ever been suspended, reinstated, withdrawn, readmitted, etc., with dates in every case. In the future, I am of the opinion this will prove to be of inestimable value. I now have the catalogue of the Order in a complete state up to the first of Plant Moon. In order that this system may be carried out in every particular, I have prepared a special report blank, which, if the Chiefs of Records of Tribes will be particular to comply with, will enable the list to be kept complete and accurate. I have been unable to obtain any report for the last term from Tecumseh Tribe, No. 5, or even an answer to any of my letters, though the last one was registered to insure its receipt by the C. of R." The Great Chief of Records made the following recommendations: 1st. That the Card Catalogue system, as inaugurated by the G. C. of R., be approved and adopted. 2nd. That the report blank in connection therewith be approved and adopted, and Tribes be required to report in accordance therewith. 3rd. That each Tribe be required to place on file with the G. C. of R. a copy of their by-laws in printed form. 4th. That the price schedule of supplies as printed in the first records be approved and adopted. 5th. That the G. C. of R. be forbidden to furnish or supply any individual members of the Order with any supplies whatever, except it be a question book and necessary literature for the purpose of instituting new Tribes and charter supplies to new Tribes, and to Tribes only when ordered under the seal of the Tribe, and in no case unless paid for when ordered, in current funds. These five recommendations were reviewed by the committee on the state of the Order, approved by them and were then adopted by the Great Council. The following statistics are drawn from the report of the Great Chief of Records: Whole number of members at time of institution, 623; adopted since, 525; admitted by card, 3; reinstated, 2; suspended, 7; withdrawn, 4; number of members in Tribe failing to report, 17; whole number at present time, 1,125; rejected, 19; Past Sachems, 76; Past Great Sachems, 3; Tribes at institution, 10; Tribes instituted, 2; Tribes failing to report, 1; Tribes in good standing, 11; balance in hands of Great Keeper of Wampum, $117.02. The Great Sachem appointed the following committees: On State of the Order--H. H. Wilson, No. 1; J. W. McKibben, No. 6; W. C. Pelham, No. 3. On Charters--Charles A. Lang, No. 8; R. Eason, No. 1; D. P. Ort, No. 3. On Grievances--John I. Winter, No. 6; J. R. McConnell, No. 1; L. E. Pearce, No. 4. The long talks of the various Great Chiefs were referred to the proper committees. Telegrams of congratulation were ordered sent to the various Great Councils holding concurrent councils. A special committee was appointed to make arrangements for having the Great Council photographed. The Committee on Law and Usage recommended that the various dispensations granted by the Great Sachem be approved, and they also reported having approved of the by-laws of several Tribes, and the report of the committee was concurred in. The Committee on Charters recommended that charters be issued to Shawnee Tribe, No. 9, at Louisville, and Mohican Tribe, No. 11, at Bowling Green, which was approved. The Committee on Returns and Reports reported having examined the reports of the various Tribes, and finding them correct in the main, recommended that they be approved, and the report was concurred in. The Finance Committee reported having examined the reports of the Great Chief of Records and the Great Keeper of Wampum and found them correct, and their report was concurred in. The Mileage Committee reported the mileage account of the Great Chiefs and Representatives, and their report was approved and warrants for the payment of the same were ordered drawn. The election of Great Chiefs resulted as follows: J. R. McConnell, No. 1 Great Sachem W. E. Fite, No. 6 Great Senior Sagamore John I. Winter, No. 6 Great Junior Sagamore J. B. Mendenhall, No. 6 Great Prophet Frank L. Smith, No. 1 Great Chief of Records John Armstrong, No. 1 Great Keeper of Wampum Thos. M. Russell Gt. Rep. to G. C. U. S. for 1 great sun The Great Sachem-elect made the following appointments: R. Eason, No. 1 Great Sannap W. C. Diederich, No. 19 Great Mishinewa N. Feagan, No. 6 Great Guard of Wigwam J. W. Scobee, No. 2 Great Guard of Forest The foregoing were duly raised up at the proper time by Past Great Sachem J. Hull Davidson, of No. 4. It was voted that the Great Council kindle its next council fire in the wigwam of Osceola Tribe, No. 19, at Ashland. Great Sachem Mendenhall took occasion to officially thank Paughcaughnaughsinque Tribe, No. 6, for its munificent gift of a Past Great Sachem's jewel in a few well chosen words. The matter of the solution of the financial problem for the ensuing six moons was referred to a special committee as follows: John D. Walker, of No. 4; Chas. A. Lang, of No. 8; R. Eason, of No. 1. It was voted that the Great Representatives be instructed to vote for and use their influence in favor of the anti-saloon law before the Great Council of the United States. Rep. Chas. A. Lang, of No. 8, wished to be recorded as voting nay. The Special Committee on Finance recommended that the Great Chiefs be instructed to borrow five hundred fathoms to meet the necessary demands upon the Great Council, and their recommendation was adopted. It was ordered that the Great Chiefs take immediate steps to incorporate the Great Council of Kentucky. Rep. Chas. A. Lang, of No. 8, presented a complaint from Cherokee Tribe, No. 8, regarding the disposition of the fees collected from charter members of that Tribe, and it was ordered that the whole matter of the investigation of the differences between the Louisville Tribes and the Great Council of Kentucky be referred to the incoming Committee on Appeals and Grievances. The bonds of the Great Chief of Records and the Great Keeper of Wampum were presented and approved. The following resolution was adopted: Resolved: That organizers of Tribes in this reservation shall be allowed as commission and fee for services rendered in institution, one-half the fees collected from charter members, the said fee to be for his own use, and all other wampum collected, after deducting the necessary expenses of institution, such as traveling expenses of instituting chiefs, charter fee, etc., shall be paid into the wampum belt of the Tribe by the organizer, and he shall make an itemized statement of said expenses. The following resolution was also adopted by a unanimous rising vote: Resolved: That the thanks of the Great Council be extended to Paughcaughnaughsinque Tribe, No. 6, for the use of their wigwam for the meeting of this Great Council, for the very efficient manner in which its members have entertained the members of this body, and to the kind ladies and citizens of Augusta for the elegant banquet given, as well as for all the numerous courtesies which we have received at their hands. We beg leave to assure them, one and all, who have in any way contributed to our pleasure while in their midst, that we shall ever look back with pleasure to our meeting in their beautiful city. Great Sachem McConnell announced the following appointments on standing committees for the ensuing great sun: Finance--Conrad Gensler, No. 19; J. Hull Davidson, No. 4; John I. Winter, No. 6. Law and Usage--W. C. Diederich, No. 19; W. E. Fite, No. 6; Willie Walker, No. 1. Returns and Reports--Chas. A. Lang, No. 8; R. Eason, No. 1; Thos. Cassida, No. 19. Appeals and Grievances--L. E. Pearce, No. 4; Thos. M. Russell, No. 3; R. W. Jones, No. 2. The council fire was then quenched, to be rekindled in the wigwam of Osceola Tribe, No. 19, at Ashland, at the 10th run, rising of the 11th sun of Flower Moon, G. S. D. 406. =1897.= THIRD GREAT SUN COUNCIL. The third Great Sun Council fire of the Great Council of Kentucky was kindled in the wigwam of Osceola Tribe, No. 19, on the 11th sun of Flower Moon, G. S. D. 406, at the 10th run, 30th breath, rising of the sun, Great Sachem J. R. McConnell presiding. All Great Chiefs were present except John Armstrong, Great Keeper of Wampum, and N. Feagan, Great Guard of Wigwam. The Great Sachem made the following appointments, pro tem: Great Guard of the Wigwam, John D. Walker, No. 4. Great Keeper of Wampum, Mat. M. Gay, No. 18. The Great Junior Sagamore reported the credentials of the following named Past Sachems as being in proper form, and they being in waiting were introduced and instructed in the Great Council Degree. Miantonomo, No. 1--W. B. Eason. Onequa, No. 2--J. W. Shearer. Wyandotte, No. 3--Frank H. Bromley. Winona, No. 4--C. M. Chasteen. Paughcaughnaughsinque, No. 6--Geo. H. Bandle. Hiawatha, No. 7--H. C. Rhodes, J. G. Sewell. Cherokee, No. 8--Chas. D. Meyer, James Schrepper, Albert Spies, Herman V. Cohn. Shawnee, No. 9--Wm. A. Crader, Louis Vissman. Mohican, No. 11--T. B. Wright. Totewa, No. 14--John Hafendorfer. Calumet, No. 18--Matt. M. Gay. Osceola, No. 19--C. E. Horrocks, J. F. Horstman, Thos. F. Cassida, M. A. Rodgers. The records of the previous Great Council were approved as printed. The Great Sachem then read his long talk. Therein he reported the institution of the following Tribes. Iroquois Tribe, No. 12--at Hopkinsville, on the 28th of Flower Moon, G. S. D. 405. Totewa Tribe, No. 14, at Owensboro, on the 4th of Buck Moon, G. S. D. 405. Otego Tribe, No. 15, at Paducah, on the 21st of Sturgeon Moon, G. S. D. 405. Seminole Tribe, No. 16, at Henderson, on the 25th of Sturgeon Moon, G. S. D. 405. Calumet Tribe, No. 18, at Mt. Sterling, on the 14th of Hunting Moon, G. S. D. 405. Choctaw Tribe, No. 20, at Corbin, on the 22nd of Plant Moon, G. S. D. 406. A list of 128 questions had been propounded to the Great Sachem by Miantonomo Tribe, No. 1, to which he made answers in his long talk, and they were reviewed by the Committee on Law and Usage, approving the Great Sachem's decisions in most cases and altering and reversing them in some instances. These decisions formed the digest of the Great Council of Kentucky at that time. The Great Sachem said: "Having received due notice that Brother J. B. Mendenhall, of Paughcaughnaughsinque Tribe, No. 6, had been expelled from all rights and privileges of said Tribe, I declared his office of Great Prophet and Great Representative to the G. C. U. S. vacant and appointed P. G. S. Thos. A. Hornsey, of No. 1, as Great Prophet, and Past Sachem Chas. A. Land, of No. 8, as Great Representative to the G. C. U. S. On the 7th sun of Plant Moon I learned that Seminole Tribe, No. 16, had ceased to kindle its council fire, and was contemplating disposing of their rituals to pale faces. I therefore appointed Bro. G. B. Vargason, of Totewa Tribe, No. 14, as a special Deputy to visit Henderson and arrest their dispensation and secure all property of said Tribe, and to get possession of rituals at all hazards." The Great Sachem also reported the expulsion of E. G. Van Zandt, of Hiawatha Tribe, No. 7. He reported a list of dispensations granted, which were approved by the Great Council, after having been reviewed by the proper committee. He also said: "On the second sun of Corn Moon, 405, I received appeal of E. G. Van Zandt from the action of Hiawatha Tribe, No. 7, in expelling him from the Order, which I have referred to the Board of Appeals. Also that of J. B. Mendenhall, from Paughcaughnaughsinque Tribe, No. 6, which is in the hands of the Board of Appeals for their consideration. During the past great sun one Tribe has ceased to kindle its council fire, that of Tecumseh Tribe, No. 5. Heroic efforts were made by Great Chief of Records F. L. Smith to keep their council fire burning, but to no purpose." Among the recommendations made by the Great Sachem were the following: "That this Great Council define explicitly what is the legitimate expenses of organizer in instituting Tribes." This matter was referred to a special committee, who reported a code of rules to govern organizers for the ensuing great sun, and to come up for consideration as an amendment to the by-laws of the Great Council at the next Great Sun Council. "That Section 1, Article XVII, of the Constitution of Tribes be amended so as to read as follows: 'No person shall be adopted into a Tribe of the Order, except a free white male, of good moral character and standing, and of the full age of eighteen great suns.'" This matter was discussed at some length, and the Great Sachem finally ruled that it must lay over one great sun and would be in order at the next Great Sun Council. "That the Chiefs of Records of this reservation be more prompt in forwarding their six moons' reports and per capita tax to the Great Chief of Records, immediately after the 31st sun, Worm Moon, and 30th of Corn moon of each six moons." This recommendation was concurred in by the Great Council. "That Past Sachems be required to procure and wear regalia according to their rank as Past Sachems in this Great Council," and this recommendation was adopted. "That the decisions of this Great Council be adopted as a code and digest for the government of Tribes in this reservation," which was agreed to. "As new Tribes, after being instituted, are so often left with but a faint idea of the workings of the Order, that the Great Sachem, or some one properly qualified, visit them at least within six moons after institution, to instruct them in the work, or designate some Past Sachem for this work when he cannot do it himself." The recommendation was adopted. "I recommend that the dispensation issued to Seminole Tribe, No. 16, be revoked, and that the incoming Great Sachem take proper steps to receive and recover all books and paraphernalia belonging to the Tribe, and the same measure in regard to Iroquois Tribe, No. 12." The subject matter was referred to the incoming Great Sachem with instructions to endeavor to revive the council brands before arresting the dispensations. The following extracts are made from the report of the Great Chief of Records: "I am pleased to report that there has been a marked improvement in the matter of reports from Tribes, yet several of the reports received are neither complete nor correct. As the Tribes and chiefs become more accustomed to their duties I believe this matter will adjust itself. The card catalogue is now nearly complete, containing the names of members of every Tribe in the reservation to date except Iroquois, No. 12, and Choctaw, No. 20. No report has ever been received from No. 12 at Hopkinsville, and communications from brothers in those hunting grounds lead me to believe the Tribe is defunct. I received a report from Seminole Tribe, No. 16, of Henderson, for the term ending 30th of Corn Moon last, but no tax, there being none due from them at that time. Since then I have been unable to get any communication from their Chief of Records. Otego Tribe, No. 15, of Paducah, has made no report for the last six moons' term, and repeated speaking leaves to its C. of R. during the past moon have elicited no response. I have no other intimation that the Tribe is not in good condition. At the last Great Sun Council I was empowered to have the Great Council incorporated, and the same has been done, and the articles legally recorded. Herewith I append the incorporation papers:" Articles of Incorporation. These Articles of Incorporation, formed and entered into to incorporate The Great Council of Kentucky of the Improved Order of Red Men, of the State of Kentucky, an order instituted for the purpose of affording relief to such of its members as may be suffering from sickness, distress or other causes, for the furtherance of the general welfare of the members thereof, for the better government of the Order, and for the more effectual accomplishment of the charitable objects which are to be furthered by the Order and this corporation. 1.--The name of the corporation shall be the Great Council of Kentucky of the Improved Order of Red Men. 2.--The object for which this corporation is formed is to perpetuate the legal existence of the Great Council of Kentucky of the Improved Order of Red Men, to have a corporation with the legal capacity to sue and be sued, to contract with and be contracted with, to pass the necessary laws for the government of the Tribes belonging to and under the jurisdiction of this Great Council, to purchase, hold, mortgage and sell real personal property, to incur debt sufficient to carry out its purposes, and to afford relief to such of its members as may be in distress, and to accomplish charitable aims as are consistent with the constitution and continued existence of the Improved Order of Red Men. 3.--Its principal office shall be located in the city of Lexington, county of Fayette, State of Kentucky. 4.--The private property of the members of the corporation shall not be subject to the debts of the corporation. 5.--No stock or shares shall be issued, and no dividends or profits shall be divided. 6.--The existence of the corporation shall commence from the signing of these articles and the filing of same in the office of the Secretary of State of Kentucky; and the corporation shall continue in existence for a period of 25 years. 7.--The officers of this corporation for the present shall be J. R. McConnell, of Lexington, Great Sachem; W. E. Fite, of Augusta, Great Senior Sagamore; John I. Winter, of Augusta, Great Junior Sagamore; J. B. Mendenhall, Great Prophet; Frank L. Smith, of Lexington, Great Chief of Records; and John Armstrong, of Lexington, Great Keeper of Wampum; and they shall hold their offices for such terms as the corporation may by by-laws determine, and until their successors are elected in accordance with the said by-laws. 8.--That the said corporation shall from time to time establish, make and put into execution such constitution, by-laws, rules and regulations as may be passed from time to time by the Great Council, and may revoke, annul, alter and amend them at pleasure, provided that they be not repugnant to the constitution and laws of the United States, or of the State of Kentucky, or to the provisions of this act. 9.--That these articles be formed and this corporation made for the benefit of all persons who are now members in good standing of the Great Council of Kentucky of the Improved Order of Red Men, in the State of Kentucky, and they shall be members of said corporation without any further act on the part of those who sign these articles, and for their benefit from this corporation. Signed and acknowledged this 16th day of June, 1896. J. R. McConnell, Great Sachem. W. E. Fite, Great Senior Sagamore. John I. Winter, Great Junior Sagamore. J. B. Mendenhall, Great Prophet. Frank L. Smith, Great Chief of Records. John Armstrong, Great Keeper of Wampum. The Great Chief of Records, continuing his report, said: "On the 24th of Hunting Moon, G. S. D. 405, I received the charter and effects of Tecumseh Tribe, No. 5, of Harrodsburg. At the last Great Council the Great Chiefs were authorized to borrow five hundred fathoms. No such loan was ever negotiated, and the G. C. of R. and the G. K. of W. were left to adjust matters as best they could. I issued Great Council notes to creditors to the total amount of $376.50, all of which are now paid, and the Great Council now has a small balance in its wampum belt, with all debts paid. Following are the statistics of the Order in this reservation to close of term ending 31st Worm Moon, G. S. D. 406: Whole number of members as per last report, 1,142; adopted since last report, 468; reinstated, 2; admitted by card, 17; suspended, 204; expelled, 4; withdrawn, 24; deceased, 9; present membership, 1,388; gain, 246; rejected, 17; Past Sachems, 116; Past Great Sachems, 4; number of Tribes at last report, 11; Tribes instituted, 6; defunct, 1; whole number of Tribes, 16; Tribes making no report, 3; Tribes in good standing, 13; balance in Great Council Wampum belt, $73.04." The Board of Appeals reported that they had carefully examined the appeal of E. G. Van Zandt from the action of Hiawatha Tribe in expelling him, and sustained the action of the Tribe. Also in the appeal of J. B. Mendenhall, from the action of Paughcaughnaughsinque Tribe, No. 6, in expelling him, the committee made the same finding. A new law was proposed providing for the consolidation of two or more Tribes in the same hunting grounds. The Finance Committee recommended, "That this Great Council issue mileage vouchers to the Representatives and Great Chiefs entitle to same, said mileage vouchers to be turned in as per capita tax by the Tribe of which the brother is a member," which was agreed to. The Committee on Charters recommended that charters be issued to the following Tribes: Calumet Tribe, No. 18, of Mt. Sterling. Choctaw Tribe, No. 20, Corbin. Totewa Tribe, No. 14, Owensboro. The Great Council then proceeded to the nomination and election of Great Chiefs, which resulted as follows, and they were raised with impressive ceremonies at the proper time by Past Great Sachem Thomas A. Hornsey. W. E. Fite, of No. 6 Great Sachem John I. Winter, of No. 6 Great Senior Sagamore W. C. Diederich, of No. 19 Great Junior Sagamore J. R. McConnell, of No. 1 Great Prophet Frank L. Smith, of No. 1 Great Chief of Records John D. Walker, of No. 4 Great Keeper of Wampum Great Sachem Fite announced the following as Appointive Chiefs: J. W. Scobee, of No. 2 Great Sannap H. C. Rhodes, of No. 7 Great Mishinewa Fred J. Kramer, of No. 19 Great Guard of Wigwam John Hafendorfer, of No. 14 Great Guard of the Forest Thomas M. Russell, of No. 3 Great Rep. to G. C. U. S. An amendment to the general laws was proposed providing for a penalty for Tribes failing to make reports in accordance with the law. An amendment to the general laws was proposed to reduce the per capita tax. Much time was taken in the discussion of the many decisions of the Great Sachem, and they were finally adopted with some changes. The Finance Committee then made the following report: "We have carefully examined that portion of Frank L. Smith's report which properly comes to our committee, and find the same true and correct--all vouchers being attached. We find the books and accounts of this Great Chief in excellent shape and we tender him our thanks for his help rendered this committee by the simplicity and fullness of his books and accounts and vouchers. We recommend the adoption of the Great Chief of Records' report. We have carefully examined the books and vouchers of the Great Keeper of Wampum, and find the same correct, and recommend the adoption of his report with this exception: We advise that the note dated Jan. 20, 1897, payable to the Elite Stationery Co., for $135.25, and on which there appears a credit of $85.00, be referred to the incoming Finance Committee." Action on the foregoing report was deferred until after the report of the Committee on State of the Order had been received. The Committee on State of the Order recommended that the reports of the Great Chief of Records and the Great Keeper of Wampum be referred to the incoming Finance Committee for careful investigation, which was agreed to. The following resolution was offered, which was made a special act for the ensuing great sun, to be considered at the next Great Council as an amendment to the general laws: Resolved: That the Great Sachem, and he for his Deputy, give a bond to the amount of $500.00 with three good signatures, for the faithful performance and settlement of all expenses in organizing Tribes in this reservation. An amendment to the constitution governing Tribes was proposed reducing the minimum age for eligibility to membership to 18 great suns. The point was raised that at the last Great Council the salary of the Great Chief of Records was raised to three hundred fathoms, and that the act was not regular, it requiring an amendment to the by-laws to apply, and that the resolution would not hold for the next great sun. The Great Sachem ruled the point well taken, and on motion it was voted that the salary of the Great Chief of Records for the ensuing great sun be one hundred fathoms. An amendment was offered to increase the salary of the Great Chief of Records to two hundred fathoms. A special dispensation was ordered issued to Miami Tribe, No. 17, permitting said Tribe to kindle its council fires once each moon. A special committee was appointed to formulate a code of laws to govern the organization of new Tribes. It was unanimously voted to accept the invitation of Onequa Tribe, No. 2, of Winchester, to kindle the next Great Sun Council fire in its wigwam. A vote of thinks was extended to Osceola Tribe, No. 19, for its hospitality in entertaining the Great Council. The special committee on formulation of laws governing organizers presented a report embracing a code of laws, which was adopted for the ensuing great sun, to be considered at the next Great Council as an amendment to the general laws. The Great Sachem announced the following appointments of standing committees: Finance--Chas. D. Meyer, of No. 8; C. M. Chasteen, of No. 4; L. E. Pearce, of No. 4. Law and Usage--W. C. Pelham, of No. 3; C. E. Lyddane, of No. 2; O. R. King, of No. 1. Returns and Reports--H. C. Rhodes, of No. 7; Willie Walker, of No. 1; Charles A. Lang, of No. 8. Board of Appeals--T. B. Wright, of No. 11; Watt. M. Gay, of No. 18; Charles A. Lang, of No. 8. The council fire was then quenched, to be rekindled in the wigwam of Onequa Tribe, No. 2, hunting grounds of Winchester, at the 10th run, rising of the 10th sun of Flower Moon, G. S. D. 407. =1898.= FOURTH GREAT SUN COUNCIL. The fourth Great Sun Council fire of the Great Council of Kentucky was kindled in the wigwam of Onequa Tribe, No. 2, hunting grounds of Winchester, at the 10th run, rising sun of the 10th sun of Flower Moon, G. S. D. 407, all the elective Great Chiefs being present. Great Sachem W. E. Fite presided. The Great Junior Sagamore reported the credentials of the following named Past Sachems as being correct, and they being in the forest were introduced and received the Great Council Degree: Miantonomo, No. 1--H. A. Daniel. Onequa, No. 2--M. E. Pearce, H. Lundberg. Wyandotte, No. 3--J. Harry Richardson. Winona, No. 4--F. M. Taylor, J. J. Finigan. Paughcaughnaughsinque, No. 6--W. G. Knoedler. Hiawatha, No. 7--J. W. Jarboe. Cherokee, No. 8--G. W. Hinesley. Shawnee, No. 9--B. W. Bierbaum. Mohican, No. 11--J. C. Willett Totewa, No. 14--Charles Oderman, H. W. Miller. Calumet, No. 18--R. A. Chiles. Osceola, No. 19--Ed Ballard. Indianola, No. 21--W. A. B. McNutt. Representatives' credentials were recognized from Tribes Nos. 1, 2, 3, 4, 6, 7, 8, 9, 11, 18, 13, 21. The Great Sachem appointed the following committees: On Charters--Thos. A. Hornsey, of No. 1; H. V. Cohn, of No. 8; R. W. Jones, of No. 2. State of the Order--Frank L. Smith, of No. 1; Ben C. Nunn, of No. 14; R. Eason, of No. 1. The minutes of the previous Great Council were approved as printed. The Great Sachem in his long talk said: "I have no flattering report to make; yet I thank the Great Spirit and many loyal brothers that the Order is in as good condition as it is, for Redmanship in Kentucky has had a fight for existence, instead of being buoyed up by the strong hand of co-operation and fraternal love." He reported that on the 7th of Hunting Moon, 406, he received the resignation of Frank L. Smith as Great Chief of Records, which he accepted, and appointed Chas. D. Meyer, of No. 8, to fill out the unexpired term, and that Bro. Meyer qualified and was raised on the 11th sleep of Cold Moon in the wigwam of Cherokee Tribe, No. 8. "While I have the honor of reporting to you but one new Tribe, yet I feel that one good Tribe is worth half a dozen that after a short time become a burden and a worry to the Great Council to keep them alive. On the sleep of the 9th sun, Buck Moon, G. S. D. 406, aided by our Great Senior Sagamore, Bro. John I. Winter, and the degree team of Paughcaughnaughsinque Tribe, No. 6, I instituted Indianola Tribe, No. 21, at Minerva, with 24 charter members." The Great Sachem recounted a list of dispensations granted and visitations made, showing that he had sat around the council fire of nearly every Tribe in the reservation. He made the following recommendations: That a charter be granted to Indianola Tribe, No. 21, at Minerva. Agreed to. That immediate and definite action be taken in regard to Otego Tribe, No. 15, at Paducah; Iroquois Tribe, No. 12, at Hopkinsville, and Seminole Tribe, No. 16, at Henderson, as it is possible to save one or more of these Tribes if this Great Council sees fit to take the steps necessary to do so. It was ordered that the incoming Great Sachem visit these Tribes and endeavor to relight their council brands, and that an appropriation of 90 fathoms be made to cover his expenses. "That this Great Council take such steps as will in the future prevent the organization of new Tribes and leaving them bankrupt. Too much attention cannot be given to this." With reference to this recommendation the Great Council at the proper time passed a code of laws governing the organization of new Tribes. The Finance Committee reported as follows: "We have examined the books and accounts of the Great Chief of Records, Chas. D. Meyers, and the Great Keeper of Wampum, John D. Walker, and find the same correct up to date. We recommend that the Great Chief of Records have a new set of books gotten up at the expense of the Great Council." They also recommended the payment of current accounts and mileage of Representatives and Great Chiefs, all of which was concurred in. The amendment proposed at the previous Great Council providing for the giving of a bond by the Great Sachem in the sum of five hundred fathoms was brought up by the Committee on Law and Usage and decided to be inexpedient and unnecessary. Laws governing the organization of new Tribes were adopted, which are in force at the present time and a part of the general laws. The Committee on Law and Usage reported favorably on the following amendment to the general laws, and recommended its adoption, but the records do not show that any action was ever taken in the matter: "That the Great Chief of Records shall receive for his services the sum of two hundred fathoms per great sun, to be paid monthly." The Committee on Law and Usage reported adversely on the proposed amendment to admit pale faces of eighteen great suns of age, and their recommendation was adopted and the proposed law defeated. It was moved and seconded that Councils of the Degree of Pocahontas be allowed representation in this Great Council, but that the Representatives must be Past Sachems and pay their own expenses, but the motion was tabled. The Great Council was invited to kindle its next Great Sun Council fire in the hunting grounds of Louisville, and the invitation was unanimously accepted. It was moved and seconded that "Our Representatives to the Great Council of the United States be instructed to vote against any liquor legislation," but the question was laid on the table. The following amendment to the general laws was proposed to lay over one Great Sun for action: "Resolved: That the by-laws be changed by striking out Section 4, Article XX." This would have the effect of relieving Councils of the Degree of Pocahontas from paying per capita tax. An amendment was proposed, to lay over one great sun for action, providing for the election of Great Chiefs on the second sun of the great sun session instead of the first. It was voted that the Great Keeper of Wampum be authorized to borrow the necessary amount to pay the running expenses for the ensuing year. Great Representative Thomas M. Russell, of No. 3, presented a report, from which we extract the following: "The question of importance to our Great Council at the late session of the Great Council of the United States was the action of the Committee on Appeals in the Van Zandt case, which decision will be found in the records of the G. C. U. S. of G. S. D. 406, page 493, in which they sustain Mr. Van Zandt's appeal, giving as a reason for so doing that he did not receive the notices of the charges. I personally talked to Brother Gregory, chairman of the committee, and while he believed that Van Zandt had committed things unbecoming a Red Man, he said that the law was very plain and they could not deviate from it." The following is extracted from the report of the Great Chief of Records: Number of members at last report, 1,174. adopted, 76; admitted by card, 9; reinstated, 23; suspended, 109: withdrawn, 16; expelled, 1; deceased, 3; present membership, 1,209; gain since last report, 38; pale faces rejected, 1; amount in Great Council wampum belt, $252.42. Brother C. C. Conley, Great Chief of Records of the Great Council of the United States, was then introduced and received with the usual honors. After an appropriate address he proceeded to raise the elective and appointive Great Chiefs as follows: John I. Winter, of No. 6 Great Sachem W. C. Diederich, of No. 19 Great Senior Sagamore Willie Walker, of No. 1 Great Junior Sagamore W. E. Fite, of No. 6 Great Prophet C. E. Lyddane, of No. 2 Great Chief of Records John D. Walker, of No. 4 Great Keeper of Wampum H. V. Cohn, of No. 8 Great Sannap Louis Vissman, of No. 9 Great Mishinewa E. E. Bennett, of No. 11 Great Guard of Forest John Hafendorfer, of No. 14 Great Guard of Wigwam Enos Spencer, of No. 8 Great Rep. to G. C. U. S. The Great Sachem announced the standing committees as follows: Finance--W. S. Roberts, of No. 7; C. M. Chasteen, of No. 4; Louis Vissman, of No. 9. Law and Usage--W. C. Pelham, of No. 3; E. E. Bennett, of No. 11; Ben C. Nunn, of No. 14. State of the Order--G. A. Ellerkamp, of No. 9; George Hinesley, of No. 8; Samuel G. Dorr, of No. 11. Returns and Reports--H. C. Rhodes, of No. 7; T. B. Wright, of No. 11; H. W. Ray, of No. 3. Board of Appeals--L. E. Pearce, of No. 4; J. G. Sewell, of No. 7; George Dehler, of No. 8. Appropriate resolutions of thanks were then adopted thanking Onequa Tribe, No. 2, for its hospitality and Brother C. C. Conley for his distinguished services and counsel during the burning of the council brand. The council fire was then quenched, to be rekindled in the hunting grounds of Louisville, at the 10th run, rising of the 9th sun of Flower Moon, G. S. D. 408. =1899.= FIFTH GREAT SUN COUNCIL. The fifth Great Sun Council fire of the Great Council of Kentucky, Improved Order of Red Men, was kindled in the wigwam of Cherokee Tribe, No. 8, in the hunting grounds of Louisville, on the 9th sun of the Flower Moon, G. S. D. 408. Representatives were present from Tribes Nos. 1, 2, 3, 4, 6, 7, 8, 9, 11, 14, 18, 19, 21. Alonzo Walker was appointed official stenographer to report the proceedings of this Great Council. The following named Past Sachems were admitted for the first time: Hiawatha, No. 7--S. O. Knoche, W. B. Leatherman, J. W. Jarbee, M. M. Harbeson. Cherokee, No. 8--L. S. Leopold, W. S. Marshall, H. W. Stockhoff, L. P. Rammers. Shawnee, No. 9--J. C. Boardman, H. W. Bohmer, B. W. Bierbaum, W. M. Evans, G. A. Ellerkamp, E. M. Miller. Mohican, No. 11--J. L. Small. Totewa, No. 14--B. Rosenthall, H. W. Miller. Osceola, No. 19--C. A. Malone. The minutes of the previous Great Council were approved as printed. The Great Sachem then presented his long talk, in which he said: "The Great Book says that whom the Great Spirit loves he chasteneth; the Red Men of Kentucky certainly stand very close to the big heart of the Great Spirit, having been greatly tried in the fires of ignorance, stupidity and greed. But, brothers, methinks I see behind the dark cloud that has long enveloped Kentucky Redmanship a silver lining, denoting the rising of the sun of prosperity. I believe the dross has been separated from the gold; I believe the day is not far distant when I shall see Kentucky Redmanship where it belongs numerically. To see my beloved Order on its proper plane in Kentucky will amply repay me for many weary day's labor in our vineyard." The Great Sachem then recounted the appointments made and dispensations granted by him, as well as the decisions he had made, all of which were referred to the proper committees, as were also the long talks of the Great Chief of Records and the Great Keeper of Wampum. The Committee on Law and Usage reported recommending that the Great Council concur in and adopt the recommendations of the Great Sachem, and the report was agreed to. The amendment to the by-laws proposed at the last session, relieving Councils of the Degree of Pocahontas from taxation, was adopted. The following proposed amendment was the cause of much discussion, but was finally defeated by a small margin: "No brother shall be eligible to the Chieftaincy of Great Sachem unless he has served one term as an elective Chief of a Great Council; nor to the Chieftaincy of Great Prophet unless he has served in the Chieftaincy of Great Sachem." An attempt was made to change the date for kindling the Great Sun Council fire, but without success. The incoming Great Sachem was directed to take immediate steps to close up the affairs of Iroquois, Otego and Seminole Tribes, they each being reported defunct. The Finance Committee made its report approving the accounts of the Great Chief of Records and Great Keeper of Wampum, and ordered mileage that was to be paid those entitled thereto. The committee strongly recommended that the Great Sachem visit every Tribe in the reservation. Lexington was selected as the next hunting grounds in which to kindle the Great Sun Council fire. A rising vote of thanks was extended to Great Chief of Records Lyddane for having waited until there was sufficient wampum in the belt before drawing his salary, in order that the per capita tax might be paid promptly. The Committee on the State of the Order made its report, in which it noted the fact that there had been a diminution in the membership for the past great sun, but that, notwithstanding, the Order was in a healthy and vigorous condition. It recommended that the incoming Great Chiefs be more zealous in making official visitations. Amendments to the general laws were offered, to lay over one great sun, to "admit pale faces 18 great suns of age," and also to grade the representation of Tribes according to their membership. Bro. T. A. Hornsey, as the Senior Past Great Sachem present, raised the following named Great Chiefs: W. C. Diederich, of No. 19 Great Sachem Willie Walker, of No. 1 Great Senior Sagamore Gustav A. Ellerkamp, of No. 9 Great Junior Sagamore John I. Winter, of No. 3 Great Prophet C. E. Lyddane, of No. 2 Great Chief of Records John D. Walker, of No. 4 Great Keeper of Wampum John Hafendorfer, of No. 14 Great Sannap E. E. Bennett, of No. 11 Great Mishinewa James Schrepper, of No. 8 Great Guard of Forest R. A. Chiles, of No. 18 Great Guard of Wigwam Bro. H. C. Rhodes, of No. 7, Great Representative to the G. C. U. S. for two great suns. Great Keeper of Wampum Walker announced that after all bills payable at this Great Council had been settled the wampum belt would be empty, but that there would be no debt. After the Great Prophet had invoked the Great Spirit, the council fire was quenched. SIXTH GREAT SUN COUNCIL. =1900.= A special session of the Great Council was called at Louisville on the 5th sun of Hunting Moon, G. S. D. 408, and the Council fire was kindled by special dispensation from the Great Incohonee in the absence of the Charter of the Great Council. Great Senior Sagamore Willie Walker presided. The special session had been called for two purposes. First, to investigate charges that had been preferred against Great Sachem W. C. Diederich, accusing him of having conspired with certain organizers to do illegal acts, and to have otherwise acted in violation of the law respecting the organization and institution of Tribes. Second, to adjust a dissention among the chiefs and members of Hiawatha Tribe. Representatives were present from Tribes Nos. 1, 4, 7, 8, 9, and 14. After due investigation of the charges against Great Sachem Diederich, it was ordered that they be withdrawn, and the same being done, Great Sachem Diederich was conducted to his stump amidst applause. The commissions of J. B. VanZandt and W. E. Fite as organizers were revoked. After a thorough investigation of the affairs of Hiawatha Tribe, the same were adjusted, and the council fire of this special session was quenched. Regular Session. The sixth Great Sun Council Fire was kindled in the Hunting Grounds of Lexington, at the 10th run, rising of the 8th Sun of Flower Moon, G. S. D. 409. All Great Chiefs were present and the representatives of 27 Tribes. The gross attendance was 95 Past Sachems. Great Sachem W. C. Diederich then read his long talk, in which he said, "I entered upon the duties of the office with a firm determination to devote my best endeavor to the upbuilding of our beloved Order in the Great Reservation. Finding I had not much time to devote to the upbuilding of our Order, I had the pleasure of appointing Brother John B. VanZandt as my Organizer, and the progress he has made will be seen in his report. I have, during my term, had some unpleasantness. It has not all been smooth sailing, but now peace and harmony reign once more. I have tried to fulfil my obligations to the best of my ability and the Great Spirit has safely guided me through." The Great Sachem reported having visited nearly every Tribe in the reservation, the institution of a number of new tribes, a few dispensations granted and decisions made. The State Organizer, J. B. VanZandt reported the institution of 19 new tribes, as follows:--Hiokatoo, No. 5, Louisville; Wahoo, No. 10, Louisville; Wabee, No. 13, Louisville; Choctaw. No. 15, Louisville; Montezuma. No. 16, Louisville; Tecumseh, No. 12, Louisville; Mohawk, No. 20, Louisville; Chippewa, No. 22, Louisville; Delaware, No. 23, Lebanon; Black Hawk, No. 24, Springfield; Matamora, No. 25, St. Matthews; Wyoming, No. 26, Danville; Seneca, No. 27, Stanford; Dakota, No. 28, Junction City; Onondaga, No. 30, Lancaster; Manitou, No. 31, Eminence; Iroquois, No. 32, Pittsburg; Massasoit, No. 33, LaGrange; Montauk, No. 35, East Bernstadt. Great Chief of Records C. E. Lyddane in his long talk said:--"In no other reservation has Redmanship increased to such an extent during the past great sun as in Kentucky. Council Fires have been kindled in the metropolis, in the country towns and in the mining villages." From his report is gleaned the following: Number of members adopted, 1015; reinstated, 29; Admitted by card, 10; suspended, 176; withdrawn, 34; expelled, 3; deceased, 9; present membership, 2018; number of working tribes, 36; amount disbursed by tribes for relief, $1,525.36; for funeral benefits, $343.00; for other purposes, $7,386.80; total worth of tribes, $9,247.06. The Great Council then went into the election for Great Chiefs. W. C. Diederich, of No. 19, was elected Great Prophet, there being no other nominations. Willie Walker, of No. 1 was elected Great Sachem, no others being nominated. G. A. Ellerkamp, of No. 9 was elected Great Senior Sagamore, with no other nominations. W. C. Pelham, of No. 3 was elected Great Junior Sagamore, with O. R. King, of No. 1, S. C. Moore of No. 7 and John Ropke, of No. 8 also in nomination. C. E. Lyddane, of No. 2 was elected Great Chief of Records without opposition. John D. Walker, of No. 4 was elected Great Keeper of Wampum by acclamation. Louis Vissman, of No. 9 was elected Great Representative to the Great Council of the United States for two great suns, E. E. Bennett, of No. 11 and J. R. McConnell, of No. 1 being also in nomination. Danville was selected as the place for the kindling of the next council fire, Maysville and Owensboro being also in nomination. A resolution was introduced and adopted to elect a General State Organizer. After one of the most spirited races of the session, John Hafendorfer, of No. 14, was elected over J. B. VanZandt, of No. 9. This was the first time an official Organizer had been selected by the Great Council, heretofore it having been considered entirely within the power of the Great Sachem to regulate the matter to suit himself, the theory being that the Great Sachem was the official Organizer, and it was his privilege to appoint such deputies as he thought proper. An amendment to the laws was adopted permitting membership of palefaces 18 great suns of age, with the proviso that such applications should bear the endorsement of parent or guardian. A resolution was offered providing for representation of tribes in the Great Council according to membership, but the matter was laid on the table. Charters were ordered issued to all Tribes instituted during the previous great sun. On the recommendation of the Committee on Returns and Reports it was ordered that in the future the organizer of a new Tribe shall file a written report of its institution within one moon thereafter. On the recommendation of the Committee on the State of the Order it was ordered that no "Supervisory District Deputy Great Sachems having authority over tribal Deputies be appointed." The following resolution was unanimously adopted:--"The roll of Great Chiefs and Representatives shall be called at the close of each sun's session and no brother shall be entitled to mileage unless he shall answer thereto." It was also ordered that the Great Sachem be required to visit every Tribe in the Reservation at least once during his term, and the finance committee was directed to set aside an amount sufficient to cover expenses incurred. This would be quite an expensive matter if followed in the present day, and the Great Sachem's term would have to be extended to cover more than one sun or it would be impossible for him to comply with the law. Past Sachem Frank L. Smith was allowed a small fee for his services as Assistant Great Chief of Records, being the first recognition of such a sub-chieftaincy. The Great Sachem ruled that representatives of Tribes not having been instituted two moons and not having paid tax were not entitled to mileage. The fiscal great sun at that time ended the 30th of Worm Moon, and the Great Sun Council was held then as now the second Tuesday in Flower Moon, and but few tribes were thus deprived of mileage for their representatives. The Finance Committee recommended the allowance of mileage to 38 Great Chiefs and Representatives, amounting to $161.70, an average of $5.22 to each. The Great Sachem's expense account of $97.37 for the great sun was allowed. A controversy between Tippecanoe Tribe, No. 29 and Hiawatha Tribe, No. 7, regarding a claim of the latter against the former that certain Hiawatha members had taken membership in Tippecanoe without leave or license was adjusted by ordering that such members take cards from Hiawatha Tribe. It would seem that the matter should have been settled in a different manner, as it is not possible for dual membership to exist, and the brothers in question were members of either one tribe or another, and as membership of a Red Man in another Tribe is impossible without the depositing of a card, it should have been ruled that the brothers were still members of Hiawatha Tribe and subject to its laws in every respect. Past Great Sachem J. R. McConnell raised the following named Great Chiefs:-- Willie Walker, of No. 1 Great Sachem. G. A. Ellerkamp, of No. 9 Great Senior Sagamore. W. C. Diederich, of No. 19 Great Prophet. C. E. Lyddane, of No. 2 Great Chief of Records. John D. Walker, of No. 4 Great Keeper of Wampum. W. B. Eason, of No. 1 Great Sannap. Wm. A. Crader, of No. 9 Great Mishinewa. M. M. Harbeson, of No. 7 Great Guard of Wigwam. Geo. W. Griffith, of No. 11 Great Guard of Forest. Past Great Sachem McConnell appointed Thos. M. Russell and Henry W. Ray, of No. 3, to raise the Great Junior Sagamore elect, W. C. Pelham, to his stump in the council chamber of his Tribe. Former organizer J. B. VanZandt presented petitions for charters for Irondequoit Tribe, No. 38, at Hardinsburg and Choctaw Tribe, No. 39 at Bardstown, and it was ordered that charters be granted the tribes as soon as instituted. Great Sachem Walker announced the appointment of the following committees:-- On Finance.--John M. Shely, of No. 1; Chas. A. Hess, of No. 10; J. M. Martin, of No. 2. On Laws and Usage.--Ben. C. Nunn, of No. 14; E. E. Bennett, of No. 11; Frank L. Smith, of No 1. On Returns and Reports.--Henry W. Ray, of No. 3; W. E. Grubbs, of No. 28; Michael Grau, of No. 17. On Appeals.--Wm. M. Evans, of No. 9; R. A. Chiles, of No. 18; H. V. Cohn, of No. 8. On State of the Order.--John Ropke, of No. 8; W. A. Waters, of No. 24; J. W. Scobee, of No. 2. After thanks had been given to Miantonomo Tribe for its courteous entertainment of the Great Council, and to Past Great Sachem Diederich for his services as Great Sachem, the Great Prophet said a prayer, and the Council Fire was quenched. SEVENTH GREAT SUN COUNCIL. =1901.= Prior to the kindling of the council fire, the Great Council was called to order at the Opera House by Past Sachem V. Freeman, chairman of the local committee, and after an invocation by the Rev. J. O. Vaught, in a few well chosen remarks he introduced the Hon. William Jennings Price, who delivered an address of welcome, which was a beautiful word picture. This was appropriately responded to by Great Sachem Willie Walker, after which the guests were dismissed and the Seventh Great Sun Council Fire of the Great Council of Kentucky was kindled in the Wigwam of Wyoming Tribe, No. 26, Hunting Grounds of Danville. All of the Great Chiefs were present and twenty-six Past Sachems. Frank L. Smith was appointed Assistant Great Chief of Records. The Great Council Degree was conferred upon forty-one Past Sachems in waiting, and thus the total attendance at the session was 78. Representatives were present from 42 Tribes and but two were unrepresented. Great Sachem Willie Walker, in his long talk said--"The past great sun has wrought most magnificent results and shows what human desire and harmonious action can accomplish. Where the banner of thirty-six Tribes and one council of the Degree of Pocahontas hung in the breeze, there now triumphantly floats, kissed by the winds of heaven, thirty-one additional emblems, and one of the Degree of Pocahontas." He may well have been proud of his record, for not until five great suns had passed was it even equaled. He also said--"One of the most exalted things a man can do is to succor the distressed, feed the hungry and clothe the poor, and especially to care for the widows and orphans. We should by all means begin a fund for the establishment of a Widows' and orphans' Home for our Order. I suggest that a committee of five be appointed to formulate a plan by which we can establish this fund and that they report at this Council." This was the first mention in the Great Council of Kentucky of this subject, soon destined to be one of the most important objects of legislation, and Great Sachem Walker has the credit of its inception. After having made several other important recommendations, given a list of his appointments of Deputies, a digest of decisions and opinions rendered, he closes with a glowing tribute to deceased Past Sachems John R. Shely, of No. 1; R. W. Jones, of No. 2 and Joe Gast, of No. 18. The Great Chief of Records Lyddane reported as follows:-- Adopted since last report, 1564; reinstated, 38; admitted by card, 23; suspended, 266; withdrawn, 69; expelled, 22; deceased, 28; present membership, 3,196. Disbursed by Tribes for relief, $3,921.43; for burial of the dead, $1,065.00; for other purposes, $15,025.86; total worth of tribes, $13,478.09. Great Keeper of Wampum John D. Walker reported there being $1,851.64 in the Great Council wampum belt. The Great Sachem made appointments on the standing Committees as follows, to fill vacancies:-- Finance--W. S. Cramer, of No. 1; Lawrence Leopold, of No. 8; L. Vissman, of No. 9. Law and Usage--D. N. Zimmerman, of No. 4. Appeals--H. S. Chase, of No. 28. State of the Order--Henry Schwieters, of No. 8; J. R. McConnell, of No. 1; Jas. R. W. Smith, of No. 63. Charters--R. F. Arnett, of No. 1; L. W. Zweydorf, of No. 7; S. T. Noe, of No. 24. The following named Great Chiefs were elected for the ensuing great sun:-- Willie Walker, of No. 1 was elected Great Prophet without opposition. Gustav A. Ellerkamp, of No. 9, was elected Great Sachem, there being no other nominations. W. C. Pelham, of No. 3 was unanimously elected Great Senior Sagamore. H. J. McFarlan, of No. 33, was elected Great Junior Sagamore, other candidates being E. B. Ryan, of No. 4; Lee W. Zweydorf, of No. 7; O. R. King, of No. 1. C. E. Lyddane, of No. 2 was re-elected Great Chief of Records without opposition. John D. Walker, of No. 4 was unanimously re-elected Great Keeper of Wampum. Willie Walker, of No. 1, Lawrence S. Leopold, of No. 8 and John Hafendorfer, of No. 14 were elected Great Representatives to the Great Council of the United States. It developed later that Kentucky was entitled to only two of the three Great Representatives elected, and thus credentials were not issued to Past Sachem Hafendorfer, he being the last to be elected. F. W. Jones was unanimously elected State Organizer. Owensboro was selected as the next place for kindling the Great Council Fire, in the Wigwam of Totewa Tribe, No. 14. Great Sachem Willie Walker announced that contributions had been received from Kentucky Tribes for the relief of the sufferers from the Galveston flood amounting to $242.50, which had been forwarded to the Relief Committee. [Illustration: GREAT COUNCIL OF KENTUCKY--SEVENTH SESSION. DANVILLE, MAY 14-15, 1901.] The Committee on Law and Usage recommended that there be some means adopted to bring about more uniformity in Tribal by-laws, and suggested that a model code be prepared as a guide to new tribes especially. A resolution to amend the laws so as to allow Tribes representation according to membership was defeated. Great Mishinewa Wm. A. Crader, for the special Committee appointed at the last Great Council to adjust the differences between Tecumseh Tribe, No. 29 and Hiawatha Tribe, No. 7 reported that the matter had been amicably settled. Past Sachem John Hafendorfer, who had been elected State Organizer at the previous Great Sun Council presented a report, in which he stated he had appointed F. W. Jones as Chief Deputy Organizer, and that credit was due to Bro. Jones for the work that had been accomplished, thirty-one new Tribes having been instituted. The Finance Committee reported having found the books and accounts of the Great Chief of Records and Great Keeper of Wampum correct, and made the following recommendations, all of which were concurred:-- That fifty fathoms be appropriated for the relief of the Galveston flood sufferers. That mileage be allowed all members of Standing Committees. This was the first time members of the Standing Committees had been paid. That the Great Sachem be authorized to appoint a State Exemplifier, and that $500.00 be appropriated for the use of the Great Sachem and the Exemplifier. The Great Sachem appointed Past Sachem Frank L. Smith, of No. 1 to this position, which he has held by re-appointment each Great Sun to the present time, 1908. That a special Committee of three Past Sachems be appointed to investigate the matter of a Widows' and Orphans' Fund and report at the next Great Council. The Great Sachem appointed on this Committee, O. R. King, of No. 1; W. M. Evans, of No. 9; and H. V. Cohn, of No. 8, together with the incoming Great Sachem, ex-officio. The Committee on Charters recommended that charters be issued to the following named tribes, they having been instituted during the past Great Sun: Cataraugus, No. 36, Livingston; Red Hawk, No. 40, Falmouth; Shabbona, No. 46; Somerset; Oconee, No. 47, Bloomfield; King Phillip, No. 48, Hustonville; Shingawassa, No. 50, Bardfordsville; Comanche, No. 51, New Haven; Ta wa-wa, No. 52, Vine Grove; Minewa, No. 53, Beaver Dam; Kentucky, No. 54, McHenry; Tioga, No. 55, Sturgis; Huron, No. 56, Versailles; Standwaitee, No. 57, Earlington; Blazing Arrow, No. 58, Madisonville; Sagwa, No. 59, Lawrenceburg; Otego, No. 60, Paducah; Wichita, No. 61, Mayfield; Waukee, No. 62, Fulton; Pequod, No. 63, Louisville; Lotowana, No. 64, Midway; Maumee, No. 65, Paris; Sagamore, No. 66, Hickman; Black Foot, No. 67, Frankfort. Juanita Council, No. 3, D. of P., Louisville. No charter was issued to Minetonka Tribe, No. 49, it being reported defunct. It was reported that Shawnee Tribe, No. 9 and Tecumseh Tribe, No. 12, both of Louisville, had consolidated, and it was ordered that a charter be issued to the new Tribe as Tecumseh Tribe No. 9. A resolution to establish the minimum fee for adoption and degrees at ten farthoms ($10.00) was defeated. Upon the recommendation of the Finance Committee, mileage was allowed to Great Chiefs, representatives and members of standing committees, sixty in number, amounting to $473.50, being an average of $7.89 per capita. An amendment to the general laws fixing the minimum fee for adoption at eight fathoms was presented to be considered at the next Great Council. The contract for printing proceedings was awarded to A. J. Domeck, of Louisville, at 75 cents per page. An amendment to the general laws providing for the election of Great Chiefs by the "Australian Ballot", all Past Sachems to participate, the election to take place in the wigwams of the various Tribes was presented to lay over one Great Sun. This proposed law was styled by its opponents the "Goebel" law of Redmanship. It was ordered that portraits of all deceased Past Sachems, members of this Great Council, be printed in the records, together with a memorial. The Great Chief of Records was instructed to prepare a roster of all members of the Great Council, to be kept in a book provided for that purpose, and to have it present at each Great Council. It was the sense of the Great Council that the Great Council of the United States be invited to kindle its next Great Sun Council Fire in the Reservation of Kentucky. Past Great Sachem J. R. McConnell raised the Great Chiefs elect, as follows:-- Gustav A. Ellerkamp, of No. 9 Great Sachem. W. C. Pelham, of No. 3 Great Senior Sagamore. H. J. McFarlan, of No. 33 Great Junior Sagamore. Willie Walker, of No. 1 Great Prophet. C. E. Lyddane, of No. 2 Great Chief of Records. John D. Walker, of No. 4 Great Keeper of Wampum. Upon assuming his stump, Great Sachem Ellerkamp was presented with a handsome Great Sachem's regalia by Past Sachem F. L. Smith, in behalf of his many friends and Brothers. The Great Sachem announced the appointment of Great Chiefs as follows, and they were raised in due form: W. M. Evans, of No. 9 Great Sannap. John W. Riley, of No. 11 Great Mishinewa. Ed. L. Hays, of No. 26 Great Guard of Wigwam. Harry F. Davis, of No. 15 Great Guard of Forest. An amendment to the laws was offered providing that organizers should submit a list of all proposed charter members of a new Tribe, to all Tribes in the same hunting grounds where same was to be instituted in hunting grounds already containing one or more tribes. Consideration was deferred one great sun. The Great Sachem announced the following standing committees for the ensuing great sun:-- Finance--Henry Schwieters, of No. 8; M. M. Harbeson, of No. 7; Henry W. Ray, of No. 3. Law and Usage--Wm. A. Crader, of No. 9; Frank L. Smith, of No. 1; L. D. Owen, of No. 8. Returns and Reports--N. G. Mothershead, of No. 57; C. S. Hill, of No. 23; E. E. Reno, of No. 41. Appeals--M. H. McCorkle, of No. 43; F. A. Gould, of No. 10; D. R. Breeding, of No. 50. State of Order--A. J. Domeck, of No. 16; C. A. Melone, of No. 9; Chas. A. Wheeler, of No. 48. After extending a hearty vote of thanks to the Chiefs and members of Wyoming Tribe, No. 26 for the many courtesies shown the Great Council, the council fire was quenched. EIGHTH GREAT SUN COUNCIL. =1902.= This Council Fire was kindled in the wigwam of Totewa Tribe, No. 14, Hunting Grounds of Owensboro, at the tenth run, 45th breath, rising of the 13th sun of Flower Moon, G. S. D. 411. All of the elective Great Chiefs were present. Previous to the kindling of the Council Fire welcoming exercises were held in the Court House, where Past Sachem S. W. Bedford, of No. 14, as chairman, introduced Mayor Yewell and Bro. LaVega Clement, who delivered addresses of welcome responded to by Great Sachem Ellerkamp, when the meeting adjourned to the council chamber of Totewa Tribe. The Great Sachem made appointments as follows to fill vacancies in the appointive Great Chiefs:-- George W. Griffith, of No. 11 Great Mishinewa. Lee W. Zweydorf, of No. 7 Great Guard of Wigwam. Chas. R. Brent, of No. 8 Great Guard of Forest. The Great Sachem stated that he had been requested to appoint a Chief's Degree member of No. 14 as official stenographer of the Great Council, but the brother not being a Past Sachem, he could not be admitted. A motion being made that the Great Council Degree be conferred upon the Brother in question, the Great Sachem ruled the matter out of order. It was then ordered that the Great Council go into the nomination and election of an Assistant Great Chief of Records. Prior to this session, the Assistant to the Great Chief of Records had been appointed by that Great Chief. Frank L. Smith, of No. 1 and J. G. Sewell, of No. 7 were placed in nomination, but Past Sachem Sewell declining to serve if elected, the remaining candidate was elected by acclamation. The following were appointed a Credential Committee--Great Junior Sagamore H. J. McFarlan, assisted by Con Trouth, of No. 7; H. H. Denhardt, of No. 11, and C. M. Chasteen, of No. 4. This Committee reported recommending the admission of 47 Past Sachems in waiting, and the recognition of the representatives of 37 Tribes. The total attendance at this Great Council was 101. From the Great Sachem's Long Talk, the following is quoted:-- "To my regret I am compelled to say, that the growth of the Order is not as phenomenal as that of the two previous great suns when a gain of 1500 members was made, but still I am proud to state that, what a few moons ago seemed a probable loss in membership is reverted into a gain, and where the membership one year ago was 3269 we now have 3525 members. Since last Great Council Delaware Tribe, No. 23, at Lebanon, Ononga Tribe, No. 34 at Covington, Red Hawk No. 40 at Somerset, Tawawa, No. 52 at Vine Grove, Sagwa, No. 59, at Lawrenceburg, Wichita, No. 61, at Mayfield, Waukee, No. 62 at Fulton, and Black Hawk, No. 24, at Springfield have become defunct. After due investigation to ascertain the cause of so many Tribes quenching their council fires, I find that the most of the trouble can be found in the following three causes: First, lack of proper instruction; Second, the organizer did not exercise enough care when soliciting charter members for new tribes, placing therein members objectionable to a majority; Third, Tribes numerically and financially weak would overreach themselves in the matter of buying paraphernalia, then finding themselves involved would attempt to give a pow-wow, and instead of bettering themselves would plunge deeper in debt and dissolution would follow. To the credit of Bro. F. W. Jones it must be said that he exercised splendid judgement as to the character of the charter members of the tribes he instituted during the past great sun." The Great Sachem enumerates his visitations, appointments of Deputies, and decisions rendered. From the recommendations offered by that Great Chief we quote the following:-- "The Articles of Incorporation need to be revised and I would urge immediate attention to this matter. The minimum fee for the three degrees should be placed at ten fathoms. The fee for adoption in Councils of the Degree of Pocahontas should be fixed. The laws are at present vague. The Great Council should empower the Great Sachem to appoint an instructor or Exemplifier, and fix his compensation. A little wampum invested in this manner will materially enlighten and strengthen weak and tottering Tribes." The Great Sachem recounted the memorial services held by the Louisville Tribes on the death by assassination of President Wm. McKinley, and paid tribute also to the memory of Past Sachems Wm. A. Metcalf, of No. 1 and Thos. Wendroth, of No. 17, who had passed to the great beyond since last Great Council. The institution of fifteen new Tribes by State Organizer F. W. Jones is recounted, and also of two Councils of the Degree of Pocahontas. The following consolidations are recorded: Minewa, No. 53, of Beaver Dam with Kentucky, No. 54, of McHenry, the council fire of the former being quenched forever. Pequod, No. 63, with Hiawatha, No. 7, both of Louisville, the Council fire of No. 63 being quenched forever. Red Jacket, No. 44, with Hiawatha, No. 7, both of Louisville, quenching forever the council fire of Red Jacket, No. 44. Tippecanoe, No. 29, with Cherokee, No. 8, both of Louisville, the former going of existence. Tecumseh No. 9, which had already absorbed Shawnee No. 9 and Tecumseh No. 12, with Cherokee, No. 8, the former quenching its council fire forever. An extended review is made of the efficient work done by Special Deputy Great Sachem Wm. A. Crader in visiting weak and defunct Tribes, endeavoring to revive where possible, and where not possible closing the Tribes by quenching their council fires forever. The following were appointed to fill vacancies in Standing Committees:-- State of the Order--Ben C. Nunn, of No. 14; Edw. L. David, of No. 5. Great Keeper of Wampum John D. Walker made his report showing balance in wampum belt of $2,537.37. The Great Chief of Records presented his Long Talk, from which we make the following extracts: Members adopted since last report, 1221; admitted by card, 110; reinstated, 35; suspended, 513; expelled, 2; withdrawn, 55; deceased, 25; disbursed by Tribes for relief, $5,247.45; for burial of the dead, $1,050.00; for other purposes, $17,152.19; amount invested by Tribes, $7,742.08; total worth of Tribes, $17,079.23. The election of Great Chiefs was then entered into, with the following results:-- Gustav A. Ellerkamp was unanimously elected Great Prophet. W. C. Pelham, of No. 3, being the only nominee for Great Sachem was elected by acclamation. Horace J. McFarlan, of No. 33, was elected Great Senior Sagamore without opposition. H. H. Denhardt, of No. 11, was elected Great Junior Sagamore on the third ballot, other candidates being W. A. Crader, of No. 8, L. L. Bebout, of No. 60, and O. R. King, of No. 1. C. E. Lyddane, of No. 2, being the only candidate, was unanimously elected Great Chief of Records. S. C. Moore, of No. 7 was elected Great Keeper of Wampum, there being no other nominee. John D. Walker, the former encumbent having served five great suns successively was given the honors of a Past Great Sachem, and he declined to be a candidate for re-election. Past Great Sachems G. A. Ellerkamp and John D. Walker were elected Great Representatives for two great suns each. Other candidates in nomination being F. W. Jones, of No. 14 and John Hafendorfer, of No. 14. The Great Sachem announced the following appointments to fill vacancies on Committees:-- Appeals--J. M. Clifford, of No. 10; Ben H. Schrader, of No. 5; W. B. Eason, of No. 1. Charters--J. G. Sewell, of No. 7; C. A. Woolfolk, of No. 7; L. L. Bebout, of No. 60. It was ordered that the matter of organization of new Tribes for the ensuing Great Sun be left in the hands of the Great Sachem, he to appoint such organizer or organizers as he might deem for the best interests of the Order. Maysville was unanimously selected as the place for kindling the next Great Sun Council Fire. The special Committee appointed at the last Great Sun Council to present a plan for the establishment of a Widows' and Orphans' Fund presented a report embodying the text of a law and recommended its adoption, but its consideration was deferred one great sun that the matter might be referred back to the tribes for thorough discussion therein. The bill, as recommended by this Committee was adopted four great suns later with some slight modifications. The Committee on Law and Usage reported having prepared a model code of by-laws for the use of Tribes, and they having been promulgated by the Great Sachem were already in use by many Tribes. A law was enacted establishing the minimum fee for adoption at eight fathoms, it formerly being three fathoms. An amendment to the law was adopted requiring organizers to submit a list of all candidates for charter membership to all tribes in the same hunting grounds. The Great Representatives to the Great Council of the United States made a written report, which was the first time this had been done. State Organizer Jones reported having instituted fourteen new Tribes, and gave data in regard to each. It was ordered that the Great Representatives invite the Great Council of the United States to kindle its Great Sun Council Fire in 412 in the hunting grounds of Louisville. The bill proposed at the previous Great Sun Council, providing for the election of Great Chiefs in the Council Chambers of Tribes, by the "Australian" ballot, was reported on adversely by the Committee on Law and Usage, and thus the so-called "Goebel" bill was defeated. On the recommendation of the Committee on Laws and Usage, it was ordered by the Great Council that Tribes must pay benefits to a disabled brother as long as his disability should continue. It had been the custom of Tribes to provide by a by-law to that effect that benefits should cease after a stated period. The ruling also provided that the minimum amount of benefits to be paid should be a sum equal to the dues of the brother that might accrue during his disability, or in other words, enough to keep the brother in good standing. Later the Great Council of the United States fixed the minimum amount at one fathom per seven suns. A resolution was adopted requiring the financial Great Chiefs to give bond in an indemnity bonding company, and that the Great Keeper of Wampum should be paid a salary of fifty fathoms per Great Sun. The Finance Committee, among other recommendations offered the following which were agreed to:-- That the Assistant Great Chief of Records be allowed fifty fathoms for his services. That the printing for the ensuing Great Sun be awarded to the "American Red Man" at 95 cents per page. That five hundred fathoms be appropriated for the use of the Great Sachem for the best interests of the Order. The minimum fee for adoption in Councils of the Degree of Pocahontas was fixed at one fathom. Charters were granted the following new Tribes:--Otawa, No. 68, Olive Hill; Powhatan, No. 69, Carrollton; Sioux, No. 70, Louisville; Little Ha Ha, No. 71, Owenton; Morning Star, No. 72, Fordsville; Warsaw, No. 73, Rockport; Floating Canoe, No. 76, Richmond; Shawnee, No. 77, Georgetown; Grand Glaze, No. 79, Monterey; Ptocawa, No. 80, Louisville; Yosemite, No. 81, Louisville; Appalachia, No. 82, Pineville; Passyunk, No. 83, Harrodsburg; Spotted Wolf, No. 84, Coalton; Red Cloud, No. 85, Warsaw; Big Eagle, No. 86, Sanders; Alfaretta Council, No. 4, Louisville; Prairie Flower, No. 5, Newport. On the recommendation of the Finance Committee mileage was allowed the Great Chiefs, Representatives, and Members of Standing Committees, amounting to $610.47, being paid to 68 individuals, an average of $8.97 per capita. An amendment was proposed to be considered at the next Great Sun Council advancing the minimum fee for adoption to fifteen fathoms. A resolution was adopted instructing the Great Representatives to endeavor to have a change made in the grip. An emblematic Tomahawk was ordered presented to Totewa Tribe, No. 14, in commemoration of the present session of the Great Council in its wigwam. It was ordered that a committee of two be appointed to prepare new Articles of Incorporation, and the Great Sachem appointed Lawrence S. Leopold, of No. 8, and H. J. McFarlan, of No. 33. Great Representative Lawrence Leopold presented a ring to Great Sachem Ellerkamp in behalf of the Past Sachem's Association of Louisville. Past Great Sachem W. C. Diederich, senior Past Great Sachem present raised the Great Chiefs elect as follows:-- W. C. Pelham, of No. 3 Great Sachem. H. J. McFarlan, of No. 33 Great Senior Sagamore. H. H. Denhardt, of No. 11 Great Junior Sagamore. Gustav A. Ellerkamp, of No. 8 Great Prophet. C. E. Lyddane, of No. 2 Great Chief of Records. S. C. Moore, of No. 7 Great Keeper of Wampum. John Hafendorfer, of No. 14 Great Sannap. J. H. Richardson, of No. 3 Great Mishinewa. J. Robin Garr, of No. 7 Great Guard of Wigwam. J. K. Moore, of No. 32 Great Guard of Forest. [Illustration: GREAT COUNCIL OF KENTUCKY--EIGHTH SESSION, OWENSBORO, MAY 13-14, 1902.] The Great Sachem announced the following as members of Standing Committees for the ensuing great sun:-- Finance--Henry W. Ray, of No. 3; O. R. King, of No. 1; W. M. Evans, of No. 8. Law and Usage--Frank L. Smith, of No. 1; W. A. Crader, of No. 8; Geo. C. Wolf, of No. 77. Returns and Reports--Robert Lee Page, of No. 80; N. G. Mothershead, of No. 57; Forsee D. Lee, of No. 71. Appeals--Louis Vissman, of No. 8; C. H. Bateman, of No. 50; Sebastian Stone, of No. 56. State of the Order--L. L. Bebout, of No. 60; J. H. Kemper, of No. 18; L. E. Herrell, of No. 54. After Past Sachem Frank L. Smith, of No. 1 had exemplified the unwritten work of the Order, the Council Fire was quenched to be rekindled in the wigwam of Wyandotte Tribe, No. 3, hunting grounds of Maysville, G. S. D. 412. =1903.= NINTH GREAT SUN COUNCIL. Previous to the kindling of the council fire an excellent program of welcome was rendered, including musical selections by the Red Men's Band, and addresses by Past Great Sachem John I. Winter, Past Great Incohonee Thomas K. Donnalley, of Pennsylvania, and Great Sachem Pelham. At the 10th run, rising of the 12th sun of Flower Moon, G. S. D. 412, the ninth Great sun council fire was kindled in ample form, all elective and appointed Great Chiefs being present, as well as 78 Past Sachems. D. N. Zimmerman, of No. 4 and Thomas M. Russell, of No. 3, were appointed to assist Great Junior Sagamore Denhardt in the examination of credentials, which committee soon reported the presence of fifty-six Past Sachems in the forest for the first time, and they were admitted to seats in the Great Council, making the total attendance 134. The roll call of representatives disclosed the presence of the representatives of fifty-seven Tribes out of sixty-three. An election for Assistant Great Chief of Records was then entered into, and Past Sachem Frank L. Smith was chosen, the opposing candidate being P. P. Doll, of No. 8. Great Sachem Pelham presented his long talk in print, the first time it had been done, which met with the approval of all. The following quotations are from that document:-- "I am proud to say the condition of the Order in this Reservation is prosperous and progressive. Probably fifteen hundred names have been added to the roster of membership during the past great sun, and with few exceptions the Tribes and Councils are on the hunt for palefaces with that enthusiasm and energy that knows no such word as fail." In regard to Councils of the Degree of Pocahontas he said:--"This branch of the Order appears to have been almost entirely neglected by former Great Councils of this Reservation. The tax formerly assessed against members of Councils was repealed by this Great Council at its fifth session, and I find no mention of them in the Records since. Experience has shown that the Tribe and Council are each benefited by the presence of the other, and the membership of both are alike interested in the upbuilding of their local branches and in the advancement of the interests of the Order generally. Under the care of this Great Council are five Councils who are entirely at sea in the matter of laws for their government; and it would surely be wise in this body to formulate a code for their benefit. Diligent inquiry failing to furnish me with the name of any person who would undertake the business of organizing Tribes in this Reservation, I therefore tried to find some one in each locality who would undertake to organize a Tribe nearby. As a direct result, ten new Tribes were instituted, the organizers being in each case persons living in the near locality of the new Tribes." The method thus inaugurated by Great Sachem Pelham has been pursued by his successors to the present, with results never equaled by any Reservation in the history of the Order. As usual he recounts the dispensations granted, decisions made, and announces the inauguration by the Great Council of the United States of the Orphan's Guardian Fund. "I appointed Past Sachem Frank L. Smith Exemplifier for the Reservation at large, and sent him on an extended trail, and he visited and exemplified the work to forty-one tribes in two moons. It is to be regretted that the amount of the appropriation for this purpose would not permit the visitation of every Tribe in the Reservation. That the visits and instructions were highly appreciated is attested by numerous letters from the Tribes, and they clearly remonstrate the great importance of following up the institution of a Tribe by proper instruction and encouragement, either by a neighboring Tribe or by a Great Chief or Exemplifier." He reported the following tribes as being defunct:--Delaware, No. 23, Lebanon; Seneca, No. 27, Stanford; Narragansett, No. 43, Middlesboro; Shabbona, No. 46, Somerset; Sagamore, No. 66, Hickman; Nokomis, No. 74, Franklin. Among the recommendations offered were the following:-- "That a code of laws be prepared for the government of Councils of the Degree of Pocahontas of this Reservation." "That the horse be adopted as the Totem of this Reservation as recommended by our Great Representatives at Norfolk last Corn Moon." The following appointments were made to fill vacancies:-- On Laws and Usage--C. P. Harding, of No. 5. On State of the Order--Thos. O. Long, of No. 57. On Charters--John H. Ropke, of No. 8; Chas. Wheeler, of No. 48; G. W. Griffith, of No. 11. The Great Council then went into the election of Great Chiefs. Horace J. McFarlan, of No. 33, was elected Great Sachem by acclamation. H. H. Denhardt, of No. 11 was elected Great Senior Sagamore without opposition. Lewis L. Bebout, of No. 60 was elected Great Junior Sagamore on the second ballot, O. R. King, of No. 1, L. D. Owen, of No. 8, and D. H. Russell, of No. 10 being also in nomination. Henry W. Ray, of No. 3 was unanimously elected Great Chief of Records, Henry Schwieters, of No. 8 being also nominated but declined to make the race. C. E. Lyddane, who had held the chieftaincy for five consecutive great suns was not a candidate for re-election, and he was awarded the honors of a Past Great Sachem. S. C. Moore, of No. 7 was re-elected Great Keeper of Wampum without opposition. W. C. Pelham, of No. 3, Chas. A. Hess, of No. 10 and John H. Buschemeyer, of No. 8 were elected Great Representatives for two Great Suns each, other candidates in nomination being Lawrence S. Leopold, of No. 8; W. C. Diederich, of No. 19; Willie Walker, of No. 1; J. Robin Garr, of No. 7; John H. Ropke, of No. 8. Great Keeper of Wampum S. C. Moore reported balance in the Great Council wampum belt as being $2,853.10. It was agreed by unanimous vote to kindle the next Great Sun Council fire in the wigwam of Otego Tribe, No. 60, hunting grounds of Paducah. An amendment to the laws was adopted fixing the minimum fee for adoption at four fathoms. It had been fixed at eight fathoms by the previous Great Council, and it was proposed at this time to increase it to fifteen fathoms, but with the result of fixing it at the first named figure where it has remained to the present. Much confusion was caused by the misunderstanding of the term "adoption fee" many supposing it to be the total fee for membership, including all three degrees. It was here defined as meaning the fee for the "adoption" or first degree of Redmanship. The Great Chief of Records presented his long talk from which the following data is obtained:--Adopted, 2158; admitted by card, 133; reinstated, 44; suspended, 467; expelled, 16; withdrawn by card, 61; deceased, 40; present membership, 5,053; disbursed by Tribes for relief, $6,633.94; for burial of the dead, $1,604.00; for other purposes, $18,085.74; invested by Tribes, $6,705.10. total worth of Tribes, $28,280.65. The Finance Committee reported having found the books and accounts of the Great Chief of Records and Great Keeper of Wampum in correct form, and made the following recommendations, which were concurred in:-- That Councils of the Degree of Pocahontas be assessed five in. per Great Sun for each female member, for the benefit of the Orphans' Guardian Fund of the Great Council of the United States. That the Great Sachem and Exemplifier be allowed the sum of $1,000 for the ensuing great sun. That the printing of the Record be awarded to the Louisville Anzeiger Co. at $1.10 per page. That the Assistant Great Chief of Records be allowed fifty fathoms for services rendered. Past Great Incohonee Thos. K. Donnalley, of Pennsylvania, representing the Great Incohonee of the Great Council of the United States, Thomas G. Harrison, of Indiana, addressed the Great Council and exemplified the unwritten work of the Order. The Committee on State of the Order expressed the sentiments of all in the following:--"Throughout the entire reservation there is universal complaint at the carelessness and delay in getting the proceedings of the last Great Council in hands of the various Tribes." Although the copy had been furnished promptly to the printer, the book in question had not been delivered until just prior to the present session. The Committee on Returns and Reports, of which Robert Lee Page was chairman paid the following tribute to Great Sachem Pelham:--"Under his guidance and administration the Order has prospered and grown in strength. His advice and decisions have been fair and impartial and his conduct such as to meet with the approbation of the entire membership. His administration is one that will ever be remembered, and we feel that we cannot give him the praise he so richly deserves. We could with greater ease add beauty to the lily or fragrance to the rose than we could adequately express our appreciation of Bro. Pelham." The following resolution was adopted:--That the Horse's Head on an Indian Shield as recommended by the Great Council of the United States be adopted as the totem of this Great Council, and that this Great Council reserve unto itself the right to control the manufacture and disposal of the said Totem or jewel. The Committee on Charters recommended that charters be granted to the following new Tribes, which was agreed to:--Kabo, No. 78, Petra; Eyota, No. 87, Ball's Landing; Swift Foot, No. 88, Campbellsburg; Tallalu, No. 89, Callaway; War Eagle, No. 90, Bedford; Idaho, No. 91, Four Mile; Tallapoosa, No. 92, Milton; Mingo, No. 93, Newport; Sago, No. 94, Germantown; Wissahickon, No. 95, Lockport; Iona Council, No. 6, D. of P., Pittsburg. Great Prophet Ellerkamp offered the following suggestions, which were adopted:-- That memorial page or pages be printed in each great sun's record containing the names of all brothers deceased during the previous great sun. That at the opening of each Great Council every representative be handed a copy of the last record and a copy of the manual. That the Asst. Great Chief of Records prepare a page or pages containing all new laws and resolutions enacted and also all unfinished business. It was ordered that the Great Chief of Records prepare and have printed a suitable form upon which Deputy Great Sachems shall hereafter make their reports. That matter of deferred business, consisting of the report of the special Committee on Widow's and Orphan's Home Fund was taken up, and on motion of Past Sachem H. C. Yunker, of No. 7 was laid on the table. An amendment to the laws was offered to lay over one great sun providing a penalty for electioneering. Another to take the same course was offered providing for holding the Great Sun Council in Hot Moon instead of Flower Moon. The Finance Committee recommended the payment of mileage to 78 Representatives, Great Chiefs and members of Committees, amounting to $753.53, being an average of $9.66 per member. Past Great Incohonee Thomas K. Donalley proceeded to raise the Great Chiefs elect, appointing as Great Tocakon Past Great Sachem Willie Walker. Horace J. McFarlan, of No. 33 Great Sachem. H. H. Denhardt, of No. 11 Great Senior Sagamore. Lewis L. Bebout, of No. 60 Great Junior Sagamore. W. C. Pelham, of No. 3 Great Prophet. Henry Wood Ray, of No. 3 Great Chief of Records. S. C. Moore, of No. 7 Great Keeper of Wampum. A. C. Prewitt, of No. 33 Great Sannap. Geo. W. Griffith, of No. 11 Great Mishinewa. J. H. Kemper, of No. 18 Great Guard of Wigwam. J. K. Moore, of No. 32 Great Guard of Forest. The following Standing Committees were announced for the ensuing Great Sun:-- Finance--W. M. Evans, of No. 8; Henry Schwieters, of No. 8; O. R. King, of No. 1. Law and Usage--L. D. Owen, of No. 8; W. C. Morgan, of No. 90; H. J. Northcutt, of No. 37. Returns and Reports--Robert Lee Page, of No. 80; Forsee D. Lee, of No. 71; N. G. Mothershead, of No. 57. State of the Order--Thos. M. Russell, of No. 3; C. H. Bateman, of No. 50; Louis Vissman, of No. 8. Appeals--J. Robin Garr, of No. 7; C. A. Melone, of No. 8; John Hafendorfer, of No. 14. Thanks of the Great Council were tendered Wyandotte Tribe, No. 3 for its hospitality, and after the Great Prophet had said a prayer, the Council Fire quenched in ample form. =1904.= TENTH GREAT SUN COUNCIL. The Tenth Great Sun Council Fire of the Great Council of Kentucky was kindled in the wigwam of Otego Tribe, No. 60, at Owensboro, at the 11th run rising of the 10th sun of Flower Moon, G. S. D. 413. Prior to the kindling, introductory exercises were held as follows:--Addresses by Mayor Yeiser, and Judge R. V. Lightfoot, with responses by Bros. R. L. Page, S. C. Moore, and Great Minewa, Thos. J. Smith, representing the Great Incohonee. At the kindling of the council fire there were present all the Great Chiefs, except Great Prophet, three Past Great Sachems and 75 Past Sachems. Lee W. Zweydorf, of No. 7 and Ben H. Schrader, of No. 5 were appointed to assist the Great Junior Sagamore in the examination of Credentials. Past Great Sachem Willie Walker of No. 1 was appointed Great Prophet for the session, Great Prophet Pelham being unable to be present. Upon the recommendation of the Credential Committee fifty-seven Past Sachems were admitted to seats in the Great Council, and the representatives of sixty-two Tribes were recognized. The attendance this session was 136. It was agreed that Representatives of Tribes instituted so recently as not to be legally entitled to representation be allowed mileage. The Great Sachem announced the following appointments on committees to fill vacancies:-- State of the Order--C. P. Harding, of No. 5; L. H. Roberts, of No. 10. Charters--Claude B. Terrell, of No. 90; J. M. Clifford, of No. 10; Hugh Johnson, of No. 81. A communication was read from Great Incohonee Thomas G. Harrison, expressing his regret at not being able to be present and appointing Great Minewa, Thomas J. Smith as his representative. The Deputy or Acting Great Incohonee was announced in the Forest and Past Great Sachems Willie Walker, Ellerkamp and John D. Walker were appointed as escorts, when he was admitted with the usual honors. Great Sachem McFarlan presented his long talk in print, from which the following extracts are made:-- "We have much for which to extend thanks to the Great Spirit who has so kindly 'blessed us with plenty' and 'rewarded our labors two-fold'; at least have we not to be content with present conditions which everywhere indicate that the affairs of the Order are in splendid condition; that the affairs of the Great Council are in safe hands and that the rank and file is made up of indefatigable and competent workers, who are filled with enthusiasm and an earnest desire to advance the Order to that high and prominent position which it must eventually occupy and which every Red Man wishes it to attain. From every source comes to me good tidings of noble work being carried on; of palefaces being adopted; of a search for a better understanding of the fundamental principles and laws of the Order; Peace and harmony; good fellowship and brotherhood. I believe we can safely say that during the next Great Sun our membership will be increased to the extent that we shall have a larger representation in the Great Council of the United States. I wish that I could say my administration was one of perfection. 'It surely was my profit had I known, It would have been my pleasure had I seen. "There have been sent to me words of encouragement; words of discouragement; words of hope; words of despair; words of praise; words of censure; but through all, gathering to himself the flowers of love, patience, kindness and sympathy, he has pressed on, giving to you his sincerest and best efforts, and now, extending to his brothers his thanks for these flowers, he greets you in truth, in Freedom, Friendship and Charity." The Great Sachem recounted the institution of ten new Tribes and two new Councils of the Degree of Pocahontas, as well as the relighting of the council brand of Sagwa Tribe, No. 69, at Lawrenceburg. He recited a long list of decisions, nearly all of which met with approval. Concerning the Degree of Pocahontas he said:--"My report would be both inadequate and insufficient, indeed, should I fail to make some mention of the Degree of Pocahontas, now an important factor in our great American Order, and whose members are actuated and inspired to noble work by those cardinal principles we as Red Men hold so dear, Freedom, Friendship and Charity. The auxiliary is certainly becoming popular, and is now in a prosperous condition, and from information I can advisedly say that wherever it is established properly will prove a valuable adjunct to our work. I might add by way of suggestion or recommendation that it would be a wise move to establish as soon as practicable in this Reservation a Great Council of the Degree of Pocahontas, believing it is due them, and that much more good can come from this branch of the Order if they have the right and privilege extended them to counsel and legislate. * * * I note that the Great Incohonee in his report very pertinently remarks: 'This Degree deserves from the Great Council its wisest consideration, and no pains should be spared in any matters which may effect the interests and increase the usefulness of our Councils.'" Cherokee Tribe, No. 8 and Hiawatha Tribe, No. 7, both of Louisville met with the misfortune to lose their charters and effects in the burning of the Masonic Temple on the 20th of Beaver Moon, G. S. D. 412, and the Great Sachem granted both Tribes dispensations to work without a charter until the Great Council should grant then new Charters. On the 18th of Worm Moon, G. S. D. 413, by invitation of Great Sachem McFarlan, Great Incohonee Thos. G, Harrison made a visit to Kentucky, and a reception and banquet was given in his honor at the Louisville Hotel. More than two hundred guests were entertained, and the occasion was one of particular moment to Redmanship in this Reservation. In his Long Talk, the Great Sachem records extracts from many of the addresses, words of wisdom, encouragement and commendation. From the Long Talk of Great Chief of Records Ray, the following statistics of the Order are taken:--Adopted since last report, 1152; admitted by card, 60; reinstated, 11; suspended, 594; expelled, 19; withdrawn, 50; deceased, 41; disbursed for relief, $9,015.29; for burial of the dead, $1,969.89; for other purposes, $14,396.12; invested by Tribes, $17,895.60; Total fund of Tribes, $35,589.28; number of working tribes, 73; number of Councils Degree of Pocahontas, 7. The Great Keeper of Wampum reported the cash balance on hand as being $2,191.95. An election for Assistant Great Chief of Records was then entered into with the result that Past Sachem Frank L. Smith, of No. 1 was re-elected, Past Sachem J. Robin Garr, of No. 99 being also in nomination. A committee was appointed, Acting Great Incohonee Thos. J. Smith, presiding, to draft resolutions of sympathy and condolence on account of the recent death of the infant son of Great Sachem McFarlan, the following serving in that capacity:--N. G. Mothershead, of No. 57; C. P. Harding, of No. 5 and Claude B. Terrell, of No. 90. The Great Council then went into the election of Great Chiefs with the following results:-- Horace J. McFarlan, of No. 33, was unanimously elected Great Prophet. H. H. Denhardt, of No. 11 was elected Great Sachem without opposition. Lewis L. Bebout, of No. 60 was elected Great Senior Sagamore, there being no other nominations. Dan H. Russell, of No. 10 was elected Great Junior Sagamore, other nominees being Robert Lee Page, of No. 80, and Ben C. Nunn, of No. 14, the latter asking that his name be withdrawn. Henry W. Ray, of No. 3 was elected Great Chief of Records for the second time, without opposition. S. C. Moore, of No. 7 was unanimously elected Great Keeper of Wampum for the third time. Dr. Harry J. Phillips was nominated for this position, but he refused to become a candidate. Horace J. McFarlan, Robert Lee Page and Lawrence S. Leopold were elected Great Representatives for two great suns each, the other candidates in nomination being G. A. Ellerkamp, of No. 8; Ben H. Shrader, of No. 5; John D. Walker, and Willie Walker, of No. 1. At the request of Acting Great Incohonee Thos. J. Smith, State Exemplifier, Frank L. Smith, the recognized custodian of the work in Kentucky exemplified the unwritten work of the Order. Frankfort was unanimously accepted as the hunting grounds in which the next Great Sun Council fire should be kindled. The Great Council of the United States having adopted a new Code of laws embracing a new Constitution governing State Great Councils, it was ordered that the incoming committee on Law and Usage be augmented by the addition of two members, and they to prepare a new code of laws governing the Great Council of Kentucky and the Tribes under its jurisdiction, to report in print to the various Tribes, and their report to be reviewed at the next Great Sun Council. The contract for the printing for the ensuing Great Sun was let to the Louisville Anzeiger Co. at $1.10 per page. The amendment to the law laid over from last Great Council making electioneering a penal act was adopted. The Great Council refused to change the time for holding the Great Sun Council from Flower Moon to Hot Moon. It was ordered that each Past Great Sachem of the Great Council be presented with Past Great Sachem's Jewel, to cost no more than 25 fathoms each. The Committee which had been previously appointed to prepare new Articles of Incorporation not having reported, the Great Sachem was authorized to appoint another Committee. The Finance Committee recommended the payment of mileage to Great Chiefs, Representatives and members of standing committees, 82 in number, amounting to $1,403.19, averaging $17.11 each. The Great Council then went into the Committee of the Whole for the consideration of amendments to the laws. Upon the recommendation of the Finance Committee the following appropriations were made:-- To the Tribe entertaining the Great Council each Great sun, $150.00. To the Assistant Great Chief of Records for services, $75.00. To the Great Sachem for the use of himself and State Exemplifier, $1,250. A new code of laws governing the organization and institution of Tribes was adopted. Up to this time the matter of organization had been conducted much upon the "go as you please" plan, each Great Sachem using his own judgment in the matter. The adoption of definite laws governing this matter was a boon to following Great Sachems. A regulation was adopted requiring financial chiefs of the Great Council and Tribes and Councils of the Degree of Pocahontas to be bonded in such indemnity company as might be selected by the Finance Committee from time to time. An amendment was offered to be considered at the next Great Sun Council providing for the nomination and election of Great Chiefs on the second sun of the session instead of the first. An amendment was offered defining the bounds of Deputy Great Sachems, providing for districts, and for the holding of district meetings for the purpose of exemplification, but same was laid over for one great sun. Upon the recommendation of the Committee on Charters the following named Tribes and Councils of the Degree of Pocahontas were granted charters:--Niagara, No. 96, Orangeburg; Kenawha, No. 97, Vanceburg; Pontiac, No. 98, Louisville; Wauneeka, No. 99, Louisville; Buffalo, No. 100, Sardis; Raritan, No. 101, Worthville; Modoc, No. 102, Louisville; Ute, No. 103, Torrent; Lackawanna, No. 4, Salt Lick; Catawba, No. 105, Prestonville; Tamina, No. 106, Jennings; Ramona Council, No. 7, Augusta; Hiawatha Council, No. 8, Fourmile; Mojave Council, No. 9, Maysville; Charters were also ordered issued to Cherokee, No. 8, and Hiawatha, No. 7, both of Louisville, both having been lost by fire. It was ordered that a special committee be appointed to take charge of any orphan matters, to investigate, and take the proper steps to secure them the benefits of the Orphans' Guardian Fund. The Great Sachem appointed Ben C. Nunn, of No. 14; O. R. King, of No. 1; A. C. Fahrenberg, of No. 10. Acting Great Incohonee Thomas J. Smith proceeded to raise the elective and appointive Great Chiefs, with the assistance of Past Great Sachem Willie Walker, of No. 1, Acting Great Tocakon. H. H. Denhardt, of No. 11 Great Sachem. L. L. Bebout, of No. 60 Great Senior Sagamore. Dan. H. Russell, of No. 10 Great Junior Sagamore. H. J. McFarlan, of No. 33 Great Prophet. Henry Wood Ray, of No. 3 Great Chief of Records. S. C. Moore, of No. 7 Great Keeper of Wampum. Harry J. Phillips, of No. 10 Great Sannap. Lee W. Zweydorf, of No. 7 Great Mishinewa. J. K. Moore, of No. 32 Great Guard of Wigwam. J. Robin Garr, of No. 99 Great Guard of Forest. The special committee on Orphans reported they had performed the duties intrusted to them and asked to be discharged, which was done, and it was ordered that the Great Sachem appoint another committee to continue the work ad interim. The following committees were announced to serve the ensuing Great Sun:-- Finance--H. J. Northcutt, of No. 37; Henry Schwieters, of No. 8; J. H. Kemper, of No. 18. Law and Usage--George W. Hinesley, of No. 8; John W. Riley, of No. 11; Gustav A. Ellerkamp, of No. 8; O. R. King, of No. 1; J. W. Matthews, of No. 67. Returns and Reports--T. J. Tierney, of No. 80; J. H. Adams, of No. 83; Hugh Johnson, of No. 81. State of the Order--J. J. Freundlich, of No. 60; N. G. Mothershead, of No. 57; J. M. Clifford, of No. 10. Appeals--C. H. Morris, of No. 33; C. P. Harding, of No. 5; John Hafendorfer, of No. 14. After tendering a rising vote of thanks to Otego Tribe No. 60 for their more than hospitable treatment of the Great Council and its members while in their hunting grounds, and when the Great Prophet had said a prayer, the council fire was quenched. =1905.= ELEVENTH GREAT SUN COUNCIL. The eleventh Great Sun Council fire of the Great Council of Kentucky was kindled in the Council Chamber of Blackfoot Tribe, No. 67, Hunting Grounds of Frankfort, at the 11th run, 30th breath, rising of the 9th Sun of Flower Moon, G. S. D. 414. Previous to the kindling of the Council Fire addresses of welcome, with responses, interspersed with music, were delivered by Hon. James Darnell, Mayor; Great Sachem H. H. Denhardt; Bro. T. H. Crockett, of No. 67; Great Senior Sagamore L. L. Bebout. When the friends and guests had departed, the regular session began, all the elective Great Chiefs being present, and 90 Past Sachems. The Great Sachem appointed the following to fill vacancies for the session:-- Ben. C. Nunn, of No. 14, Great Sannap. M. M. Harbeson, of No. 7, Great Mishinewa. Chintz Royalty, of No. 38, Great Guard of Wigwam. To assist the Great Junior Sagamore in the examination of credentials the Great Sachem appointed W. M. Toomey, of No. 83; and Frank Wagner, of No. 14. A communication was received from Great Incohonee J. W. Cherry, announcing that Great Guard of the Forest Jas. H. Cook had been commissioned to represent him at this session, and he being announced as being in the forest, Great Representatives Louis Vissman, John H. Buschemeyer and Robt. Lee Page were appointed to escort him into the Council Chamber. Acting Great Incohonee James H. Cook was formally introduced and greeted with the honors of the Order. It was agreed that the representatives of Tribes so recently instituted as not to be legally entitled to representation be admitted and allowed mileage. Upon the recommendation of Great Junior Sagamore D. H. Russell, 66 Past Sachems in waiting were introduced and received the Great Council Degree. Upon the recommendation of the same Great Chief, the credentials of the representatives of 67 Tribes, and they being present were accorded seats as such in the Great Council. The total attendance at this session was 145. The following were appointed to fill vacancies on Committees:-- Judiciary--M. B. Wallerstein, of No. 60. Orphans--E. M. Wallace, of No. 5 and J. G. Renaker, of No. 37. Charters--J. C. Lykins, of No. 113; M. M. Redding, of No. 64; W. H. McDonald, of No. 111. Great Sachem H. H. Denhardt, as was now the custom, presented his Long Talk in print, and the following extracts will be of interest:-- "As the members of the Great Council of Kentucky assemble in peace and harmony around this Great Sun's Council fire, we can congratulate ourselves upon the close of the most prosperous year in the history of the Order in Kentucky. From Paducah our runners swiftly to their Tribes returned spreading the spirit of true fraternity there engendered into every wigwam in our Reservation, and as a result the council fires of the various Tribes have been kept brightly burning; discord has been banished from their midst; and the braves and warriors have become accustomed to assemble not for the purpose of wrangling among themselves, of gaining some petty advantage over another brother or over another Tribe, but plans for the capturing of palefaces were discussed and as a result at least two thousand palefaces' scalps are dangling at the belts of our warriors and braves. This Great Sun has been one fraught with many blessings and pleasures. The propitious sky has occasionally been obscured by a fleeting cloud, but the passing shadow only intensified the brightness that followed. Through the sunshine and the shadows, the pleasures and trials, our beloved Order has grown until now it has taken rank as one of the most prosperous fraternal societies in Kentucky. I have brought to the performance of the duties devolving upon me my best energies, my untiring efforts and all the zeal and industry I could command. It, no doubt, is true that I have not measured up to the full requirements of the high and important Chieftaincy to which your over-kindness has elevated me; I have, however, labored with an eye single to the advancement of our Order. I have tried to be diligent, sought to be impartial and endeavored to be zealous and faithful." Concerning Councils of the Degree of Pocahontas he said:--"I have done what I could to promote the welfare of this most excellent branch of our order. Some progress has been made, but still there is need of encouragement being given those who are striving to push forward the cause of this Degree." He reported the institution of twenty-one new Tribes and two Councils of the Degree of Pocahontas, as well as the resuscitation of four Tribes and one Council D. of P. Concerning the Widows' and Orphans' Home Fund he said:--"It seemed to be almost the unanimous opinion of those to whom I talked concerning this matter that the time for the creation of this fund had arrived even at the last Great Council; however, no action was taken. I believe that the movement to establish a Home for the Widows and Orphans of Kentucky Red Men is the greatest work ever undertaken by our beloved Order in Kentucky. When we establish a Home of this sort we are doing some real good in the world and that is what our Order exists for, and that is, or should be, the aim of every member of the Order." After publishing a list of subscriptions to the Home Fund amounting to $438.30, and having recounted a long list of visitations, he said-- "The Angel of Death has laid his hand heavily on our Order during the past Great Sun. Mary McFarlan, wife of Horace J. McFarlan, Great Prophet of the Great Council of Kentucky, died on the 15th Sun of Buck Moon, G. S. D. 413. Thomas Alden Hornsey, Past Great Sachem of the Great Council of Kentucky died on the 12th Sleep of Beaver Moon, G. S. D. 413. Thomas H. Watts, Great Incohonee of the Great Council of the United States, died on the 29th Sun of Worm Moon, G. S. D. 414. Past Sachem M. J. Madden, member of the Widows' and Orphans' Committee of this Great Council died on the 17th Sun of Worm Moon, G. S. D. 414." After an account of dispensations granted, decisions made, and details of minor transactions, the Great Sachem closes with thanks to his associates and to the Great Council. The Great Chief of Record's Long Talk affords the following information:--Adopted since last report, 1,994; admitted by card, 118; reinstated, 13; suspended, 643; expelled, 14; withdrawn, 81; deceased, 72; present membership, 6,993; disbursed for relief, $10,958.09; for burials, $3,436.31; for other purposes, $25,326.71; invested, $24,107.60; total fund of Tribes, $46,302.86; Tribes instituted since last report, 21; number of working Tribes 91. The Great Keeper of Wampum reported the cash balance in the Great Council wampum belt as being $1,886.30; in the Widows' and Orphans' Home Fund, $438.30. The election for Great Chiefs resulted as follows:-- Lewis L. Bebout, of No. 60 was elected Great Sachem unanimously. Dan. H. Russell, of No. 10 was elected Great Senior Sagamore without opposition. H. H. Denhardt, of No. 11 was elected Great Prophet, by acclamation, there being no other nominees. Robert Lee Page, of No. 80 was elected Great Junior Sagamore, Past Sachem J. W. Matthews, of No. 67 being also in nomination. J. H. Kemper of No. 18 had been nominated, but desired his name to be withdrawn. Henry Wood Ray, of No. 3 was unanimously elected Great Chief of Records for the third consecutive term. S. C. Moore, of No. 7 was, upon motion of O. R. King, of No. 1, who had been placed in nomination against him, unanimously re-elected Great Keeper of Wampum for the fourth consecutive term. Past Sachem King declined to be a candidate. Gustav A. Ellerkamp, of No. 8; John H. Buschemeyer, of No. 8; W. A. Crader, of No. 8, and M. B. Wallerstein, of No. 60 were elected Great Representatives to the Great Council of the United States for two Great Suns each. Other candidates in nomination were Lawrence S. Leopold, of No. 8; Frank L. Smith, of No. 1 and C. P. Harding of No. 5. The Great Council agreed unanimously to return to Frankfort one Great Sun hence and again kindle its Great Sun Council fire in the Capitol City. Past Sachem Albert Miller of No. 1 presented the Great Council with a magnificent Great Sachem's Stump, carved from the solid wood in representation of a Chieftain's bust, decorated with feathers and emblems of the Order. The Committee on Revision of the Laws, which had been appointed at the previous Great Council, now presented its report in print. Shortly after the adjournment one great sun ago, the committee had met, and realizing the magnitude of the work before them, expressed its belief that one brother could accomplish the desired result with less difficulty and in a shorter time than a number, and agreed to employ Past Sachem Frank L. Smith, of No. 1, to do the work, if he would undertake it. That chief accepting the commission, submitted his report to the full committee in Sturgeon Moon, G. S. D. 413, and with slight changes was adopted by the committee. This report, embracing an entirely new code of law, founded upon the general plan outlined by the Great Council of the United States, making an entire separation of the legislative, executive and judicial departments, was now before the Great Council, which went into the Committee of the Whole for its consideration. Upon the rising of the committee, the laws as presented by the Revision Committee were adopted, with the exception of that article relating to the establishment of the Widows' and Orphans' Home Fund. This article was made a special order of business, and was the subject of earnest debate. Those opposing the adoption of the law were not adverse to the principle, but to the method of applying relief to the needy, their plan, which they wished to substitute for a Widows' and Orphans' Home, was the establishment of an Endowment Fund, the income from which should be used to defray the expenses of its beneficiaries in private homes rather than in an institution. After protracted debate, the law as presented by the Committee on Revision, establishing the Widows' and Orphans' Home Fund, with some slight technical alterations, was adopted by an almost unanimous vote. The law as finally adopted was almost identical with that presented at the previous Great Council and which was then tabled. The Committee on Incorporation of the Great Council presented a verbal report, stating that articles had been prepared and would be submitted when properly recorded. The articles prepared by this committee, while published as preface to the new code of laws, were never recorded, and consequently never were in operation. Upon the recommendation of the Committee, charters were ordered issued to the following named Tribes: Juanita, No. 107, Ghent; Kenton, No. 108, Artemus; Wautauga, No. 109, Bosworth; Wabash, No. 110, Nicholasville; Tchoupitoulas, No. 111, Barbourville; Winnebago, No. 112, Henderson; Ocono, No. 113, Campton; Tonawanda, No. 114, Grayson; Minnehaha, No. 115, Cropper; Saco, No. 116, West Liberty; Neponset, No. 117, Jackson; Akkeewassa, No. 118, Cannel City; Ganoga, No. 119, Gratz; Navajo, No. 120, Sandy Hook; Tacoma, No. 121, Hazel Green; Oseetah, No. 122, Redwine; Kinniconick, No. 125, Bowen; Seminole, No. 126, Denniston; Apache, No. 127, Robbins; Indianola Council, No. 10, D. of P., Carrollton. A new charter was also granted Calumet Tribe, No. 18, theirs having been destroyed by fire. The Committee on Appeals rendered several decisions, which were approved, but it is not thought best to here record them, they being of a personal nature. The Finance Committee recommended the payment of mileage to 100 Great Chiefs, Representatives and members of Standing Committees, amounting to $661.32, being an average of $6.6123 per member paid. That committee recommended a Bonding Company; that the printing be awarded to the Louisville Anzeiger Co.; that the salary of the Assistant Great Chief of Records be increased to $150.00; all of which were approved. The Assistant Great Chief of Records now being an appointee of the Great Chief of Records, G. C. of R. Ray appointed Frank L. Smith, of No. 1, to that position. The Great Chief of Records presented to the Great Council the set of jewels said to have been in use by the old Great Council of Kentucky at the time of its demise, they having been secured through the efforts of the members of Miami Tribe, No. 17, and Mingo Tribe, No. 93, both of Newport, and it was agreed they should be worn by the Chiefs of the present Great Council. The jewels, however, proved not to be Great Council Jewels, being of silver, but the regulation Tribal Jewels. Acting Great Incohonee Jas. H. Cook, having appointed Past Great Sachem G. A. Ellerkamp as Great Tocakon, raised the following elective and appointive Great Chiefs: Lewis L. Bebout, of No. 60 Great Sachem Dan H. Russell, of No. 10 Great Senior Sagamore Robert Lee Page, of No. 80 Great Junior Sagamore H. H. Denhardt, of No. 11 Great Prophet Henry Wood Ray, of No. 3 Great Chief of Records S. C. Moore, of No. 7 Great Keeper of Wampum C. P. Harding, of No. 5 Great Sannap W. E. Buck, of No. 60 Great Mishinewa Val. J. Baader, of No. 17 Great Guard of Wigwam G. Michael, of No. 22 Great Guard of Forest The Great Sachem announced the following appointments: Board of Appeals--Geo. W. Hinesley, of No. 8, three great suns; J. J. Freundlich, of No. 60, two great suns; O. R. King, of No. 1, one great sun. Trustees of Widows' and Orphans' Home Fund--Henry C. Yunker, of No. 7, three great suns; G. W. Griffith, of No. 11, two great suns; C. Royalty, of No. 38, one great sun. Finance--H. J. Northcutt, of No. 37; J. H. Kemper, of No. 18; T. J. Tierney, of No. 80. Judiciary--J. W. Mathews, of No. 67; Jos. C. Lykins, of No. 113; N. G. Mothershead, of No. 57. State of the Order--Sebastian Stone, of No. 56; W. H. McDonald, of No. 111; Ben C. Nunn, of No. 14. Returns and Reports--J. M. Clifford, of No. 10; Duke White, of No. 3; C. F. Melton, of No. 70. State Exemplifier--Frank L. Smith, of No. 1. Past Great Sachem's Jewels were presented to the following Past Great Sachems: Thos. A. Davis, of No. 3; John I. Winter, of No. 3; W. C. Diederich, of No. 19; Willie Walker, of No. 1; Gustav A. Ellerkamp, of No. 8; John D. Walker, of No. 1; W. C. Pelham, of No. 3; C. E. Lyddane, of No. 2; H. J. McFarlan, of No. 33; H. H. Denhardt, of No. 11. After appropriate resolutions of thanks, and when the Great Prophet had invoked the Great Spirit, the council fire was quenched. * * * * * The Code of Laws as adopted at the Eleventh Great Sun Council was approved by the Judiciary Committee of the Great Council of the United States, entire, yet when that Great Council met in Great Sun Council in Corn Moon, G. S. D. 414, the committee recommended that its action be reversed in approving that part of the Laws of the Great Council of Kentucky relating to the establishment of the Widows' and Orphans' Home Fund. Appeal was taken to the Great Board of Appeals of the Great Council of the United States, and that Great Board ruled the whole matter in conflict with the Constitution of the Great Council of the United States, which Great Council reserved unto itself the exclusive right to legislate concerning the maintenance of orphans. The effect of this ruling was to make nul and void all legislation by the Great Council of Kentucky concerning the Widows' and Orphans' Home Fund. The laws as enacted at the eleventh Great Council were again submitted to the Judiciary Committee of the Great Council of the United States, minus any reference to a Widows' and Orphans' Home Fund, and were then approved and published. =1906.= TWELFTH GREAT SUN COUNCIL. The Twelfth Great Sun Council fire of the Great Council of Kentucky was kindled in the Legislative Hall of the State Capitol, hunting grounds of Frankfort, by courtesy of Blackfoot Tribe, No. 67, at the 11th run, 40th breath, rising of the 8th sun of Flower Moon, G. S. D. 415. Prior to the kindling of the council fire, addresses of welcome and responses were delivered by Gov. J. C. W. Beckham, Mayor E. E. Hume, Col. G. B. Harper, Great Sachem L. L. Bebout, Great Senior Sagamore D. H. Russell, Representative T. Hiter Crockett, Great Junior Sagamore Robert L. Page, Past Great Sachem H. H. Denhardt, and Wilson Brooks, Great Chief of Records of the Great Council of the United States. After the visitors had retired, the council fire was kindled in ample form, all elective Great Chiefs being present, seven Great Representatives, five Past Great Sachems and 112 Past Sachems. Great Chief of Records Ray appointed F. L. Smith as Assistant Great Chief of Records. Great Sachem Bebout appointed Claude B. Terrell, of No. 90, and Con. Trauth, of No. 7, to assist the Great Junior Sagamore in the examination of credentials. He also appointed Harry J. Richardson, of No. 3, to fill a vacancy on Committee on Returns and Reports, all other members of Standing Committees being present. Upon the recommendation of the Credential Committee, 102 Past Sachems were admitted for the first time. The total attendance at this session was 204. The roll call of representatives revealed the presence of a representative from each of 83 Tribes out of 109 entitled to representation. Great Sachem Bebout presented his long talk in print, as usual, and the following extracts reveal the general condition of the Order at that time: "Our runners have been busy in paying visitations to the various hunting grounds in this reservation, and from each hunting ground where a Tribe of our Order exists comes the glad tidings that our brothers are dwelling in peace and harmony. No longer does the pale face nation look with distrust upon our warriors, but truly the "tomahawk has been buried" and the Red Men and pale face meet as friends. I desire first of all to recall to your minds the motto of our beloved "Old Kentucky", "United we stand, divided we fall," and trust this may be adopted in our deliberations. The Improved Order of Red Men has a mission to perform among our fellow men that we alone can perform. We are now permited to report the establishment and institution of more tribes within our borders, since the quenching of our last Great Sun Council fire than during any Great Sun since our Order has been in existence." Great Sachem Bebout is in error. He reports the institution of 29 new Tribes, while during Willie Walkers administration (G. S. D. 409-410) 32 new Tribes were organized. "Our representatives at our last Great Sun's Council placed upon the pages of our speaking book a law, in accordance with the fundamental teachings of our Order, which provided for the creation of a fund to be used in the establishment of a Home within our borders, which should be a shelter for the unfortunates of our Tribes, who may not be able to withstand the trials and hardships which attend the unprotected in this busy, hustling commercial age in which we live. In the Great Book of Life we find this expression, 'And a little child shall lead them.' How true this is in this instance. The little children of the membership of Irondequoit Tribe, No. 38, located at Hardinsburg, were the first contributors to this fund. After the enactment of this law, with the other laws enacted by us, the whole was presented to the Judiciary Committee of the Great Council of the United States for their approval, and having received the approval of that committee were promulgated to the Tribes." The fate of this measure has already been recorded on these pages, and the Great Council at this time found itself with an overwhelming sentiment in favor of the law as previously passed or a similar one, but without the power of enactment. Continuing, the Great Sachem said: "Realizing that the desire of our membership is as strong, nay stronger than ever before, for the establishment of a Red Men's Widows' and Orphans' Home in our beloved State, I beg to suggest that your Representatives to the Great Council of the United States be instructed to request that Great Council to pass an enabling act which will permit you to put your desires into execution. This request, properly presented, will, in my opinion, appeal to our brothers, members of our noble order in other reservations, in such a way that your request will be unanimously granted." After recounting a list of appointments, visitations made, decisions and opinions, the Great Sachem again speaks as follows: "The members of the Great Council are perhaps aware of the organization of the Great Chief of Records Association of the United States. This organization meets annually at the same time and place of the Great Council of the United States, and is composed of the Great Chiefs of Records of the several reservations. It must be apparent to all that such an organization will be of material advantage to the Order, and I desire to recommend that the Great Council of Kentucky make an allowance and request our Great Chief of Records to attend and become a member of this organization. Conforming to the organization of the Great Chief of Records Association of the United States, I would recommend the organization of a State Association of Chiefs of Records, to be composed of the Chiefs of Records of all the Tribes in the Reservation, and urge upon all Tribes the importance of such an organization, and to make proper appropriation of wampum for the expense of their Chief of Records in attending these meetings. Regarding Councils of the Degree of Pocahontas, he said: "I feel that this branch of our work is neglected, and that we should make more effort to assist our sisters in their noble work. I would recommend that a permanent committee to be known as the 'Committee on Degree of Pocahontas' be appointed by the Great Sachem, and the matter of organization and other duties relating to this branch of our order be referred to this committee." The following statistics are taken from the long talk of Great Chief of Records Henry W. Ray: Adopted since last report, 2,440; admitted by card, 62; reinstated, 45; suspended, 1,336; expelled, 11; withdrawn, by card, 67; deceased, 79; present membership, 7,651; number of Tribes instituted since last report, 29; number of working tribes, 109; disbursed by Tribes for relief, $13,508.73; for burial of dead, $3,513.55; for other purposes, $48,095.02; amount invested by Tribes, $35,472.24; total worth of Tribes $59,569.00. The Great Council by a unanimous vote instructed its Great Representatives to apply to the Great Council of the United States for an "enabling act" or to so modify its laws as to permit State Great Councils to found Homes for their widows' and orphans. The resolution was offered by Great Senior Sagamore Russell. A Committee, consisting of Past Great Sachems Willie Walker, Ellerkamp and McFarland was appointed to escort to the Council Chamber Great Chief of Records Wilson Brooks, who had been delegated to represent the Great Incohonee at this session. The committee performed its duties, and Acting Great Incohonee Wilson Brooks was received with due honors. The Great Sachem appointed the following as a committee on Charters: H. H. Denhardt, of No. 11; D. A. Cross, of No. 60; J. G. Renaker, of No. 37. Mention had been made by the Great Sachem in his long talk of the terrible disaster to the hunting grounds of San Francisco by earthquake, and of an appeal for aid for sufferers from same. The Great Chief of Records reported that subscriptions to the amount of $295.45 had been received and forwarded to the Great Sachem of the reservation of California. As at the previous Great Sun's Council an entirely new Code of laws had been adopted, the Judiciary Committee (formerly Committee on Law and Usage) had been instructed to continue as a Committee on Revision, and at this session, quite a number of amendments were reported by that committee, tending to improve and "smooth up" the laws, and were adopted. Another attempt was made to change the time for kindling the Great Sun Council fire from Flower Moon to Hot Moon but without success. It was claimed that the Articles of Incorporation as printed in the new Code were faulty, and never having been recorded were not in force. The Great Representatives to the Great Council of the United States were appointed a Committee to prepare new Articles and to have them recorded. A resolution was offered to amend the laws in such a manner that the voting franchise should be limited to Representatives of Tribes only. This resolution was laid over for one Great Sun, but caused great commotion, as heretofore all Past Sachems had been qualified to vote upon all questions and in the election for chiefs, except when the representative vote might be demanded on a measure of legislation. The representatives to the Great Council of the United States were instructed to endeavor to have the laws of the G. C. U. S. amended so as to provide for biennial instead of annual sessions. The Great Council went into the election of Great Chiefs with the following results: Dan H. Russell, of No. 10 was elected Great Sachem by acclamation. Robert L. Page, of No. 80 was elected Great Senior Sagamore without opposition. Joe H. Kemper, of No. 18 was elected Great Junior Sagamore on the first ballot, W. H. McDonald, of No. 111 being also in nomination. Lewis L. Bebout was unanimously elected Great Prophet. Henry Wood Ray, of No. 3 was elected Great Chief of Records for the Fourth consecutive term, Ben. C. Nunn, of No. 14, being also in nomination. Herman V. Cohn, of No. 8 was elected Great Keeper of Wampum, S. C. Moore, of No. 7, who had filled the chieftaincy for four consecutive terms being defeated for re-election by a narrow margin. L. L. Bebout, of No. 60, Lawrence S. Leopold, of No. 8 and H. J. McFarlan, of No. 33; were elected Great Representatives, the others in nomination being R. L. Page, of No. 80 and Willie Walker, of No. 1. The Charter committee recommended the issuing of charters to the following named Tribes and Councils: Shawnee, No. 77, Georgetown; Tuscarora, No. 124, Tyrone; Antigo, No. 128, Claysville; Mendota, No. 131, Corinth; Oneida, No. 132, Cherokee; Paduke, No. 133, Murray; Logan, No. 134, Ewing; Wahbee, No. 135, Yocum; Wamsutta, No. 136, Dan; Tuscola, No. 137, Warfield; Connewago, No. 138, Fallsburg; Uppowoc, No. 139, Maytown; Uchees, No. 140, Rockdale; Tonnuluka, No. 141, Millers Creek; Nevada, No. 142, Flat Gap; Chickasaw, No. 143, Paintsville; Algona, No. 144, East Bernstadt; Algonquin, No. 145, Berry; Shawnese, No. 146, Cave City; Elkatawa, No. 147, Ford; Natchez, No. 148, Glenwood; Oniska, No. 149, Middlesboro; Cohota, No. 150, Louisa; Ocono, No. 113, at Campton, to replace one destroyed by fire; Collo Kene Council, No. 11, D. of P.; Chanzeck, No. 129, of Lee City, and Lechawa, No. 130, of Mize, were not granted charters, their council fires having become extinct. The Finance Committee reported mileage paid to 111 members, amounting to $752.38 being an average of $6.77-1/2 per member. Lexington was selected as the next place for kindling the Great Sun Council fire, Newport and Frankfort being in nomination. The question on the limitation of franchise to representatives only was taken up and lost by a Tribal vote of 47 ayes to 16 nays, it requiring a four-fifths vote to pass the resolution. The bill to limit the franchise was again offered to be considered at the next Great Suns Council. Acting Great Incohonee Wilson Brooks then raised the Great Chiefs, appointing Past Great Sachem G. A. Ellerkamp as Great Tocakon. Dan H. Russell, of No. 10 Great Sachem. Robert Lee Page, of No. 80 Great Senior Sagamore. Joe H. Kemper, of No. 18 Great Junior Sagamore. Lewis L. Bebout, of No. 60 Great Prophet. Henry Wood Ray, of No. 3 Great Chief of Records. Herman V. Cohn, of No. 8 Great Keeper of Wampum. A. Englehardt, Jr., of No. 8 Great Sannap. L. H. Roberts, of No. 10 Great Mishinewa. Val. J. Baader, of No. 17 Great Guard of Wigwam. M. L. Levin, of No. 22 Great Guard of Forest. Great Sachem Russell announced his appointments on Standing Committees as follows: Member of Board of Appeals for three great suns--T. Hiter Crockett, of No. 67. Trustee of Widows' and Orphans' Home Fund, for three Great Suns--Chintz Royalty, of No. 38. Finance--Henry Schwieters, of No. 8; T. J. Tierney, of No. 80; Chas. A. Hess, of No. 10. Judiciary--W. H. McDonald, of No. 111; R. A. Chiles, of No. 18; A. J. Steele, of No. 10. State of the Order--Ben C. Nunn, of No. 14; Frank Hartman, of No. 5; L. Rosenfield, of No. 98. Returns and Reports--Jacob Gross, of No. 5; Hugo Schultz, of No. 25; S. T. Rabold, of No. 11. The appointments of the Great Sachem on Board of Appeals and Trustee of Widows' and Orphans' Home Fund were unanimously approved. After appropriate resolutions of thanks to Blackfoot Tribe, and when the Great Prophet had said a prayer, the Great Council fire was quenched. =1907.= THIRTEENTH GREAT SUN COUNCIL. The Thirteenth Great Sun's Council fire of the Great Council of Kentucky was kindled in the Auditorium at Woodland Park, Hunting Grounds of Lexington, under the auspices of Miantonomo Tribe, No. 1, at the 11th run, 30th breath, rising of the 14th sun of Flower Moon, G. S. D. 416. Before the council fire had been kindled addresses of welcome and response were delivered by Hon. Thos. H. Clay, acting for Mayor Combs, Great Sachem D. H. Russell, Chief Wallace Muir, of No. 1, and Past Sachem T. Hiter Crockett, of No. 67. All of the Great Chiefs were present, eight Great Representatives, eight Past Great Sachems, and 153 Past Sachems. Great Chief of Records Henry W. Ray appointed Frank L. Smith, of No. 1 as Assistant Great Chief of Records. Great Sachem Russell appointed Past Sachem Sam Marcus, of No. 8 as a member of the Committee on Returns and Reports to fill a vacancy. The same Great Chief appointed the following to constitute a Committee on Charters:--Con. Trouth, of No. 7; H. J. McFarlan, of No. 33; Geo. S. Wiemer, of No. 6. Great Junior Sagamore Joe H. Kemper reported the presence of 131 Past Sachems in the Forest with proper credentials, and they were admitted and received the Great Council Degree. The total attendance at this Great Council was 268. The roll call of representatives revealed the presence of the representatives of 110 Tribes out of 145 eligible to representation. Great Incohonee W. A. S. Bird of the Great Council of the United States was admitted and received with the Grand Honors of the Order. Great Sachem Russell presented his long talk in print, and the following quotations will be found of interest, revealing the condition of the Order at that time:-- "Our membership now numbers over eleven thousand, with forty-five new Tribes and three new Councils. Redmanship stands in Kentucky unchallenged as one of the greatest benevolent fraternities of modern times, commanding the respect of all acquainted with its accomplishments, the admiration of all who know its purpose and the affection of all who participate around the council brands of our Tribes. The oldest truly American fraternity has grown greater, stronger and better in our Reservation and its present position fills with pride those who have assisted in its marvelous growth during the past Great Sun, and every member must rejoice in his affiliation with such a powerful thoroughly American organization. The Great Sachem, assisted by the brothers of all the Tribes in Jefferson County, organized a mammoth class adoption of 500 palefaces, and on the sleep of the 28th of Beaver Moon, G. S. D. 415, in the presence of Great Incohonee W. A. S. Bird, more palefaces were adopted than at any one time in the history of the Order in Kentucky." The Great Sachem offered many recommendations for the consideration of the Great Council, in the nature of amendments to the laws, particularly regarding the matter of sick and funeral benefits, and among these recommendations the following:--concerning the clause forbidding electioneering:--"This portion of Kentucky Laws is unreasonable, inasmuch as it does not give to the members of our Order the privileges usually accorded to an American citizen. No harm can be done, and no wrong committed by the publicity of the personal wishes of a brother of our Order." Great Sachem Russell records a vast amount of business transacted, decisions made, appointments, etc., and concludes the records of a remarkable administration as follows:-- "We come to this Great Council with every Tribe having reported and paid its per capita tax, and when the great number of Tribes in this reservation is considered, it is a remarkable condition, and it is due to the enthusiastic fraternal spirit that exists in the hearts of every Red Man in our Reservation. The American Flag, the emblem of Freedom, renews in every Red Man's heart the true American spirit that was breathed into the souls of the Sons of Liberty and which later proclaimed for them their Independence. The spirit of Liberty was the foundation of the greatest fraternity of modern times and this same spirit of freedom that prompted the Sons of Liberty has been given additional force by the presence of the Stars and Stripes in the council chambers of the various Tribes, and engenders more thorough fraternal and patriotic feeling than any one emblem. I suggest that the Great Council of Kentucky give each and every Tribe on the night of institution this emblem of freedom, so this same spirit will be injected into the hearts of all the newly adopted brothers." From the long talk of the Great Chief of Records the following statistics are taken:--adopted since last report, 2,853; admitted by card, 81; reinstated, 145; suspended, 1,623; expelled, 14; withdrawn by card, 95; deceased, 65; present membership, 8,933; Number of tribes last report, 109; new tribes, 31; tribes resuscitated, 5; tribes extinct since last report, 17; whole number of tribes Jan. 1st, 1907, 128. Disbursed for relief, $13,721.55; for burial of the dead, $2,941.50; for other purposes, $41,566.25; invested by Tribes, $49,872.96; Total worth of Tribes, $78,001.86. The Great Council of the United States had, since the last session of the Great Council of Kentucky, adopted an enabling act, permitting State Great Councils to legislate for the care and maintenance of Widows, Orphans and Aged Red Men, and a bill was now introduced with the following title, being quite similar to the one previously enacted by the Great Council of Kentucky, but which had been declared unconstitutional by the supreme authority:-- "A bill, to provide for the support of Widows and Orphans of deceased Red Men, and of Aged Red Men, and the ultimate establishment of a Home for the same." In one respect the bill was quite different from the former, in that it provided for the immediate relief of beneficiaries, a portion of the tax proposed to be levied to be set aside for that purpose. As has been recorded on these pages, there were two factions in the Great Council, each eager for the adoption of relief laws, but with different ideas as to the application of the same. On the one side were those who desired the immediate establishment of a Home or Institution, while on the other was the party desiring the care and support of its beneficiaries within the homes of individuals. The bill now presented provided for the trial of the latter plan, while a fund was being accumulated for the adoption of the former in the future. After discussion in the Committee of the whole and protracted debate on the floor of the Great Council the bill was adopted by a Tribal vote of 85 ayes to 11 nays. The per capita tax was increased from 60 inches per great sun to 80 inches, fifteen inches of which to be set aside for the relief fund, and 5 inches of this to be devoted to immediate relief if required. Great Sachem Russell immediately appointed the three members of the Board of Trustees of the Widows', Orphans' and Aged Red Men's Relief Fund, as provided in the enactment, as follows:--H. C. Yunker, of No. 7 for one Great Sun; Ben Rosenthall, of No. 14 for two Great Suns and Sam Marcus, of No. 8 for three Great Suns, the Great Sachem and Great Chief of Records being also members of the Board ex-officio. A bill was presented providing for the reduction of the commission to be paid to organizers of new Tribes, but it failed to pass. The contract for printing for the ensuing great sun was awarded to the Louisville Anzeiger Company of Louisville. Upon the recommendation of the Finance Committee mileage was paid to 147 Great Chiefs, Representatives and members of Standing Committees, amounting to $970.86, being an average of $6.77-1/2 to each. The old committee on Widows and Orphans reported having in its possession the sum of $472.68. A bill was presented for future consideration providing for a maximum amount to be paid for benefits when the dues of the beneficiary are paid in advance, and a minimum when not so paid. Great Sachem Russell was presented with a beautiful emblematic ring, on behalf of his many friends in the Order. The famous "Disfranchisement Bill" was withdrawn and thus came to an end a measure which promised to cause much dissension. The Committee recommended that charters be issued to the following named forty-five Tribes and three Councils of the Degree of Pocahontas, which was the largest number of Tribes ever instituted under the administration of any Great Sachem of Kentucky, and the only list excelling in number that under the administration of Willie Walker, in 1901. This record also excelled any record ever made by any other State Great Council. Minnewa, No. 151, Whitehouse; Ontario, No. 152, Flat Lick; Black Eagle, No. 154, Gray; Rowena, No. 155, Hopkinsville; Stillwater, No. 156, Russellville; Delaware, No. 157, Blanche; Metacom, No. 158, Corbin; Shenandoah, No. 159, Logmont; Saranac, No. 160, Richardson; Iron Star, No. 161, Trosper; Yazoo, No. 162, Boston; Chicora, No. 163, Shepherdsville; Tuskeno, No. 164, Hellier; Ouray, No. 165, Oakdale; Geronimo, No. 166, London; Silver Arrow, No. 167, Lebanon Junction; Susquehanna, No. 168, Inez; Spotted Elk, No. 169, Island; White Bear, No. 170, Williamsburg; Red Crow, No. 171, Rockhold; Kill Buck, No. 172, Elizabethtown; Choctaw, No. 173, Wilton; Washtella, No. 174, Fonde; Wanalanset, No. 175, Sadieville; Cheyenne, No. 176, Chenoa; Kiowa, No. 177, Osie; Lackawaxen, No. 178, Borderland; Pewakee, No. 179, Luzerne; Uncas, No. 180, Bolts, Fork; Piute, No. 181, Culbertson; Maumee, No. 182, Graham; Cahoosic, No. 183, Leitchfield; Scioto, No. 184, Covington; Kickapoo, No. 185, Big Clifty; Potomac, No. 186, Glasgow; Sequepah, No. 187, Drakesboro; Ohio, No. 188, Hartford; Conanchet, No. 189, Halsey; Tawawa, No. 190, Centertown; Owasso, No. 191, Cleaton; Bogohama, No. 192, Princeton; Mashingomisha, No. 193, Blaine; Oklahoma, No. 194, Chambers; Trade Water, No. 195, Dawson Springs; Wenonah Council, No. 12, Tyrone; Wahneta, Council, No. 13, Blanche; Nenemoosha Council, No. 41, Bell Jellico. New Charters were also granted Petewa Tribe, No. 41, at Central City and Mohawk, No. 20, at Shelbyville. The election for Great Chiefs resulted as follows:-- Robert Lee Page, of No. 80 was unanimously elected Great Sachem. Joe H. Kemper, of No. 18 was elected Great Senior Sagamore without opposition. W. H. McDonald, of No. 111 was elected Great Junior Sagamore on the second ballot, other candidates being H. J. Northcutt, of No. 184 and Harry J. Phillips, of No. 10. Dan H. Russell, of No. 10 was unanimously chosen Great Prophet. Henry W. Ray, of No. 3 was unanimously elected Great Chief of Records for the fifth consecutive term. Herman V. Cohn, of No. 8 was elected Great Keeper of Wampum without opposition for the second consecutive term. Dan. H. Russell, of No. 10, W. A. Crader, of No. 8, John H. Boschemeyer, of No. 8 and H. H. Denhardt, of No. 11 were elected Great Representatives for two Great Suns each, and Chas. A. Hess, of No. 10 and H. J. McFarlan, of No. 33 for one Great Sun each, other candidates being Willie Walker, of No. 1; H. C. Rhodes, of No. 60; Louis Vissman, of No. 8. Frankfort was selected as the place for kindling the next Great Sun Council fire, though the Finance Committee recommended St. Matthews. Great Sachem Russell appointed members of the new Committee on Degree of Pocahontas, which had been created by an enactment, as follows: L. H. Roberts, of No. 10; Christ Schwitzer, of No. 17; Warren Wilson, of No. 91. Great Sachem elect Page announced that he should consider the term of the appointees as having expired with his being raised to the Chieftaincy of Great Sachem, and would then appoint a new Committee. Great Incohonee W. A. S. Bird, being obliged to leave, authorized Past Great Sachem G. A. Ellerkamp to raise the newly elected Great Chiefs. The question of quorum was then raised, and it being found that not a quorum was present, further business could not be entertained, and Past Great Sachem Ellerkamp proceeded to raise the Chiefs, first appointing Past Great Sachem Willie Walker as Great Tocakon. Robert Lee Page, of No. 80 Great Sachem Joe H. Kemper, of No. 18 Great Senior Sagamore W. H. McDonald, of No. 111 Great Junior Sagamore Dan H. Russell, of No. 10 Great Prophet Henry Wood Ray, of No. 3 Great Chief of Records Hermann V. Cohn, of No. 8 Great Keeper of Wampum P. J. Nelligan, of No. 80 Great Sannap Lee W. Zweydorf, of No. 7 Great Mishinewa L. H. Roberts, of No. 10 Great Guard of Wigwam Val. J. Baader, of No. 17 Great Guard of Forest The Great Sachem announced the following appointments of Standing Committees:-- Board of Appeals for three Great Suns--D. A. Cross, of No. 60. Finance--T. J. Tierney, of No. 80; Henry Schwieters, of No. 8; S. C. Moore, of No. 7. Judiciary--Sebastian Stone, of No. 56; Joe C. Lykins, of No. 113; R. A. Chiles, of No. 18. State of the Order--John M. Clifford, of No. 10; Wm. Stoeckel, of No. 93; Geo. S. Weimer, of No. 6. Degree of Pocahontas--Warren Wilson, of No. 91; H. J. Northcutt, of No. 184; W. E. Coleman, of No. 78. Returns and Reports--Claude B. Terrell, of No. 90; G. Michael, of No. 22; Chas. Stout, of No. 19. State Exemplifier--Frank L. Smith, of No. 1. After suitable resolutions of appreciation of the courtesies shown by Miantonomo Tribe, No. 1, and when the Great Prophet had said a prayer, the council fire was quenched. =1908.= FOURTEENTH GREAT SUN COUNCIL. At the tenth run, rising of the 12th sun of Flower Moon, G. S. D. 417, there gathered in the Legislative Chamber of the State Capitol, the Past Sachems of the Kentucky Tribes, visiting and local Red Men, when, under the auspices of Blackfoot Tribe, No. 67, of Frankfort, addresses of welcome to the Great Council of Kentucky were delivered by Hon. Jas. T. Buford, in behalf of Mayor Hume, Past Sachem T. Hiter Crockett, of No. 67, and Lieut. Governor Cox, responded to by Great Prophet D. H. Russell, and Great Junior Sagamore W. H. McDonald, of Barbourville. At the close of the introductory ceremonies, and when the visitors had departed, the Great Sun Council fire was kindled in ample form, all Great Chiefs being present and all Great Representatives, eight past Great Sachems and two hundred and five Past Sachems. Great Sachem Robert Lee Page appointed Past Great Sachem L. L. Bebout and Past Sachem Henry Yunker to assist Great Junior Sagamore W. H. McDonald in the inspection of credentials. It being evident that the Legislative Hall was to small to accommodate the Great Council, it already being crowded with the old members, and the new not having been introduced, it was decided to adjourn to the Skating Rink, where the future sessions were held. The record of the previous Great Council was approved as printed, when the Great Sachem presented his Long Talk, the Credential Committee not being ready to report. The document being in print was distributed and much interest was manifested in its perusal. The following extracts will be of especial interest:-- "My work is done--my labors over. It has been a Great Sun of labor, but a labor of love, and one that has the best efforts of my mind and heart. I have sought to render efficient and faithful service, and, while the year has not been free from perplexities and responsibilities, I trust that I can return unsullied the regalia you bade me wear. It is an honor to wear the insignia of our Brotherhood--of the Fraternity which has done and is doing so much for man and country, but with power and influence come responsibilities, and this Great Order needs the care, support and helping hand of all who constitute its household. To your efforts am I able to report the largest gain in membership and the largest number of new Tribes organized than ever before in the history of this Reservation. In fact, it has been said that Kentucky has made the best record of any Reservation in the United States. The Order has prospered beyond precedent or prophecy. Pure religion and undefiled before the Great Spirit is this--To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." "Inspired by this Spirit, animated by this faith, exemplifying these noble precepts by acts of helpfulness, Redmanship has, for many Great Suns, been a living power within this land, and at the close of this Great Sun has the confidence of, and dwells in honor among a free, enlightened people. We honor a wonderful past, and rejoice in a prosperous present, yet we know that the work of the Order has not ended, and that so long as time shall last, and the enemies of society endure, it will be necessary for this and similar Orders to exist. The need of good men, honest men, men who believe in manhood and in brotherhood, who know responsibilities and can assume them, was never greater than today. This Order has given us men who have lifted human burdens and have lived to help, aid and assist their fellow man. We have a strong, vigorous and constantly expanding organization. The past with its lessons, its struggles, its successes, is ours. We live in sunlight now; fortune has favored us; the skies are bright with promise; surely at the close of this Great Sun, we can sincerely and honestly repeat: Oh Great Spirit from out whose hands, The Great Suns fall like grains of sand, We meet today, united, free, And loyal to our land and Thee, To thank Thee for the era done And trust Thee for the opening one." Concerning the Long House, the Great Sachem said: "As yet, the manner of raising wampum for this purpose has not been decided upon. The location of the Long House in this Reservation means far more for the Kentucky Redman than we realize. It means that each Great Sun Louisville will be the Mecca for a large number of the most influential members of our Order. In addition to this, it will be of great financial benefit to the Red Men and paleface merchants of Kentucky's metropolis, and, while more directly beneficial to them, is indirectly beneficial to you. This, however, should not be considered in comparison to the good that will result to the Order here." Among the recommendations of the Great Sachem were the following:-- That a tax be levied for the purpose of raising a fund for the erection of a Long House in Louisville by the Great Council of the United States. That some action should be taken whereby each member of the Order can be supplied with a copy of the laws. That the time of holding the Great Sun Council should be changed from Flower Moon to Cold Moon. That the law requiring the Chiefs of Tribes to be bonded through the chieftaincy of the Great Chief of Records be abolished. That the salary of the incoming Great Chief of Records be increased from five hundred fathoms to nine hundred fathoms. That a code of laws governing the Trustees of the Widows', Orphans' and Aged Red Men's Relief Fund be adopted. After reciting a long list of opinions and decisions rendered, the Great Sachem enumerates the sixty-five Tribes and three Councils of the Degree of Pocahontas instituted during his administration, with dates, and names of Organizers and Instituting Chiefs. After recounting the dispensations granted by himself and his Deputies, Great Sachem Page closed his admirable Long Talk as follows: "In discharging my duties I have been made a better Red Man and a better man. I love my fellow-man more to-day than I did one Great Sun ago. I shall never cease to lend my humble aid and assistance to the cause of this great fraternity. In conclusion I trust that in passing judgment upon my efforts and work you may be able to say: 'He hath done what he could, and in the best manner he knew how.'" The following statistics are from the Long Talk of Great Chief of Records Henry W. Ray:-- Membership last report, 8,933; adopted, 4,486; admitted by card, 122; reinstated, 227; suspended, 1,647; expelled, 21; withdrawn by card, 109; deceased, 91; present membership, 11,950; number of Tribes last report, 128; tribes instituted, 58; extinct since last report, 6; whole number of Tribes Jan. 1, 1908, 180; gain in tribes, 52; disbursed by Tribes for relief, $16,904.12; for burial of dead, $4,103.30; amount invested by Tribes, $70,500.79; amount in wampum belts of Tribes, $33,075.79; total worth of Tribes, $103,576.78; expenses of Great Council for great Sun, $9,611.46; balance in Great Council wampum belt, $2,208.01. The Great Representatives to the Great Council of the United States presented a report of the transactions of the Great Council of particular interest to the Great Council of Kentucky, and particularly as to the legislation in regard to the proposed Long House. The following was reported as having been adopted by the Great Council of the United States: "Be it resolved by this Great Council of the United States: That a committee of three of its members be appointed to devise ways and means for the erection of the Long House, to be erected at Louisville, Kentucky, and to report at the next session of this Great Council. Be it further resolved, that said Committee shall consist of the present Great Incohonee as Chairman and two Past Great Incohonees to be selected by the Great Incohonee and to serve at no expense to this Great Council." The Credential Committee then reported having approved of the credentials of 175 Past Sachems who were in waiting in the Forest, the same were admitted and instructed in the Great Council Degree. The same Committee also approved of the Credentials of the representatives of 143 Tribes. The total attendance was 343 Past Sachems. A speaking leaf was then read from Great Incohonee W. A. S. Bird, announcing the appointment of Past Great Sachem D. H. Russell as his special representative, and the credentials were acknowledged. Acting Great Incohonee Russell was then received with the usual honors. Great Sachem Page announced the following appointments to fill vacancies on Standing Committees:-- Degree of Pocahontas--Henry Lyons, of No. 166, Vice W. E. Coleman, of No. 78. State of the Order--W. E. Buck, of No. 60, vice Wm. Stoeckel, of No. 93. Past Sachem Albert Miller, of No. 1 presented the Great Council with two emblematic Tomahawks his own handiwork. Great Sachem Page appointed the following as a Committee on Charters:--N. G. Mothershead, of No. 57; Joe Woodruff, of No. 195; J. W. DeHart, of No. 8. The Finance Committee reported the following recommendations which were concurred in: That the books and accounts of the Great Chief of Records, the Great Keeper of Wampum and the Trustees of the Widows', Orphans' and Aged Red Men's Relief Fund, having been audited and found correct, be approved. That the sum of two thousand fathoms be appropriated from the funds of this Great Council for the use of the Great Sachem in the performance of his duties. That the Kentucky Red Man and American Red Man be declared to be the official journals of this Great Council, and that the sum of one hundred and fifty fathoms be appropriated to each. That no appropriation be made for salary of Assistant Great Chief of Records for the ensuing great sun. That Mileage be paid to the Great Chiefs, Representatives and Members of the Standing Committees, amounting $1,457.01, an average of $8.18 to each of 178 individuals. The Judiciary Committee reported having approved of the by-laws of 53 Tribes and Councils. The following amendment to the laws was unanimously adopted it being mandatory, in conformity to a requirement of the Great Council of the United States:--No paleface following the occupation of saloon keeper, bar tender, liquor dealer or professional gambler shall be eligible to membership in a Tribe of the Improved Order of Red Men. Great Senior Sagamore J. H. Kemper, who until this time had been absent, entered the Council Chamber and was given a fraternal reception. The Great Chief of Records was authorized to have printed in convenient form the Constitution governing Tribes. The Great Chief of Records was authorized and instructed to attend the sessions of the Great Chief of Records Association, at the expense of the Great Council. A model code of by-laws was authorized, under which new Tribes are required to work at least six moons after instituted. The law requiring the Great Chief of Records to notify all Tribes of all suspensions was repealed. The law requiring the financial chiefs of Tribes to be bonded in a specified bonding company was repealed, leaving it to each Tribe to make its own selection of a Company. The salary of the Great Chief of Records was increased from 500 to 900 fathoms per great sun. An amendment was presented to provide for additional revenue for the purpose of erecting a Widows' and Orphans' Home, but action on same was deferred for one great sun. An attempt to provide for the appointment of official organizers was defeated. The Board of Trustees of the Widows', Orphans' and Aged Red Men's Relief Fund reported a code of laws to govern that Body, and the disbursement of relief, which was unanimously adopted. The report of the Secretary of that Board, Bro. Sam Marcus, shows, total amount in the Home Fund $1,122.51; total amount disbursed for relief, $73.00; total balance in relief fund, $312.07. A bill was presented reducing the amount to be paid organizers to $2.00 for each paleface, but was defeated. Lexington was selected as the place for the kindling of the next great sun council fire, Bowling Green and Elizabethtown being also in nomination. Past Great Sachem L. L. Bebout in a characteristic speech presented Great Sachem Robert Lee Page with a beautiful and costly silver service, the joint gift of many Tribes and individuals. Great Sachem Page responded, expressing his heartfelt appreciation of the handsome tribute. Great Junior Sagamore W. H. McDonald presented a Great Representative's sash to Acting Great Incohonee D. H. Russell, which that Great Chief accepted in appropriate terms. Great Prophet Russell, in behalf of Past Sachem N. Bierman, of Cherokee Tribe, No. 8, offered as a reward for faithful work for the Order an emblematic Ring to the member of the Order who shall bring into his Tribe the greatest number of new members in each Great Sun, counting from each Great Council. The contract for the printing for the ensuing great sun was let to The Louisville Anzeiger Company, the Record being the base, at $1.00 per page. The run having arrived for the election of Great Chiefs, the Great Sachem announced that when tellers were required to receive and count ballots, each candidate in nomination for Chieftaincy should have the privilege of appointing one of the tellers in his race. Past Great Sachem H. H. Denhardt presiding, the election took place, resulting as follows: Robert Lee Page was unanimously elected Great Prophet. Joe H. Kemper, of No. 18 was elected Great Sachem by acclamation. W. H. McDonald, of No. 111 was elected Great Senior Sagamore, there being no other candidates in nomination. Homer J. Northcutt, of No. 184 was elected Great Junior Sagamore, Wm. A. Grader, of No. 8, being also in nomination, and lost by small margin. Frank L. Smith, of No. 1 was elected Great Chief of Records, other candidates in nomination being T. J. Tierney, of No. 80; J. M. Holstner, of No. 10 and C. F. Melton, of No. 81. Henry W. Ray, the retiring Great Chief of Records, having served for five consecutive great suns, was awarded the honors of a Past Great Sachem and declined to be a candidate for re-election. Herman V. Cohn, of No. 8, was elected Great Keeper of Wampum for the third term, M. M. Redding, of No. 64 being also in nomination. Four Great Representatives to the Great Council of the United States were elected, each to serve for two great suns as follows:--Past Great Sachem Robert Lee Page, of No. 80; L. L. Bebout, of No. 60; G. A. Ellerkamp, of No. 8 and Henry Wood Ray, of No. 3. Other candidates in nomination were Past Great Sachem H. J. McFarlan, of No. 33; Past Sachem Lawrence S. Leopold, of No. 8; Past Great Sachem John D. Walker, of No. 1; Past Sachem Chas. A. Hess, of No. 10. A bill was presented and passed increasing the per capita tax to be levied upon Tribes to five feet each six moons, the additional ten inches to be set aside as a special fund to aid the Great Council of the United States in the erection of a Long House, or permanent headquarters in the hunting grounds of Louisville. Great Sachem Page announced the appointment of Henry C. Yunker as a member of the Board of Trustees of the Widows', Orphans' and Aged Red Men's Relief Fund for three great suns. Upon the recommendation of the Committee, charters were granted to the following named New Tribes and Councils:--Ogallala, No. 196, Polsgrove Landing; Nipsit, No. 197, Pilgrim; Suwanee, No. 198, Trinity; Shawmut, No. 199, Jattie; Merrimac, No. 200, Hammond; Adirondack, No. 201, Clifford; Walla Walla, No. 202, Calhoun; Creek, No. 203, Dayton; Arapahoe, No. 204, Providence; Brule, No. 205, Clay; Naugatuck, No. 206, West Naugatuck; Monon, No. 207, Stamping Ground; Saginaw, No. 208, Denton; Pewawbeek, No. 209, Hopper; Sangamon, No. 210, Manchester; Emahaka, No. 211, Morganfield; Weshaway, No. 212, Wofford; Agawam, No. 213, Catlettsburg; Manhattan, No. 214, Jellico; Wahnahton, No. 215, McCarr; Kearsarge, No. 216, Aberdeen; Tuscahoma, No. 217, Charley; Chicotah, No. 218, Dekoven; Incas, No. 219, Fletcher; Petaluma, No. 220, Lily; Samoset, No. 221, Majestic; Canonicus, No. 222, Gallup; Kennebec, No. 223, Meek; Watstika, No. 224, Marion; Santana, No. 225, Pikeville; Itaska, No. 226, Rumsey; Monadnock, No. 227, Slick Rock Creek; Ozark, No. 228, Elkhorn City; Tuskaloosa, No. 229, Benton; Ioka, No. 230, South Carrollton; Ninegret, No. 231, Elk Lick; Anawan, No. 232, Big Creek; Napanee, No. 233, Muddy Branch; Pocasset, No. 234, Uniontown; Waco, No. 235, Oneida; Kokomo, No. 236, Danleyton; Tonkawa, No. 237, Sebree; Tecumseh, No. 238, Tannery; Pokonoket, No. 239, Bush; Erie, No. 240, Fork Ridge; Kiowon, No. 241, Slaughtersville; Ramona, No. 242, Sawyer; Chicopee, No. 243, Bonanza; Washoan, No. 244, Onton; Horicon, No. 245, Morgantown; Alleghan, No. 246, Burnwell; Nokonan, No. 247, Ashbyburg; Beaver, No. 248, Allen; Kewanee, No. 249, Greenville; Genesee, No. 250, Hunnewell; Chessapeake, No. 251, Dixon; Tonikan, No. 252, Madisonville; Kenaway, No. 253, Harlan; Casco, No. 254, Beaver Dam; Canadawa, No. 255, Barnetts Creek; Atabaska, No. 256, Cromwell; Waukesha, No. 257, Teague; Cayuga, No. 258, Maplesville; Dekorra, No. 259, Ingram; Catawissa, No. 260, St. Charles. Councils of the Degree of Pocahontas:--Aletah, No. 15, Middlesboro; Minnewawa, No. 16, Jennings; Leola, No. 17, Georgetown. A bill was presented, to lay over one great sun, providing for a reduction in the fee for admission by withdrawal card. Acting Great Incohonee D. H. Russell, assisted by Past Great Sachem G. A. Ellerkamp, as Great Tocakon, raised the Great Chiefs as follows:-- Joe H. Kemper, of No. 18 Great Sachem W. H. McDonald, of No. 111 Great Senior Sagamore Homer J. Northcutt, of No. 184 Great Junior Sagamore Robert Lee Page, of No. 80 Great Prophet Frank L. Smith, of No. 1 Great Chief of Records Hermann V. Cohn, of No. 8 Great Keeper of Wampum Ben C. Nunn, of No. 14 Great Sannap A. Englehard, Jr., of No. 8 Great Mishinewa W. E. Buck, of No. 60 Great Guard of Wigwam L. H. Roberts, of No. 10 Great Guard of Forest Great Sachem Kemper announced the appointment of Past Sachem Geo. W. Hinesley, of No. 8 as a member of the Board of Appeals for three great suns. Following were the appointments on Standing Committees: Finance--Henry Schwieters, of No. 8; R. F. Arnett, of No. 1; Roy C. Scott, of No. 18. Judiciary--Robert T. Crowe, of No. 33; Claude B. Terrell, of No. 90; Chas. A. Davis, of No. 111. State of the Order--W. B. Dillon, of No. 166; R. S. Hunter, of No. 11; John J. Sandmann, of No. 70. Degree of Pocahontas--J. M. Clifford, of No. 10; W. Fred Thomas, of No. 3; T. J. Tierney, of No. 80. Returns and Reports--Sebastian Stone, of No. 56; V. M. Hainline, of No. 18; T. H. Sanders, of No. 89. The thanks of the Great Council were extended to Robert Lee Page, for his dignified, fair and impartial rulings, and to Blackfoot Tribe for its hospitality. Past Great Sachem's Jewels were presented to Henry Wood Ray and Robert Lee Page, and when the Great Prophet had said a prayer, the council fire was quenched. CHAPTER VIII. BRIEF REVIEW OF THE INSTITUTION OF EACH TRIBE IN KENTUCKY, WITH THE SIGNIFICANCE OF ITS NAME WHERE POSSIBLE. _Miantonomo_, No. 1. (Last Sachem of the Narragansetts, a nephew of Canonicus) Lexington. Instituted 5th Hunting Moon, 403, with 121 Charter members. Organized by J. B. Mendenhall and instituted by the Great Chiefs of the Great Council of the United States. Absorbed Winona Tribe, No. 4 by consolidation 3d Buck Moon, 417. _Onequa_, No. 2. (Rocky Ford) Winchester. Instituted 29th Cold Moon, 404, with 41 Charter members. Organized and instituted by J. B. Mendenhall, the degree work being done by Miantonomo, No. 1, twenty-one of whose members became charter members of No. 2 by Card, and many of these had been members of old Shawnee Tribe, No. 18, the history of which see. _Wyandotte_, No. 3. (Name of a Tribe of the Iroquois Nation. Huron is another name of the same Tribe, both being derived from the same Indian word "A-hon-an-dote." Wyandotte is the French version and Huron the English) Maysville. Instituted 3d Hot Moon, 404, with 35 Charter members. Organized by J. R. McConnell and instituted by J. B. Mendenhall, members of Miantonomo Tribe assisting in the degree work. _Winona_, No. 4. (Same as "Wenonah", meaning "first born") Lexington. Instituted 24th Hot Moon, 404, by J. B. Mendenhall, with 25 Charter members. The tribe was quite prosperous for several great suns, but gradually declined and was absorbed by Miantonomo Tribe, No. 1 in 412. _Hiokatoo_, No. 5. (Hi-o-ka-too) Louisville. Instituted 13th sun Buck Moon, 408, by J. B. VanZandt, with 77 charter members. Although suffering from mistreatment by the organizer, the tribe has been prosperous. _Tecumseh_, No. 5. (A famous Shawnee Chief, signifying "he who walks over water") Harrodsburg. Instituted 27th Hot Moon, 404 by J. B. Mendenhall, with 25 Charter members. Surrendered its charter on the 24th Hunting Moon, 405. _Paughcaughnaughsinque_, No. 6. Augusta. Instituted 1st Beaver Moon, 404, with 41 charter members, by J. B. Mendenhall. Has been prosperous from the beginning, and is now one of the strong tribes in the Reservation. _Hiawatha_, No. 7. (A name made famous by Longfellow, the signification of which is "wise man") Louisville. Instituted 9th Hunting Moon, G. S. D. 404, with 63 charter members, by J. B. Mendenhall. The Tribe has had many vicissitudes, but has weathered them all, and is one of the strongholds of Redmanship in Kentucky. Absorbed by consolidation Pequod Tribe, No. 63 and Red Jacket, No. 44. _Cherokee_, No. 8. (Tribe of the Iroquois stock, living South of the Ohio River) Louisville. Instituted 22nd Hunting Moon, 404 by J. B. Mendenhall. This Tribe has since absorbed by consolidation the following named tribes:--Tippecanoe, No. 29, Tecumseh, No. 9, Pawnee, No. 42. Tribe has from the start been one of the most vigorous in the Reservation, and is the largest, having at present 433 members. _Shawnee_, No. 9. ("Southerner") Louisville. Instituted 10th Worm Moon, 405, by J. B. Mendenhall, and its charter was the first to be issued by the present Great Council of Kentucky. Consolidated with Tecumseh Tribe, No. 12 on the 22nd of Flower Moon, 410. _Tecumseh_, No. 9. ("He who walks over the water") Founded by the consolidation of Shawnee Tribe, No. 9 and Tecumseh Tribe No. 12 on the 22nd sleep of Flower Moon, 410, and soon after consolidated with Cherokee Tribe, No. 8. _Wahoo_, No. 10. ("Egg",) Louisville. Instituted 9th Sturgeon Moon, 408 with 89 charter members by J. B. VanZandt. Absorbed Wahbee, No. 15, by consolidation. _Mohican_, No. 11. (Name of Tribe of New England Indians, signifying "Wolf") Bowling Green. Instituted 24th Plant Moon, 405 by Great Sachem J. R. McConnell. Although the tribe has met with several mishaps, it has never "faltered or proved false." _Iroquois_, No. 12. (The name applied to the "Six Nations") Hopkinsville. Instituted 29th Flower Moon, 405 by Past Great Sachem J. B. Mendenhall. The tribe lived but a short time and was defunct in 406. Council brand was relighted by Past Great Sachem W. E. Fite on the 1st of Sturgeon Moon, 407, which burned but feebly and was defunct soon after. _Tecumseh_, No. 12. ("He who walks over the water") Louisville. Instituted 5th Traveling Moon, 408, with 20 charter members by J. B. VanZandt. Consolidated with Shawnee, No. 9. _Wabee_, No. 13. ("White") Louisville. Instituted 11th Corn Moon, 408 with 46 charter members by J. B. VanZandt. Consolidated after a few seven suns with Choctaw, No. 15. _Totewa_, No. 14. ("To sink, dive, or go under water, to rise again as logs when carried over a water fall") Owensboro. Instituted 4th Buck Moon, 405 by Great Sachem J. R. McConnell, the work being done by Waukee Tribe, No. 150, of Evansville, Ind. _Otego_, No. 15. Paducah. Instituted 21st Sturgeon Moon, 405. Organized by J. B. VanZandt and instituted by Great Sachem J. R. McConnell. Tribe was reported defunct in 406, and its Council brand was relighted by Past Great Sachem W. E. Fite on the 20th of Buck Moon, 407, but the tribe was reported defunct in 408. _Choctaw_, No. 15. ("Charming voice." A numerous tribe of Indians) Louisville. Instituted 28th Corn Moon, 408 with 31 charter members, by J. B. VanZandt, but soon after consolidated with Wabee Tribe, No. 13. _Wabee_, No. 15. ("White") Louisville. Instituted by the consolidation of Wabee Tribe, No. 13 and Choctaw Tribe, No. 15. This new Tribe soon after consolidated with Wahoo Tribe, No. 10. _Seminole_, No. 16. ("Separatists" or "Run away people") Henderson. Instituted 25th Sturgeon Moon, 405 by Great Sachem J. R. McConnell, the work being done by the degree team of Waukee Tribe, No. 150 of Evansville, Ind. The tribe was reported defunct in 406. Council brand was relighted on the 4th of Sturgeon Moon, 407 by Past Great Sachem W. E. Fite, which burned fitfully for a few seven suns and then went out forever. _Montezuma_, No. 16. Louisville. Instituted 4th Traveling Moon, G. S. D. 408, with 40 charter members by J. B. VanZandt. Consolidated with Sioux Tribe, No. 70 in Sturgeon Moon, 412. _Miami_, No. 17. (Same as Maumee. "People who live in the Peninsular.") Newport. Instituted 25th Buck Moon, 385 (1876) by the Old Great Council of Kentucky, and was an offshoot from Minnehaha No. 10 and Pocahontas, No. 3. Was transferred to the jurisdiction of the Great Council of Ohio on the surrender of the Charter of the Old Great Council of Kentucky in 393 (1884) and at the institution of the present Great Council of Kentucky was transferred back to its jurisdiction, having at that time fifteen members. This is the oldest tribe in Kentucky, and numbers among its members several aged brothers who have been in continuous good standing in the Order for more than a half century. _Calumet_, No. 18. (Not properly an Indian word, but used to signify the "Pipe of Peace") Mt. Sterling. Instituted 14th sun Hunting Moon, 405 with 35 charter members by Great Sachem J. R. McConnell. The tribe has prospered from the start, and though once suffering the loss of everything but its wampum belt by fire, and though now not having a large membership, is healthy and vigorous. _Osceola_, No. 19. (Name of a Chief of the Seminoles, signifying "Plentiful drinker of the black drink.") Ashland. Instituted 14th Hunting Moon, 399, with 15 charter members by Harry C. McKay, Great Sachem of the Great Council of Ohio, and was under the jurisdiction of that Great Council until transferred to the Great Council of Kentucky at its institution. _Choctaw_, No. 20. ("Charming Voice") Corbin. Instituted 22nd Plant Moon, 406 by Great Sachem J. R. McConnell. Tribe lived but a short time and was reported defunct in 407. Visited by Past Sachem M. M. Redding in 413 in endeavor to relight its council brand but without success. _Mohawk_, No. 20. ("Men eaters") Shelbyville. Instituted 8th Beaver Moon, 408 with 28 charter members by J. B. VanZandt. Reported defunct in 410 and visited by Past Sachem W. A. Crader in attempt to relight its council brand in Worm Moon, 411, but without success, that chief taking possession of the visible effects of the defunct Tribe. The Council Fire was rekindled by W. H. Gage on the 18th of Buck Moon, 415, and burned dimly for a season when it went out altogether. Was once more revived by Past Sachem M. M. Redding, but the tribe finally surrendered its charter in 417. _Indianola_, No. 21. Minerva. Instituted 9th Buck Moon, 406 with 24 charter members by Great Sachem W. E. Fite assisted by the degree team of No. 6. The council fire burned brightly for several great suns and gave promise of becoming a strong and prosperous tribe, but reverses came, interest was lost and its charter was surrendered to Great Chief of Records Henry W. Ray in 416. _Chippewa_, No. 22. (The proper spelling of this word is "Ojibway" a numerous tribe of the Algonquin family and signifies "he surmounts obstacles") Louisville. Instituted 16th Beaver Moon, 408 with 28 charter members by J. B. VanZandt. While this tribe has never had a large membership it has always been successful. _Delaware_, No. 23. (The Iroquois called this people "Sag-a-na-ga.") Lebanon. Instituted 28th Beaver Moon, 408 with 28 charter members by J. B. VanZandt. This tribe started out bravely and for a time did well. Giving a big pow-wow at which some wampum was made, led to its downfall, there being dissention concerning its disposal. Visited by Bro. Crader in 411 and found to be defunct at that time, that chief taking possession of its charter. _Black Hawk_, No. 24. ("Muk-kud-da-ke-neu") Springfield. Instituted 8th Hunting Moon, 408 with 28 charter members by J. B. VanZandt. The council fire burned dimly for some time and soon went out altogether. Past Sachem Crader visited the tribe on the 28th of Snow Moon, 411 and succeeded in relighting its council brand, but when visited by Bro. Redding in 413 was found defunct and its affairs were wound up. _Matamora_, No. 25. St. Matthews. Instituted 12th Hunting Moon, 408 by J. B. VanZandt with 20 charter members. This is one of the tribes instituted by VanZandt that has been prosperous. It owns its own wigwam, one of the most unique in the reservation, and its chiefs are active and vigorous. _Wyoming_, No. 26. ("Large" or "extensive") Danville. Instituted 21st Hunting Moon, 408 with 48 charter members, by J. B. VanZandt. For several great suns the tribe flourished and entertained the Great Council in 410, but soon after began to wane. In 413 its council fire was relighted by Past Sachem M. M. Redding, but it did not thrive, and in 415 it surrendered its charter. _Seneca_, No. 27. ("Great hill people") Stanford. Instituted 3rd Cold Moon, 409, with 63 charter members by J. B. VanZandt. The tribe prospered for a time, but in 411 was reported defunct. Past Sachem F. L. Smith visited Stanford on the 14th of Snow Moon, 412 and endeavored to relight the council brand but without success, and the charter and effects of the Tribe were surrendered to him on that sun. The Council brand was relighted by Past Sachem M. M. Redding in 413, but shortly after surrendered again. _Dakota_, No. 28. ("Leagued, or United People") Junction City. Instituted 23d Cold Moon, 409, with 26 charter members, by J. B. VanZandt. There have been ups and downs in this Tribe, and its council fire has burned dimly at times, but it now burns brightly. _Tippecanoe_, No. 29. ("At the great clearing") Louisville. Instituted in Cold Moon, 409, with 54 charter members by Great Sachem W. C. Diederich. Consolidated with Cherokee Tribe, No. 8. _Onondaga_, No. 30. ("On the hills") Lancaster. Instituted 30th Cold Moon, 409 with 23 charter members, by J. B. VanZandt. Tribe was defunct in 411 and surrendered its charter to M. M. Redding in 413. _Manitou_, No. 31. ("Spirit") Eminence. Instituted 16th Snow Moon, 409, with 32 charter members by J. B. VanZandt. The tribe lived but a short time and surrendered its charter to Past Sachem Morris, of LaGrange. _Iroquois_, No. 32. (The name applied to the "Six Nations") Pittsburg. Instituted 19th Snow Moon, 409, with 23 charter members by J. B. VanZandt. The tribe has been prosperous from the start and is numbered among the strong tribes in the reservation. _Massasoit_, No. 33. (Name of a noted chief of the Wampanoags.) LaGrange. Instituted 26th Snow Moon, 409 with 18 charter members by J. B. VanZandt. While a large majority of the Tribes instituted by VanZandt have gone to the bad, in this instance he "builded better than he knew" and old Massasoit stands among the leaders. _Ononga_, No. 34. Covington. Instituted on the 26th Worm Moon, G. S. D. 409 by W. C. Peay. Lived but a short time. There is no record of its charter ever having been taken up. _Montauk_, No. 35. ("The island country") East Bernstadt. Instituted 3d Plant Moon, 409 by J. B. VanZandt, with 26 charter members. Consolidated with Iroquois Tribe, No. 32 on the 20th of Hot Moon, 409. _Cataraugus_, No. 36. ("Bad smelling shore") Livingston. Instituted 31st Flower Moon, 409 by J. B. VanZandt, with 17 charter members. Tribe was defunct in 411. Council brand was relighted by F. L. Smith on the 13th Cold Moon, 412. Charter surrendered to M. M. Redding in Sturgeon Moon, 413. _Oswego_, No. 37. ("Where the valley widens.") Dry Ridge. Instituted 4th Plant Moon, 409 by W. C. Peay. The tribe has been successful and now owns its own wigwam, being the first in the Reservation to have its own wigwam dedicated by the Great Sachem. _Irondequoit_, No. 38. ("A bay") Hardinsburg. Instituted in 409 by J. B. VanZandt. The tribe has weathered the blighting influence of its organizer and is thrifty. _Choctaw_, No. 39. ("Charming voice") Bardstown. Instituted by J. B. VanZandt. Visited by W. A. Crader in Plant Moon, 411, who found the tribe had been defunct since 6th Hunting Moon, 410. _Red Hawk_, No. 40. Somerset. Instituted by J. B. VanZandt in 409. Reported defunct in 410. Council fire revived on the 26th Sturgeon Moon, 413 and on that date consolidated with Shabbona, No. 46. _Petewa_, No. 41. Central City. Instituted by F. W. Jones in 410. The Tribe has had its share of reverses, labor troubles in the Hunting Grounds being mainly responsible, but is yet a loyal tribe. _Pawnee_, No. 42. Buechel. Instituted in 410 by F. W. Jones. At one time it seemed certain this would be a banner tribe, but it gradually declined and consolidated with Cherokee Tribe, No. 8 in Hunting Moon, 416. _Narragansett_, No. 43. ("Other side river") Middlesboro. Instituted 22nd Hot Moon, 409 by J. B. VanZandt. Reported defunct in 411. Visited by F. L. Smith on the 16th Cold Moon, 412, who arrested and took possession of dispensation and supplies. _Red Jacket_, No. 44. (Chief of the Senecas, his Indian name being Sa-ga-ye-wat-ha, signifying "he keeps them awake") Louisville. Instituted by F. W. Jones. Consolidated with Hiawatha Tribe. _Osage_, No. 45. ("The strong") Lenoxburg. Instituted at Falmouth 28th Hot Moon, 409 by J. R. McConnell and W. C. Peay. Reported defunct in 411. Visited by Great Sachem W. C. Pelham 11th Hunting Moon, 411 who arrested charter and restored the same to petitioners, relighted the counsel brand and granted dispensation to remove the wigwam to Lenoxburg, from which hunting ground the tribe now hails. It owns a fine wigwam, nearly free from debt. _Shabbona_, No. 46. (The Indian pronunciation of the French word "Shobonier") Somerset. Instituted in 409 by F. W. Jones. Soon after was defunct. Revived and consolidated with Red Hawk No. 40. Again became defunct. Council fire was relighted by M. M. Redding in Sturgeon Moon, 413, but it never burned brightly and charter was surrendered to M. M. Redding 23rd Sturgeon Moon, 416. _Oconee_, No. 47. Instituted in 409 by F. W. Jones. Visited by W. A. Crader in Plant Moon, 411 in endeavor to revive the council brand but without success and he reported the tribe defunct. _King Phillip_, No. 48. (Younger son of Massasoit) Hustonville. Instituted in 409 by O. J. Minor. The council fire burned brightly for a season, but gradually it smouldered and finally went out entirely, and its charter was surrendered to M. M. Redding 20th Buck Moon, 413. _Minnetonka_, No. 49. West Point. Instituted 409 by F. W. Jones, but was soon defunct. _Shingawassa_, No. 50. Bardfordsville. Instituted 31st Buck Moon, 409 by F. W. Jones with 24 charter members. Council Fire burned brightly for a time and it practically owned its own wigwam, but members moving away left it without quorum and it surrendered its charter in 416. _Comanche_, No. 51. New Haven. Instituted 409 by F. W. Jones. Was soon defunct and its council fire was revived by W. A. Crader, but it burned but dimly and soon was extinct. _Tawawa_, No. 52. Vine Grove. Instituted 11th Corn Moon, 409 by F. W. Jones. Visited by Crader in 411 and found to be defunct and all property was surrendered to him. _Minnewah_, No. 53. (or "Menawa", Signifying "Great warrior") Beaver Dam. Instituted 409 by F. W. Jones. Consolidated with Kentucky Tribe, No. 54, at McHenry. _Kentucky_, No. 54. ("At the head of the river" or "the dark and bloody ground") McHenry. Instituted 8th Corn Moon, 409 by F. W. Jones. Owns jointly with a Lodge of Odd Fellows a fine wigwam and is prosperous in every respect. _Tioga_, No. 55. ("Swift current") Sturgis. Instituted 16th Traveling Moon, G. S. D. 409 by F. W. Jones. Has had a hard struggle, and its council fire burned so dimly in 416 that it was rekindled by Past Sachem David Moskovitz. _Huron_, No. 56. (Name of a tribe of the Iroquois Nation. Wyandotte is another name of the same tribe, both being derived from the same Indian word "A-hon-an-dote". Wyandotte is the French Version and Huron the English.) Instituted 16th Traveling Moon, G. S. D. 409 by F. W. Jones, the Degree team of Miantonomo Tribe assisting. Its council brand is still burning, though but feebly. _Standwaitee_, No. 57. Earlington. Instituted 10th Beaver Moon, 409 by F. W. Jones. The tribe has been vigorous from institution. _Blazing Arrow_, No. 58. Madisonville. Instituted 10th Beaver Moon, 409 by F. W. Jones. Vigorous efforts were made to make this a strong tribe but without avail and its charter was surrendered on the 8th of Buck Moon, 412. _Sagwa_, No. 59. Lawrenceburg. Instituted 15th Beaver Moon, 409, by F. W. Jones, but never prospered and its council fire was out in 410, but relighted in 413 by Past Sachem Julius Morris, but again went out. Was again relighted in 415, and is now in prosperous condition with over 100 members. _Otego_, No. 60. Paducah. Instituted by John M. Clifford and F. W. Jones the 7th of Hunting Moon, 409. Several members of the Old Otego, No. 15 became charter members, and it was practically the relighting of the old council brand. The reorganization proved successful and the tribe is one of the strongest in the Reservation. _Wichita_, No. 61. ("White Man") Mayfield. Instituted 21st Beaver Moon, 409 by J. M. Clifford, but its council fire soon went out. Was visited by W. A. Crader, who attempted to relight it but without success and he reported the tribe defunct in 411. _Waukee_, No. 62. Fulton. Instituted 19th Beaver Moon, 409 by F. W. Jones. Reported defunct in 410. Visited by Crader in attempt to relight its council brand, but he reported it defunct in 411. _Pequod_, No. 63. (Name of a Tribe of Indians in Connecticut) Instituted by F. W. Jones in 409. Soon after consolidated with Hiawatha Tribe, No. 7. _Lotowana_, No. 64. Midway. Instituted 21st Snow Moon, 410 by Jones and Clifford. Tribe has been successful. _Maumee_, No. 65. (People who live in the peninsula) Paris. Instituted 1st Worm Moon, 410 by Jones and Clifford. Absorbed by Miantonomo, No. 1 in 414. _Sagamore_, No. 66. (Same as Sachem--"Councellor of the People") Hickman. Instituted by F. W. Jones in 410 with 25 charter members. Visited by W. A. Crader in 411 who found the tribe had been defunct since Buck Moon, 410, but he relighted the council brand on the 23rd of Plant Moon, 411. Tribe soon after became defunct. _Blackfoot_, No. 67. (A tribe of Indians, probably of Algonquin stock) Frankfort. Instituted by F. W. Jones on 23rd Plant Moon, 410, with 57 charter members. Tribe has always been successful, and enjoys the distinction of having entertained the Great Council three times. _Otawa_, No. 68. ("Traders") Olive Hill. Instituted 12th Hot Moon, 410 by F. W. Jones, with 21 charter members. Started off well, but was soon defunct. Council brand was relighted by M. M. Redding, and is now burning brightly. _Powhatan_, No. 69. (Name of a great Virginia Chief, said to signify "at or near the falls of the stream"). Carrollton. Instituted 20th Hot Moon, 410 by F. W. Jones, assisted by Nick Pomice, with 32 charter members. Tribe was vigorous for a time, but lost many members by the institution of another tribe in the vicinity, though its council brand is still burning brightly. _Sioux_, No. 70. (An abbreviation of the name given by the French to the Tribes of the Dakota Nation "Nadouessioux" and signifies "enemies"). Louisville. Instituted 21st Hot Moon, 410 by F. W. Jones with 27 charter members. _Little Ha-Ha_, No. 71. Owenton. Instituted 12th Buck Moon, 410 by F. W. Jones, with 26 charter members. Consolidated with Big Eagle Tribe, No. 86 in Hunting Moon, 416. _Morning Star_, No. 72. Fordsville. Instituted 17th Buck Moon, 417 by F. W. Jones with 20 charter members. Council fire revived by W. A. Crader in 411, but in 412 it was reported defunct. _Warsaw_, No. 73. ("Far") Rockport. Instituted 17th Sturgeon Moon, 410 by F. W. Jones, with 25 charter members. _Nokomis_, No. 74. Franklin. Instituted 2nd Sturgeon Moon, 410 by F. W. Jones with 20 charter members. Held but few councils. Rekindled by F. L. Smith in Buck Moon, 411, but was shortly afterwards defunct. _Silver Cloud_, No. 75. Glasgow. Was never instituted. In Buck Moon, 410, F. W. Jones attempted to institute on a properly filed petition, but on account of a misunderstanding between Bro. Jones and the charter petitioners it was not done. In Buck Moon, 411, F. L. Smith visited Glasgow and returned charter fees to petitioners. _Floating Canoe_, No. 76. Richmond. Instituted 2nd Corn Moon, 410 by F. W. Jones with 30 charter members. The tribe has thrived from institution. _Shawnee_, No. 77. ("Southerner") Georgetown. Instituted 21st Sturgeon Moon, 410, by F. W. Jones, with 37 charter members. Charter was surrendered to M. M. Redding, in 413. An entirely new tribe under the same name and number was instituted 18th Sturgeon Moon, 414, by M. M. Redding. _Kabo_, No. 78. Petra. Instituted 15th Buck Moon, 411 by W. T. Abbott, with 69 charter members. Organized by Chas. E. O'Neal. _Grand Glaze_, No. 79. Monterey. Instituted 26th Corn Moon, 410, by John M. Clifford, with 22 charter members. The tribe has had a hard struggle, but its present 30 members are working hard to keep the tribe from retrograding. _Ptocawa_, No. 80. Louisville. Instituted 5th Cold Moon, 411, by F. W. Jones, with 30 charter members. Tribe has from the start been vigorous and now numbers 211 Chiefs. _Yosemite_, No. 81. ("Grizzly bear"--properly spelled Yo-se-me-ty) Louisville. Instituted 5th of Cold Moon, 411 by F. W. Jones, with 33 charter members. Another of the many thrifty Jefferson County Tribes, now numbering 154 members. _Appalachia_, No. 82. ("The people on the other side") Pineville. Instituted 26th Snow Moon, 411 by F. W. Jones, with 52 charter members. The tribe has prospered though it would have been better had there not been so many charter members. _Passyunk_, No. 83. Harrodsburg. Instituted 26th Worm Moon, 411 by F. W. Jones with 48 charter members. Though its membership is not now as large as formerly, it still is in healthy condition. _Spotted Wolf_, No. 84. Coalton. Instituted 12th Plant Moon, 411 by Past Great Sachem W. C. Diederich. Tribe composed largely of miners, and has been and is a thrifty tribe. _Red Cloud_, No. 85. (Head Chief of the Ogallala Sioux). Warsaw. Instituted 30th Flower Moon, 411 by Nick Pomice, with 20 charter members. _Big Eagle_, No. 86. Sparta. Instituted at Sanders on 24th Flower Moon, 411 by Nick Pomice. Moved by Dispensation to Sparta on the 27th of Buck Moon, 411. Absorbed by consolidation Little Ha Ha Tribe, No. 71. _Eyota_, No. 87. ("Greatest"). Balls Landing. Instituted 17th Buck Moon, 411, by Forsee D. Lee with 25 charter members. Has had many trials but weathered them all. _Swift Foot_, No. 88. Campbellsburg. Instituted 22nd Buck Moon, 411 at Turner's Station, by Nick Pomice, with 23 charter members. Moved by dispensation to Campbellsburg, and from there to English, but in neither of these places did it thrive, and soon became defunct. _Tallalu_, No. 89. (Probably intended for "Tallula", signifying "leaping waters") Callaway. Instituted 20th Corn Moon, 411 by R. B. Rice, of Appalachia Tribe, No. 82. Has had a struggle and its council fire is not burning brightly, yet numbers among its members some valiant chiefs who will not allow it to become extinct. _War Eagle_, No. 90. (The Indian word for War Eagle is "Keneu") Bedford. Instituted 11th Traveling Moon, 411, by Nick Pomice, with 22 charter members. _Idaho_, No. 91. ("Sun-rise mountain") Fourmile. Instituted 15th Traveling Moon, 411, by R. B. Rice, with 33 charter members. Organized by J. G. Rollins. _Tallapoosa_, No. 92. ("Stranger" or "New comer") Milton. Instituted 18th Traveling Moon, 411, by Nick Pomice, with 20 charter members. _Mingo_, No. 93. (Not strictly an Indian word. The name was applied by the English to a Tribe of Iroquois stock.) Newport. Instituted 11th Hunting Moon, 411, by Val. J. Baader, of Miami, No. 17, with 22 charter members. Organized by E. N. Miller. _Sago_, No. 94. ("Welcome") Germantown. Instituted 30th Cold Moon, 412, by Ben Harbeson, of Paughcaughnaughsinque, No. 6, with 22 charter members. Organized by Bros. Rigdon and Bell. Now kindles its council fires in a wigwam near Stonewall. _Wissahickon_, No. 95. ("Cat fish stream") Lockport. Instituted 1st Plant Moon, 412, by Forsee D. Lee. A struggle was made for a time to keep the council fire burning, but an unfortunate local occurrence caused dissension, and it surrendered its charter. _Niagara_, No. 96. ("The neck") Orangeburg. Instituted 6th Sturgeon Moon, 412, by Henry W. Ray, with 48 members. Organized by W. C. Wormald. First Prophet, W. W. Scott. _Kanawha_, No. 97. ("River of the woods") Instituted 29th Traveling Moon, 412, by Henry W. Ray, with 30 charter members. Organized by W. C. Wormald. Instituted at Vanceburg, where it never got a foothold, and its charter was transferred to Martin where it prospered wonderfully. _Pontiac_, No. 98. (Name of an Ottawa Indian Chief, the signification of which is lost) Louisville. Instituted 18th Beaver Moon, 412, with 20 charter members at Highland Park. Tribe has never been vigorous and for several great suns its council fire has burned fitfully. _Wauneeka_, No. 99. (Also spelled "Waneka", signifying "the son") Louisville. Instituted 9th Beaver Moon, 412, by W. A. Nash and J. R. Garr, with 145 charter members. First Prophet, Dr. B. A. Garr. _Buffalo_, No. 100. Sardis. Instituted 16th Hunting Moon, 412, by Henry W. Ray, with 45 charter members. Organized by W. C. Wormald. The Tribe prospered for a time, but its council fire began to burn dimly in 416, and it surrendered its charter in 417. _Raritan_, No. 101. ("Forked river") Worthville. Instituted 3d Traveling Moon, 412, with 25 charter members, but never got a foothold and soon after surrendered its charter. _Modoc_, No. 102. Louisville. Instituted 17th Snow Moon, 413, by H. C. Yunker, with 41 charter members. Organized by B. W. Conner, who was its first Prophet. _Ute_, No. 103. Zachariah. Instituted at Torrent 30th Worm Moon, 413, by Frank L. Smith, with 20 charter members. Organized by J. W. Steger. First Prophet Leonard Barnes. _Lackawanna_, No. 104. ("The forked stream") Salt Lick. Instituted 11th Hot Moon, 413, by Frank L. Smith, with a small charter list. The Tribe has tried valiantly to overcome the handicap, but its council fire is about extinct. _Catawba_, No. 105. Prestonville. Instituted 21st Plant Moon, 413. _Tamina_, No. 106. (From "Tammany", the name given the Patron Saint of America) Instituted 2nd Flower Moon, 413, by Julius Morris, with 20 charter members. First Prophet I. M. Jennings. _Juanita_, No. 107. (Spanish spelling of "Wauneta", signifying "winter camp". There is no such word as Ju-ni-a-ta, as it is a miss-spelling of the word here given.) Ghent. Instituted 7th Hot Moon, 413, by Nick Pomice with 20 charter members. First Prophet J. H. Raison. _Kenton_, No. 108. Bell-Jellico. Instituted at Artemus on the 18th Hot Moon, 413, by B. A. Thompson with 22 charter members. First Prophet W. H. Souder. Absorbed by consolidation Kotanta Tribe, No. 153 in 415. _Wautauga_, No. 109. ("The river of islands") Bosworth. Instituted 10th Hot Moon, 413 by Warren Wilson, with 39 charter members. First Prophet E. T. Griffith. Tribe never prospered and soon after surrendered its charter. _Wabash_, No. 110. ("White water") Instituted 1st Buck Moon, 413 by Frank L. Smith, with 21 charter members. Organized by M. M. Redding. First Prophet G. S. Woodward. Absorbed by Miantonomo, No. 1, in 415. _Tchoupitoulas_, No. 111. Barbourville. Instituted 16th Sturgeon Moon, 413 by Warren Wilson, with 27 charter members. Organized by W. H. McDonald, who was its first Sachem. First Prophet, J. R. Smyth. _Winnebago_, No. 112. ("People of the dirty water") Instituted 12th Corn Moon, 413 by H. H. Denhardt, with 31 charter members. Organized by H. W. Johnson. First Prophet J. A. Lyne. _Ocono_, No. 113. Campton. Instituted 29th Corn Moon, 413 by Frank L. Smith. Organized by Jos. C. Lykins, who was its first Prophet. _Tonawanda_, No. 114. ("Swift water") Instituted 8th Corn Moon, 413, by G. H. Wolfe, with 19 charter members. Organized by James Fitch. First Prophet C. W. S. Clarke. _Minnehaha_, No. 115. ("Laughing water") Cropper. Instituted 17th Traveling Moon, 413 by Frank L. Smith, with 14 charter members. Organized by M. M. Redding. First Prophet W. B. Pollard. _Saco_, No. 116. ("Pouring out") West Liberty. Instituted 8th Traveling Moon, 413, by Frank L. Smith, with 41 charter members. Organized by M. M. Redding. First Prophet C. W. Womack. _Neponset_, No. 117. ("He walks in his sleep") Jackson. Instituted 21st Cold Moon, 414, by Frank L. Smith, with 33 charter members. Organized by C. T. Wilson. James Hargis was the first Sachem and J. S. Head, Jr. the first Prophet. Tribe flourished for a time, but local political dissensions caused it to surrender its charter to M. M. Redding in 416. _Akkeewassa_, No. 118. Cannel City. Instituted 28th Cold Moon, 414, by Joseph C. Lykins, with 35 charter members. Organized by M. M. Redding. First Prophet F. M. Lykins. _Ganoga_, No. 119 ("Oil flowing on the waters") Gratz. Organized in 414 by Forsee D. Lee. Council Fire never burned brightly and in a few seven suns went out forever. _Navajo_, No. 120. (The name of a powerful Tribe of the Apache family) Sandy Hook. Instituted 11th Snow Moon, 414, by F. L. Smith, with 29 charter members. Ransome Caskey, of West Liberty was the organizer. W. M. Weddington, first Prophet. Charter surrendered in 416. _Tacoma_, No. 121. ("Tall peak, almost to heaven") Hazel Green. Instituted 18th Snow Moon, 414, by Joseph C. Lykins, who was also the organizer. Wayne Long, first Prophet. Surrendered charter in 416. _Oseetah_, No. 222. Redwine. Instituted 1st Worm Moon, 414, by F. L. Smith, with 21 charter members. Organized by Ransome Caskey. W. S. Thornberry, first Prophet. _Penobscott_, No. 123. ("The Rocky or Stony place") Instituted 6th Worm Moon, 414 by Joseph C. Lykins. M. M. Redding was the organizer. The council brand was extinct in Worm Moon, 417, but was at that time relighted by H. L. Wheeler. _Tuscarora_, No. 124. ("Shirt wearing people") Tyrone. Instituted 4th Sturgeon Moon, 414, by F. L. Smith, with 22 charter members. M. M. Redding was the organizer. S. E. Booth, First Prophet. _Kinniconick_, No. 125. ("Tobacco") Bowen. Instituted 6th Plant Moon, 414, by O. R. King, of No. 1, with 39 charter members. Leonard Barnes, of No. 103 was the organizer. Morton Faulkner, first Prophet. The Tribe has met with many reverses, and surrendered its charter in Hunting Moon, 417. _Seminole_, No. 126. Denniston. Instituted 29th Plant Moon, 414. _Apache_, No. 127. (Name of an Indian Tribe, and signified "men") Robbins. Instituted 13th Plant Moon, 414, by J. C. Lykins, with 17 charter members. Organized by J. A. Oldfield. G. E. Neal, First Prophet. Consolidated with Ekana No. 276 in Beaver Moon, 417. _Antigo_, No. 128. Claysville. Instituted 1st Buck Moon, 414, by J. T. Reed, of No. 78. Organized by W. E. Coleman of same Tribe, with 36 charter members. First Prophet, T. A. Clark. _Chanzeck_, No. 129. Lee City. Instituted 2nd Sturgeon Moon, 414, by J. C. Lykins. Organized by C. D. Arnett, of No. 121, with 17 charter members. Council fire never burned brightly and was extinct in Worm Moon, 415. _Lechawa_, No. 130. Mize. No record is obtainable of the institution of this Tribe. It became defunct almost immediately after its institution. _Mendota_, No. 131. ("The mouth of the River") Corinth. Instituted 27th Hot Moon, 414, by F. L. Smith. Organized by M. M. Redding, with 41 charter members. First Prophet, J. D. Davis. _Oneida_, No. 132. ("Granite people", or "People of the beacon stone") Cherokee. Instituted 26th Buck Moon, 414, by Henry W. Ray. Organized by W. A. Conn, with 32 charter members. First Prophet, J. O. McNeil. _Paduke_, No. 133. Murray. Instituted 24th Buck Moon, 414, by Great Sachem L. L. Bebout. Organized by J. J. Freundlich, of No. 60, with 53 charter members. First Prophet, David L. Redden. The Tribe never prospered and was defunct in 416. _Logan_, No. 134. (or "Tah-gah-jute", the name of a Cayuga Chief) Ewing. Instituted 2nd Sturgeon Moon, 414, by Henry W. Ray. Organized by Louis Feneburg. First Prophet, J. D. Wyatt. _Wahbee_, No. 135. ("White") Yocum. Instituted 29th Sturgeon Moon, 414, by Henry W. Ray. Organized by John D. Cruey, with 28 charter members. First Prophet, J. D. Rose. _Wamsutta_, No. 136. Dan. Instituted 17th Sturgeon Moon, 414. _Tuscola_, No. 137. ("A level Plane") Warfield. Instituted 18th Sturgeon Moon, 414, by H. W. Ray. Organized by W. A. Conn, with 32 charter members. First Prophet, W. M. Dawson. _Connewago_, No. 138. ("A long strip" or "a long reach") Fallsburg. Instituted 31st Sturgeon Moon, 414, by H. W. Ray. Organized by Frank Witten, with 50 charter members. First Prophet C. W. Jones. _Uppowoc_, No. 139. Maytown. Instituted 25th Traveling Moon, 414. _Uchees_, No. 140. ("Corn") Rockdale. Instituted 17th Traveling Moon, 414, by F. L. Smith. Organized by M. M. Redding, with 25 charter members. First Prophet, D. W. Jackson. _Tonnuluka_, No. 141. ("United people") Irvine. Instituted at Millers Creek, by F. L. Smith. Organized by John Watkins, of No. 103, with 25 charter members. First Prophet, Arkilles Kelley. _Nevada_, No. 142. Flat Gap. Instituted 26th Traveling Moon, 414, by Henry W. Ray. Organized by Frank Witten, with 29 charter members. First Prophet, W. P. Williams. _Chickasaw_, No. 143. (The name of a Tribe formerly in Alabama) Sitka. Instituted at Paintsville by Henry W. Ray. Organized by Frank Witten, with 25 charter members. First Prophet, I. H. Rowland. _Algona_, No. 144. ("Algonquin waters") East Bernstadt. Instituted 31st Traveling Moon, 414, by F. L. Smith. _Algonquin_, No. 145. ("People of the other side") Berry. Instituted 1st Hunting Moon, 414, by Henry W. Ray. Organized by M. M. Redding, with 25 charter members. First Prophet, R. P. Blair. Tribe never got a good start and surrendered its charter in 417. _Shawneese_, No. 146. Cave City. Instituted 29th Cold Moon, 415, by Past Great Sachem H. H. Denhardt. Organized by M. M. Redding, with 30 charter members. Charter surrendered in 416. _Elkatawa_, No. 147. Ford. Instituted 12th Snow Moon, 415, by F. L. Smith. Organized by M. M. Redding, with 17 charter members. First Prophet, C. A. Hazelrigg. _Natchez_, No. 148. ("A hurrying man") Glenwood. Instituted 2nd Worm Moon, 415, by Henry W. Ray. Organized by E. G. Rook, with 36 charter members. First Prophet, Wm. Brainard. _Oniska_, No. 149. Middlesboro. Instituted 7th Worm Moon, 415, by W. H. McDonald, by whom it was organized with 22 charter members. First Prophet, A. M. DeBusk. _Cohota_, No. 150. Louisa. Instituted 12th Plant Moon, 415, by Henry W. Ray. Organized by J. H. Ekers, with 37 charter members. First Prophet, R. B. Spencer. _Minnewa_, No. 151. (Or "Menawa", signifying "great warrior") Instituted 22nd Hot Moon, 415, by H. W. Ray. Organized by Bert Price, with 33 charter members. First Prophet, Dave Osborne. _Ontario_, No. 152. ("Beautiful prospect of rocks, hills and water") Flat Lick. Instituted 17th Buck Moon, 415, by W. A. Crader. Organized by R. B. Miller, with 41 charter members. First Prophet, Henry C. Mills. _Ko-tan-ta_, No. 153. Bell-Jellico. Instituted 1st Sturgeon Moon, 415, by W. A. Crader. Organized by Warren Wilson, with 30 charter members. First Prophet, J. C. Hembree. Consolidated with Kenton, No. 108. of Artemus, which Tribe moved to Bell-Jellico. _Black Eagle_, No. 154. Grays. Instituted as Ogeechee, No. 154, on the 2nd Sturgeon Moon, 415, by W. A. Crader. Organized by Chas. Davis, with 31 charter members. First Prophet, John G. Stanberry. _Rowena_, No. 155. Hopkinsville. Instituted 1st Sturgeon Moon, 415, by Great Sachem D. H. Russell. Organized by W. H. Gage, with 21 charter members. Charter revoked in Beaver Moon, 417. _Stillwater_, No. 156. Russellville. Instituted 17th Sturgeon Moon, 415, by W. A. Crader. Organized by B. W. Conner, with 10 charter members. Council fire never burned but dimly, and its charter was revoked in Beaver Moon, 417. _Delaware_, No. 157. (The Iroquois called this people "Sa-ga-na-ga") Blanche. Instituted 27th Sturgeon Moon, 415, by C. F. Melton. Organized by J. F. Slusher with 28 charter members. First Prophet G. B. Hubbrad. _Metacom_, No. 158. Corbin. Instituted 24th Sturgeon Moon, 415, by W. H. McDonald. Organized by Chas. Davis, with 26 charter members. First Prophet, H. E. Bradshaw. _Shenandoah_, No. 159. ("The stream passing by or through spruce-pines") Instituted 4th Corn Moon, 415, by W. H. McDonald. Organized by Warren Wilson with 41 charter members. First Prophet, Jacob Schultz. _Saranac_, No. 160. Peach Orchard. Instituted 13th Corn Moon, 415, at Richardson, by F. L. Smith. Organized by B. B. Rule. First Prophet, G. W. Burton. Consolidated with Adirondack, No. 201, in Hunting Moon, 417. _Iron Star_, No. 161. Trosper. Instituted 29th Traveling Moon, 415, by W. H. McDonald. Organized by Warren Wilson, with 36 charter members. First Prophet, Jas. Main. _Yazoo_, No. 162. ("To blow on an instrument") Boston. Instituted 1st Hunting Moon, 415, by George Brown. Organized by David Moskovitz, with 21 charter members. First Prophet, J. D. Edwards. Surrendered its charter in 417. _Chicora_, No. 163. (Or "Che-curruh", last chief of the Pequakets.) Shepherdsville. Instituted 6th Traveling Moon, 415, by W. A. Crader. Organized by W. C. Wormald, with 22 charter members. First Prophet, Thos. E. Cochran. _Tuskeno_, No. 164. Hellier. Instituted 19th Traveling Moon, 415, at Childers, by Henry W. Ray. Organized by W. E. Wiley, with 29 charter members. First Prophet, Thos. J. Garner. _Ouray_, No. 165. (Name of a chief of the Utes) Oakdale. Instituted 15th Traveling Moon, 415, by W. A. Crader. Organized by Chas. L. Becker, with 24 charter members. First Prophet, J. W. DeHart. Consolidated with Sioux Tribe, No. 70, in 417. _Geronimo_, No. 166. (Name of a chief of the Apache) London. Instituted 26th Traveling Moon, 415, by W. H. McDonald. Organized by A. C. Jowdy, with 27 charter members. First Prophet, C. J. Litteral. _Silver Arrow_, No. 167. Lebanon Junction. Instituted 1st Beaver Moon, 415, by W. A. Crader. Organized by David Moskovitz, with 15 charter members. First Prophet, Thomas Snider. _Susquehanna_, No. 168. ("The great bay river") Inez. Instituted 9th Beaver Moon, 415, by Henry W. Ray. Organized by Jas. A. Hobbs, with 27 charter members. First Prophet, U. G. Johnson. _Spotted Elk_, No. 169. Island. Instituted 28th Hunting Moon, 415, by Ben C. Nunn. Organized by A. W. Oates, with 43 charter members. First Prophet, Geo. W. Rone. _White Bear_, No. 170. Williamsburg. Instituted 20th Hunting Moon, 415, by W. H. McDonald. Organized by Chas. Davis, with 28 charter members. First Prophet, J. McKenzie Brown. _Red Crow_, No. 171. Rockholds. Instituted 31st Hunting Moon, 415, by W. H. McDonald. Organized by Chas. Davis, with 25 charter members. First Prophet, W. E. Hemphill. _Kill Buck_, No. 172. Elizabethtown. Instituted 15th Hunting Moon, 415, by E. D. Durham. Organized by W. C. Wormald, with 14 charter members. First Prophet, R. L. Brown. _Choctaw_, No. 173. ("Charming voice") Wilton. Instituted 18th Hunting Moon, 415, by W. H. McDonald. Organized by Warren Wilson, with 55 charter members. First Prophet, S. McLemore. _Washtella_, No. 174. Fonde. Instituted 29th Hunting Moon, 415, by W. H. McDonald. Organized by L. E. Cline, with 27 charter members. First Prophet, S. B. Bryant. _Wanalanset_, No. 175. Sadieville. Instituted 27th Hunting Moon, 415, by Frank L. Smith. Organized by M. M. Redding with 23 charter members. First Prophet, A. B. Davis. _Cheyenne_, No. 176. ("Speaking a different language". A tribe speaking a different dialect from those around them.") Chenoa. Instituted 28th Hunting Moon, 415, by Warren Wilson. Organized by J. L. Riddle, with 23 charter members. First Prophet, Robt. Mason, Sr. _Kiowa_, No. 177. ("The body") Osie. Instituted 8th Snow Moon, 416, at Irad, by L. E. Bradley, by whom it was organized, with 44 charter members. First Prophet, Andy Webb, Jr. _Lackawaxen_, No. 178. ("Where the roads part") Borderland. Instituted 23d Snow Moon, 416, by L. E. Bradley. Organized by R. B. Parsley, with 29 charter members. First Prophet, Flem Kennard. _Pewakee_, No. 179. Luzerne. Instituted 2nd Snow Moon, 416, by George Brown. Organized by A. W. Oates, with 35 charter members. First Prophet, W. M. Clark. _Uncas_, No. 180. ("A war chief of the Mohicans") Bolts Fork. Instituted 12th Snow Moon, 416, by L. E. Bradley, by whom it was organized. First Prophet, C. H. Higgins. _Piute_, No. 181. Culbertson. Instituted 13th Worm Moon, 416, by L. E. Bradley, who organized the same with 35 charter members. First Prophet, W. H. Rice. _Maumee_, No. 182. ("People who live in the peninsula") Graham. Instituted 9th Worm Moon, 416, by Geo. Brown. Organized by Geo. Brown and R. W. Hooper, with 34 charter members. First Prophet, Ollis Hawes. _Cahoosic_, No. 183. Leitchfield. Instituted 9th Worm Moon, 416, by L. H. Roberts. Organized by David Moskovitz, with 23 charter members. First Prophet, W. L. VanNorte. _Scioto_, No. 184. Covington. Instituted 16th Worm Moon, by H. W. Ray, assisted by F. L. Smith. Organized by H. J. Northcutt, with 20 charter members. First Prophet, Jas. A. Brownfield. _Kickapoo_, No. 185. ("Ghost of an otter". A branch of the Shawnee Tribe.) Instituted 19th Worm Moon, 416, by George Brown. Organized by David Moskovitz, with 15 charter members. First Prophet, John B. Jeffries. _Potomac_, No. 186. ("They are coming by water") Glasgow. Instituted 25th Worm Moon, 416, by M. M. Redding. Organized by W. J. Poynter, with 24 charter members. First Prophet, W. J. Fisher. _Sequepah_, No. 187. Drakesboro. Instituted 13th Plant Moon, 416, by George Brown. Organized by A. W. Oates, with 27 charter members. First Prophet, Chas. Green. _Ohio_, No. 188. ("Beautiful river") Hartford. Instituted 6th Plant Moon, 416, by D. Moskovitz, who also organized the same with 20 charter members. First Prophet, U. G. Ragland. _Conanchet_, No. 189. (Oldest Son of Miantonomo) Halsey. Instituted 13th Plant Moon, 416, by W. H. McDonald. Organized by Warren Wilson, with 29 charter members. First Prophet, J. W. Stillwell. _Tawawa_, No. 190. ("People who are given to trading") Centertown. Instituted 18th Plant Moon, 416, by George Brown, by whom it was organized with 28 charter members. First Prophet, W. L. Richardson. _Bogohama_, No. 192. Princeton. Instituted 10th Flower Moon, 416, by N. G. Mothershead. Organized by David Moskovitz, with 25 charter members. First Prophet, James W. Jewell. _Mashingomisha_, No. 193. Blaine. Instituted 4th Flower Moon, 416, by L. E. Bradley. Organized by J. W. Elkins and J. B. Large, with 24 charter members. First Prophet, A. T. Burton. _Oklahoma_, No. 194. ("Home for all Indians") Chambers. Instituted 30th Plant Moon, 416, by J. H. Kemper. Organized by Roy L. Vice, with 18 charter members. First Prophet, Chas. Cartright. Charter revoked in 417. _Tradewater_, No. 195. Dawson Springs. Instituted 1st Flower Moon, 416, by N. G. Mothershead. Organized by David Moskovitz, with 24 charter members. First Prophet, Joe Woodruff. _Ogallala_, No. 196. ("Cast in"--name of a band of the Sioux) Instituted 3d Buck Moon, 416, by J. W. Matthews. Organized by W. B. Gordon, with 21 charter members. First Prophet, E. B. Moore. _Nipsit_, No. 197. ("Simple") Pilgrim. Instituted 15th Hot Moon, 416, by Henry W. Ray. Organized by Bertram Farley, with 22 charter members. First Prophet, Wade Stepp. _Suwanee_, No. 198. (The South, or Southern People.--From Shawnee) Trinity. Instituted 6th Hot Moon, 416, by Henry W. Ray. Organized by Jas. Waldren, with 22 charter members. First Prophet, James Waldren. _Shawmut_, No. 199. ("Tri-mountain") Jattie. Instituted 8th Hot Moon, 416, by L. E. Bradley. Organized by Charley Rice, with 25 charter members. First Prophet, J. F. Guinn. _Merrimac_, No. 200. ("Cat-fish") Hammons. Instituted 6th Buck Moon, 416, by Warren Wilson. Organized by Dave Jones, with 20 charter members. First Prophet, Wm. Cole. _Adirondack_, No. 201. (Name of a tribe of Indians, signifying, "He eats bark") Clifford. Instituted 6th Buck Moon, 416, by L. E. Bradley. Organized by L. G. Wallis, with 27 charter members. First Prophet, A. M. See. _Walla Walla_, No. 202. Calhoun. Instituted 22nd Hot Moon 416, by Ben C. Nunn. Organized by G. W. Rone, with 20 charter members. First Prophet, E. R. Glenn. Charter revoked 18th Traveling Moon, 417. _Creek_, No. 203. (Or Muskogee--a numerous tribe) Dayton. Instituted 10th Buck Moon, 416, by Val. J. Baader. Organized by Wm. F. Baader. First Prophet, Harry C. Kohl. _Arapahoe_, No. 204. (Name of an Indian tribe, signifying "tattooed people") Providence. Instituted 17th Hot Moon, 416, by N. G. Mothershead. Organized by David Moskovitz, with 21 charter members. First Prophet, John H. Taylor. Charter revoked and surrendered in 417. _Brule_, No. 205. (Name of a brand of Sioux Indians.) Clay. Instituted 9th Buck Moon, 416, by N. G. Mothershead. Organized by D. Moskovitz, with 17 charter members. First Prophet, E. Blackwell. _Naugatuck_, No. 206. ("One tree") West Naugatuck. Instituted 13th Buck Moon, 416, by Henry W. Ray. Organized by J. R. Elliott, with 30 charter members. First Prophet, Henderson Burgett. _Monon_, No. 207. Stamping Ground. Instituted 22nd Buck Moon, 416, by Frank L. Smith. Organized by M. M. Redding, with 21 charter members. First Prophet, J. T. True. _Saginaw_, No. 208. ("At the mouth"--as of a river.) Denton. Instituted 3d Sturgeon Moon, 416, by John G. Riley. Organized by C. W. S. Clark, with 39 charter members. First Prophet, James O. Gallihugh. _Pewawbeek_, No. 209. ("Iron") Hopper. Instituted 10th Sturgeon Moon, 416, by Warren Wilson. Organized by Dave Jones, with 23 charter members. First Prophet, James Bailey. _Sangamon_, No. 210. Manchester. Instituted 2nd Sturgeon Moon, 416, by Warren Wilson. Organized by John F. Slusher with 20 charter members. First Prophet, D. G. Roach. _Emahaka_, No. 211. Morganfield. Instituted 5th Sturgeon Moon, 416, by Nathan I. Oberdorfer. Organized by David Moskovitz, with 21 charter members. First Prophet, A. W. Clements. _Weshaway_, No. 212. ("Elk") Instituted 10th Sturgeon Moon, 416, by Thos. McIlquham. Organized by Joseph Payne, with 33 charter members. First Prophet, L. M. Davis. _Agawam_, No. 213. (Contracted from "Agawawaum," signifying "around the point") Catlettsburg. Instituted 10th Sturgeon Moon, 416, by L. E. Bradley. Organized by Wm. Ashant, Ed Short and James Wittin, with 45 charter members. First Prophet, Jas. Hitchcock. _Manhattan_, No. 214. ("The town of the island") Jellico. Instituted 14th Sturgeon Moon, 416, by Warren Wilson. Organized by John DeBoard, with 44 charter members. First Prophet, John King, Jr. _Wahnahton_, No. 215. ("He who charges on the enemy") McCarr. Instituted 19th Sturgeon Moon, 416, by Henry W. Ray. Organized by J. R. Elliott, with 31 charter members. First Prophet, J. E. Dean. _Kearsarge_, No. 216. ("The notched or peaked mountain") Aberdeen. Instituted 17th Sturgeon Moon, 416. Organized by Geo. W. Rone, with 48 charter members. First Prophet, P. W. Evans. _Tuscahoma_, No. 217. Charley. Instituted 24th Sturgeon Moon, 416, by L. E. Bradley. Organized by L. G. Wallis, with 23 charter members. First Prophet, L. W. Spencer. _Chicotah_, No. 218. Dekoven. Instituted 31st Sturgeon Moon, 416, by Porter B. Graham. Organized by David Moskovitz, with 20 charter members. First Prophet, J. P. Bishop. _Incas_, No. 219. Fletcher. Instituted 2nd Corn Moon, 416, by J. R. Smyth. Organized by Chas. Davis with 25 charter members. First Prophet, John D. Stanberry. _Petaluma_, No. 220. Lily. Instituted 6th Corn Moon, 416, by Warren Wilson. Organized by John F. Slusher, with 20 charter members. First Prophet, E. L. Harmon. _Samoset_, No. 221. (Name of a chief noted in early New England history) Majestic. Instituted 7th Corn Moon, 416, by J. P. Young. Organized by R. B. Parsley, with 54 charter members. First Prophet, T. K. Lambert. _Canonicus_, No. 222. (Chief of the Narragansetts.) Gallup. Instituted 29th Corn Moon, 416, by L. E. Bradley. Organized by L. G. Waller, with 20 charter members. First Prophet, J. P. McClure. _Kennebec_, No. 223. ("Long water") Instituted 27th Corn Moon, 416, by L. E. Bradley. Organized by L. G. Waller, with 26 charter members. First Prophet, G. S. Perry. _Watstika_, No. 224. Marrion. Instituted 17th Traveling Moon, 416, by Past Great Sachem L. L. Bebout. Organized by David Moskovitz, with 21 charter members. First Prophet, C. E. Weldon. _Santana_, No. 225. Pikeville. Instituted 15th Beaver Moon, 416, by T. J. Garner, who also organized the Tribe with 27 charter members. First Prophet, J. S. Cline. _Itaska_, No. 226. ("The source"--or "at the female breast") Rumsey. Instituted 2nd Beaver Moon, 416, by Willie Vernon. Organized by G. W. Rone, with 28 charter members. First Prophet, C. E. Bandy. _Monadnock_, No. 227. ("The spirit's place") Slick Rock Creek. Instituted 19th Beaver Moon, 416, by Thos. J. Garner. Organized by T. M. Mounts, with 33 charter members. First Prophet Mattison Mounts. _Ozark_, No. 228. Elkhorn City. Instituted 29th Beaver Moon, 416, by Thos. J. Garner. Organized by Wm. Maynor, with 23 charter members. First Prophet, Noah Mullins. _Tuskaloosa_, No. 229. ("Black warrior") Benton. Instituted 14th Beaver Moon, 416, by Past Great Sachem L. L. Bebout. Organized by David Moskovitz, with 16 charter members. First Prophet, Clifton Treas. _Ioka_, No. 230. ("Beautiful place") South Carrollton. Instituted 25th Beaver Moon, 416, by Willie Vernon. Organized by Geo. W. Rone, with 25 charter members. First Prophet, J. F. Walcott. _Ninegret_, No. 231. (Sachem of the Niantiks, sometimes called "Nenekunat") Elk Lick. Instituted 11th Hunting Moon, 416, by Pat Kennon. Organized by Ward Woodward, with 28 charter members. First Prophet, H. N. Wagoner. _Anawan_, No. 232. (From "awan", meaning "frog"--A Wampanoag chief.) Big Creek. Instituted 7th Hunting Moon, 416, by Thos. McIlquham. Organized by Hiram Hensley, with 25 charter members. First Prophet, L. L. Britton. _Napanee_, No. 233. Muddy Branch. Instituted 30th Beaver Moon, 416, by L. E. Bradley. Organized by Manuel Salyer, with 22 charter members. First Prophet, Ben Curnett. _Pocasset_, No. 234. ("Where a strait widens out") Uniontown. Instituted 10th Hunting Moon, 416, by A. C. Foster. Organized by M. M. Redding, with 40 charter members. First Prophet A. E. Popham. _Waco_, No. 235. ("A heron") Oneida. Instituted 25th Cold Moon, 417, by E. W. Hackney. Organized by H. F. Farmer, with 16 charter members. First Prophet, James Roberts. _Kokomo_, No. 236. Danleyton. Instituted 25th Cold Moon, 417, by John G. Riley. Organized by Pyrphus Mead, with 27 charter members. First Prophet, J. B. Duncan. _Tonkawa_, No. 237. Sebree. Instituted 24th Cold Moon, 417 by N. I. Oberdorfer. Organized by David Moskovitz, with 26 charter members. First Prophet, S. T. Sutton. _Tecumseh_, No. 238. ("He who walks over water") Tannery. Instituted 25th Snow Moon, 417, by C. C. Irwin. Organized by C. N. Irwin, with 11 charter members. First Prophet, G. A. McCalley. _Pokonoket_, No. 239. (Name of a Tribe of Algonquin stock in Rhode Island) Bush. Instituted 15th Snow Moon, 417, by Thos McIlquham. Organized by Geo. H. Vandeventer, with 25 charter members. First Prophet, S. W. Brock. _Erie_, No. 240. ("Wild cat") Fork Ridge. Instituted 8th Snow Moon, 417, by L. E. Cline. Organized by Lee A. Turner. Charter revoked and surrendered in 417. _Kiowon_, No. 241. Slaughtersville. Instituted 13th Snow Moon, 417, by N. I. Oberdorfer. Organized by David Moskovitz, with 21 charter members. First Prophet, A. A. Kenyon. _Ramona_, No. 242. Sawyer. Instituted 5th Snow Moon, 417, by Chas. Davis. Organized by A. C. Henson, with 23 charter members. First Prophet, G. H. Earles. _Chicopee_, No. 243. ("Birch bark tree") Bonanza. Instituted 13th Worm Moon, 417, by L. E. Bradley. Organized by W. B. Hall, First Prophet, A. B. Collins. _Washoan_, No. 244. Onton. Instituted 16th Worm Moon, 417, by S. T. Sutton. Organized by David Moskovitz, with 28 charter members. First Prophet, E. T. Lewis. _Horicon_, No. 245. ("The lake of silver water") Morgantown. Instituted 27th Worm Moon, 417, by Past Great Sachem H. H. Denhardt. Organized by J. C. Staten, with 35 charter members. First Prophet, W. T. Howard. _Alleghan_, No. 246. (The name of the oldest tribe of Indians in the United States.) Burnwell. Instituted 7th Pant Moon, 417, by John Young. Organized by R. B. Parsley, with 18 charter members. First Prophet T. J. McCarty. _Nokonan_, No. 247. Ashbyburg. Instituted 27th Worm Moon, 417, by S. T. Sutton. Organized by David Moskovitz, with 20 charter members. First Prophet, H. D. Hanna. _Beaver_, No. 248. Allen. Instituted 24th Plant Moon, 417, by L. E. Bradley. Organized by W. B. Hall, with 26 charter members. First Prophet, M. L. Jones. _Kewanee_, No. 249. ("Prairie hen") Greenville. Instituted 14th Plant Moon, 417, by George Brown. Organized by Elmer McCracken, with 22 charter members. First Prophet, O. L. Roark. Charter revoked in 417. _Genesee_, No. 250. ("The beautiful valley") Hunnewell. Instituted 17th Plant Moon, 417, by J. B. Duncan. Organized by B. M. Fannin, with 22 charter members. _Chessapeake_, No. 251. ("The place where there is a great body of water spread out") Dixon. Instituted 23d Plant Moon, 417, by N. I. Oberdorfer. Organized by John Burgman, with 25 charter members. First Prophet, J. A. Goodson. _Tonikan_, No. 252. Madisonville. Instituted 28th Plant Moon, 417, by John X. Taylor. Organized by David Moskovitz, with 26 charter members. First Prophet, Henry Austin. _Kenaway_, No. 253. ("Whirlpool") Harlan Town. Instituted 25th Plant Moon, 417, by L. E. Cline. Organized by L. E. Cline, with 31 charter members. First Prophet, W. J. R. Howard. _Casco_, No. 254. ("The resting place") Instituted 24th Plant Moon, 417, by Chintz Royalty. Organized by Emmet Royalty, with 20 charter members. First Prophet, S. D. Taylor. _Canadawa_, No. 255. ("Running through the hemlocks.") Barnett's Creek. Instituted 2nd Flower Moon, 417, by L. E. Bradley. Organized by Manuel Salyer, with 24 charter members. First Prophet, Fred Meader. _Atabaska_, No. 256. ("Place where there is an amount of high grass here and there") Cromwell. Instituted and organized by A. C. Yeiser, with 20 charter members. First Prophet, T. Wade Stratton. _Waukesha_, No. 257. ("Fox River") Teague. Instituted 8th Flower Moon, 417, by J. H. Gordon. Organized by Chas. Davis with 18 charter members. First Prophet, W. M. Bryant. _Cayuga_, No. 258. ("Long lake") Maplesville. Instituted 9th Flower Moon, 417, by Thos. McIlquham. Organized by L. R. Oakley, with 25 charter members. First Prophet, L. R. Oakley. _Dekorra_, No. 259. (Name of a Winnebago chief) Ingram. Instituted 9th Flower Moon, 417, by Warren Wilson. Organized by W. P. Golden, with 26 charter members. First Prophet, Geo. W. Ingram. _Catawissa_, No. 260. ("Growing fat") St. Charles. Instituted 21st Flower Moon, 417, by John X. Taylor. Organized by C. S. Crenshaw, with 22 charter members. First Prophet, R. R. Sweeney. _Katahdin_, No. 261. ("The highest place" or "chief mountain") Oil Springs. Instituted 28th Flower Moon, 417, by L. E. Bradley. Organized by Manuel Salyer, with 21 charter members. First Prophet, J. M. Literal. _Estaboga_, No. 262. ("Where people reside") Livingston. Instituted 27th Flower Moon, 417, by L. E. Cline, by whom it was organized with 16 charter members. First Prophet A. E. Reynolds. _Makon_, No. 263. ("A feather") Mercer. Instituted 19th Hot Moon, 417, by Willie Vernon. Organized by Geo. W. Rone with 24 charter members. First Prophet, J. P. Bradley. _Patoka_, No. 264. (The name by which the "Ponka" Indians designated themselves) Beech Grove. Instituted 22nd Hot Moon 417, by S. T. Sutton. Organized by David Moskovitz with 15 charter members. First Prophet, E. T. Mitchell. _Escanaba_, No. 265. ("Flat rock") Salyersville. Instituted 16th Hot Moon, 417, by L. E. Bradley. Organized by Manuel Salyer with 26 charter members. First Prophet G. B. Elam. _Roanoke_, No. 266. ("Sea shell" or "Wampum") Whitesburg. Instituted 18th Hot Moon, 417, by A. L. Adams. Organized by L. E. Cline, with 28 charter members. First Prophet, Joseph H. Gibson. _Gowanda_, No. 267. ("A town among the hills by the waterside") Ivy. Instituted 20th Hot Moon, 417, by Warren Wilson. Organized by W. P. Golden, with 25 charter members. First Prophet, Marion Evans. _Rappahannock_, No. 268. ("Where the tide water flows and ebbs") Benge. Instituted 6th Sturgeon Moon, 417, by W. E. Begley. Organized by H. F. Farmer, with 19 charter members. First Prophet, P. N. House. _Equinunk_, No. 269. ("The place where the wearing apparel is distributed") Denver. Instituted 2nd Buck Moon, 417, by L. E. Bradley. Organized by Manuel Salyer, with 31 charter members. First Prophet, L. F. Smith. _Alabama_, No. 270. ("Here we rest") Hindman. Instituted 30th Hot Moon, 417, by A. L. Adams. Organized by L. E. Cline with 20 charter members. _Tuscumbia_, No. 271. ("Grand Battle ground") Nero. Instituted 11th Buck Moon, 417, by L. E. Bradley. Organized by Manuel Salyer, with 7 charter members. First Prophet, Jesse Burchmell. _Swampscott_, No. 272. ("The pleasant water place") Hazzard. Instituted 18th Buck Moon, 417, by H. F. Farmer. Organized by L. E. Cline, with 28 charter members. First Prophet, John D. Ward. _Abanaka_, No. 273. ("The east land") Bark Camp Mills. Instituted 7th Sturgeon Moon, 417, by S. G. Edwards. Organized by A. C. Henson, with 22 charter members. First Prophet, G. H. Earls. _Chautauqua_, No. 274. ("A pack tied in the middle") Pearl. Instituted 1st Sturgeon Moon, 417, by S. B. Bryant. Organized by W. P. Golden, with 26 charter members. First Prophet, L. E. Hatfield. _Housatonic_, No. 275. ("Stream beyond the mountains") Instituted 31st Buck Moon, 417, by K. P. Elam. Organized by L. E. Cline, with 23 charter members. First Prophet, R. B. Roberts. _Ekana_, No. 276. ("Earth") Jackson. Instituted 18th Sturgeon Moon, 417, by Frank L. Smith. Organized by Geo. W. Johnson, with 17 charter members. First Prophet, Wm. Hoskins. _Menominee_, No. 277. ("The people who eat wild rice") Relief. Instituted 22nd Sturgeon Moon, 417, by W. C. Hall. Organized by John Sanders with 27 charter members. First Prophet, B. S. Williams. _Pocahontas_, No. 278. ("Streamlet between two hills") Welchburg. Instituted 12th Sturgeon Moon, 417, by Jos. C. Lykins. Organized by L. E. Cline, with 22 charter members. First Prophet, J. M. Morris. _Cohasset_, No. 279. ("Place of pines") East Point. Instituted 2nd Corn Moon, 417, by L. E. Bradley. Organized by Manuel Salyer, with 16 charter members. First Prophet, Webster Greer. _Weleetka_, No. 281. Bryant's Store. Instituted 11th Corn Moon, 417, by Chas. Davis. Organized by James Henson, with 19 charter members. First Prophet, Noah Lee. _Winnipe_, No. 282. ("A Place of dirty waters") Brooklyn. Instituted 10th Corn Moon, 417, by P. W. Evans. Organized by Robert Neel with 22 charter members. First Prophet Adam R. Fleenor. _Jamaica_, No. 283. ("A country abounding in springs") Caneyville. Instituted 26th Traveling Moon, 417, by N. T. Howard. Organized by R. A. Bostic with 22 charter members. First Prophet M. A. Taylor. _Wewoka_, No. 285. ("Barking water") Barlow. Instituted 12th Beaver Moon, 417, by L. L. Bebout. Organized by David Moskovitz with 18 charter members. First Prophet, J. S. Johnson. _Onaway_, No. 286. ("Although") Kenwood. Instituted 20th Beaver Moon, 417, by Jos. C. Lykins. Organized by L. F. Smith, with 23 charter members. First Prophet, D. M. Willimas. _Atoka_, No. 287. ("In another place") Middlecreek. Instituted 4th Hunting Moon, 417, by Sherman Rice. Organized by Willie Hall, with 21 charter members. First Prophet, Willie Hall. _Tuskegee_, No. 288. (from "Taskialgi," signifying "Warrior") LaCenter. Instituted 2nd Hunting Moon, 417, by D. A. Cross. Organized by David Moskovitz with 16 charter members. First Prophet, John M. Moore. CHAPTER IX. Roster of the Old Great Council of Kentucky. =1852-1880.= Chickasaw Tribe, No. 1, instituted 29th Hot Moon, G. S. 5612, (June 29, 1852), at Newport. Black Hawk Tribe, No. 2, instituted G. S. 5612, (1852), at Covington. Pocahontas, Tribe, No. 3, instituted G. S. 5613, (1853), at Newport. Kentucky Tribe, No. 4, instituted G. S. 5614, (1854) at Louisville. Choctaw, Tribe, No. 5. instituted G. S. 5615, (1855) at Alexandria. Tecumseh Tribe, No. 6, instituted G. S. 5615, (1855) at Louisville. Deserted to the Independent Order in 1870. Delaware Tribe, No. 7, instituted 2nd Traveling Moon, G. S. 5617, (1857) at Louisville. Deserted to the Independent Order in 1870. Osceola Tribe, No. 8, instituted 29th Sturgeon Moon, G. S. D. 375, (1866) at Lexington. Surrendered its Charter in 1874. Seneca Tribe, No. 9, instituted 25th Traveling Moon, G. S. D. 375, (1866) at Louisville. Surrendered its charter in 1873. Minnehaha Tribe, No. 10, instituted 19th Flower Moon, G. S. D. 377, (1868) at Newport. Oswego Tribe, No. 11, instituted 12th Traveling Moon, G. S. D. 377, (1868) at Bowling Green. Metamora Tribe, No. 12, instituted 19th Cold Moon, G. S. D. 378, (1869) at Hopkinsville. Hiawatha Tribe, No. 13, instituted 12th Sturgeon Moon, G. S. D. 378, (1869) at Hopkinsville. Cherokee Tribe, No. 14, instituted 8th Hot Moon, G. S. D. 379, (1870), at Paris. Minneola, Tribe, No. 15, instituted 6th Hot Moon, G. S. D. 380, (1871) at Murray or Kings Lodge. Wyandotte Tribe, No. 16, instituted 10th Sturgeon Moon, G. S. D. 380, (1871), at Maysville. Surrendered its charter July 8th, 1875. Miami Tribe, No. 17, instituted 25th Buck Moon, G. S. D. 385, (1876) at Newport. This Tribe was the result of the consolidation of Pocahontas Tribe, No. 3 and Minnehaha Tribe, No. 10, and is still working. It is the only connecting link between the old Great Council and the present. Shawnee Tribe, No. 18, at Winchester. Osceola Tribe, No. 19, instituted 26th Buck Moon, G. S. D., 399, (1880), at Ashland, with 15 charter members by Harry C. McKey, Great Sachem of the Great Council of Ohio. This Tribe was never a member of the Old Great Council. Mohawk Tribe, No. 20, at Louisville. CHAPTER X. =ROSTER OF THE MEMBERS OF THE GREAT COUNCIL OF KENTUCKY.= 1854-1884. The figures before the name indicate the date of admission, and figures following, the number of the tribe to which the Past Sachem belonged at that time. 1870 Akermann, John, 3. 1854 Allen, G. D., 1. 1869 Altmann, A., 9. 1855 Amann, Chas., 3. 1857 Amann, Daniel, 3. 1855 Amann, John, 3. 1858 Amlmann, John, 3. 1857 Andrews, H. O., 2. 1867 Baas, Fred, 3. 1855 Badgeley, S. I. B., 4. 1871 Bamberger, L. S., 12. 1856 Bardsley, J., 4. 1854 Barlow, J. H., 1. 1870 Beak, Alfred, 2. 1872 Beaman, W. H., 13. 1869 Beck, G., 7. 1858 Berdue, Henry, 2. 1865 Betz, Mathes, 3. 1856 Bijur, Martin, 4. 1875 Biltz, E., 10. 1870 Bismark, Frederick, 3. 1868 Bloomingfield, Geo. B., 4. 1858 Boeger, John, 3. 1866 Boehiem, G., 6. 1858 Bolvn, Henry, 6. 1861 Booth, Thos., 2. 1858 Bornstraeger, Martin, 7. 1859 Borshall, Wm., 4. 1863 Bowen, Lewis, 2. 1869 Bradford, Wm. W., 4. 1859 Brank, Geo., 3. 1869 Braun, Fred, 9. 1859 Brenner, Henry, 6. 1864 Brigmann, W., 4. 1856 Britte, Henry, 3. 1869 Bronk, John, 6. 1867 Brown, Fred, 9. 1855 Brown, John, 5. 1860 Bruch, George, 3. 1859 Buckland, Chas. 1883 Buerger, Wm., 17. 1858 Burckhardt, Chas., 6. 1871 Burris, J. L., 13. 1856 Butcher, John, 3. 1856 Casey, L. E. 1883 Christman, G., 17. 1868 Chrystal, James, 8. 1860 Clark, James, 2. 1862 Clark, W. T., 2. 1854 Coffin, D. H. B., 1. 1870 Colb, Conrad, 7. 1872 Conn, C. H., 10. 1870 Covert, James, 10. 1871 Danaher, Thos. J., 12. 1856 Davies, John B., 6. 1873 Davis, Thos. A., 16. 1860 Dearnhoefer, Geo. C., 7. 1870 Deckel, M., 7. Denhard, H. 1873 DeMalmedy, C. B., 2. 1875 Dempf, G. A., 4. 1875 Dempf, W. A., 4. 1855 Duckworth, Thos., 1. 1857 Dunn, Martin, 1. 1858 Dummermichael, J. A., 3. 1859 Dutsch, Wm., 7. 1857 Elsey, R. W., 4. Emig, John B. 1862 Euler, Conrad, 4. Faass, Louis. 1871 Farley, Wm., 8. 1861 Fauss, Jacob, 3. 1865 Faust, Jacob, 3. 1866 Felsenthall, M., 4. 1872 Fiehn, F., 9. 1860 Fishe, Fred, 6. 1874 Follett, J. F., 10. 1854 Ford, Geo. W., 1. 1854 Francis, A. J., 2. 1865 Frier, Louis, 3. Frische, F. 1866 Froehlick, M., 7. 1859 Fry, Geo. J., 4. Funamichael, John A. 1869 Gardner, V. N., 8. 1862 Gelhaar, F., 7. 1864 Gerlach, Gelhart G., 7. 1872 Gideon, L., 4. 1855 Gideon, Thos. W., 1. 1879 Glick, J., 17. 1872 Glore, C. O., 13. 1867 Glore, Wm. H., 2. 1875 Grapes, W., 3. 1872 Grav, S. F., 8. 1860 Grav, Stephen J., 4. 1873 Grau, Michael, 3. 1874 Greenwood, A. B., 16. 1870 Griffith, J. L., 12. 1883 Gross, A., 17. 1857 Gross, Chas., 6. 1857 Grubel, Albert, 3. 1870 Gruneisen, Sebastian, 1863 Gutjahr, N., 6. 1873 Guy, G. Y., 10. 1855 Hamilton, James, 4. 1869 Hanlein, Frank, 6. 1855 Harig, A. C., 6. 1870 Hart, M. M., 11. 1854 Harvey, Jonathan, 1868 Haupt, Christ, 7. 1865 Hansner, Henry, 3. Havelin, 2. 1874 Hays, Thos., 10. 1860 Hebel, Chas., 6. 1861 Hisch, George, 3. 1855 Heltimus, John B., 2. 1878 Heppner, Wm., 3. 1869 Heser, F., 7. 1875 Hetch, J. J., 3. 1857 Higbee, S., 2. Higby, James. 1871 Hillburn, J. J., 11. 1859 Hisp, A. B. 1870 Hoagland, Julien, 8. 1878 Hoffman, Geo. C., 17. 1868 Hornsey, T. A., 8. 1858 Howlin, Joseph, 2. 1856 Hughes, John, 4. 1858 Huzza, Robert H., 4. 1866 Illig, F., 7. 1856 Irving, J. B., 6. 1858 Jackson, J. P., 1. 1870 Jacobs, George, 3. 1866 Jacobs, Ph., 7. Jansinger, G. 1874 January, Horace, 16. 1868 Jones, T. J., 4. 1874 Kastle, Chas., 8. 1862 Kaufman, John, 6. 1873 Keister, Henry, 11. 1854 Kemper, P. A. C., 1. 1861 Kempler, Henry, 2. 1857 Keyt, John C., 4. 1868 King, D. A., 8. 1870 Kinnaird, J. F., 11. 1856 Kiteley, Gregory B., 4. 1868 Kline, Herman, 9. 1862 Knapp, A., 7. 1871 Knorr, George, 2. 1869 Kolb, C., 6. 1857 Koch, Conrad, 6. 1860 Kramm, Conrad, 6. 1867 Kraus, Wm. 1878 Lamb, John, 10. 1866 Landsrath, H. J., 7. 1865 Lang, John, 3. 1869 Landsinger, Gustave, 6. 1862 Lasch, Thos., 7. 1873 Lee, I., 13. 1858 Lehman, Joseph, 2. 1871 Lenhard, 9. 1858 Leonhardt, Philip, 6. 1868 Lezinsky, Jacob, 9. 1860 Lieber, Isaac, 6. 1875 Luckert, I., 3. 1859 McCracken, R. B., 3. 1855 McDormant, Thos., 5. 1857 McNeal, John, 4. 1860 McNickell, Thos., 4. 1855 Magerhaus, A. F., 3. 1860 Maritz, George, 7. 1871 Marsh, E. F., 8. 1879 Marsh, W., 10. 1867 Martin, Alfred, 2. 1869 Mayflower, S. C., 9. 1868 Maryland, Joseph, 2. 1875 Massman, A., 2. 1870 Mathews, A., 2. 1877 Maunder, Chas., 10. 1878 Maunder, Wm., 10. 1873 Megerle, Chris, 3. 1859 Merkel, Martin, 6. 1857 Merkley, Edmund, 7. 1859 Methina, Lewis, 2. 1874 Meyers, E. H., 10. 1875 Mirsbury, O. H. S., 13. 1865 Moeller, Chas., 6. 1866 Moeller, Christ., 6. 1869 Moore, Thamson, 10. 1879 Most, F., 3. 1872 Mottley, E., 11. 1855 Mounder, J. F., 1. 1854 Murdock, C. J., 1. 1880 Must, Fred, 3. 1861 Nanz, Henry, 7. 1865 New, Adolph, 3. 1867 Niles, Wm. C., 2. 1875 Noe, H. B., 13. 1870 Nolloth, Wm., 2. 1860 Normann, John, 7. 1856 Ostenmeyer, 3. 1854 Ostler, Wm., 1. 1857 Painter, Jas. M., 1. 1855 Painter, Samuel, 1. 1855 Parker, J., 5. 1856 Patten, W. H., 2. 1858 Penny, W. F., 2. 1854 Penny, Wm. H., 5. 1855 Penny, R., 2. 1866 Pfeiffer, Chas., 4. 1874 Phister, J. P., 16. 1873 Pierce, A., 13. 1873 Porter, D. J., 10. 1875 Puff, A., 3. 1870 Pyle, Alexander, 11. 1875 McQuierry, A. S., 13. 1875 Reed, John, 10. Reese, A. 1854 Reese, Elias, 2. 1869 Reese, Geo. W., 10. 1870 Reese, Thos., 2. 1869 Rehm, H., 7. 1869 Ried, J. N., 8. 1859 Reinshaw, 7. 1862 Reitz, Phil., 6. 1858 Remme, B. H. D., 1. 1858 Rice, Glancey, 2. 1874 Ritte, Henry, 3. 1859 Robinson, G. C. 1859 Robinson, J., 4. 1858 Rohrhuber, Christopher, 3. 1879 Roth, John, 17. 1860 Rothschield, G., 7. 1869 Rothweiler, C., 7. 1867 Rude, Wm., 2. 1855 Ruhl, Peter, 6. 1860 Sanders, W. H., 4. 1870 Sauer, Anton, 6. 1869 Schell, Samuel F., 10. 1857 Schenk, Jacob, 7. 1858 Schenk, W., 6. 1861 Schmidt, Chas., 6. 1862 Schmidt, Chris. 1854 Schmidt, Geo. W., 3. 1857 Schneider, Andrew, 7. 1858 Schneider, Christopher, 4. 1872 Schneider, D., 3. 1861 Schneider, George, 3. 1863 Schoenfield, B., 4. 1879 Schorle, F., 3. 1872 Schroder, John, 4. 1855 Schultz, Chas., 3. 1875 Seinsheimer, O., 3. 1873 Shields, V. T., 13. 1875 Shippman, G. W., 10. 1854 Shinkle, Uriah, 2. 1854 Shinkle, Vincent, 2. 1858 Shoemaker, G. E., 1. Siegel, F. S. 1875 Smidt, C., 2. 1865 Smith, Charles, A., 4. 1856 Smith, William, 6. 1870 Spaeth, Samuel, 3. 1855 Spillman, Frank, 5. 1867 Spitznagel, Anton, 3. 1860 Springer, John, 6. 1860 Stacey, Henry, 2. 1870 Stahel, Jacob, 8. 1877 Staunder, J. W., 17. 1865 Steinhauer, John, 3. 1883 Stepp, C., 10. 1870 Stone, W. G., 13. 1860 Strube, Bernhard, 7. 1880 Suitzer, C., 10. 1860 Sutton, Isaac, 2. 1856 Thompson, D. L., 1. 1870 Thompson, Edmond, 10. 1855 Todd, John, 2. 1865 Trommer, Chas., 3. 1857 Turner, W. D., 4. 1858 Tuttle, Alex., 1. 1857 Tyrack, Jas. N., 2. 1877 Vickery, J., 10. 1855 Vight, Christian, 3. 1871 Vogel, J., 11. 1869 Vohringer, 7. 1868 Watkins, B. P., 8. 1873 Watherman, 2. 1873 Weaver, John, 2. 1858 Weidler, Benj. B., 2. 1860 Weiger, Joseph, 3. 1878 Wendworth, Val., 17. 1856 Williamson, John A., 1. 1860 Willing, Geo., 2. 1861 Wolfhardt, John, 3. 1871 Wood, A., 11. 1872 Wood, O. S., 8. 1859 Young, Reinhard. 1855 Zimmer, M., 6. 1875 Zuber, A., 3. 1861 Zuefle, David, 6. ROSTER OF THE MEMBERS OF THE GREAT COUNCIL OF KENTUCKY 1895-1908 The figures before the name indicate the date of admission, and the figures following, the number of the Tribe to which the Past Sachem belonged at that time. * Before a name indicates the Past Sachem is deceased. ** Before a name indicates Past Sachem is no longer in the Order. *** Before A name indicates the Past Sachem is now affiliated with some other Tribe, but not in Kentucky. 1897 Abbott, W. T., 6. 1903 Adams, A. L., 32. 1903 Adams, Geo. R., 69. 1901 **Adams, J. B., 48. 1903 Adams, John H., 83. 1904 **Adams, Lawrence, 69. 1908 Adcock, Orvill, 106. 1904 Ahl, Wm., 38. 1901 **Ammer, John N., 21. 1906 Allen, A. S., 81. 1907 Allen, J. Embry. 1. 1906 Anderson, T. T., 106. 1895 *Armstrong, John, 1. 1901 Arnett, R. F., 1. 1906 Arnold, Stanley, 18. 1904 Ash, David, 5. 1908 Asher, W. M., 82, 1907 Aswerus, Leo, 37. 1902 Auckerman, J. B., 19. 1905 Ayler, J. A., 105. 1903 Baader, Val. J., 17. 1908 Baader, Wm. F., 17. 1906 Back, W. O., 126. 1907 Bailey, H. W., 118. 1905 **Bailey, J. R., 123. 1902 Bailey, L. E., 11. 1907 Baker, Harlan, 64. 1905 Baker, K. D., 64. 1907 Ball, Cleveland, 87. 1906 Ball, Jacob, Jr., 87. 1898 Ballard, Ed., 19. 1905 Bane, G. H., 96. 1897 Bandle, Geo. H., 6. 1908 Bandy, C. E., 226. 1902 Barkhaus, Win. P., 14. 1904 **Barnes, Leonard, 103. 1902 Barnes, W. K., 38. 1902 **Barnhill, J. E., 72. 1903 Barton, Chas., 79. 1908 Bartholomew, Robt., 70. 1908 Bastin, W. J., 77. 1901 **Bateman, C. H., 50. 1906 Bauer, Albert W., 25. 1905 Bauer, Wm., 5. 1902 **Baughman, J. O., 48. 1905 Baxter, L. J., 32. 1904 Baxter, W. S.,32. 1902 Beard, S. R., 14. 1902 Bebout, Lewis L., 60. 1906 Becher, W. M., 8. 1902 Bedford, S. W., 14. 1907 Bell, G. W., 140. 1903 Bell. T. H., 94. 1901 Benedict, J. W., 19. 1898 Bennett, E. E., 11. 1901 Bent, Chas. R., 12. 1907 Bergin, Wm., 69. 1898 Bierbaum, B. W., 9. 1896 Bierle, P. G., 8. 1906 Bierley, Jos., 25. 1902 Bierman, Nathan, 7. 1905 Bilyen, Calvin, 106. 1900 **Bishop, Ed., 30. 1908 Bishop, J. P., 218. 1901 Bishop, Lee, 38. 1907 Biven, B. R., 97. 1906 Black, John, 18. 1903 Blades, H. S., 78. 1908 Blaine, A. D., 37. 1906 Blitz, Sam S., 99. 1899 Boardman, J. C., 9. 1899 Bohmer, H. W., 9. 1906 Boone, J. A., 2. 1902 Booth, J. E., 28. 1908 Booth, S. E., 124. 1900 Bornwasser, Chas. W., 5. 1908 Bowling, W. M., 164. 1906 Bradley, L. E., 138. 1901 Bradley, S. J., 2. 1906 Brainerd, Wm., 148. 1900 Bramlett, E. L., 18. 1908 Branhauer, Wm., 114. 1908 Braun, E. B., 175. 1901 **Breeding, D. R., 50. 1899 *Brehme, A. M., 7. 1903 Bridgeford, W. B., 67. 1905 Bridgeford, W. H., 67. 1905 **Briggs, Guy H., 67. 1902 Brodie, Jas. G., 38. 1903 **Broomhall, A. R., 65. 1897 Bromley, Frank H., 3. 1902 **Brooks, R. N., 21. 1902 Brooks, Sol J., 8. 1907 Brown, Geo., 70. 1907 **Brown, Jas. M., 170. 1907 Brown, R. L., 172. 1907 Brownfield, J. A., 184. 1898 **Brunner, J. H., 18. 1906 Bryant, A. F., 115. 1907 Bryant, S. B., 174. 1904 Buck, W. E., 60. 1907 Buckman, J. R., 163. 1896 Buerger, Richard, 17. 1908 Bullock, E. H., 189. 1908 Burch, W. D., 8. 1902 Burkenberger, Joe., 14. 1904 Burwinkle, W., 42. 1903 Buschemeyer, J. H. 8. 1908 Calhoun, W. C., 227. 1905 Campbell, Geo., 19. 1906 **Campbell, J. H., 104. 1902 Carrico, C. C., 69. 1908 Cart, Wm., 56. 1903 Case, McAtee, 3. 1902 Case, O. H., 6. 1897 Cassida, Thos. F., 19. 1907 Chamberlain, W. D., 111. 1904 **Chambers, R. O., 100. 1903 Chandler, B. B., 19. 1908 Chapman, Geo. F., 190. 1901 Chase, H. S., 28. 1897 Chasteen, C. M., 4. 1898 Chiles, R. A., 18. 1901 Chowning, M. L., 59. 1905 Chowning, R. W., 56. 1907 Clark, Ben., 32. 1905 Clark, C. W. S., 114. 1906 Clark, D. W., 111. 1906 Clark, G. Garner, 99. 1907 Clark, Wm., 179. 1908 Claxon, G. B., 79. 1908 Clements, A. W., 211. 1906 Clere, R. D., 84. 1900 Clifford, John M., 15. 1908 Cline, L. E., 149. 1901 Clutts, Frank, 32. 1907 Cochran, Thos. E., 163. 1906 Coffman, R. D., 77. 1902 Coghill, James, 69. 1897 Cohn, Herman V., 8. 1903 Cole, Edw., 5. 1903 Coleman, W. E., 78. 1905 Collett, J. S., 89. 1908 Colvin, John, 128. 1903 Colvin, Thos. L., 32. 1904 Conner, W. B., 102. 1908 Conyers, D. V., 37. 1907 Cornell, Robt., 70. 1906 Corum, J. L., 108. 1908 Coulter, Wallace, 8. 1901 Crader, W. A., 8. 1900 **Cramer, W. S., 1. 1908 Cranor, Felix, 205. 1900 **Craycroft, R. C., 24. 1906 Crockett, T. Miter, 67. 1906 Cross, D. A., 60. 1907 Crossfield, J. L., 59. 1908 Crowder, Wm., 25. 1907 Crowe, Robt. T., 33. 1905 Crowley, M. A., 1. 1903 **Crumbaugh, F. S., 77. 1895 Crumbaugh, J. W., 6. 1892 Cull, E. H., 92. 1905 Cull, Harrison, 92. 1908 Dahlenberg, H. F., 184. 1898 Daniel, H. A., 1. 1908 Daubs, E. A., 33. 1906 Davis, Chas., 111. 1900 Davis, H. F., 15. 1908 Davis, L. M., 212. 1901 Davis, Thos. A., 3. 1900 David, Ed. L., 5. 1895 **Davidson, J. H., 4. 1906 Dean, E. E., 10. 1908 Dean, W. H., 108. 1908 Deeter, Roy, 73. 1907 DeHart, J. W., 167. 1896 Dehler, Geo. J., 8. 1905 Dehoney, W. S., 67. 1907 Delaney, J. W., 99. 1907 Demaree, J. A., 115. 1906 Dempsey, John, 137. 1899 Denhart, H. H., 11. 1906 DeTemple, Mat, 7. 1897 Deupree, W. S., 1. 1903 Doll, P. P., 8. 1901 Domeck, A. J., 16. 1899 *Dorr, Samuel, S., 11. 1908 Downey, Clarence, 196. 1907 Downing, W. A., 3. 1907 Downs, Martin L., 69. 1895 Diederich, W. C., 19. 1901 Dillon, W. B., 36. 1908 Ditsch, Edw. J., 70. 1908 Duncan, L. O., 56. 1905 Dundon, Jas. H., 14. 1908 Durham, E. D., 172. 1907 Earls, Ben B., 19. 1908 Earls, G. H., 242. 1895 **Eason, R., 1. 1897 Eason, W. B., 1. 1908 Eckel, Adam, 17. 1900 Edinger, F., 25. 1906 Elam, J. G., 116. 1907 Elkins, J. W., 138. 1899 Ellerkamp, G. A., 9. 1908 Ellingsworth, E. B., 10. 1907 Elzey, Ed., 10. 1907 England, L. C., 128. 1908 Engleman, H. A., 90. 1905 Englehard, A., Jr. 8. 1908 Eiglebach, Mark, 102. 1905 Ernst, Carl J., 45. 1908 Estep, Jesse, 233. 1908 Etheridge, L. O., 99. 1908 Evans, P. W., 216. 1899 Evans, W. M., 9. 1903 *Fahrenberg, A. C., 10. 1902 Falk, Geo., 7. 1908 Farley, Bertram, 197. 1895 **Farnsworth, P. T., 1. 1907 Fath, Jos., 80. 1900 **Faulkner, Chas., 26. 1907 **Faulkner, Morton, 125. 1896 Feagan, N., 6. 1901 Fegenbush, W. F., 42. 1907 Ferguson, Geo. T., 8. 1908 Fichter, Chas., 6. 1898 **Finnigan, J. J., 4. 1907 Fisher, I. D., 10. 1907 Fisher, W. J., 186. 1907 Fitch, Jas. A., 84. 1895 ***Fite, W. E., 186. 1908 Fitzgerald, J. M., 33. 1900 **Flaig, R., 26. 1903 Flaugher, F. B., 45. 1904 Foley, M. J., 7. 1908 Frankmann, S., 6. 1900 **Freeman, V., 26. 1901 Frederick, Emil, 18. 1906 Frehling, Sam., 22. 1902 Freundlich, J. J., 60. 1904 Frevert, F. W., 25. 1908 Frost, Jas. L., 154. 1905 Faulkner, S. A., 73. 1901 Garr, J. Robin, 7. 1907 Garner, Thos. J., 164. 1900 *Gast, Joe, 18. 1897 **Gay, Wat M., 18. 1904 Geisler, John, 82. 1896 Gensler, Conrad, 19. 1895 **German, A. F., 7. 1906 Gill, John T., 102. 1908 Goetz, Chas., 17. 1908 Goldstein, H. L., 22. 1895 Gordon, Geo. F., 41. 1907 Gordon, Wm. B., 67. 1901 Gould, Fred A., 10. 1904 Gould, W. C., 7. 1896 Grau, Michael, 17. 1902 Graves, W. L., 11. 1907 Gray, Arthur, 73. 1896 Gray, Thos. M., 6. 1907 Greene, John M., 82. 1907 Green, W. H., 11. 1897 **Griffith, A., 1. 1899 Griffith, G. W., 11. 1908 Grimes, Dan., 105. 1900 Grissom, S. B., 11. 1902 Gross, Jacob, 5. 1900 Grubbs, W. E., 28. 1900 Gruber, J. L., 15. 1901 **Grundy, H. M., 24. 1908 Guinn, J. F., 199. 1904 Gundolf, Henry F., 16. 1907 Hackney, E. W., 166. 1905 Hadfield, Harry H., 99. 1897 Hafendorfer, John, 14. 1908 Haffler, John C., 33. 1907 Hainline, Virgil M., 18. 1908 Hall, C. B., 82. 1907 Hall, W. C., 142. 1896 Hamilton, W. E., 6. 1907 Hammonds, C. O., 134. 1903 Hancock, Frank, 71. 1906 Hancock, Lee, 1. 1899 **Harbinson, M. M., 7. 1900 Harding, C. P., 5. 1908 Hardy, Chas., 5. 1907 Harlan, C. M., 28. 1905 Harper, John, 18. 1907 Harper, J. M., 166. 1903 Harris, Chas. M., 56. 1902 **Harris, J. E., 26. 1900 **Harrison, W. M., 20. 1904 Hartman, Frank, 5. 1907 Hattic, Geo., 80. 1906 **Hauchins, J. H., 100. 1903 Haucke, Geo. M., 3. 1897 Haucke, Lee, 3. 1903 Hansen, C. N., 85. 1897 Hawes, Frank, W., 6. 1907 Hawes, Ollie, 182. 1898 **Hawes, Thos., 21. 1903 **Hawes, W. H., 21. 1900 **Hayes, E. L., 26. 1896 Hazelrigg, C. A., 147. 1901 Heart, Wm., 19. 1907 Hembree, Jas. C., 108. 1904 Hendrickson, E. L., 97. 1899 Hero, J. C., 8. 1902 Herrel, L. E., 54. 1899 *Hespen, Fred, 11. 1900 Hess, Chas. A., 10. 1902 Hewes, G. M., 8. 1901 Higgins, W. F., 2. 1898 Hinesley, Geo, W., 8. 1906 Hoefflin, Chas. A., 80. 1908 Hoffman, Frank J., 70. 1906 Hoffmann, L., 102. 1908 Holbrook, N. F., 132. 1906 **Hollan, W. J., 139. 1895 Hollar, J. W., 2. 1905 Hollis, Harry F., 5. 1907 Hollis, Wm. J., 5. 1906 Hollman, Chas, A., 92. 1901 Holstner, J. M., 63. 1907 Holton, G. A., 37. 1900 Hommel, J. B., 1. 1904 Hopkins, W. B., 7. 1903 Hooper, R. W., 73. 1902 Horn, C. E., 19. 1895 *Hornsey, T. A., 1. 1897 Horrocks, C. E., 19. 1908 Horsefield, Geo., 182. 1897 Horstman, F. J., 19. 1908 Hoskins, Geo., 82. 1908 Howard, E., 89. 1907 Howard, Elijah G., 89. 1906 Howard, Jas. E., 89. 1906 Howard, J. G., 82. 1908 Howard, N. T., 245. 1905 **Howard, W. H., 100. 1907 Howard, W. J., 10. 1907 Hubbard, G. B., 157. 1905 **Hudson, Wm., 46. 1908 Huff, A. T., 223. 1902 Hugger, C. H., 14. 1908 Hunt, Geo., 5. 1903 Hunter, David, 87. 1908 Hunter, Geo. W., 73. 1907 Hunter, R. S., 11. 1904 Hunter, S. C., 73. 1907 Hurst, Hohn H., 111. 1902 Ingram, A. R., 33. 1906 Ingram, Geo. O., 60. 1908 Irwin, Cecil C., 97. 1906 Irwin, C. H., 97. 1908 Isaacs, Jacob, 8. 1907 Jackson, C. W., 97. 1903 Jacobs, F. W., 10. 1898 Jarboe, J. W., 10. 1904 Jennings, I. M., 106. 1905 Jett, Garrett, 94. 1906 Jett, Lovell, 94. 1908 Jeunesse, Jas. F., 10. 1908 Jobe, Harvey, Jr., 177. 1907 Johnson, C. C., 144. 1903 Johnson, Frank, 17. 1908 Johnson, G. W., 118. 1902 Johnson, Hugh, 81. 1907 Johnson, Jesse, 114. 1906 Johnanneman, H. B., 70. 1906 Jones, C. W., 138. 1900 ***Jones, F. W., 14. 1904 Jones, H. W., 54. 1908 Jones, M. L., 248. 1895 *Jones, R. W., 2. 1908 Jones, W. F., 32. 1903 Jones, Willie T., 87. 1903 Jordan, Howard, 86. 1908 Jordan, M. F., 148. 1903 Judd, Harry A., 19. 1903 Kaufman, D. Z., 22. 1905 Kelly, A. E., 86. 1906 Kelly, Archiles, 141. 1908 Kemmis, J. H., 184. 1902 Kemper, J. H., 18. 1906 Kennon, Pat., 128. 1908 Kentrup, Harry, 184. 1908 Kenyon, A. A., 241. 1908 Kerby, Frank, 68. 1902 Kiefer, Frank J., 25. 1905 King, Jas. F., 82. 1895 King, Oscar R., 1. 1908 Klein, A. J., 70. 1904 Klein, N., 22. 1899 Knocke, S. O., 7. 1906 Knoblock, Wm., 99. 1898 Knoedler, W. G., 6. 1906 Knox, M. L., 103. 1908 Kohl, Harry C., 203. 1906 Koster, Wm. F., 8. 1908 Kouns, W. H., 19. 1897 Kramer, F. J., 19. 1904 Kraus, Nick, 16. 1900 **Krauth, Geo. W., 31. 1907 Kremer, Eugene H., 99. 1904 Kunk, A. B., 76. 1906 Lancaster, J. J., 124. 1906 Lancaster, J. S., 77. 1901 **Lancaster, M. P., 56. 1896 Lang, Chas. A., 8. 1905 **Lang, Wayne, 121. 1907 Langston, J. C., 1. 1901 **Latham, A. P., 52. 1896 **Leaming, F. C., 1. 1906 Leatherman, C. E., 8. 1899 Leatherman, W. B., 7. Lee, Forsee D., 71. 1903 Leeman, T. M., 3. 1902 Leingang, Jas. M., 14. 1907 Leonhardt, A. H., 8. 1899 Leopold, L. S., 8. 1903 Levin, M. L., 22. 1908 Levitan, M., 22. 1908 Levy, Alfred, 22. 1902 Levy, Lee, 14. 1908 Lewis, E. T., 244. 1905 Ligon, Andy, 87. 1907 Litteral, C. J., 166. 1908 **Lochry, F. A., 202. 1903 Logan, Geo. F., 7. 1905 Lohrisch, E. G., 76. 1902 Long, Thomas C., 57. 1902 Lots, Fred, 16. 1898 Lozier, H. B., 19. 1907 Lucas, Maury E., 98. 1908 Luke, Geo. Jr., 159. 1907 Luke, Thos. H., 159. 1898 Lundburg, H., 2. 1887 Lusby, W. J., 87. 1903 Lusk, A. J., 84. 1907 Luster, Henry, 152. 1897 Lyddane, C. E., 2. 1907 Lykins, A. D., 113. 1906 Lykins, Curtis B., 113. 1905 Lykins, Jos. C., 113. 1906 Lykins, Malone, 118. 1905 Lyne, John A., 112. 1908 Lyons, Henry, 166. 1903 McAnley, Chas., 64. 1900 **McCabe, J. J., 24. 1907 McCall, W. M., 8. 1906 McCann, T., 8. 1908 McCarty, Chas., 45. 1908 McClure, J. P., 222. 1907 McClure, M. E., 37. 1901 McCorkle, M. H., 43. 1895 ***McConnell, J. R., 1. 1906 McCormick, Hugh, 86. 1902 **McCoy, Porter, 4. 1905 McDonald, W. H., 111. 1901 McFarlan, H. J., 33. 1907 McGuire, J. K., 136. 1906 McIlquham, Thos., 32. 1907 McIlvain, W. W., 3. 1896 McKibben, J. W., 6. 1908 McMichael, J. B., 18. 1908 McNally, G. A., 238. 1908 McNamare, J. W., 209. 1906 McNeill, J. O., 132. 1898 **McNutt, W. A. B., 21. 1898 Maddox, C. C., 73. 1902 *Madden, M. J., 5. 1907 Maher, W. P., 1. 1899 Malone, Chester A., 8. 1906 Malott, Benj. F., 8. 1908 Mann, N. B., 136. 1902 Marcus, Sam, 8. 1903 Markley, I. L., 45. 1907 Marks, A., 22. 1900 ***Marks, Julius, 1. 1899 Marshall, W. S., 8. 1902 Martin, Jas. F., 3. 1899 Martin, Jas. H., 2. 1908 Masherdic, Wm., 25. 1908 Mason, Nelson, 176. 1907 Mason, R. L., 176. 1906 Masters, G. H., 144. 1905 Matthews, L. G., 107. 1908 Matthews, L. G., 1. 1904 Matthews, J. W., 67. 1907 May, Charlie, 175. 1902 May, John T., 41. 1902 Melton, C. F., 70. 1901 Melton, Jesse L., 29. 1895 **Mendenhall, J. B., 1. 1895 *Metcalf, William, 1. 1897 *Meyer, Chas. D., 8. 1902 Myer, Jacob C., 42. 1900 Meyers, S. L., 4. 1904 Michael, G., 22. 1904 Miller, Albert, 1. 1900 **Miller, Aug., 21. 1899 Miller, E. M., 9. 1902 Miller, Earnest L., 10. 1907 Miller, Fred A., 76. 1907 Miller, H. A., 32. 1898 Miller, H. W., 14. 1904 Miller, L. C., 5. 1906 Miller, R. B., 91. 1901 **Miller, N. W., 50. 1907 Mills, H. C., 152. 1908 Minks, O. L., 220. 1900 Minor, O. J., 28. 1903 Mischel, Geo. N., 14. 1908 Mitchell, Cleon, 94. 1908 Mitchell, Harvey, 166. 1902 Mitchell, J. C., 7. 1900 Mobley, R. G., 28. 1902 Moessner, Wm., 14. 1899 Moore, G. W., 19. 1902 Moore, J. K., 32. 1899 *Moore, S. C., 7. 1904 Moore, T. J., 60. 1908 Moot, Simon, 22. 1903 Morgan, C. T., 87. 1903 Morgan, W. C., 90. 1905 Morris, Chas. H., 33. 1903 Morris, G. S., 33. 1902 Morris, Julius, 33. 1901 **Morrisy, J. C., 26. 1903 Moskovitz, David, 10. 1908 Moss, E., 22. 1901 Mothershead, N. G., 57. 1908 Murphy, Jos., 206. 1903 Myers, Jno. W., 1. 1905 Nash, Wm. A., 99. 1901 ***Nichols, Boyle, 26. 1906 Nichols, Geo., 80. Nickles, Chas., 42. 1905 Nickell, H. V., 116. 1908 Nix, Geo., 5. 1908 Nixon, N. B., 179. 1906 Neal, S. B., 141. 1903 Nelligan, P. J., 80. 1908 **Nelson, A. A., 229. 1901 **Noe, S. T., 24. 1902 Northcutt, H. J., 37. 1907 Northcutt, Jas. E., 37. 1908 Nowacki, Alex. A., 81. 1898 Nunn, Ben. C., 14. 1898 Pace, M. E., 2. 1902 Page, Robert L., 80. 1908 Palen, W. R., 33. 1906 Parker, Jas. W., 64. 1904 Parker, W. T., 64. 1908 Parsley, E. E., 168. 1907 Passamaneck, A., 22. 1908 Passamaneck, J., 10. 1908 Patrick, Dan, 201. 1907 Payne, Joseph, 171. 1896 **Pearce, L. E., 4. 1900 **Peay, W. C., 34. 1896 Pelham, W. C., 3. 1908 Pell, W. A., 10. 1896 Penick, W. B., 7. 1908 Penman, Jas. K., 54. 1907 Perry, Fred, 160. 1902 Phillips, Harry J., 10. 1906 Plaetner, Emil., 81. 1908 Pierce, Jesse, 102. 1900 Pierman, J., 9. 1906 Pindar, L. Otley, 124. 1907 Pitan, R. E., 165. 1908 Pollard, E. T., 115. 1905 Pollard, W. B., 115. 1902 **Pomice, Nick, 69. 1906 Pontrich, Frank, 25. 1908 Popham, A. E., 234. 1905 Porter, G. C., 84. 1896 Porter, Geo. C., 19. 1908 Porter, Tandy, 73. 1907 Powell, Thos. A., 1. 1907 Power, T. M., 126. 1906 Powers, J. T., 136. 1906 Poynter, W. Y., 146. 1905 Probasco, Homer, 55. 1903 Prewitt, A. C., 33. 1905 Purcell, W. J., 97. 1906 Quick, J. C., 10. 1903 Rabe, Wm., 25. 1904 Rabold, S. T., 11. 1908 Railey, J. W., 11. 1899 Ramers, L. P., 8. 1906 Ramsey, E. F., 143. 1900 Ramsey, J. M., 2. 1902 Rankins, A. E., 6. 1902 Ratican, E. E., 14. 1899 Ray, Henry Wood, 3. 1905 Redding, M. M., 64. 1905 **Redwine, L. Y., 117. 1905 Reed, J. T., 78. 1907 Rees, Jesse O., 5. 1907 Renaker, C. L., 37. 1904 Renaker, J. G., 37. 1901 Render, John B., 54. 1903 Renneisen, Geo., 25. 1901 Reno, E. E., 41. 1908 Renfro, B. F., 152. 1896 Renshaw, H. S., 7. 1908 Resch, C. W., 184. 1906 Resch, Geo. P., 81. 1898 Rhodes, H. C., 7. 1908 Rice, E., 99. 1908 Rice, Jas. B., 195. 1907 Rice, R. M., 152. 1898 Richardson, J. H., 3. 1900 Richman, A., 22. 1908 Rieder, Chas. P., 17. 1901 **Riggin, A. H., 58. 1906 Riley, John G., 114. 1899 Riley, J. W., 11. 1908 Roach, D. G., 210. 1902 Roberts, L. H., 10. 1898 Roberts, W. S., 7. 1907 Robinson, S. B., 85. 1897 Rodgers, M. A., 19. 1906 Rohrman, John, 8. 1907 Rone, Geo. W., 169. 1903 Roniger, H., 22. 1899 Ropke, John, 8. 1900 Rosenfield, L., 15. 1898 Rosenfield, Louis, 98. 1905 Rosenfield, Wm., 98. 1908 Rosenham, C. P., 3. 1899 Rosenthal, B., 14. 1908 Ross, Henry Jay, 180. 1908 Rostetter, Thomas, 25. 1903 Royalty, Chintz, 38. 1898 Rupard, T. N., 2. 1903 Russell, D. H., 10. 1895 Russell, T. M., 3. 1902 Russman, C. G., 8. 1903 Russman, Reuben, 22. 1899 **Ryan, E. B., 4. 1905 Sandmann, J. J., 70. 1903 Sanders, H. S., 54. 1906 Sanders, Theo. H., 99. 1908 Satterfleld, P. E., 186. 1908 Savage, W. M., 138. 1902 Scheree, John, 17. 1903 Schatzmann, A. L., 3. 1905 Schmitt, Christ, 81. 1905 Schmidt, John E., 25. 1907 Schneider, C. J., 8. 1908 Schneider, Henry J., 80. 1903 Schott, Chris A., 93. 1900 Schott, C. W., 16. 1903 Schooler, Walter, 91. 1899 Schrader, Ben H., 5. 1907 Schultz, Jacob, 159. 1901 Schultz, H., 25. 1906 Schwartz, John, 8. 1907 Schweitzer, Chris, 17. 1901 Schwieters, Henry A., 8. 1896 Scobee, J. W., 2. 1895 Scott, Charles, 4. 1908 Scott, Evan B., 172. 1905 Scott, Roy C., 18. 1907 Scott, W. W., 96. 1903 Selden, Charles, 55. 1904 Sencur, A. K., 71. 1897 Sewell, J. G., 7. 1903 Sexton, J. E., 76. 1905 Shackleford, Jas., 67. 1907 Shackleford, J. W., 67. 1906 Shannon, Bert, 150. 1897 Shearer, J. W., 2. 1899 *Shely, John M., 1. 1905 Sheridan, Bernard, 80. 1907 Sheridan, B., 80. 1897 Shrepper, Jas., 8. 1809 Shroufe, Geo., D., 98. 1906 Sikking, W. A., 7. 1903 **Sillman, W. H., 26. 1903 Siltman, Henry, 16. 1908 Simpson, A., 70. 1907 Skinner, Taylor, 131. 1903 *Sledd, C. E., 18. 1907 Slusher, John H., 152. 1899 Small, J. L., 11. 1902 **Smith, A. E., 72. 1908 Smith, Chas. L., 67. 1895 Smith, Frank L., 1. 1901 Smith, Jas. R. W., 63. 1908 Smith, L. Oscar, 171. 1908 Smith. T. P., 11. 1907 Smithers, R. A., 141. 1905 Smythe, J. R., 111. 1907 Snider, Thos., 167. 1904 Snodgrass, J. A., 87. 1906 Sonneman, C. W., 17. 1906 Sousley, R. J., 134. 1907 Sparks, G. M., 132. 1900 **Spaulding, C. C., 23. 1907 Speckman, C. W., 93. 1907 Speer, A. D., 168. 1898 Spencer, Enos, 8. 1908 Spencer, Elias, 204. 1905 Spencer, John, 103. 1908 Spencer, L. W., 217. 1908 Spencer, R. B., 150. 1907 Spencer, W. J., 103. 1906 Spicer, P. M., 78. 1897 Spies, Albert, 8. 1899 Springer, W. F., 19. 1908 Stacey, B. J., 152. 1908 Stanberry, Jno. D., 219. 1901 Steel, A. J., 8. 1904 Steele, J. R., 28. 1902 Steger, J. W., 68. 1904 Steger, W. C., 68. 1896 Stemler, Chas., 17. 1900 Stewart, S. H., 15. 1907 Stilwell, J. W., 189. 1903 Stivers, H. P., 42. 1899 Stockoff, H. W., 8. 1904 Stockton, W. F., 98. 1905 Stoeckel, Wm. C., 93. 1905 Stoesser, L., 70. 1907 Stokely, J. F., 2. 1902 Stone, Sebastian, 56. 1906 Stout, G. E., 149. 1904 **Stout, J. S., 101. 1906 Stout, M., 19. 1903 Stratton, Ira, 82. 1904 Straub, Jos. F., 5. 1906 **Suit, E. P., 100. 1908 Sullivan, Michael, 93. 1900 Sutherland, E. G., 2. 1908 Swarts, J. H., 157. 1908 Swetnam, T. S., 79. 1906 Tate, Jas. L., 55. 1898 Taylor, Frank M., 4. 1903 Taylor, John X., 57. 1908 Taylor, L. D., 254. 1903 Terry, A. W., 3. 1904 Terrell, Claud B., 90. 1908 Theurer, Geo. P., 80. 1904 Thomas, C. F., 18. 1905 Thomas, C. T., 18. 1908 Thomas, W. Fred, 3. 1903 Thompson, B. A., 89. 1907 Thompson, C. H., 1. 1906 Thompson, W. C., 140. 1907 Tharpe, Andrew, 54. 1905 Tice, F. G., 108. 1904 Tierney, T. J., 80. 1900 Tittlebaum, J., 7. 1905 Tinsley, E. C., 1. 1908 Tolle, J. W., 3. 1904 Toomey, W. M., 83. 1901 Trauth, Con., 63. 1907 Trosper, J. B., 161. 1908 True, J. T., 207. 1900 Turner, C. W., 6. 1904 Turnipseed, G. H., 96. 1908 Umstattd, E. W., 134. 1907 Vance, Wm., 64. 1906 Vaughn, Fred A., 142. 1908 Vaughn, W. N. Jr., 102. 1903 VanBuren, C. E., 92. 1908 VanHoose, John, 213. 1907 VanNort, Wm. L., 183. 1895 **VanZandt, E. G., 7. 1897 **VanZandt, J. B., 9. 1908 Vernon, Willie, 73. 1897 Vissman, Louis, 9. 1895 Vogt, Henry, 1. 1908 Volmerhausen, Wm., 17. 1904 Wagner, Frank, 14. 1906 Wagner, Paul, 81. 1908 Wagoner, W. N., 231. 1908 Waldren, James, 198. 1908 Walker, Fred W., 143. 1895 Walker, John D., 4. 1895 Walker, Willie, 1. 1906 Walker, W. A., 38. 1908 Walls, Wm. R., 191. 1904 Wallerstein, M. B., 60. 1902 Wasserboehr, Geo. N., 2. 1900 **Waters, W. A., 24. 1908 Watkins, Luther, 196. 1904 Watson, W. H., 99. 1907 Watts, Benj. B., 8. 1907 **Webb, Andy, Jr., 177. 1908 Webb, Jas. H., 187. 1905 Webb, Wm. Jr., 32. 1908 Weber, Henry, 70. 1905 **Weddington, Wm., 120. 1904 Weemer, J. H., 60. 1900 Wehrle, L. H., 33. 1903 Weimer, Geo. S., 6. 1905 Wells, J. H., 126. 1907 Wells, R. T., 18. 1903 West, C. T., 3. 1905 Westfall, R. R., 70. 1906 Wetherell, L. S., 105. 1908 Wheeler, C. C., 193. 1901 **Wheeler, Chas., 48. 1905 White, Duke, 3. 1907 White, D. M., 188. 1904 Whitesides, C. E., 60. 1908 Whitlock, W. A., 215. 1908 Whittington, Miles, 56. 1907 Widener, G. A., 154. 1908 Wiener, Sterling, 112. 1895 **Wilkerson, W. B., 4. 1906 Wiles, John C., 137. 1907 Willett, C. B., 96. 1898 Willett, J. C., 11. 1906 Willhoit, L. C., 79. 1901 Williams, Ben., 55. 1908 Williams, John C., 158. 1906 Williams, Z. H., 133. 1906 *Wilson, Clyde E., 7. 1907 Wilson, F. M., 148. 1896 Wilson, H. H., 1. 1902 Wilson, James, Sr., 73. 1906 Wilson, Jas. M., 111. 1906 Wilson, Jas. Jr., 73. 1903 **Wilson, J. G., 50. 1906 Wilson, L. T., 76. 1904 Wilson, N. R., 86. 1905 Wilson, Warren, 91. 1895 Winter, John I., 6. 1908 Wolf, John, 84. 1884 Wolfe, G. H., 84. 1902 Wolfe, Geo. C., 77. 1906 Wood, Ed., 87. 1907 Woodruff, Joe., 195, 1902 Woolfolk, Chas. A., 7. 1896 **Wooley, J. D., 4. 1904 Wormald, Walter C., 3. 1897 **Worsham, I. S., 4. 1897 Wright, T. B., 11. 1908 Yates, Richard, 1. 1908 Yeiser, A. C., 188. 1895 Young, J. H., 7. 1908 Young, John, 137. 1903 Young, W. L., 25. 1900 Young, W. J., 16. 1901 Yunker, H. C., 7. 1905 Zehnder, J. L., 42. 1908 Zimmermann, Dave, 22. 1900 Zimmermann, D. N., 4. 1901 Zweydorf, L. W., 7. CHAPTER XI. BIOGRAPHIES OF PAST GREAT SACHEMS OF KENTUCKY. * * * * * =PAST GREAT SACHEM THOMAS ALDEN HORNSEY.= 1874. Thomas Alden Hornsey was a native of New York State, and on his grandfather's side was of colonial stock, being a lineal descendant of John Alden and Priscilla, and was a member of the John Alden Society, the motto of which was, "Why don't you speak for yourself, John?" His grandmother was a full-blooded Indian, of the Mohawk Tribe. For many years he conducted a unique business in Lexington under the sign of the "Wun Hos Hardwair Stor." Brother Hornsey became a charter member of Osceola Tribe, No. 8, at its institution in Lexington in 1866, and was its first Senior Sagamore, succeeding to the stump of Sachem at the next election. He was admitted to the Great Council of Kentucky in 1873, and was at that time elected Prophet, it not then being necessary that one be a Past Great Sachem to be eligible to that stump. The following Great Sun he was chosen Great Sachem, and performed the duties of that chieftaincy with marked ability. Shortly after the expiration of his term, his Tribe, Osceola, No. 8, became defunct, but before its demise he asked for and was granted a withdrawal card. Twenty years later, at the institution of Miantonomo Tribe, No. 1, he became a charter member by depositing his card, and his honors gained in the old Great Council were recognized. He was a charter member of the present Great Council and was twice raised to the stump of Great Prophet of that great body, thus having the distinction of having served three terms as Great Prophet. No Red Man was held in greater veneration in this Reservation, and when the Great Spirit called him on the 12th of Beaver Moon, G. S. D. 413, the Order lost one of its most valued counselors and the members of his Tribe a true brother, who never wearied in well doing. [Illustration: THOMAS ALFRED DAVIS] =PAST GREAT SACHEM THOMAS ALFRED DAVIS= 1875 Brother Davis was born in Maysville, Ky., January 17, 1840, and was educated in the public schools of that city, with one term in the old Maysville Seminary, leaving that institution at the age of fourteen. He learned the printing business in Louisville and Memphis, Tenn., from 1855 to 1858, when he went to Philadelphia, where he enlisted in 1861 in the famous Pennsylvania Reserve Corps, from which he was discharged for disability. Subsequently he became war correspondent with the Army of the Potomac for the Philadelphia "Enquirer." Later he rejoined the army as private in Company L, 20th Pennsylvania Cavalry, serving under General Sheridan, and was mustered out in 1865, then being adjutant of that regiment. He returned to Maysville in 1866, where he founded the Maysville Republican, which later became the Daily Public Ledger, which publication he edited for forty-two years. At the institution of Wyandotte Tribe, No. 16, in 1871, he became a charter member, and was immediately elected Sachem. He was admitted to the Great Council of Kentucky in 1874 and was elected Great Sachem in 1875. Unfortunately, his Tribe surrendered its charter before the expiration of his term, and though he did not transfer his membership to another Tribe, he ranked as a Past Great Sachem of the old Great Council. At the institution of the present Wyandotte Tribe, No. 3, he became a charter member, and his honors were recognized. He was admitted to the present Great Council in G. S. D. 412 (1903). Brother Davis was Postmaster of Maysville under the Harrison administration, 1891-5, and is now State Labor Inspector for Kentucky. Besides his affiliation with the Red Men, he is a valued member of the Masonic Orders, Knights of Pythias, Odd Fellows, G. A. R., Elks, Maccabees, etc. =PAST GREAT SACHEM J. HULL DAVIDSON= 1895 Brother Davidson was a native of Lexington, and was interested in many merchantile enterprises. At the time of the renaissance of Redmanship in Kentucky he was proprietor of a daily newspaper called the "Argonaut." He was a charter member of Winona Tribe, No. 4, which was instituted in Hot Moon, G. S. D., 404, and was its first Sachem, which stump he filled with marked ability, and with such zeal, that at the institution of the Great Council of Kentucky he was selected as its first Great Prophet, retiring at the end of his term as Past Great Sachem. Shortly afterward Brother Davidson moved from Lexington to embark in the hotel business in New York City, where he is at the present time. Unfortunately for him and for the Order, his interest waned, and when Winona Tribe consolidated with No. 1, he not being present, lost his membership. =PAST GREAT SACHEM JOHN B. MENDENHALL= 1895-6 Nothing is known of the nativity of John B. Mendenhall. During the summer of 1894 he came to Lexington and occupied the position of operator with the Postal Telegraph Company. Several great suns previous he had been adopted into Ninegret Tribe, of Connecticut, and there received the degrees. Shortly after arriving at Lexington he was appointed Deputy Great Incohonee for the Reservation of Kentucky by Andrew H. Paton, of Massachusetts, Great Incohonee of the Great Council of the United States, the hope being that there might be a Renaissance in Redmanship in "the dark and bloody ground." The hope was fully realized. Mendenhall was an organizer, and with the assistance of several local palefaces he soon had a petition for a charter for Miantonomo Tribe, No. 1, bearing 121 accepted signatures. The Tribe was instituted on the sleep of the 5th of Hunting Moon, G. S. D. 403, by Great Incohonee Paton. During the ensuing great sun seven other Council Brands were lighted, and pursuant to Deputy Great Incohonee Mendenhall's call the Past Sachems of the nine Tribes then in Kentucky assembled in Lexington on the 27th of Hunting Moon, G. S. D. 404, and the Great Council of Kentucky was instituted, Mendenhall being chosen as its first Great Sachem. He served his term as Great Sachem and was elected Great Prophet and Great Representative to the Great Council of the United States, but before the lighting of the council brand of that Great Council in the Corn Moon following, he was tried on charges in Paughcaughnaughsinque Tribe, No. 6, of Augusta, to which Tribe he had transferred his membership, preferred by Tribes he had instituted at Louisville for obtaining wampum from the said Tribes fraudulently and under false pretenses, and being found guilty, was expelled from the Order. He soon after left the Reservation, and his whereabouts at the present time are unknown. [Illustration: JAMES R. McCONNELL] =PAST GREAT SACHEM JAMES R. McCONNELL= 1896-7 James R. McConnell came to this country when about ten years of age, having been born in Belfast, Ireland, April 3, 1847. He received a common school education and taught for several terms. With his brother he was engaged in the dry goods business for several years in Aurora, Indiana, where he resided for many years, returning to Aurora in 1890, since when he has been living upon the farm where his wife was born. Brother McConnell was a noted ritualist in Masonry, and while in Lexington was elected Master of Lexington Lodge, No. 1, and at about the time of the Renaissance of Redmanship in this Reservation. When Mendenhall began his canvass for charter members of Miantonomo Tribe, No. 1, Brother McConnell was one of the first approached, and the lending of his name and influence to the movement assisted in no small degree in the establishment of the Order in Kentucky. At the institution of Tribe No. 1 he was elected its first Senior Sagamore, and succeeded to the stump of Sachem one month later, the Tribe having been instituted on the 5th of Cold Moon, G. S. D. 403, just prior to the close of the term. A charter member of the Great Council, he was elected its first Great Senior Sagamore, and was raised to the stump of Great Sachem at the second session of the Great Council, held at Augusta in 1896, and was the first Great Sachem to serve a full great sun. During his administration several new Tribes were added to the roster of the Great Council, and he visited nearly every Tribe in the Reservation. At the expiration of his term as Sachem, he was elected Great Prophet, and served in that capacity the full term, and afterwards served upon several important committees, attending every Great Council until his removal to Indiana. He is now a member of Walla Walla Tribe, No. 229, of Aurora, Indiana, and ranking as a Past Great Sachem in the Great Council of that Reservation. [Illustration: WILLIAM EDWIN FITE] =PAST GREAT SACHEM WILLIAM EDWIN FITE= 1897-8 Brother Fite was born October 20, 1867, near Rome, Adams County, Ohio. He was educated in the public schools and at the National Normal University, Lebanon, Ohio. His early life was spent on the farm. He has been a teacher of much ability, and has been principal of schools at Wheelersburg and Bethel, Ohio. He was granted a State Life Certificate by the Ohio Board of School Examiners in 1890; was employed as Superintendent of Schools of Augusta, Kentucky, in 1893, and was granted State Certificate in Kentucky in 1894. Was principal of Minerva Male and Female Academy 1896-1898, when he gave up teaching to enter the insurance business, in which he has been engaged to the present time. Brother Fite was a charter member of Rising Sun Tribe, No. 161, of Bethel, Ohio, instituted in May, 1893, in which Tribe he gained the honors of a Past Sachem. While engaged at teaching in Augusta he assisted at the institution of Paughcaughnaughsinque Tribe, No. 6, and became a charter member of that Tribe, aiding materially in its progress. He was a charter member of the Great Council of Kentucky and was elected its first Great Junior Sagamore, succeeding as Great Senior Sagamore, and was elected Great Sachem at Ashland, serving the Great Council with distinction, and at the close of his term was elected Great Prophet. Having moved from the Reservation before the expiration of his term in the latter chieftaincy, he was succeeded by Past Great Sachem Thos. A. Hornsey. He was a member of the Committee on Laws which formulated the first code adopted by the Great Council, and served at times on various other important committees. He was appointed by Great Sachem Winter as a Special Deputy for the purpose of visiting various Tribes in the Reservation, and through his instrumentality many weak Tribes were made strong and placed upon the highway to success. Brother Fite now resides in Jackson, Ohio, and is engaged in the insurance business. He is an active member in the Knights of Pythias, Odd Fellows, Masons, as well as the Improved Order of Red Men. [Illustration: JOHN ISAAC WINTER] =PAST GREAT SACHEM JOHN ISAAC WINTER= 1898-9 John Isaac Winter was born at Germantown, Bracken County, Kentucky, February 20, 1870, and was educated at the Bracken Academy, Augusta. At the early age of sixteen he entered business in that city, at which he was successful, and continued there until December, 1897, when he moved to Maysville, Kentucky, where he opened up one of the largest furniture stores in the State, known as "The White Palace," which he continues to conduct with marked success. Brother Winter was made a Red Man at the institution of Paughcaughnaughsinque Tribe, No. 6, at Augusta, and was its first Sachem, filling that stump with distinguished ability, and to his energy and zeal is due in a large measure the firm establishment of that Tribe at its inception. As a ritualist he excelled, and one who has ever seen "John Ike," as he is familiarly called, as Sachem in the Adoption Degree will never forget it. He was a charter member of the Great Council of Kentucky and a moving spirit at its founding, being appointed its first Great Sannap, succeeding as Great Junior Sagamore, Great Senior Sagamore, and was elected Great Sachem at Winchester in 1898. Much constructive work was accomplished during his administration, the "newness" of things having somewhat disappeared, the superficial giving place to the real, and the actual foundation was laid for the solid structure afterwards erected. He is actively identified with the Odd Fellows, Knights of Pythias, Elks, the Blue Lodge, Chapter and Commandery in Masonry, a deacon in the Central Presbyterian Church of Maysville, and is actively interested in church work. [Illustration: W. C. DIEDERICH] =PAST GREAT SACHEM W. C. DIEDERICH.= 1899-1900 W. C. Diederich was born in Old Hanover, Germany, November 26, 1849. At an early age he came to this country and was educated in the common schools. He was adopted into the Improved Order of Red Men in Huron Tribe, No. 19, of Ashland, which Tribe he served as Sachem, having been one of its promoters and most enthusiastic members. Brother Diederich was a charter member of the Great Council of Kentucky, and having been previously admitted to the Great Council of Ohio, was appointed by the Great Incohonee as Great Guard of the Wigwam. He served as a member of the first Committee on Law and Usage, was appointed Great Michinewa by Great Sachem McConnell, at Augusta in 1896, and at the third session of the Great Council, held in the wigwam of his own Tribe at Ashland, in 1897, he was elected Great Junior Sagamore, succeeding as Great Senior Sagamore in 1898, and at Louisville, in 1899, he was elected Great Sachem. During his administration the first great increase in the number of Tribes was brought about, he having appointed as Organizer J. B. VanZandt, who was successful in getting Tribes, though for some reason but few Tribes instituted by him are alive and working at this day. Brother Diederich was at one time claimed to be accountable for the misdeeds of his deputy, but upon investigation it was clearly shown he was in no manner responsible, and he was completely exonerated. Brother Diederich was and is of sterling integrity, sound and honest to the core, and this matter is here mentioned simply as a matter of history, and in no way should reflect upon his honor. Brother Diederich is now engaged in the grocery business in Ashland, and attends the sessions of the Great Council with regularity, enjoying the marked prosperity of the Order, though he has relinquished the active work to younger heads. [Illustration: WILLIE WALKER] =PAST GREAT SACHEM WILLIE WALKER= 1900-1 Willie Walker was born in Ohio County, Kentucky, on Rough Creek, near a small postoffice at that time called Pattysville, but now called Shreve. He worked on a farm until past twenty-one, receiving only the country common school education. Later he attended Hartford College for a term, and afterward taught school in Ohio County in 1883. In 1884-86 he attended the State A. & M. College (now State University), at Lexington, and between sessions sold books to obtain money to pursue his studies, and a part of the time worked on the State College farm to pay board. In 1891 he accepted a position as bookkeeper with the firm of DeLong & Co., Lexington, with whom, and succeeding firms, he remained for five years, when in 1895 he engaged in the implement business, where he continued until 1900, when he became Manager of the Huber Manufacturing Co. for Central and Eastern Kentucky, which position he now holds. Brother Walker was adopted into Miantonomo Tribe, No. 1, on the sleep of December 6th, 1894, was elected Junior Sagamore a few suns later, receiving his Past Sachem's Certificate in April, 1895, and was admitted to the Great Council of Kentucky the following month at Ashland, when he was appointed a member of the Committee on Returns and Reports. The following great sun, at Winchester, he was elected Great Junior Sagamore, succeeding as Great Senior Sagamore in 1899, and was elected Great Sachem at Lexington in 1900. During his administration there was a great revival in Redmanship, thirty-two new Tribes having been instituted, and it was many great suns later before the feat was equaled. At the close of his administration he was elected Great Prophet and Great Representative to the Great Council of the United States for two great suns, and was the first retiring Great Sachem to be thus honored. Brother Walker was always an enthusiast regarding a Widows' and Orphans' Home, and the first mention of such a project was made by him in his Long Talk as Great Sachem, he at that time recommending that a committee be appointed to devise ways and means for the establishment of such an institution. [Illustration: GUSTAV AUGUST ELLERKAMP] =PAST GREAT SACHEM GUSTAV AUGUST ELLERKAMP= 1901-2 The subject of our sketch was born September 30, 1858, at Hoom, Kingdom of the Netherlands. Upon the death of his father in 1868 he moved to Hanover, Germany, where he attended the public schools, emigrating to this country in 1873, landing in Louisville July 30th of that year, unacquainted with the English language and the customs of the people. He was engaged in the grocery business until 1892, when he took a position with C. F. Vissman Co., where he remained fifteen and a half years, and rose to be manager of their branch house, making it a success. He attended the Jefferson School of Law during the winters of 1905-6 and 1906-7, graduating with honors in May, 1907. He was admitted to the bar April 23, 1907, at Brandenburg, Meade County. Brother Ellerkamp was a charter member of Shawnee Tribe, No. 9, at Louisville, and was one of the few faithful members of that Tribe to hold out against the desertion of nearly 150 members, leaving about 18 to shoulder a debt of several hundred fathoms which was finally paid off. Later Brother Ellerkamp became a member of Cherokee Tribe, No. 8, when the Tribes consolidated. While a member of No. 9 he was admitted to the Great Council of Kentucky in 1899, and at the same session was elected Great Junior Sagamore, being advanced to the stump of Great Senior Sagamore the following great sun, and was elected Great Sachem at Danville in 1901. During his administration great work was done for the uplifting of the Order, and while he had much to contend with he made for himself an enviable reputation, even though he was sick a large portion of the year, and could only direct the action of able lieutenants. At the conclusion of his term as Great Sachem he was elected Great Prophet and Great Representative to the Great Council of the United States for two great suns. He was elected again for two great suns in 1905, and re-elected in 1907, where he is now serving. He has served upon many important committees in the Great Council of the United States, and was a member of the Committee on Permanent Long House, and to his good offices on that committee is largely due the selection of Louisville as the permanent location of that building. He was a member of the Committee on Law and Usage that edited and arranged the present code of laws of the Great Council of Kentucky. Brother Ellerkamp is now practicing law in the hunting grounds of Louisville, and is as ardent a Red Man as ever, attending the councils of his Tribe and never missing a session of the Great Council of Kentucky. [Illustration: JOHN D. WALKER] =PAST GREAT SACHEM JOHN D. WALKER= 1902 The subject of our sketch was born in Brooksville, Bracken County, Kentucky, and lived there for thirty years. He attended the public schools, and at an early age learned the carpenter's trade with his father. He enlisted in the Confederate army during the Civil War, and at its close returned to Brooksville and again took up carpentering, but shortly afterwards engaged in a manufacturing enterprise that proved profitable for a time. In 1870 he bought out the drug store of Dr. J. D. Wallins, and conducted that business for several years, when he attended the Ohio Medical College at Cincinnati, from which institution he was graduated and returned to his drug business, practicing medicine in connection with the same. At that time Bracken County produced large quantities of tobacco, and he became interested in buying tobacco together with his other duties, becoming so much interested in this latter enterprise that he devoted his whole energies to this industry. Becoming interested in politics, he was elected chief of police for a term of two years, at the end of which time he was elected sheriff, and served as such for two years, continuing all the time to handle leaf tobacco. Being successful, he sought a larger field and went to Cincinnati, where he conducted a leaf tobacco brokerage business, and while meeting with success, he was induced to take the road for a large plug and twist tobacco manufacturer. While on the road he was induced to move to Lexington, where he organized the Blue Grass Tobacco Company in 1886, and for about eighteen years he superintended that business, until recently he established the White Plume Tobacco Company at Lexington, of which he is now the manager. Brother Walker was a charter member of Winona Tribe, No. 4, of Lexington, and received the honors of a Past Sachem by virtue of being its first Keeper of Wampum, which position he held during the existence of the Tribe. He was admitted to the Great Council in 1895, and was elected Great Keeper of Wampum in 1897, serving as such for five consecutive great suns, and in 1892 was granted the honors of a Past Great Sachem and elected Great Representative to the Great Council of the United States for two great suns. He is now a member of Miantonomo Tribe, No. 1, is a regular attendant at the sessions of the Great Council, and has the good will and confidence of every member of that Great Body. [Illustration: WILLIAM CREERE PELHAM] =PAST GREAT SACHEM WILLIAM CREERE PELHAM= 1902-3 Brother Pelham was born December 2, 1846, at New Harmony, Indiana, and was educated at the "Maysville Literary Institute," a preparatory school. His parents died before he was three years of age, and his family moved to Maysville, Ky., where he resided until September, 1893, when he moved to Knoxville, Tenn., where he is now connected with A. Greenwood & Co., an incorporation, as Secretary-Treasurer. Brother Pelham was a civil engineer and surveyor of wide reputation while residing in Maysville. He was a charter member of Wyandotte Tribe, No. 3, and one of its early Sachems, yielding the tomahawk with remarkable dexterity. Bro. Pelham was one of those rare characters that is never "rattled," no matter how aggravating the occasion. He was admitted to the Great Council of Kentucky at Augusta in 1896. He served as chairman of the Committee on Law and Usage during 1897-8, making many important rulings that have stood as law until this day, and was appointed chairman of the same committee for the year 1898-9, and again for 1899-1900. He was unable to attend the session of the Great Council held at Lexington in 1900, nevertheless he was then elected Great Junior Sagamore, and was raised to his stump in the wigwam of his own Tribe the next day. The following great sun he was elected Great Senior Sagamore, and was elected Great Sachem at Owensboro in 1902. During his administration he made but little effort to institute new Tribes, preferring to bend his energies toward building up those already existing. To this end he appointed an exemplifier, and for three moons kept him on the road, making a tribal visit nearly every sleep, during that time visiting more than forty hunting grounds. The experiment was costly, but exceedingly profitable, and many of the Tribes then visited have been anxiously awaiting its repetition, but in vain. At the close of his term he was elected Great Prophet and Great Representative to the Great Council of the United States for two great suns, but his removal from the Reservation disqualified him from serving more than one year, and the Great Council of Kentucky has been deprived of his wise counsel since. Brother Pelham is still a member of Wyandotte Tribe, No. 3, of Maysville. He says of himself that he is a "Democrat by conviction, a Methodist by choice, and a Red Man by adoption." [Illustration: CHARLES E. LYDDANE] =PAST GREAT SACHEM CHARLES E. LYDDANE= 1903 The subject of this sketch was born in Clark County, Kentucky, December 26, 1852, where he has ever lived. He was raised on a farm, and at the age of twenty years began teaching in the country schools, and continued in this work twelve years. He began reportorial work in 1884 on the Winchester Democrat, and has been with that paper ever since, having been editor-in-chief since 1890. He was twice elected County Superintendent of Schools and served in that capacity eight years; also served eight years more as member of the County Board of Examiners. Brother Lyddane was a charter member of Shawnee Tribe, No. 18, organized at Winchester in 1887, under the jurisdiction of the Great Council of Ohio, and was the first Sachem of the Tribe. This Tribe became defunct, and he became a charter member of Miantonomo Tribe, No. 1, of Lexington, withdrawing a few suns later to become a charter member of Onequa Tribe, No. 2, of Winchester, which was instituted the 29th of Cold Moon, G. S. D. 404. and has served that Tribe as Chief of Records for many great suns, being still in the harness. He was admitted to the Great Council of Kentucky in 1898, at Winchester, and was then elected Great Chief of Records, which position he held for the next five consecutive great suns, when he retired with the honors of Past Great Sachem. For the past few great suns he has not been in robust health, and has attended but few sessions of the Great Council. Brother Lyddane believes in fraternities, and besides his connection with the Red Men, he is a Past Master of the Masonic Order, Past Grand of the Odd Fellows, Past Regent of the Royal Arcanum, and is a high private in the ranks of the Knights of Pythias. He is a Democrat in politics and a Baptist in religion. He was married in 1890 to Miss Fannie Bailey, of Winchester, and has a happy home, but no children. [Illustration: HENRY HERMAN DENHARDT] =PAST GREAT SACHEM HENRY HERMAN DENHARDT= 1904-5 Brother Denhardt was born March 8, 1876, at Bowling Green, Kentucky, and received his early education in the public schools of that city, later attending Ogden College, and was graduated from Cumberland University, Lebanon, Tenn., with the degree of LL. B. Since his graduation he has been practicing law in his native city, and for the past eight great suns has been prosecuting attorney. He became a member of Mohican Tribe, No. 11, by adoption, in April, 1896, and soon after he was advanced to the stump of Sachem. He has also served his Tribe as Chief of Records for several great suns. Brother Denhardt was admitted to the Great Council of Kentucky at Lexington in 1900, and has attended every session of the Great Council since. He was elected Great Junior Sagamore at Owensboro in 1902, serving as Great Senior Sagamore in 1903, and at Paducah in 1904 he was elected Great Sachem. Five great suns prior to his being raised to the Great Sachem's stump a movement had been started looking towards a Widows' and Orphans' Home, but no decisive action had been taken, and Brother Denhardt warmly espoused this cause, and through his ardent efforts a law was finally adopted creating a fund for this purpose. At the close of his term as Great Sachem he was elected Great Prophet and Representative to the Great Council of the United States for two great suns, and at the expiration of his term in 1907 he was re-elected for another two great suns. At the session of the Great Council of the United States, held at Bridgeport, Conn., in Cold Moon, G. S. D. 417, Brother Denhardt was appointed by Great Incohonee Farrar a member of the Judiciary Committee, one of the most important standing committees of the Great Council of the United States. While Great Sachem of the Great Council of Kentucky, Brother Denhardt became a Benedict, and his charming wife is a regular attendant at the sessions of the Great Council of Kentucky and of the Great Council of the United States. [Illustration: LEWIS L. BEBOUT] =PAST GREAT SACHEM LEWIS L. BEBOUT= 1905-6 The subject of this sketch was born October 6, 1874, at Smithland, Kentucky, and when twelve years old removed with his parents to Crittenden County, near Marion. He received a common school education in Crittenden and Marion County schools, and became editor, owner and publisher of the "Marion Monitor," a weekly newspaper at Marion, Ky., at the age of nineteen. He continued in this business but a few months, when he sold out the entire plant and moved to Paducah in 1894. Enlisting as private in Co. K, 3rd Ky. U. S. V. Infty. during the Spanish-American War, he was made 1st Sergeant of his company, and was commissioned 2d Lieutenant in October, 1898, at Lexington. He commanded the company longer than either of the other officers and was in sole command, and remained so, while the company was in Cuba. At the close of this service he returned to Paducah and engaged in the insurance business, which he is most successfully conducting at the present time. He was a charter member of Otego Tribe, No. 60, and its first C. of W., and afterwards Chief of Records. When Otego Tribe gave a pow-wow and incurred a debt of several hundred fathoms, he with nine other brothers borrowed the necessary money and paid off the entire debt, in the face of the predicted collapse of the Tribe. Nothing daunted, he with other faithful brothers inaugurated a hunt for palefaces, with the result that 106 were captured and adopted at one time, thus equaling the work of Miantonomo Tribe, No. 1, which accomplished the same feat in 1895. He was admitted to the Great Council of Kentucky at Owensboro in 1902, and was at once put forward as a candidate for Great Junior Sagamore, but without immediate success. He was, however, at this Council appointed chairman of the Committee on State of the Order, and at the following session of the Great Council, at Maysville, he was successful and was raised to the stump of Great Junior Sagamore, succeeding the following great sun as Great Senior Sagamore, and in 1905, at Frankfort, he was elected Great Sachem. His administration was conservative and the Order prospered under his judicious rulings. He was elected Great Prophet at the close of his term as Great Sachem, and was also elected Great Representative to the Great Council of the United States for two great suns, at the close of which term he was returned for another term of like duration. Brother Bebout married during his chieftaincy of Great Sachem and the presence of his fair lady adds a charm to the social feature of the Great Council. [Illustration: DAN H. RUSSELL] =PAST GREAT SACHEM DAN H. RUSSELL= 1906-7 Dan H. Russell was born April 7, 1873, at Springfield, Ohio, and was given a liberal education, graduating from college with high honors. A young man of remarkable pluck and push, through trials that would have discouraged any but one of such indomitable will, he "made good," and is the president of one of the large corporations of the city of Louisville, where he has resided for many years. Brother Russell became a Red Man by adoption into Wahoo Tribe in 1900, and was immediately put in line for the Sachem's stump, which position he filled with great success, and piloted the Tribe through perilous times. He was admitted to the Great Council of Kentucky in 1903, at Maysville, and the same spirit that prompted him in his business relations to forge to the front urged him to seek preferment in the Great Council. Like many of his predecessors, he was not successful the first time trying, but in 1904, at Paducah, he was elected Great Junior Sagamore, the following great sun being promoted to the stump of Great Senior Sagamore, and in 1906, at Frankfort, was elected Great Sachem. His administration was noted for exceeding vigor, giving much of his valuable time to the interests of the Order. He inaugurated an active canvass for new Tribes, and Kentucky, under his leadership, made a record for new Tribes instituted in one great sun, 45 Tribes having been added to the roster of the Great Council. At the close of his term he was accorded the usual honor of being elected Great Prophet and Great Representative to the Great Council of the United States for two great suns, where he is now serving. [Illustration: ROBERT LEE PAGE] =PAST GREAT SACHEM ROBERT LEE PAGE= 1907-8 Robert Lee Page was born in Allen County, Kentucky, August 18, 1879. His maternal and paternal ancestors were natives of Virginia, and he is of the celebrated Page family of that Commonwealth. He was educated in the public schools of Louisville and a graduate of the Louisville Male High School and the Louisville Normal School. After completing his academic course he entered the law department of the University of Louisville, graduating with the highest honor of a class of thirty-five. Shortly after starting the practice of law Brother Page was appointed Assistant County Attorney of Jefferson County. In June, 1907, he was appointed County Attorney and served in that capacity until the general election, when he declined to be a candidate to succeed himself, preferring to devote his entire time to his private practice. At the time he was County Attorney of Jefferson County he was the youngest official ever holding that office in the county. Brother Page was a charter member of Ptocawa Tribe, No. 80, of Louisville, and the peculiar spelling of the name is accounted for from the fact that superfluous letter "P" was prefixed as a compliment to him. He served as the first Sachem of the Tribe, and was admitted to the Great Council of Kentucky in 1902, at Owensboro, and was appointed chairman of the Committee on Returns and Reports by Great Sachem Pelham, and the following great sun he was appointed to the same position by Great Sachem McFarlan. At Owensboro, in 1904, he was elected Great Representative to the Great Council of the United States for two great suns. At Frankfort, in 1905, he was elected Great Junior Sagamore, the following great sun being advanced to the stump of Great Senior Sagamore, and at Lexington, in 1907, he was elected Great Sachem. During his term the record was broken for the number of new Tribes instituted during one great sun, 65 standing to his credit. At the time of his election as Great Sachem he was but 27 years of age, and he was doubtless the youngest Great Sachem in the United States. At the close of his term as Great Sachem he was accorded the usual honors of being elected Great Prophet and Great Representative to the Great Council of the United States for two great suns. [Illustration: HENRY WOOD RAY] =PAST GREAT SACHEM HENRY WOOD RAY= 1908 Brother Ray was born February 10, 1866, at Bowling Green, Kentucky, and when but four months old his father died, his mother then moving to Maysville. His schooling was very limited, as at an early age he felt called upon to help maintain his mother by learning the drug business. He entered the employ of J. Chenoweth, at Maysville, in 1880, and remained with the same house sixteen years, at the end of which time he bought out a drug store in the same city, and remained in business for himself until 1907, when he was compelled to retire on account of failing health, caused by close attention to his business, coupled with his arduous duties as Great Chief of Records. He had for years the largest and best equipped drug store in Maysville. Brother Ray was adopted into Wyandotte Tribe, No. 3, in March, 1896, and served in various chieftaincies, earning his honors as a Past Sachem. He was admitted to the Great Council of Kentucky in 1899 at Louisville, serving then as representative of his Tribe. At Lexington, in 1900, he was appointed by Great Sachem Willie Walker chairman of the Committee on Returns and Reports, and the following great sun by Great Sachem Ellerkamp a member of the Finance Committee, and at Owensboro, in 1902, he was made chairman of that committee by Great Sachem Pelham. At the Great Council held in Maysville, 1903, he was, on the retirement of C. E. Lyddane, unanimously elected Great Chief of Records, and he served in that capacity for five consecutive great suns, being accorded the honors of a Past Great Sachem at Frankfort, in 1908, when he was elected Great Representative to the Great Council of the United States for two great suns. During the five great suns of his administration of the chieftaincy of Great Chief of Records he managed the business end of the Order in the Reservation in the same methodical way that characterized his private affairs, and saw the Order grow from a membership of 5,089 to 11,950: from 65 Tribes to 182 Tribes. The lay member of the Order has no conception of the vast labors performed by a faithful Great Chief of Records, but a small portion of his duties being apparent to the casual observer. Brother Ray was ever faithful to every duty, and earned the soubrequet of "The Minute Man." The whole may be summed up in the words, "He was always there with the goods." Brother Ray is now filling a position as clerk in the State Auditor's office at Frankfort. HORACE J. McFARLAN =PAST GREAT SACHEM HORACE J. McFARLAN= 1903-4 As a young man, Brother McFarlan was deeply interested in base ball, and made it a profession. For quite a number of years he was a favorite umpire in the National League. Prior to his activity in base ball circles he had received a liberal education, and tiring of the nomadic life consequent upon following the National game for a livelihood, he studied law, was admitted to the bar, married and began practice of his profession at Lagrange, where for some time he was County Attorney. Brother McFarlan was adopted into Massasoit Tribe, No. 33, of Lagrange, and was one of its early Sachems. He was admitted to the Great Council of Kentucky in 1901, at Danville, and at the same session was put forward as a "dark horse" for Great Junior Sagamore, winning the race against a large field. He served as Great Senior Sagamore in 1902, and at Maysville, in 1903, he was elected Great Sachem. During his chieftaincy he had the distinction of dedicating the first wigwam owned by a Tribe of the Improved Order of Red Men in the Reservation of Kentucky, that of Oswego Tribe, No. 37, hunting grounds of Dry Ridge. This took place on 18th of Traveling Moon, G. S. D. 412, and was made the occasion of a great pow-wow, in which the citizens of the little town most heartily joined. At the close of his term as Great Sachem he was elected Great Prophet and Representative to the Great Council of the United States for two great suns. In consequence of the death of his estimable wife during the great sun of 414 he was unable to attend the Great Council of the United States, and another was appointed in his stead, but in G. S. D. 415 he was returned for an additional two great suns. Brother McFarlan is at present practicing law in the hunting grounds of Louisville. CHAPTER XII. Roster of Chiefs of the Old Great Council. ---------------------------------------------------------------- Year | Great Sachem | Great Senior Sagamore ---------------------------------------------------------------- | | Tribe | | Tribe | | No. | | No. 1854 | George W. Ford | 1 | E. Reese | 2 1855 | Elias Reese | 2 | S. I. B. Badgley | 4 1856 | A. J. Francis | 2 | John Hughes | 4 1857 | John Hughes | 4 | Gregory B. Kiteley | 4 1858 | John B. Davis | 6 | A. C. Herig | 7 1859 | A. C. Herig | 7 | Jacob Schenk | 7 1860 | Chas. Amann | 3 | C. Rice | 2 1861 | W. D. Turner | 4 | John B. Heltimus | 2 1862 | Gregory B. Kiteley | 4 | M. Borntraeger | 7 1863 | M. Borntraeger | 7 | B. B. Weidler | 2 1864 | B. B. Weidler | 2 | R. B. McCrackin | 3 1865 | Jacob Schenk | 7 | R. B. McCrackin | 3 1866 | R. B. McCrackin | 3 | Geo. J. Fry | 7 1867 | Andrew Schneider | 7 | Joseph Havlin | 2 1868 | Thos. W. Giedeon | 3 | John Steinhauer | 3 1869 | Edw. Merkly | 7 | Fred Braun | 9 1870 | John Steinhauer | 3 | G. W. Reese | 10 1871 | Jacob Lizinsky | 9 | S. F. Schell | 10 1872 | W. H. Glore | 13 | John Vogle | 11 1873 | Thos. A. Hornsey | 8 | C. H. Conn | 10 1874 | Thos. A. Davis | 16 | J. T. Follett | 10 1875 | G. W. Reese | 10 | J. J. Hetch | 3 1876 | C. H. Conn | 10 | Geo. Knorr | 2 1877 | George Brunk | 3 | J. N. Staunder | 17 1878 | J. N. Staunder | 17 | F. Bismark | 3 1879 | Chas. Maunder | 10 | F. Schorle | 3 1880 | Val. Wendworth | 17 | Fred Must | 3 1881 | J. Reed | 10 | John Roth | 17 1882 | G. W. Reese | 10 | John Roth | 17 1883 | G. W. Reese | 10 | John Roth | 17 1884 | G. W. Reese | 10 | John Roth | 17 --------------------------------------------------------------- ---------------------------------------------------------------- Year | Great Junior Sagamore | Great Prophet -----|---------------------------------------------------------- | | Tribe | | Tribe | | No. | | No. 1854 | P. A. C. Kemper | 1 | U. Shinkle | 2 1855 | Chas. Amann | 3 | I. B. Monder | 1 1856 | John Ammon | 3 | Wm. Schmidt | 6 1857 | John B. Davis | 6 | W. D. Turner | 4 1858 | J. Schenk | 7 | G. Rice | 2 1859 | W. H. Patton | 2 | John B. Heltimus | 2 1860 | John B. Heltimus | 2 | Richard W. Ellsy | 4 1861 | Isaac Sutton | 2 | Chas. Hebel | 6 1862 | W. T. Clark | ... | F. Frische | 6 1863 | R. B. McCrackin | 3 | A. Schneider | 7 1864 | A. Schneider | 7 | Gregory B. Kiteley | 4 1865 | G. J. Fry | 7 | B. B. Weidler | 2 1866 | Edw. Merkly | 7 | Jacob Schenk | 7 1867 | John Wohlfart | 3 | Thos. W. Giedeon | 3 1868 | James Chrystal | 8 | M. Betz | ... 1869 | D. A. King | 8 | G. W. Reese | 10 1870 | Samuel Spaeth | 3 | J. Lizinsky | 9 1871 | D. A. King | 8 | W. H. Glore | 13 1872 | J. J. Hillburn | 11 | T. A. Hornsey | 8 1873 | Thos. A. Davis | 16 | E. H. Mottley | 11 1874 | J. P. Phister | 16 | C. H. Conn | 10 1875 | J. Reed | 10 | O. Seinsheimer | 3 1876 | G. A. Dempf | 4 | G. A. Kiteley | 4 1877 | James Vickers | 10 | C. H. Conn | 10 1878 | C. Maunder | 10 | No election. | ... 1879 | V. Wendworth | 17 | No election. | ... 1880 | John Lamb | 16 | C. Maunder | 10 1881 | G. Brunk | 3 | Ch. Clinthworth | 17 1882 | C. Switzer | 17 | ... | ... 1883 | E. H. Meyers | 16 | G. Christman | 17 1884 | Wm. Maunders | | G. Christman | 17 ---------------------------------------------------------------- ---------------------------------------------------------------- Year | Great Chief of Records | Great Keeper of Wampum ---------------------------------------------------------------- | | Tribe | | Tribe | | No. | | No. 1854 | A. J. Francis | 2 | V. Shinkle | 2 1855 | A. J. Francis | 2 | V. Shinkle | 2 1856 | Peter Ruhl | 6 | V. Shinkle | 2 1857 | Peter Ruhl | 6 | A. J. Francis | 2 1858 | Jas. N. Tyrack | 2 | A. J. Francis | 2 1859 | Jas. N. Tyrack | 2 | A. J. Francis | 2 1860 | Jas. N. Tyrack | 2 | W. D. Turner | 4 1861 | B. Strube | 7 | A. J. Francis | 2 1862 | B. Strube | 7 | A. J. Francis | 2 1863 | B. Strube | 7 | A. J. Francis | 2 1864 | W. Brigmann | 4 | A. J. Francis | 2 1865 | W. Brigmann | 4 | A. J. Francis | 2 1866 | W. Brigmann | 4 | A. J. Francis | 2 1867 | Chas. Hebel | 9 | A. J. Francis | 2 1868 | Chas. Hebel | 9 | A. J. Francis | 2 1869 | G. B. Kiteley | 4 | W. D. Turner | 4 1870 | G. B. Kiteley | 4 | W. D. Turner | 4 1871 | G. B. Kiteley | 4 | W. D. Turner | 4 1872 | G. B. Kiteley | 4 | W. D. Turner | 4 1873 | E. H. Meyers | 10 | W. D. Turner | 4 1874 | E. H. Meyers | 10 | W. G. Stone | 13 1875 | E. H. Meyers | 10 | W. G. Stone | 13 1876 | W. G. Stone | 13 | John Wolfhardt | 3 1877 | W. G. Stone | 13 | John Wolfhardt | 3 1878 | S. F. Schell | 10 | John Wolfhardt | 3 1879 | S. F. Schell | 10 | John Wolfhardt | 3 1880 | S. F. Schell | 10 | John Wolfhardt | 3 1881 | S. F. Schell | 10 | John Wolfhardt | 3 1882 | S. F. Schell | 10 | J. Glick | 17 1883 | S. F. Schell | 10 | J. Glick | 17 1884 | E. H. Meyers | 10 | J. Glick | 17 --------------------------------------------------------------- CHAPTER XIII. Roster of Chiefs of the Present Great Council. G. S. D. 404-418. ------------------------------------------------------------------ Date | Great Sachem | Great Senior Sagamore ------------------------------------------------------------------ | | Tribe | | Tribe | | No. | | No. 404-405| J. B. Mendenhall | 1 | J. R. McConnell | 1 405-406| J. R. McConnell | 1 | W. E. Fite | 6 406-407| W. E. Fite | 6 | John I. Winter | 6 407-408| John I. Winter | 3 | W. C. Diederich | 19 408-409| W. C. Diederich | 19 | Willie Walker | 1 409-410| Willie Walker | 1 | G. A. Ellerkamp | 9 410-411| G. A. Ellerkamp | 8 | W. C. Pelham | 3 411-412| W. C. Pelham | 3 | H. J. McFarlan | 33 412-413| H. J. McFarlan | 33 | H. H. Denhardt | 11 413-414| H. H. Denhardt | 11 | L. L. Bebout | 60 414-415| L. L. Bebout | 60 | D. H. Russell | 10 415-416| D. H. Russell | 10 | R. L. Page | 80 416-417| R. L. Page | 80 | J. H. Kemper | 18 417-418| J. H. Kemper | 18 | W. H. McDonald | 111 ------------------------------------------------------------------ ------------------------------------------------------------------ Date | Great Junior Sagamore | Great Prophet ------------------------------------------------------------------ | | Tribe | | Tribe | | No. | | No. 404-405| W. E. Fite | 6 | J. Hull Davidson | 4 405-406| John I. Winter | 6 | Thos. A. Hornsey | 1 406-407| W. C. Diederich | 19 | J. R. McConnell | 1 407-408| Willie Walker | 1 | Thos. A. Hornsey | 1 408-409| G. A. Ellerkamp | 9 | John I. Winter | 6 409-410| W. C. Pelham | 3 | W. C. Diederich | 19 410-411| H. J. McFarlan | 33 | Willie Walker | 1 411-412| H. H. Denhardt | 11 | G. A. Ellerkamp | 9 412-413| L. L. Bebout | 60 | W. C. Pelham | 3 413-414| D. H. Russell | 10 | H. J. McFarlan | 33 414-415| R. L. Page | 80 | H. H. Denhardt | 11 415-416| J. H. Kemper | 18 | L. L. Bebout | 60 416-417| W. H. McDonald | 111 | D. H. Russel | 10 417-418| H. J. Northcutt | 184 | R. L. Page | 80 ------------------------------------------------------------------ ------------------------------------------------------------------ Date | Great Chief of Records | Great Keeper of Wampum ------------------------------------------------------------------ | | Tribe | | Tribe | | No. | | No. 404-405| Frank L. Smith | 1 | A. F. German | 8 405-406| Frank L. Smith | 1 | John Armstrong | 1 406-407| Chas. D. Meyer | 8 | John D. Walker | 4 407-408| C. E. Lyddane | 2 | John D. Walker | 4 408-409| C. E. Lyddane | 2 | John D. Walker | 4 409-410| C. E. Lyddane | 2 | John D. Walker | 4 410-411| C. E. Lyddane | 2 | John D. Walker | 4 411-412| C. E. Lyddane | 2 | S. C. Moore | 7 412-413| Henry Wood Ray | 3 | S. C. Moore | 7 413-414| Henry Wood Ray | 3 | S. C. Moore | 7 414-415| Henry Wood Ray | 3 | S. C. Moore | 7 415-416| Henry Wood Ray | 3 | H. V. Cohn | 8 416-417| Henry Wood Ray | 3 | H. V. Cohn | 8 417-418| Frank L. Smith | 1 | H. V. Cohn | 8 ------------------------------------------------------------------ [Transcriber's Note: Inconsistent spelling and hyphenation are as in the original.] 
34478	----	THE MODERN KU KLUX KLAN BY HENRY P. FRY BOSTON SMALL, MAYNARD & COMPANY PUBLISHERS COPYRIGHT, 1922 BY SMALL, MAYNARD & COMPANY (INCORPORATED) Printed in the United States of America THE MURRAY PRINTING COMPANY CAMBRIDGE, MASS. PREFACE It seems strange that, in narrating events and analyzing an organization existing in the United States of America in the year 1921, the most appropriate introduction to the subject consists of a few pages from the history of Germany during the Middle Ages. There existed in mediæval Germany a secret organization, which, in its highest stage of development is said to have numbered over 200,000 members--the _Vehmgericht_, or secret tribunal. Its origin is clouded in obscurity, some authorities claiming that the system was first founded by Charlemagne, while others say that it was handed down from the most remote pre-historic Germans, but is understood generally to have first appeared in the year 1180 in Westphalia, after which it scattered all over Germany. Its head was the Emperor, assisted by the nobles of his court, and with them men of all ranks, associated together for the formation of "free courts," to try persons accused of crimes against persons and property. The members of the organization were known as "_Wissende_," or initiated ones. They were bound by solemn oaths not to reveal the circumstances of a trial or the sentence imposed on the offender if found guilty; and in order to become one of the brotherhood the applicant was required to be of good character, and have two sureties who were already "free judges." A ceremony of initiation, usually held in some out-of-the-way place, inducted the outsider into the organization, and thereafter, he was required under his solemn oath never to reveal the fact that he was a member of the brotherhood. The initiated ones recognized each other by signs. The _Vehmgericht_ could be summoned at any time and place, in private buildings, in the forests, in caves, or in the open fields; they were occasionally held publicly, but usually they were closed against all but the initiated and the accused person. The Emperor, or, in his absence, the count or noble of highest dignity presided, and if any uninitiated person intruded, he was immediately put to death. The secret tribunal met when necessary and received complaints, to answer which they assumed the right to summon any one in Germany. Ordinarily, the accused was arrested and held by his captors for the secret trial, but if he had not been arrested, he was summoned to appear by fastening on his door or gateway the summons of the dreaded court, which usually had enclosed in it a small coin. If he failed to appear or send a messenger, he was condemned, as despising the jurisdiction of the Holy _Vehmgericht_, and once condemned there was little chance of his life while he remained in Germany. The condemnation of an offender by a Vehmic Court was known to the whole brotherhood in a short time; and even if it were the father, brother, or son of one of the initiated who was condemned, he not only might not warn him of his danger, but was bound to aid in putting him to death under penalty of losing his own life. The death penalty, the usual decree of the court, was generally inflicted by hanging. When executed the victim was hanged to the nearest tree, nothing of value which he might have about him being removed, and a knife was thrust into the ground as a token that the deed had been committed by order of the brotherhood. The _Vehmgericht_, although an irresponsible tribunal possessing this extensive and dreadful authority, became a power so formidable that Charles IV, in 1371, stipulated for its official recognition. Exercising its despotic dominion under such obligations of severity, the brotherhood, however, in 1461, incurred the hostility of those who feared to become its victims, as well as those who saw in it an engine capable of terrible oppression, and an association was formed to resist it. The result was that, in 1495, Maximilian I established a new criminal code, materially weakening the secret tribunals. Secret trials are said to have been held as late as 1811, although the brotherhood ceased to excite terror or exert any considerable influence before the close of the seventeenth century. In the year 1914 the prosaic American people, self-satisfied in a national peace and prosperity that superficially appeared to be a permanent condition, were suddenly awakened to find themselves spectators of the great drama staged by Emperor William Hohenzollern, who suddenly plunged all Europe into the throes of a Napoleonic war. In the year 1915 another "Emperor"--this time an American--conceived a scheme, which, instead of reversing time merely for one hundred years, would take the nation back to the days of German mediævalism--back to the _Vehmgericht_, the secret tribunal and the days of irresponsible government clandestinely administered. This monstrosity, conceived in a brain that must have been either inanely visionary or superlatively cunning, has been let loose in the land, where for the past twelve months, it has been vigorously propagated by a highly organized, highly industrious, and highly paid force of experienced and trained propagandists. Its appeal is to group hatred and group prejudice; its organization, which is strictly secret, has, in some of its units, already followed the methods of the _Vehmgericht_; the title of its "wizard" comes from the "_Wissende_" or initiated of the German brotherhood; its structure is military; its aims are political; and, openly calling itself the "Invisible Empire," it is an autocracy in government, ruled by an "Emperor" who has placed himself on the throne for life. It was my privilege to have been a member--one of the "_Wissende_"--in this secret movement, which is legally known as the Knights of the Ku Klux Klan; and I had the opportunity of investigating it from the inside, observing its direful potentialities. When I became thorough acquainted with the thing, I withdrew from it, as I felt that it was dangerous, vicious and absolutely out of place in the American Republic. I therefore decided to expose it, and to make the "Invisible Empire" visible to the people of the United States. To accomplish this desired end, I turned over to the _New York World_ all of the information I possessed; and that great newspaper, after three months of nation-wide investigation, told the people the truth about Ku Kluxism, and the "Invisible Empire." Supplementary to the work of the _New York World_, I offer this book, which consists largely of articles written as an investigator for that newspaper, many of which were used as a basis for its investigations. To the _World_ belongs all the credit for this exposure and investigation, and when the American people fully understand and thoroughly realize what Ku Kluxism means, they will, of course, feel obligated to the _World_ for its work in undertaking and carrying out the task of eliminating this un-American movement from this country. Personally, I wish to express my deep appreciation to Mr. Herbert B. Swope, Executive Editor, Mr. William P. Beazell, Assistant Managing Editor, and Mr. Rowland Thomas, of the _New York World_, both for having taken hold of the matter and so ably handling it, and also for their many acts of courtesy shown to me while the work was in progress. HENRY P. FRY. TABLE OF CONTENTS _Page_ PREFACE iii _Chapter_ I. INTRODUCTION 1 II. JOINING THE KU KLUX KLAN 12 III. MY WITHDRAWAL 17 IV. WHAT IS THE "INVISIBLE EMPIRE?" 31 V. PROPAGATION NEWS-LETTERS 52 VI. THE KU KLUX OATH 66 VII. THE KU KLUX RITUAL 82 VIII. ANTI-NEGRO PROPAGANDA 94 IX. RELIGIOUS PROPAGANDA 107 X. THE ORIGINAL KU KLUX KLAN 121 XI. THE PRESCRIPT OF THE OLD KLAN 138 XII. COMPARISON OF OLD AND NEW KLANS 163 XIII. LAWLESSNESS AND CRIME 180 XIV. SIMMONS FORCED TO ACT 196 XV. SUGGESTED LEGAL REMEDIES 211 XVI. THE "WORLD'S" EXPOSURE 223 XVII. THE KLAN BEFORE CONGRESS 234 XVIII. CONCLUSION 251 THE MODERN KU KLUX KLAN CHAPTER I INTRODUCTION If the psychologist, looking over the diversified and conflicting interests and classes of the American people, attempted to find a common state of mind, he would probably discover one thing that applies to all American men, without regard to "race, color, or previous condition of servitude." He would learn that there is a common American trait possessed by the white man and the negro, the Jew and the Gentile, the Catholic and the Protestant, the native and the foreign-born--in fact by every conceivable group of the males of the United States. They are all "joiners"! One has to search far and wide for an American who does not "belong" to some sort of organization, and who would not, under proper circumstances, join another. I am a joiner-by-birth. My joining developed at the early age of ten, when I organized a secret society among the boys at school. We had an awful oath to which we swore, and in imitation of Huckleberry Finn and Tom Sawyer, sealed it with our blood. We had no fees or dues, but each boy was required to contribute a copy of _Nick Carter_ or _Diamond Dick_ or _Old Cap Collier_. The organization survived a brief period and was then ruthlessly destroyed by an irate parent who disapproved of its intellectual standards. I had scarcely reached the age of twenty-one and started life in Chattanooga as a newspaper reporter, when I took up seriously the habit of joining fraternal orders. In five years I had taken degrees in practically every one to which I was eligible. I became a Mason, a Knight of Pythias, an Odd Fellow, a Red Man, a member of the Junior Order United American Mechanics, of the Royal Arcanum, of the Woodmen, an Elk, an Eagle, an Owl, and an associate member of the Theatrical Mechanics Association. The last "order" I joined was the Knights of the Ku Klux Klan. I went into this one partly because I was a joiner and was curious to see what it was all about, but principally because I thought it was a fraternal order which was actually a revival of the original Ku Klux Klan which played so important a part in the history of the South during the days of the Reconstruction. That old organization has always had a certain glamour for me as it has for every Southerner, and I could see no reason why a fraternal order commemorating the deeds of the original Klansmen should not fill a need in the country today. I knew absolutely nothing about the structure of the new Ku Klux Klan, took it on faith, and assumed that in its government and administration, it would function like any other of the standard fraternal orders. I thought, from the meager information with which I was furnished, that I was thoroughly in accord with its principles, and that it would be more or less a pleasure to belong to it. In the case of the Ku Klux Klan I took an immediate interest in the work of the organizer, brought him into touch with prominent friends of mine whom I induced to join, and did all I could to make his work a success. Shortly afterward I was made one of the organizers, and in this capacity devoted nearly all my time for three months to the work, conferring degrees, talking to people who were in favor of the Klan and to some who were opposed, and carefully studying the entire system of organization. The fraternal order man who can really visualize an organization is the man who absorbs its work by observation and study, and there is no better method of doing this than performing the duties of an organizer. In my work as an organizer for the Knights of the Ku Klux Klan, I was first impressed with the fact, that, on account of its radical nature, it was dangerous. The first thing to which a candidate is enjoined is absolute secrecy. This is carried to the utmost extremity. A newly made "citizen" must not tell his wife or his family that he belongs to the organization, and must give no hint of it to his most intimate friends and business associates. I at once saw that any movement built along such a line was dangerous, regardless of its intentions, because secrecy of this sort places upon the organization the vital necessity of receiving as members only men of the highest character whose positions and reputations in the community would be an absolute safeguard against mischief. A secret organization composed of men of a low standard of civic responsibility would be the worst thing that could get into any community. My experience as a fraternal order man has been that the personnel of the order varies with different localities. Therefore, while it might be perfectly proper to build a strictly secret organization in Kingsport, Tennessee, there might be, in another town an entirely different class of membership which would cause the movement to jeopardize the peace and dignity of the community. The potential danger of the Ku Klux organization in this respect was the first thing that dawned upon my consciousness, and it made me careful of the class of people whom I permitted to become members. My duties took me into several towns, and night after night I administered the obligation and put on the degree work until I became thoroughly familiar with the mechanical end of it. Gradually, however, a feeling developed within me that there was something wrong with the organization--that it was not the sort of "fraternal society" to which I had been accustomed for nearly twenty years. I thought at first that this was due to the fact that I had done so much lodge work in my lifetime that I was growing stale. But certain portions of the obligation, which at first had seemed merely perfunctory, stood out in my mind and challenged serious thought and consideration. I studied everything I could find to help me in my work; I received printed matter from the organization: I talked with Klansmen from other cities; and I delved deeply into the origin and history of the original Ku Klux Klan. But business men of standing and prominence in the places where I worked asked me pointed questions about the organization, questions that I could not answer and on which I could get no satisfactory answers from above. Slowly my vague fears that there was something vitally wrong crystallized into stronger belief. I spoke to a few close friends in the organization, and asked them to give me their frank opinions about it. Without any prompting from me they voiced the same thoughts and gave expressions to the same doubts I had myself. After much thoughtful deliberation, I reached the decision that the Ku Klux obligation was radically wrong. It was not the kind of obligation men take in _fraternal_ organizations--it was a _political_ obligation. I saw that the ritual, which had previously been to me merely a badly written mass of words was really a sacriligious mockery. I realized that the whole scheme was vicious in principle, and a menace to the peace and safety of America. The basis for these conclusions can be stated briefly: _First_: While the organization was incorporated under the laws of the State of Georgia, as a fraternal order, the claim being advanced by the promoters that it should have similar powers to the Masons and Knights of Pythias, it is not a fraternal organization in the sense usually understood, but an attempt to create in this republic of ours an "Invisible Empire," entirely political and military in nature and designed to function bodily. _Second_: The "Invisible Empire" is under the control of one man who openly calls himself an "Emperor," holds position for life, and exercises despotic control over the affairs of the organization. _Third_: Candidates--designated as "aliens"--who are received into the organization, are not regarded as "members," but as "citizens" of this "Invisible Empire," and instead of being "initiated," as is usually the case in fraternal orders, are "naturalized" and become "subjects" of the "Emperor." _Fourth_: Membership is restricted to a limited class of American citizens, including only white, Gentile, American-born Protestants, all other Americans being ineligible. _Fifth_: In propagating this "Invisible Empire," the work, which is being done all over the United States by a highly paid and highly efficient field force, is being carried on by stirring up prejudice and hatred against the Catholic, the Jew, the negro, and the foreign-born American citizen. _Sixth_: Under the claim of the enforcement of "law and order," the "Invisible Empire" is attempting to take into its grasp the entire law-enforcing machinery of the United States, including the officers and men of the Regular Army and Reserve Corps, the National Guard, sheriffs and their deputies, mayors, police officials and men, judges and all persons connected with law administration, with the exception of those ineligible under the rules above stated. _Seventh_: The "citizens" of the "Invisible Empire" are urged by the organization to purchase white robes and helmets, which are used for the purpose of going abroad in disguise for the concealment of the identity of the wearer, and in many localities there have been parades and demonstrations of strength made by the organization, all having the effect of intimidating certain classes of people of these communities. _Eighth_: The sale of these robes is a monopoly in the hands of the Gate City Manufacturing Company, a concern associated with the organization, and from this monopoly somebody is deriving an enormous revenue. _Ninth_: The propagation of the organization is being conducted in such a way that it is clearly a money-making scheme run for the benefit of a few insiders. _Tenth_: The claim that this is the "genuine original Klan" is a historical fraud, not supported by the history and prescript of the old Klan which are available for public inspection. _Eleventh_: The Ku Klux propaganda is vicious, un-American and evil and will have a tendency to stir up racial and religious hatred in this country to such an extent as to result, unless checked, in a serious religious-racial war. _Twelfth_: The ritualistic work, while clumsy, ignorant, plagiaristic, and poorly written is an attempt to use the cloak of religion to promote the financial fortunes of the insiders; and its principal feature--the ceremony of "naturalization"--is a mockery and parody on the sacred and holy rite of baptism. _Thirteenth_: The organization should be exposed for what it is, and the Congress of the United States should enact suitable legislation to make it illegal and bar its literature and propaganda from the mails. _Fourteenth_: Suitable and necessary legislation should be enacted by Congress and the State legislatures of a general nature which will forever prevent the organization and operation of a secret movement of this character. The portentous nature of my conclusions, however, weighed heavily upon me, and after the most serious consideration, I finally decided to repudiate the entire organization, and as an American citizen to expose the whole system, calling public attention to what seems to me to be the greatest menace that has ever been launched in this country. My decision to take this step was a most difficult one to reach. In the first place, to give to the public the facts and inside workings of the "Invisible Empire" means to subject oneself to the penalty of death for disclosing a secret of the order. This is stated unequivocally in the secret Ku Klux ritual. It also means becoming the target for a torrent of abuse that is likely to tear one to shreds before it has spent its fury. The most disagreeable feature of the whole procedure is the absolute necessity of going on record publicly as violating a solemn oath, a pledge of honor, and an obligation that would ordinarily be considered sacred. Is a man, having taken an oath, ever justified in breaking it? In my opinion, when one is convinced that the oath in question is illegal, and that a certain portion of it is of a nature to incite riot and lawlessness, a man is not only justified in breaking it, but is morally required to break it. It is a public duty he owes the state. The inherent strength of the "Invisible Empire" lies in the fact that its "citizens" having once taken its vicious obligation will not dare to violate it. I have, therefore, deliberately and with careful thought, decided to violate and repudiate this obligation, with the exception of a certain portion pledging allegiance to the Constitution of the United States and my State, which portion is, in my judgment, mere camouflage for the purpose of concealing the fangs of the rattlesnake. The question as to whether I am right or wrong is one that will have to be decided by public opinion. If I have divulged facts and exposed the secret workings of what is merely a _fraternal_ organization, then I am unquestionably guilty of reprehensible conduct. If I am wrong in my viewpoint, I do not deserve to be allowed to mingle with honorable men and women, and should be set apart from my fellows as a social outcast. On the other hand, if I am right in the stand that I take, that the Ku Klux Klan is a secret, political, military machine, actually developing into an "Invisible Empire" and possessing potentialities that may undermine the very idea of representative government; if I am correct in my position that the whole scheme is an attempt to create class hatred and antagonism, which in the end will array race against race, class against class, and religion against religion; if my contention is just that the proposition is a money-making scheme; and, if the public adopts my viewpoint to the extent of demanding that the organization be legislated out of existence and made an outlaw in the world of open things, then I shall feel satisfied that the violation of this oath has been a public service. There is no middle ground. I am either entirely right, or else I am entirely wrong. CHAPTER II JOINING THE KU KLUX KLAN My first intimate contact with the "Invisible Empire" took place in upper East Tennessee, a section of the United States where one would least expect such a movement to take a definite foothold. There is practically no racial friction whatever in this section. The negro population is not large, and the negroes themselves are orderly and well-behaved people, industrious and well liked by the white people. A remarkable thing about East Tennessee is the scarcity of Jews. It is very doubtful if a careful search of the entire fifteen counties would disclose enough Jewish people to fill a synagogue. There is likewise a paucity of foreign population, for, with the exception of a few Greeks, the foreign element seems strangely absent. It is also remarkable that in this section the Roman Catholic religion does not seem to have been able to take root. While there is a small Catholic Church in Johnson City, and one in Greeneville that is opened but once a year, the other places have few, if any, Catholics in them. It is doubtful if one could find in all America a group of people who appear to be more overwhelmingly Americans or more uniformly Protestant in their religious views than the inhabitants of this section. In January, 1921, I was sent by a Chattanooga business house with which I had been connected for some time, on an extended trip through East Tennessee. In February I arrived at Johnson City, intending to make that my headquarters and visit the other towns, which are easy of access. Early in March, 1921, I noticed a young man of pleasing personality, but I had never talked with him until the morning of March 16, when we were thrown together at the breakfast table. "What are you selling?" I asked, taking it for granted that he was a traveling salesman. He looked at the Masonic emblem I wore on my coat, smiled and handed me a clipping from the _Johnson City Staff_, stating that the organizer of the Ku Klux Klan was in town seeking recruits, but that people did not want the Klan, and expressing the hope that the vagrancy laws would take care of the worker for the movement. My curiosity was immediately aroused, and after the organizer had carefully examined my Masonic and Knights of Pythias cards, we had a long talk together. He was an excellent salesman of his proposition, and in a few minutes he had me completely sold. In response to questions, I seemed to qualify, for the organizer, or Kleagle, as he is officially called, told me to hold myself in readiness and he would take me in that night. When evening came, I accompanied the Kleagle to the office of a prominent business man who had assembled his brother and his entire office force, and nine of us were taken into the "Invisible Empire," Knights of the Ku Klux Klan. The ceremony of "naturalization" was held in an inner office, the Kleagle wearing his white robe, with cape lined with red satin, and his peaked helmet with mask in which were cut two eye holes. It was my first glimpse of the Ku Klux regalia. Next day, the Kleagle met me at breakfast again, and stated that he was compelled to go back to Knoxville, which was his headquarters, and asked me if I would not take hold of the work for a week, acting as his representative during his absence. He stated that, on account of newspaper opposition, he had been unable to make any rapid progress, but believed that on account of my more extensive acquaintance I could render some valuable service to the cause. This I agreed to do for him, and during the day was instructed in many matters connected with the soliciting work. On one point, he was very emphatic. "In your work," he said, "it is advisable to get the mayor, the sheriff and his deputies if they are eligible, and the police department. Also we want the telephone and telegraph people, and the better class of railroaders." With this special injunction, the Kleagle boarded the train for Knoxville, and left me in charge of the field, first notifying the Klansmen that he had so designated me. On April 6, 1921, the Kleagle was suddenly called to Atlanta for a conference with the Imperial Kleagle, or chief organizer, and notified me that I should have to take charge of the work temporarily during his absence. He returned, however, on the evening of April 8, 1921, in time to obligate a class of thirty-six men whom I had waiting for him. He brought with him a commission as Kleagle made out in my name, and placed me in charge of the field, with the statement that he had been made a King Kleagle in another field. That night we conferred until very late, going over the entire work, and I had several papers which had to be made out. One of these papers was one of the most remarkable documents I have ever seen. It is called the "Kleagle's Pledge of Loyalty," and reads as follows: "I, the undersigned, in order to be a regular appointed Kleagle of the Invisible Empire, Knights of the Ku Klux Klan (Incorporated), do freely and voluntarily promise, pledge and fully guarantee a lofty respect, whole-hearted loyalty and unwavering devotion at all times and under all circumstances and conditions from this day and date forward to William Joseph Simmons as Imperial Wizard and Emperor of the Invisible Empire, Knights of the Ku Klux Klan (Incorporated). I shall work in all respects in perfect harmony with him and under his authority and directions, in all his plans for the extension and government of the Society, and under his directions, with any and all of my officially superior officers duly appointed by him. "I shall at any and all times be faithful and true in all things, and most especially in preventing and suppressing any factions, cisms or conspiracies against him or his plans and purposes for the peace and harmony of the Society which may arise or attempt to rise. I shall discourage and strenuously oppose any degree of disloyalty or disrespect on the part of myself or any klansman, anywhere and at any time or place, towards him as the founder and as the supreme chief governing head of the Society above named. "This pledge, promise and guarantee I make as a condition precedent to my appointment stated above, and the continuity of my appointment as a Kleagle, and it is fully agreed that any deviation by me from this pledge will instantly automatically cancel and completely void my appointment together with all its prerogatives, my membership in the Society, and I shall forfeit all remunerations which may be then due me. "I make this solemn pledge on my Oath of Allegiance and on my integrity and honor as a man and as a klansman, with serious purpose to keep same inviolate." It will be noted in studying the foregoing document that the pledge is not to the organization, but to _William Joseph Simmons_. In addition to this "pledge of loyalty" to "Emperor" Simmons, I was also required to sign an application for an indemnity bond, which was an agreement, not to indemnify the organization from loss, but to indemnify _William J. Simmons_ in the sum of one thousand dollars. The application for employment, which in my case, was made after I was employed, was also directed to the "Emperor." CHAPTER III MY WITHDRAWAL It is doubtful if one could find anywhere in the country a finer, cleaner or better lot of men than those among whom I worked as an agent of Ku Kluxism. As individuals they were successful business and professional men, nearly all of them devout church members, married men with families, and just the sort of men to make up a prosperous community; yet, in spite of all this it seemed to me that the protection afforded by membership in an ultra secret movement like the "Invisible Empire" tended to inculcate lawlessness even among some of them. There is but little original law-breaking in this world. Most of it is due to precedent or suggestion. The power of suggestion is one of the most potent factors in every phase of human activity, and I believe that the mere fact of being a member of an organization that can go abroad in the land white-robed and masked is a suggestive force that encourages men to take the law into their own hands. Two striking illustrations of this point recall themselves to my mind. In one case a man who stood very high in the Johnson City Klan was talking with me about a public demonstration. He stated that he was not in favor of making any show of strength until the Klan had at least five hundred members, then he wanted to have everybody put on their robes, pile into automobiles and parade the streets. I called his attention to the provisions of the Code of Tennessee in reference to wearing masks in public. "Oh, that's all right," he replied, "when we are fully organized the Klan will control the politics of this town. We will apply for a permit, and if we don't get it, we will parade anyhow. Nobody will dare stop us." The other instance was a conversation I had with a man with whom I was most friendly. He was a younger man than the one just mentioned, but is considered a person of responsibility and good judgment. It happened that the largest restaurant in Johnson City is owned and operated by Greeks, and this man seemed to be especially hostile to foreigners. In discussing them one day he said to me: "I don't like to see these Greeks make such progress here. They are driving good Americans out of business. We've got twenty-eight robes in our lodge room, and I am in favor of getting a bunch some night, breaking open their restaurant and dumping all their fixtures and merchandise into the streets. That will serve as an object lesson that they are not wanted in Johnson City." Now, from my knowledge of that man I do not believe that he would deliberately violate the law. In fact, if I were sheriff of his county and wanted a real man to head a posse, I would call on this man and swear him in as a deputy. I doubt very much if he would even lead a mob of masked men to tear up a Greek restaurant, but the mob spirit was there, and it was put there because he was a member of the Ku Klux Klan. The old Ku Klux Klan performed its functions, not so much by overt acts, as by creating the impression of what it could do and by inspiring terror in the minds of the people it desired to reach. It operated largely on the principle of suggestion. It soon began to appear to me that the modern movement began to plant evil suggestions in the minds of some of its members, almost from the time they became connected with the organization. From the very first time that a Ku Klux organizer set foot in town, the _Johnson City Staff_ had fearlessly and vigorously condemned the movement and advised its readers to have nothing to do with it. As the movement began to grow, many of the leading business men became Klansmen. They were nearly all advertisers in the local paper. The attacks on the Klan by the _Staff_ were the subjects of many discussions, and it was decided to "put a muzzle on the paper." Accordingly many advertisers quietly suggested to the publisher of the paper that he "lay off" the Ku Klux Klan. Whether this advice was accompanied by threats or by the actual withdrawal of business, I do not know, but I do know that the _Staff_ suddenly "pulled in its horns" and remained muzzled up to the time I left the territory. This incident is cited to show the power of this ultra-secret system in effectively paralyzing the freedom of the press, and what has doubtless happened in other towns and cities where Ku Kluxism has thoroughly inoculated communities with its deadly poison. While working among the different towns in my territory, we noticed in the papers occasionally a reference to some act of lawlessness or violence committed in other States by men disguised in white robes and masks. As the details, at the time, were very meager, and as the Atlanta headquarters denied that any of the members of the Ku Klux Klan were connected with them, the Klansmen in my field paid but little attention to these outrages. In fact, I, myself, did not believe that the organization could be guilty of committing such open and flagrant outrages, until I had a conversation with the King Kleagle some time around June 1, 1921. I had met him at Knoxville for the purpose of urging that the charters for three towns be immediately granted. He began talking about the work of the other Klans, and stated that in Houston, Texas, a young negro, charged with familiarity with white women, had been taken out into the country and mutilated. The King Kleagle said that this was done by the Houston Klan, which ran things its own way, as it had the mayor, the police force and practically all of the politicians. During the months of May and the early part of June, 1921, while following a busy routine, I began studying the Ku Klux movement and going carefully into every detail that suggested itself. I had already become suspicious of the movement as a result of the apparent "one man power" of Simmons as exemplified in his scheme of employment of Kleagles; the questions that had been asked me had started a second line of investigation; and then a third cause of dissatisfaction arose from a feeling of disgust at the way in which the work was propagated. I jumped at no hasty conclusions in the matter, but a gradual feeling of revolt against the movement developed in my mind, which feeling I communicated to a few friends. I also asked several members of the organization, with whom I was intimately acquainted, what they thought of the organization, and I found that my own doubts and fears were shared by them. The leader of the Kingsport Klan was an out-and-out skeptic on the whole movement. Then again, from inquiries I had made as to the work in near-by towns outside my territory, I learned that Kleagles were selling memberships as they would sell insurance or stock. Although I was supposed to canvass for members, I made it a rule, during my period of service as Kleagle, to do no soliciting whatever. My system was to establish a membership committee in each community in my territory and permit the committees to select their own material. This policy made the personnel in my territory very high, as each individual was elected to membership before he was invited to join the organization. In addition to its field force, the propagation department of the Ku Klux Klan, I learned, uses motion pictures and paid lecturers to spread the germs of Ku Kluxism. There is a picture entitled, "The Face at Your Window" that is being used extensively as an aid to the canvassing Kleagles. The film company arranges with the local Kleagle to have this picture exhibited on a certain day, and each Klansman is requested to bring a friend with him to see it. At the close of the performance the Klansman hands his friend an application blank and through the psychological effect of the picture usually gets the other to join. The system of using lecturers seems to help considerably to swell the Ku Klux roster. Still another method of winning members was by newspaper advertising. The Exalted Cyclops, the head, of the Knoxville Klan showed me the copy for a full page advertisement that his Klan intended inserting in the Knoxville papers to secure the five hundred membership necessary before their Klan could procure a charter. I saw that such wholesale solicitation of members could have but one result--inevitably the control of this secret organization would pass into hands least competent to exercise it. As I became more familiar with the movement, as it was being propagated elsewhere, and from my own study and observation, I reached some definite conclusions. From the first, I had observed carefully the classes of men who were being enrolled, the motives for their enlisting, and the effect the organization had upon them. The result as a whole had been disturbing, but it was from my study of the organization itself that I finally turned in revulsion from it. It was not easy to get the real facts. I asked many questions, both in writing and orally, of the King Kleagle, some of which he could answer, but most of them he could not. The Constitution of the organization I could not get. The King Kleagle had no copy and had never seen a copy. It was not until a short time before my withdrawal that I was shown the constitution and the reading of the document confirmed all too well the suspicions I had already formed about the menace that lay in Ku Kluxism. That it was a political money-making scheme rather than a fraternal order, I began to comprehend from the sales-methods I saw around me. It also seemed to me that there were certain potential dangers inherent in it. When I had once asked the King Kleagle how a Klan should function when once it was organized, "Tell them," he had answered, "to clean up their towns." That "cleaning up a town" by illegal means could end only in mob rule was clear enough to any thinking man, and the fact that the newspapers had been reporting outrages in various Southern States--outrages committed by masked men--did not make me feel any more comfortable. Oppressed therefore by its potential dangers, disgusted with a ritualistic work which really seemed to me a sacrilege, and revolted by the spirit of religious and racial hatred which it inculcated, I decided to resign my work as Kleagle, and accordingly mailed my resignation to the King Kleagle on June 15, 1921. My resignation as Kleagle was reluctantly accepted by J. M. McArthur, the King Kleagle, who wrote me to that effect and asked me to meet him in Chattanooga for the purpose of securing my final release, which was given me the latter part of June, 1921. While my name was never mentioned, the exposure of the Klan which was made by the _World_ brought forth the statement from the Atlanta headquarters that "the individual responsible for the attack had been discharged from the propagation department for conduct and character unbecoming a gentleman." As a matter of fact, I have in my possession a letter from McArthur expressing "genuine regret" at my resignation, warmly commending me for "excellent work," and granting me "an honorable discharge from the propagation department of the Knights of the Ku Klux Klan." Fortunately for the cause of decent Americanism, King Kleagle McArthur is one of these "ready letter-writers," and the letters written by him to me have all been filed away. Some of them were valuable pieces of documentary evidence to sustain the case made against the Klan by the _World_. I was invited by McArthur to attend two meetings of the Klan in Chattanooga, where I found the movement strongly organized. At one of these meetings the leader of the local Klan, a physician, made one of the most incendiary speeches I have ever heard, a speech that was vociferously applauded by a large gathering of Klansmen. He made a violent attack on Jews, Negroes and Catholics, and stated that: "the Knights of Columbus have 2,000 rifles stored in the Catholic church; they will before long march down Market Street armed with their rifles; and the Ku Klux Klan must organize and arm itself for the purpose of protecting the city from the designs of this murderous organization." Having resigned from the propagation department, I then withdrew from "citizenship" in the "Invisible Empire," and denounced it in the _World_ and its associated newspapers. Although my letter was registered and mailed to _William J. Simmons_ personally, I never received any reply. The letter read as follows: "You are hereby notified that I have this day voluntarily withdrawn as a 'citizen' of the 'Invisible Empire,' Knights of the Ku Klux Klan, Inc., and shall no longer consider myself in any way connected with the organization. After five months of 'citizenship' in the 'Invisible Empire,' three months of which were spent as a Kleagle, I have reached the conclusion that your proposition is a historical fraud; that it is a money-making scheme run for the benefit of a few insiders; that it is engaged in an evil propaganda in promoting unwarranted religious and racial hatred against Jews, Roman Catholics, negroes, and foreign-born American citizens; that your entire scheme is a dangerous public menace that will inevitably lead to bloodshed and if successful must result in revolution; and that, in the interests of decent Americanism, it should be suppressed by the Federal and State authorities. "I further notify you that I utterly repudiate and refuse to be bound in any way by any and all portions of the 'oath of allegiance' to the 'Invisible Empire' formerly taken by me, excepting that portion pledging allegiance to the Constitution of the United States and of my State, with which portion you have camouflaged the real purport and meaning of the oath. The remainder of the oath conflicts with a higher obligation I have previously assumed as an officer of the Reserve Corps of the United States Army. I therefore denounce said remaining portions of said oath as illegal, and detrimental to the fundamental principles which underlie the entire legal structure of this country. I further decline, any longer, to keep secret any part or parts of your scheme to establish in free America an 'Invisible Empire' fraudulent in its conception, vicious in its nature, political in its objects, and subject to the will of a self-constituted 'Emperor' who seeks to exploit the American people for his own personal aggrandizement. "In defiance of your threats of 'dishonor, disgrace, and death' as contained in your ritual--written and copyrighted by yourself--I denounce your ritualistic work as an insult to all Christian people in America, as an attempt to hypocritically obtain money from the public under the cloak of sanctimonious piety; and, I charge that the principal feature of your ceremony of 'naturalization' into the 'Invisible Empire' is a blasphemous and sacrilegious mockery of the holy rite of baptism, wherein for political and financial purposes, you have polluted with your infamous parody those things that Christians, regardless of creed or dogma, hold most sacred. "I further charge that when in your printed literature you claim that your organization is the 'genuine original Klan,' this statement is a fraud historically and a fraud in principle. While you have--without any right whatever--appropriated to yourself the name, regalia, and certain nomenclature of the original Klan, your scheme is radically different in conception, in organization, and in purpose. A careful study, which I have made, of the Prescript of the original Klan and all available history and literature on the subject, reveals the fact that there is little, if anything, in common between the two organizations. Your false pretenses of 'genuineness' are therefore insults to the history, the traditions, and the entire record of the South. "Ever since your scheme has been actively propagated, there has been a wave of crime in the Southern States, consisting to a large extent of 'private regulations' of the public peace, committed by men who have gone about their respective communities wearing disguises and taking into their own hands the functions of prosecuting attorney, witnesses, judge, jury and executioner, in direct contravention to the Bill of Rights of the Federal and State constitutions. Men have been dragged from their beds at night, forcibly abducted on the streets and in their homes, arrested without warrant on the public streets, conveyed to secluded places, there to be flogged, tarred and feathered. In two instances helpless women, after being stripped of their clothing, have been similarly maltreated. In nearly every reported case, the perpetrators of these acts of lawlessness have worn disguises, described as 'masks and white robes,' which description correspond convincingly with the official regalia of the 'Invisible Empire.' In three specific cases, acts of lawlessness have been so openly and flagrantly committed by members of the 'Ku Klux Klan,' that you have been compelled to take official cognizance. In these three instances where responsibility has been fixed, it was very evident that the illegal oath and the secret teachings of your 'Invisible Empire' were construed by your dupes as granting a license to engage in secret regulation of the peace by means of anonymous warnings, threats, intimidations, abduction, the whip, and the use of tar and feathers. Having studied your scheme, both from the inside and the outside, I have no doubt whatever that practically all of these reported outrages were committed by members of your organization. If it were proven, however, that your 'citizens' were not _prima facie_ responsible, at the same time there exists a moral responsibility, because when one group of people is permitted to go about in disguise, it places the community at the mercy of any group which cares to adopt similar tactics. "Everywhere the promoters of your scheme have gone, they have sought to enlist as 'citizens' the white, Gentile, Protestant public officials, especially those having in charge the enforcement of the law. No matter how capable, how efficient, and how conscientious a public official may be, if he chances to be a Jew or a Catholic, you not only do not want him, but your organization is now planning actively to cause all the Jews, Catholics, and foreign-born naturalized Americans in this country to be removed from public life. Aside from vicious politics, and in view of the fact that your oath is an accessory before the fact to mob violence, this tampering and meddling with the law-enforcing machinery of the country--under the alleged plea of 'law and order'--is a direct blow at the entire legal machinery of the United States, a condition that, in its nature, approaches anarchy. "At a time when peaceful relations are existing between the white and black races, you are disrupting the industrial conditions of the South, by your anti-negro propaganda and causing a state of unrest that can result only in dangerous and mischievous consequences. In your anti-Catholic and anti-Jewish propaganda, your organization is scattering broadcast over this country wicked, malicious, and inflammatory lies about American citizens of those religious beliefs, lies that brand your movement as being far more vicious than the insidious German propaganda in this country prior to our entrance into the recent war. You are publishing, for example, the statement that the Jews are seeking to promote a race war between white people and negroes, and the intimation that the Catholic Church was responsible for the murder of President Abraham Lincoln. In public statements, you and your paid speakers give expression to wordy, sanctimonious and high-sounding platitudes, while secretly your propagandists, in a sneaking and contemptible manner, are spreading poisonous and vicious lies they dare not give voice to in public. "Your 'Invisible Empire' is furthermore a money-making scheme! You, yourself, an individual of little, if any, means prior to your becoming an 'Emperor' have so far received from 'friends' a $25,000 residence completely furnished! Your connection with the organization is either bringing you large sums of money at present, or the promise of the same in the future! You are allowed to appropriate to your own use all of the ten dollars "donated" by any person whose application you personally solicit! All of the rituals and other printed publications of your organization are copyrighted in your name, and it is presumable that you have either received royalties for their use or a cash consideration for their sale! Your organization has recently bought Lanier University, of which you have been made the head, and college presidents are usually paid salaries! While orders for robes at $6.50 are taken in your name, they are filled by the Gate City Manufacturing Company, at a substantial profit, and the public has not been informed as to the disposition of this huge amount of funds! The Searchlight Publishing Company, headed by your Imperial Kleagle is no doubt a big revenue producer! Your Imperial Kleagle is also the head of the Clarke Realty Company, in whose operations, I have no doubt you are also interested! These varied financial operations indicate to me that spreading religious and racial hatred is a lucrative business for you and your associates. "Your whole 'Invisible Empire' is a cancer in the body politic! It is like some foul and loathsome thing that grows and flourishes in the dark, away from the sight of honest men and women. It was conceived in avarice, sired in ignorance, and dammed in greed. It is now being nurtured in cunning and false pretense, and fed upon an unholy lust for gold, by means of passion, hatred, and the prejudice of religious and racial fanaticism. And, day by day, with your oily assurance, you say that these devilish devices of discord are being developed in the name of 'pure Americanism'! If this is your idea of America, you haven't the slightest conception of what pure Americanism means! "There is no place in America for an 'Invisible Empire' of hate and venom; and there is no provision in the laws of this country for an 'Emperor'! The 'Invisible Empire' should be made visible! It should be held up to the light so that honest men can see its ugly structure and analyze its nefarious potentialities, and then, having seen this monstrosity, the people should demand of their legally constituted forces of government that Ku Kluxism and the Ku Klux Klan be outlawed and barred forever from operating in this free Republic. Yours truly, HENRY P. FRY." CHAPTER IV WHAT IS THE "INVISIBLE EMPIRE?" A study of the physical structure of the "Invisible Empire" necessarily starts with its corporate organization, its officers, its general method of functioning, and its ramifications throughout the United States. Although organized under the pretense that it is a "fraternal order," a close investigation of the system reveals the fact that its activities extend in several directions. Its three principal promoters, William J. Simmons, Edward Young Clarke and Mrs. M. E. Tyler, are engaged in several lines of business all of which are closely related. The show under the main tent is the "Invisible Empire," Knights of the Ku Klux Klan, Inc., allied to which either directly or indirectly is the "Gate City Manufacturing Company," a corporation organized under the laws of the State of Georgia for the manufacture of lodge regalia, etc., the Searchlight Publishing Company, which prints a weekly paper which is recognized by the public as the official organ of Ku Kluxism, and Lanier University, which was acquired in August, 1921, and of which William J. Simmons is the president. There is also the Clarke Realty Company in which E. Y. Clarke and Mrs. M. E. Tyler are mentioned as incorporators, the operations of which corporation are not known. The charter of the Knights of the Ku Klux Klan granted by the Superior Court of Fulton County, Georgia, reads as follows: "GEORGIA, FULTON COUNTY. TO THE SUPERIOR COURT OF SAID COUNTY: The petition of W. J. SIMMONS, H. D. SHACKLEFORD, E. R. CLARKSON, J. B. FROST, W. L. SMITH, R. C. W. RAMSPECK, G. D. COUCH, L. M. JOHNSON, A. G. DALLAS, W. E. FLODING, W. C. BENNETT, J. F. V. SAUL, all of said State and County, respectfully shows: 1. That they desire for themselves, their associates and successors to be incorporated in the State of Georgia for the period of twenty years, with the right of renewal; when and as provided by law, as a _patriotic, secret, social, benevolent order_ under the name and style of 'KNIGHTS OF THE KU KLUX KLAN' 2. The purpose and object of said corporation is to be purely benevolent and eleesmosynary, and there shall be no capital stock or profit or gain to the members thereof. 3. The principal office and place of business shall be in Fulton County, Georgia, but petitioners desire that the corporation shall have the power to issue decrees, edicts and certificates of organization to subordinate branches of the corporation in this or other States of the United States and elsewhere, whenever the same shall be deemed desirable in the conduct of its business. 4. The petitioners desire that the Society shall have the power to confer an initiative degree ritualism, fraternal and secret obligations, words, grip signs and ceremonies under which there shall be united only white male persons of sound health, good morals and high character; and further desire such rights, powers and privileges as are now extended to the Independent Order of Odd Fellows, Free and Accepted Masons, Knights of Pythias, _et al._, under and by virtue of the laws of the State of Georgia. 5. Petitioners desire that there shall be a Supreme Legislative Body in which shall be vested the power to adopt and amend constitutions and by-laws for the regulation of the general purpose and welfare of the order, and of the subordinate branches of same. 6. Petitioners desire that the 'IMPERIAL KLONVOKATION' (Supreme Legislative Body) shall be composed of the SUPREME OFFICERS AND 'KLOPPERS' (DELEGATES) selected by the 'KLORO' (STATE CONVENTION) of the SEVERAL 'REALMS' (subordinate jurisdiction); and of such other persons as the constitution and by-laws of the Society may provide. 7. Petitioners desire that the business of the Society shall be under the control of the 'IMPERIAL WIZARD' (PRESIDENT), who shall be amenable in his official administration to the 'IMPERIAL KLONCILIUM' (Supreme Executive Committee), a majority of whom shall have authority to act, and a two-thirds' majority power to veto the official acts of the 'IMPERIAL WIZARD' (PRESIDENT) in the matters pertaining to the general welfare of the Society; and to contract with other members of the Society for the purpose of promoting and conducting its interests and general welfare, in any way, manner, or method he may deem proper for the Society's progress and stability, subject to the restrictions of the power of the 'IMPERIAL WIZARD' (PRESIDENT) as is heretofore set forth in this paragraph. 8. Petitioners desire that they shall have the right to adopt a constitution and by-laws and elect the first KLONCILIUM (Supreme Executive Committee), which shall possess all the powers of the 'IMPERIAL KLONVOKATION' (Supreme Legislative Body) until the first organization and meeting of that body, and shall fix the number, title and terms of officers composing said 'KLONCILIUM' (Supreme Legislative Committee). 9. Petitioners desire the right to own separate unto itself and to control the sale of all paraphernalia, regalia, stationery, jewelry and such other materials needed by the subordinate branches of the order for the proper conduct of their business; the right to publish a fraternal magazine and such other literature as is needed in the conduct of the business of the order; the right to buy, hold and sell real estate and personal property suitable to the purpose of the said corporation; to sell, exchange or sublease the same or any part thereof; to mortgage or create liens thereon; to borrow money and secure the payment thereof by mortgage or deed of trust and to appoint trustees in connection therewith; to execute promissory notes, to have and to use a common seal; to sue and be sued; to plead and be impleaded; to do and perform all these things and exercise all those rights, which under the laws of Georgia, are conferred upon societies or orders of like character. 10. _Wherefore_ petitioners pray an order incorporating them, their associates and successors under the name and style aforesaid with all the powers and privileges necessary to the extension of the order or the conduct of the business and purposes of like nature." The casual examination of the above instrument fails to show anything more significant than the fact that it is a simple application for a charter for an ordinary fraternal organization, several of whom, including the Masonic fraternity and the Knights of Pythias, it specifically names. An analysis, however, of the instrument reveals some interesting things, and raises some questions that may be of service to the public in dealing with Ku Kluxism. In the first place, this charter, which was granted July 1, 1916, confers upon W. J. Simmons and certain associates the right to engage in the business of a fraternal society under the name and style of "KNIGHTS OF THE KU KLUX KLAN." As a matter of fact the propagation of the movement goes forward under the name and title of "Invisible Empire, Knights of the Ku Klux Klan, Inc." The use of the words "Invisible Empire" in connection with the authorized and legal title of the organization is an _ultra vires_ act without the sanction of the Georgia law under which the society is operating. The following copy of the application for charter membership illustrates this point: "TO HIS MAJESTY, THE IMPERIAL WIZARD, EMPEROR OF THE INVISIBLE EMPIRE, KNIGHTS OF THE KU KLUX KLAN (INC.): I, the undersigned, a native-born, true and loyal citizen of the United States of America, being a white Gentile person of temperate habits, sound in mind, and a believer in the tenets of the Christian religion, the maintenance of _white supremacy_, the practice of an honorable clanishness and the principles of "pure Americanism," do voluntarily most respectfully, seriously and unselfishly petition you for _citizenship_ in the INVISIBLE EMPIRE, KNIGHTS OF THE KU KLUX KLAN, and be a _charter member_ of a Klan located at .................. State of .......... I guarantee on my honor to conform strictly to all rules and requirements regulating my "naturalization" and the continuance of my membership, and at all times a strict and loyal obedience to your constitutional authority and the constitution and laws, and all regulations and usages of the fraternity. The required "donation" accompanies this petition. Signed: ....................................., _Petitioner_. Date .................. 192.... Residence Address ............................................ Business Address ............................................ Endorsers will sign on other side. _Notice_: Check the address to which mail may be sent." This is the standard form for application for "citizenship" and several hundred such applications, properly signed, have come under my personal observation. It is distinctly a request to be "naturalized" as a "citizen" of the "Invisible Empire," Knights of the Ku Klux Klan, and not an application for membership in an order known as the "Knights of the Ku Klux Klan" by itself. It appears from an examination of the records, that the Knights of the Ku Klux Klan made but little headway for several years, when it was under the sole management of William J. Simmons. An examination of the Atlanta City Directory reveals the fact that the present "Emperor" was engaged in other lines of activity, largely as a professional organizer. In 1915 he appears listed as "Organizer of the Woodmen of the World"; in 1916, "Imperial Wizard and founder of the Knights of the Ku Klux Klan"; in 1918, the next year a directory was issued, as "State Manager, Heralds of Liberty"; in 1920, as "Lecturer"; and in 1921, again as "Imperial Wizard, Knights of the Ku Klux Klan." It was not, apparently, until he joined forces with Edward Young Clarke, that the enterprise was placed on a paying basis. Clarke, it is said, has had wide experience as a professional propagandist, and prior to his taking charge of the Ku Klux movement was employed to raise money for the Anti-Saloon League and the Salvation Army, conducting drives for those bodies. The city directory of Atlanta lists him as follows: 1915, "Secretary, Brooks County Industrial Club"; 1916, Secretary, "Georgia Chamber of Commerce"; 1918, "Secretary, Southeastern Exhibit Association"; 1920-21, "President Southern Publicity Association." Under the direction of Clarke the entire system of field work has been perfected, and as Imperial Kleagle, Clarke is responsible for the success of the movement. Clarke, whose chief helper and backer was Mrs. Elizabeth Tyler, was conducting the Southern Publicity Bureau at the time, and quickly saw the big financial possibilities which lay in the capitalization of the name "Ku Klux." Simmons, who had concocted the scheme of organization which placed the "entire works" into his own hands, lacked the ability to put his ideas into execution. At this point, I should like to take issue with practically every man who had made any attack on the Ku Klux Klan. The general opinion has been that "Simmons is absolutely sincere in what he is doing, but has been in the hands of Clarke and Mrs. Tyler." I have never met Simmons in person, but I have studied his organization in the most minute detail. From my study of the system and the part the man has played in it, I believe that he is a cunning, shrewd adventurer, who, from the start conceived the idea of acquiring both wealth and unlimited power from his secret "Invisible Empire." In all of his public utterances in the newspapers and before Congress he has shown a shiftiness and evasiveness clearly discernible amid a vast mass of wordiness. In his entire scheme of organization and management, he has so constructed his proposition that he is master of the situation with practically unlimited power. In this particular a good illustration can be found in the contract he made with Clarke whereby the latter became the Chief Sales Manager of the membership peddlers for the whole country. This contract, while it gives Clarke the opportunity of making a vast sum of money, at the same time makes Simmons the absolute dictator of Clarke's movements. The probabilities are that Simmons, realizing that he himself was ignorant of real organization methods, so framed this contract that he could let Clarke out at any time, and take over to himself the functions of the propagation department after he had learned the system. The contract which brought Clarke and Mrs. Tyler into the organization reads as follows: "STATE OF GEORGIA, County of Fulton, "This agreement, made and entered into on this the seventh day of June, A.D. 1920, by and between the Knights of the Ku Klux Klan, a corporation of said county, acting by its Imperial Wizard (President), W. J. Simmons, party of the first part, and Edward Young Clarke, of said county, party of the second part. "Witnesseth, that the said party of the second part hereto having, by virtue of this agreement, been appointed Imperial Kleagle (General Superintendent of the organization department) of said first party, and it being desirable that the details of his rights, privileges, powers, duties, responsibilities, and compensation, etc., in addition to that laid down in the constitution and laws of the said corporation be definitely fixed: "Therefore, it is agreed by the said parties hereto that this contract shall continue so long as it is mutually agreeable; that it shall remain of force and may be canceled by either party hereto without previous notice of any intention to do so. "It is agreed that said second party may employ, subject to the approval and appointment of the said Imperial Wizard (President) of the corporation aforesaid, and subject to the right and power of said Imperial Wizard (President) to revoke all such appointments, such assistant organizers as he (the said second party) may deem necessary to properly carry out the plans for the propagation and extension of said corporation; provided, that such persons so appointed or employed be members of the said corporation in good and regular standing prior to their appointment, and that they maintain their good standing therein as an essential condition on which their appointment is made. "It is agreed that in all things the second party shall be subordinate to the said Imperial Wizard (President), and shall attempt no plans or methods of work without the consent or approval of the said Imperial Wizard. "It is agreed that the said second party shall receive as in full compensation and expenses of himself and his duly appointed and commissioned subordinate organizers the sum of $8.00 for each and every new member brought into the said corporation by himself and his assistant subordinate organizers, and in addition to the $8.00 he shall receive $2.00 for each new member added to all Klans organized by himself or his subordinate organizers within a period of six months after the date of the charter of all such Klans organized by himself and his subordinate organizers. "It is agreed that no expense or debts shall be made or incurred by the said Edward Young Clarke or his subordinate organizers, and no obligation entered into with any firm, company, corporation, or person for which the said first party hereto or the said Imperial Wizard (President) shall be bound to make any outlay of or expenditure of money, unless there be a specific approval of the particular item or items of all such expenditures, prior to the incurring of same by the said Imperial Wizard (President) of the said corporation. "It is agreed that the said second party shall advance, from time to time, as may be necessary the office rent and all other expenses incident to the proper conduct and furnishing of the main office of the aforesaid corporation, and in addition thereto a sum of not less than $75 per week and traveling expenses of the said Imperial Wizard (President) of the aforesaid corporation, reimbursing himself for such expenditures out of the $2.00 due by him to the aforesaid corporation on account of each member received into the aforesaid corporation by him and his duly appointed and commissioned subordinate organizers. "Duly executed in duplicate in the city of Atlanta, Ga., on the day and date above written. "KNIGHTS OF THE KU KLUX KLAN, INC. "By W. J. SIMMONS, Imperial Wizard (President). "EDWARD YOUNG CLARKE." As is well known the new Ku Klux Klan, like the old, depends to a great extent upon concealing the identity of the members by the means of long white robes and a white peaked helmet, with hangings in which eye holes have been cut. In the old Klan these robes were made by members of the Klansmen's family, but in the new order of affairs the work of supplying these robes is a monopoly entirely in the hands of the national organization. Members are not actually required to possess a robe, but it is generally the case that every man who comes into the movement is childishly eager to acquire one, whether he can use it in public or not. The organization does not "sell" the robes to members; it merely rents them, and members upon leaving the organization are required to return them to the head of the local Klan. The price charged a member for a robe is $6.50, while the Kleagle must pay $12 as his robe has more trimming. Made in large quantities, as they are being made, there ought to be a profit of at least $5 per garment, although I believe a New York garment maker could show a larger profit than that. According to "Emperor" Simmons, the present output is about six hundred robes a day. Orders are taken for the garments by Kleagles and Exalted Cyclops of the different Klans on measuring blanks printed especially for the purpose. The order is made out and addressed to the "Imperial Wizard," but it is filled by the "Gate City Manufacturing Company" of Atlanta, Georgia. The records of Fulton County, Georgia, show that application for charter for this corporation was filed June 9, 1920, with C. B. Davis and Lottie B. Davis as incorporators. It shows a capital stock of $25,000, and states that "more than $5,000 has been paid in." It also asks the right to increase its capitalization to $50,000. Its powers indicate that it is to engage in the manufacture and sale of lodge supplies, paraphernalia and equipment of all sorts for the use of lodges, secret societies, etc. The corporation apparently lay dormant for a year, as an order of court allowing the petition was only allowed on August 19, 1921. Until the incorporators met and organized there could have been no legal organization of the corporation. No reports as to business done had been filed in Fulton County up to the date of the court order above mentioned. This concern, however, has been doing business for several months prior to that time, as I received several shipments from them in April and May 1921. _Who owns the Gate City Manufacturing Company? What connection has it with the Knights of the Ku Klux Klan? What becomes of the enormous profit derived from the sales of robes?_ During the summer of 1921, the Knights of the Ku Klux Klan purchased the handsome, colonial home of H. M. Durant on Peachtree Road, about five miles from Atlanta, at an approximate cost of $75,000. The purchase comprises a block of land about four hundred feet square. Extensive improvements, worthy of a real emperor's palace are contemplated for this property, and it will be the headquarters of the "Imperial Palace." The land will be cut up into gardens, small lakes and building sites. It is estimated that $30,000 worth of marble alone will be used. A handsome statue of General N. B. Forrest will be erected, and also a statue of "Emperor" William J. Simmons. There will be electric fountains, electric fiery crosses, lakes, boat houses and tennis courts. According to the "Emperor": "There will be no manufacturing handled at the Palace. We now have a paraphernalia plant here turning out six hundred robes a day, in addition to other equipment, and we expect to erect in a short time a building with railroad frontage to be devoted exclusively to manufacturing." It is also planned to take over a large printing plant. If this extensive program is carried out, there will be a huge enterprise with all the combined activities costing not less than $3,500,000. While the organization has been buying land and engaging in real estate transactions, the Imperial Kleagle, as a side line, has also gone into the real estate business. On June 27, 1921, a petition was filed for charter for the "Clarke Realty Company" with Edward Young Clarke and Mrs. Elizabeth Tyler as incorporators, with authorized capital stock of $10,000 with privilege of increasing it to $100,000. The corporation seeks the right to deal generally in real estate. Just what real estate the "Clarke Realty Company" has bought, sold, leased, rented, or exchanged or acted as brokers for, has not appeared in print. The functions of Clarke appear to be exclusively to propagate the work and organize Klans, after which they are turned over to Simmons. According to a statement made by Clarke to the _World_ the organization has one thousand chartered Klans, it requiring the services of two people engaged every day to write charters. After the Klans are chartered they are turned over to Simmons. In this connection, it would be well to turn back to the charter and note that under Section 7, the "business of the society shall be under the control of the IMPERIAL WIZARD (PRESIDENT)," etc. This control is so thorough that in the secret constitution of the organization the term of office of the president is for life, and he can be removed only by the unanimous vote of his Imperial Kloncilium. The constitution also provides as follows: "Article I, Section 2. The government of this order shall ever be military in character, most especially its management and control; and no legislative enactment or constitutional amendment hereafter forever shall encroach upon, effect or change this essential, fundamental principle of this order--The Invisible Empire. "Section 2. The government of this order shall be invested primarily in the Imperial Wizard, as Commander-in-chief or Emperor of the Invisible Empire." Acting in pursuance of the constitution, which provides that the organization is "military in character," the propagation department functions in pretty much the same manner as the army handles its business. The Imperial Kleagle is virtually a Chief of Staff, or more properly an Adjutant General. The country is divided into eight "Domains" comprising certain States, each State being known as a "Realm," which is again divided into districts where the actual field work is done. The "Domain" is in command of a "Grand Goblin," the "Realm" is under the jurisdiction of a "King Kleagle," while the field organizer, having charge of certain territory, is known as a "Kleagle." The following is a list of the Domains with their respective Grand Goblins, revised to July 2, 1921: 1. Domain of the Southeast, composed of Georgia, Tennessee, Virginia, Alabama, Mississippi and the two Carolinas, with M. B. Owen, Box 1472, Atlanta, as Grand Goblin. 2. Western Domain, in charge of Grand Goblin George B. Kimbro, Jr., Box 1521, Houston, Texas, and composed of Arizona, Arkansas, Texas, Oklahoma, Louisiana, New Mexico, Colorado, Utah, Wyoming and Montana. 3. Domain of the East, Grand Goblin Lloyd P. Hooper, Apartment 1, No. 320, Central Park West, New York City, in charge, composed of the State of New York. 4. Domain of the Great Lakes, in charge of Grand Goblin C. W. Love, with headquarters in Chicago, and composed of Wisconsin, Illinois, Indiana, Kentucky, Ohio, Minnesota and Michigan. 5. Domain of the Mississippi Valley, in charge of Grand Goblin Frank A. Crippen, Box 951, St. Louis, composed of Nebraska, Missouri, Kansas, Iowa, Minnesota, South Dakota and North Dakota. 6. Domain of the Pacific Coast, in charge of Grand Goblin W. S. Coburn, No. 519 Haas Building, Los Angeles, composed of California, Washington, Nevada, Oregon and Idaho. 7. Domain of the Northwest, consolidated with former Southwestern Domain and now part of new Western Domain. 8. Capitol Domain, in charge of Grand Goblin Harry B. Terrell, Box 5, 11th Street Station, Washington, D. C., and comprising the District of Columbia. 9. Atlantic Domain, in charge of Grand Goblin F. W. Atkins, with headquarters in Philadelphia, composed of Pennsylvania, New Jersey, Delaware and Maryland. 10. New England Domain, in charge of Grand Goblin A. J. Pardon, Jr., with headquarters in Boston, and composed of Maine, New Hampshire, Vermont, Massachusetts and Connecticut. Unattached, Florida, to be in charge of King Kleagle S. A. Givens, who will report direct to the Imperial Kleagle and whose address is Box 1883, Jacksonville, Fla. These "Domains" may be likened to divisions of an army, as they are in control of the spread of Ku Kluxism in the sections named, and the "Grand Goblin" reports direct to the "Imperial Kleagle." Each State or "Realm" is like a regiment, and the King Kleagle reports to his immediate chief, the "Grand Goblin," and not to the Atlanta headquarters. The "Kleagle" or field man makes his reports to the "King Kleagle" only. All communications sent to or received by him from the headquarters come through the channels of the "King Kleagle." The system is so thoroughly military that if a member of the organization writes to Atlanta about any matter, the letter is sent through channels to the Kleagle for his action. The Kleagle is empowered to administer the obligation, organize and instruct Klans, and collect the requisite and necessary "donation" of ten dollars. Out of this sum he retains four dollars per member for his services, and at the end of the week submits a report of his activities, remitting to the King Kleagle the six dollars balance due on each member secured. The King Kleagle retains one dollar a member for his services, and remits five dollars to the Grand Goblin of the Domain to which he is attached. The Grand Goblin is allowed to shave off fifty cents a member and remits $4.50 to the Imperial Kleagle, who in turn keeps $2.50 and pays into the treasury of the Imperial Palace the sum of $2.00 which is all of the original "donation" that actually reaches the organization. The whole system is carefully conducted as a well organized sales system, each official being required to file his returns each week on a form provided for that purpose. The following is a copy of the Kleagle's weekly report form: KLEAGLE'S WEEKLY REPORT This report MUST be accurately made out and mailed to the Imperial Kleagle on the last day of the week, approved by him and sent by him to the Imperial Office at the earliest possible date. To the Imperial Wizard, Knights of the Ku Klux Klan: [Sidenote: N. B.--Send names and addresses of Petitioners who have paid on another sheet, also state to which Klan they will be attached] The following is my report for the week ending ..........., 192... Number of Prospective Petitioners Canvassed ...... " " Petitioners Secured and Paid ...... " " "Original Klansmen" secured ...... " " Klans Organized ...... Total Amount Collected from Petitioners $...... " " Remitted herewith $...... Town or Towns I have worked in this week: ................................................................. Will be at work next week in .................................... ................................................................. Prospects for next week ......................................... REMARKS. ................................................................. ................................................................. ................................................................. ................................................................. ................................................................. Dated at .............................................., 192..... Signed: ................................... K.O.I.E. Received..........................., 192...... Approved ................................. Grade ................ Imperial Kleagle. Has the "Invisible Empire" a program? According to its "Emperor" it not only has a program, but at the proper time it will put it forth. He made a statement which was printed in the _Searchlight_ on July 2, 1921: "I am not at all surprised, at the progress of the work, but of course gratified. I have never for one moment doubted that if God gave me strength and 'men' with which to lay before America the Knights of the Ku Klux Klan, that it would sweep the nation as nothing of the kind has ever done. "The Ku Klux Klan has not started to work. The enemies of the organization have been howling and back-biting and snapping at everything they could see or hear, and lying slanders have been spread broadcast about the organization and leaders and proposed work and present activity. "For the edification of those who do not know allow me to say that the Ku Klux Klan have not yet started to work and may not do so for a year. We are merely organizing at the present time and we do not intend to start any definite activity until we have sufficiently organized to make sure success. "To those who love fireworks--rhetorical and otherwise--allow me to suggest that they wait quietly until the Ku Klux Klan passes through its organizing period and actually starts work. The attacks that have so far been launched will appear significant when the atmosphere becomes surcharged with the shrieks of the enemies of law and order, constitutional principles, and real Americanism, as these forces feel the tightening grip of the Klan around them and they come to the realization that they are whipped. "It will be then, and not till then, that the real anathemas will be hurled at the organization and its leaders, but it will have as little weight and do as little harm as all the lies that have been spread broadcast up to the present time. "And those who have deliberately maligned and slandered us are going to wake some day to a very unpleasant situation. We are keeping records and making plans. The day of our activity has not arrived." This intemperate language of Simmons was even exceeded at a meeting held on the night of August 25, 1921, in Philadelphia, which was reported in a press telegram as follows: "A narrow pathway leading to a woodland glade, and every fifty feet a masked and white-robed sentinel. Within the little clearing an altar, and beside it the banner of the nation with the night wind rustling through the folds. Formed in hollow square around the glade rank on rank of masked spectres. A deep voice echoing through the darkness. "'Imperial One, the men who seek admission to our legions stand prepared!' "Line after line the candidates marched in, led by a gigantic masker who bore high overhead the Fiery Cross. The candidates marched before the scrutinizing ranks of silent Klansmen. Then every man--veteran Klansmen and new-made members--bowed before the American flag and through the night boomed out the watchword of the order: "'All men in America must honor that flag--if we must make them honor it on their knees!' "Then, in a blaze of sudden light, the Grand Goblin of the Realm, a towering form in white and scarlet uniform, appeared at the north end of the glade. Cheers received him. His speech was brief. "'America for real Americans!' he cried. 'Guardianship against the alien, the anarchist and all who would subvert that banner, be they white, or black or yellow!' the voice thundered through the ranks. 'The Ku Klux are misrepresented and vilified. Americans do not realize that they sleep on a red volcano's edge. They sleep; they let petty politicians hold the helm; they make no preparations for the perils yet to come. The enemies of true American principles are myriad. They are organized; they plot; they scheme--they go unchallenged and unhindered. "'It is the place of the Ku Klux Klan to rouse the spirit of the real American and to stand guard against the evil forces that seek to stifle this mightiest of nations. Be the foes white, black or yellow; be they native traitors or alien invaders, the Klan shall form a ring of steel to throttle their every devil's scheme. We, the Ku Klux Klan; we, the Invisible Empire, rally to aid the faltering hands of our law--and to protect our homes, our lives, our people and our nation's future against a wave of living hell!'" CHAPTER V PROPAGATION NEWS-LETTERS In order to keep the various units in touch with each other, the Propagation Department sends out each week a "News-letter" filled with extracts from reports of different workers. These letters are supposed to be read at the meetings of the Klans, and I found that they were listened to with great attention. It is quite likely that many hundreds of reports are received each week from all over the United States, and the fact that the Propagation Department selects for distribution these special extracts must indicate what the leaders wish Klansmen as a whole to believe about the movement, and what should be the objects they are to work for. It is also to be noted how well the letters reflect the extent to which the Klans have absorbed the moral and political poison of Ku Kluxism under the sugar coating of "social purity," "one hundred per cent Americanism," "motherhood," and all the other _et ceteras_. This sugar coating is especially evident in the following extract of June 18, 1921: "At eight o'clock one hundred Klansmen in robes marched down the main street to the park. They carried banners, the first about the head of the procession, bearing the inscription, 'The Invisible Empire, here yesterday, here today, here forever.' The second banner about the middle of the procession stated, 'Rockmart Must Be Clean for Our Mothers, for Our Wives, for Our Daughters--The Guilty Must Pay.' Then came the third and last banner reading, 'White Supremacy,' and on the reverse side, 'Grafters, Gamblers and Thieves Must Go.' There were about twelve hundred gathered around the speakers' stand and the old citizens say it was about the biggest gathering ever held in Rockmart. "The meeting was opened with singing 'My Country, 'Tis of Thee,' by the entire gathering. This was followed by prayer led by Rev. F. J. Mashburn. Then the Reverend Mashburn made the introductory speech, in which he paid his respect to those who tried to dissuade him from having anything to do with the meeting. Doctor Mashburn paid eloquent tribute to the men in robes. He said that his father was one of the members of the original Ku Klux Klan and that he felt he had been singularly honored when requested to introduce the chief speaker of the evening, Col. J. Q. Nolan of Atlanta. Colonel Nolan followed Doctor Mashburn with an eloquent address, in which he clearly and forcefully explained the aims and purposes of the order. His hold on the audience was absolute and he was frequently interrupted with applause. His tribute to motherhood was one of the sublimest word paintings ever uttered. On the platform with the speakers were Hon. J. A. Fambro, mayor of Rockmart, members of the City Council and two members of the Klan." In another letter from an Exalted Cyclops the sugar coating has largely disappeared. The author has lost sight of the small town "purity" reflected in the above letter, but feels that he will soon be called upon to march as a crusader against the foe. He writes: "Long live the Klan and those noble spirits who are inculcating its creed into the hearts of slumbering America! This organization happened just at the right psychological time; a little later perhaps would have been too late; it stepped into the breach at the proper moment and no other kind of organization on earth could have possibly met the issue. You know and I know and every other thinking man realizes and will admit the perils that menace this republic of ours. The trouble is, too few people are given to thinking--people nowadays are educated to every damn thing under the sun except think. It is up to us to fill the void and I believe we can put the world to thinking. It is not only the thinking man's duty to think, but to have the moral courage to teach. In due course of time I feel no doubt but that the influence of this Invisible Empire of thinkers will be reflected in the destiny of this nation. I am a Mason, a Rotarian and several other things, all of which I am proud, but first of all I am proudest of the fact that I am a native-born, white Gentile Klansman. What kind of country would this be with no lines drawn between the Caucasian blood and the African race? It is too awful to contemplate. I solemnly believe that we are facing another crisis in our history; it is slowly, gradually, inevitably and surely approaching. The foreign political and labor class fanatic; the negro; the Jap and Romanism are threatening, if I can read the signs of the times. The new, the reincarnated Ku Klux Klan is, as I understand it, dedicated to the proposition of saving our flag and forever maintaining this government as a _white man's_ government. No nobler or grander cause was ever espoused by the brain and heart of man." "Emperor" Simmons claims that the "Invisible Empire" is increasing at the rate of five thousand a week, and several extracts from the "News-letters" might seem to prove his point; if not that they might serve the purpose of the leaders of inspiring members to believe that they have the honor of belonging to the great national movement of the century. In the weekly "News-letter," dated May 13, 1921, the Exalted Cyclops, of Vicksburg, Mississippi, writes: "You gentlemen at headquarters will probably be pleased to know what rapid strides the K. K. K. is making in this State. It is sweeping Mississippi like wildfire. We are in hopes of having five hundred members in our Klan by September 1, 1921. When we get our Klan up to one thousand members we have perfected a scheme whereby, while we will retain only one Klan here in Warren County, we will have all the members from each separate district meet once a week and then have a general meeting for the whole Klan each month, as it will be too unwieldy to have such a large body meet frequently. You can readily appreciate this when at our first meeting, when we had one hundred and twenty-five charter members, we had thirty-five automobiles in the grounds of our meeting place in the country. "The reason why everybody here has taken so keenly to the Klan is due to the fact that years ago the Jews and Roman Catholics formed a liaison with the liquor interests and have had politics in this city throttled, and it is our intention to whip and rout them at the polls when the next election comes around in 1922. We intend to put these un-American elements out of office precisely as other communities have done." The following letter from Grand Goblin Crippen, of St. Louis is of interest: "I am glad to report that word comes from the Realm of Kansas that a Ku Klux flying squadron has been formed in that State, and I would also advise that several Klansmen are getting together a large group of musicians who, they claim, will constitute one of the largest and best brass bands in America, to be known as the Ku Klux Band." The "News-letter" of May 27 reveals their claim that Ku Kluxism is making strong headway outside of the Southern States. I quote at length from it as follows: "Additional proof that the Knights of the Ku Klux Klan is being welcomed with enthusiasm by the rank and file of one hundred per cent American citizens wherever our representatives go is found in the report of Hugh B. Cobb, one of the Imperial Officers, who has just returned from a trip to Missouri and other States in that territory. "Mr. Cobb went to Joplin, Mo., especially to deliver an address by invitation of the Joplin Klan. He says he found interest in Klankraft running high and the members of the organization there are among the highest type of citizens. On his return to Atlanta, Mr. Cobb spent one day with Grand Goblin Crippen in St. Louis. He was greatly pleased with Klansman Crippen and the work he is doing for the organization. "'It is an inspiration to see the class of citizens who are knocking at the outer door and applying for citizenship in the Invisible Empire,' said Mr. Cobb. 'The best publicity or propaganda our organization can have is the criticism of its enemies. No real American citizen is deceived for long, if at all, by these critics, because when he finds out who they are the first question he naturally asks is: Why are they criticizing? And if he has any brains at all it doesn't take him long to find out.' "Mr. Cobb's report is indeed very encouraging since it deals with the progress we are making in territory outside of the South. The red-blooded American men of the North and West are accepting the Ku Klux Klan as an American institution, because it is such, and because it is the _only_ one hundred per cent American organization in the whole United States. Think it over. "Another convincing proof that the Klan is taking hold is found in the fact that our enemies are so rapidly attacking us. We mean something to them apparently, although they scoffed at us in the beginning. There is very little scoffing going on at the present time, but there is considerable gnashing of teeth. We are glad to say, however, that the bulk of the opposition with which we are meeting now comes from those from whom we naturally would expect opposition and with whom it is impossible for the Ku Klux Klan ever to have anything in common. "At the outset we were opposed by many newspapers who had no idea of our real aims and purposes. _They accepted the word of negro associations and Catholics, Jews and other foreigners that we were a lawless gang and criticized us accordingly._" There is considerable food for thought in the above extract. In the first place I have never heard, in an experience of nearly twenty years, of a fraternal order sending out a communication in which it designated the outside public or any part of it as "enemies." It will be noted in several of the "News-letters" that one of the points I am trying to bring out in my argument is confirmed. It is the classification of the white Catholic and the white Jew with the negro, a classification that can have but one inevitable effect--the creating of discord and dissension among members of the white race. The last "News-letter" I have read was the one dated June 25. It was read at a meeting I attended in Chattanooga, and was descriptive principally of the work being done on the Pacific Coast by Grand Goblin Coburn, who has charge of that Domain. The report indicated that a vigorous propagation campaign was going on in California and that people were eagerly joining the Ku Klux Klan in response to its appeal for membership on the ground of "white supremacy" over the Japanese. I fully believe that the Pacific Coast will become one of the strongholds of Ku Kluxism, and would not be surprised at any time to read in the newspapers of some surface manifestations of the agitation of the race question. That a movement managed in Atlanta, Ga., has no business meddling in the international affairs of this country is so obvious that it is quite unnecessary to comment further upon it. The manner in which applications for membership are solicited in connection with the work of the official lecturers is illustrated in the following description of a lecture: "At the regular meeting of the Newport News Klan No. 8, Realm of Virginia, held in its Klavern, Monday, May 30, a resolution was introduced and passed by unanimous vote that Your Majesty be requested if possible to return Col. J. Q. Nolan to Newport News at a future date to deliver another address. Colonel Nolan spoke at the Imperial Theater with a seating capacity of eight hundred with the standing room only sign displayed before he even began speaking. There were fully as many turned away as were able to hear him. If possible to have him return we will secure the Academy of Music for his address and we can promise him a packed house. Colonel Nolan won the hearts of all who heard him and the request for his return comes not only from Klansmen but from men and women from all walks of life. At the meeting following Colonel's Nolan's address, ninety-one applications were presented and interest has been aroused to fever heat here. If it can be made possible for Colonel Nolan to return, please have him do so. At the same time we would like to extend a warm personal invitation to Your Majesty to come with Colonel Nolan, for Newport News and our Klan would feel it an honor indeed to entertain Your Majesty." Several of the "News-letters" support my claim that the organization is endeavoring to throw its coils around all public officers. This is seen for instance in the letter of May 20, 1921, which reads: "You may state in your weekly letter that in one city in Virginia we have the chief of police, the commonwealth attorney, the postmaster, the police court judge, members of the city council and the managing editor of the leading paper and many other prominent business and professional men. This is Newport News." The "News-letter" of June 10, 1921, shows a still more sinister situation. The Exalted Cyclops of Norfolk, Virginia, writes: "We have just taken in the chief of police. He is a fine up-standing fellow, a major in the World War. We had a hard time getting information regarding him, but when we found that he was eligible we had no trouble enlisting him in our ranks and when he was initiated you never saw such a pleased fellow; he radiated it, and when he learned he was to have our support in upholding the law he was certainly pleased, especially with our military organization, which we offered him in case of trouble. He then informed us that the city is insufficiently protected and that we are sitting on a volcano regarding the negro question, that there is a great deal of unrest among them and that we might have a riot at any time and he was very much worried. He told us that not many months ago there was a riot in the negro district, caused by negro soldiers attacking a district police station to release a negro prisoner, but it never got into the papers--so it was news to all of us. He welcomed us and the military company is to be trained and two hundred and sixty repeating rifles will be turned over to us in time of trouble. I asked how many in the three hundred present at the meeting would be willing to join the organization to assist the chief, and every one of them stood up. How is that for one hundred per cent Americanism? They were told they might have to sacrifice their lives in case of trouble, but they did not flinch at duty. The chief of police states that any man we select to head these two hundred and sixty Klansmen will be made by him assistant director of public safety in charge of these Klansmen." Imperial Kleagle Clarke, commenting on the above communication, states: "We call that almighty fine. The Norfolk Klan is working along the right line and deserves to be highly commended for the steps it has taken in enforcement of the law and preservation of order." An examination of the Norfolk communication reveals some interesting points. In the first place the author of the letter says: "We had a hard time getting information regarding him, but when we found that he was eligible we had no trouble enlisting him in our ranks." In other words, some of the best and most efficient police officers in the United States are Irish-Catholics, and since, according to the Ku Klux Klan, they are foreigners and to be classed with the negro, it is highly important, first of all, to ascertain the religion of the chief of police. As he probably is not an active churchgoer this task was rather difficult, but when he was found to be a Protestant, he was eagerly sought after. Now that the chief has taken the oath of allegiance to the "Invisible Empire," and has surrounded himself with his two hundred and sixty Ku Kluxes, I would not give much for the chances of a Catholic to get on the Norfolk police force. It is also interesting to read the fact that this particular Klan states that it is military, and that a military company will be trained and drilled, and that rifles will be issued to this secret organization. If this is a straw indicating the way in which the Ku Klux wind is blowing, it is not unreasonable to suppose that in the course of time there will be a gigantic, secret, national organization drilled as soldiers, and under the autocratic command of the "Emperor of the Invisible Empire." The "News-letter" above quoted again makes an extract from the report of the Exalted Cyclops of the Norfolk Klan, which is really more dangerous to the United States than the one previously discussed. It is more dangerous for the reason that it reflects the insane light of religious fervor and fanaticism in connection with this movement, and shows how the attempt of Simmons to build a secret Empire on the religious idea is bearing its fruit. I bespeak for this effusion a careful reading: "I did not think it possible that my enthusiasm for our noble order could be increased, but your letter of the fourteenth instant, has filled me with added inspiration. Having been offered an opportunity for service in the field in Missouri, I am resigning my position with the government here and hope soon to be among the chosen disciples of our great Emperor proclaiming his inspired doctrine of new freedom to the world. Beyond the simple office of treasurer in my home county I have never sought public honors nor craved political preference, but in the glorious work of this God-inspired order every ounce of my energy will strive for excellence. I shall never seek the honor or preferment of office except wherein I may contribute to the honor and preferment of my Klan. My fellow Klansmen have here seen fit to confer upon me the highest honor within their power, and God being my witness, I would not barter it for any other honor that life may hold. My only consolation in leaving my faithful Klan for a time is that I may aid in the promulgation of the glorious institutions of freedom which my sons battled for beneath the Stars and Stripes for which I have pledged my blood beneath the flaming symbol of an unconquered race of men." These "News-letters" are valuable as showing the mental attitude of the workers and members of the Ku Klux Klan. They show that wherever it is possible the national organization desires to throw its net around the officers of the law, and enroll them in the system. Under the guise of assisting the authorities to enforce the law this is done, and to my personal knowledge many conscientious and capable officers of the law believe that the idea is a good one. At the same time it is an alarming situation when police officers and sheriffs who have already taken one oath to the States in which they reside, take another--a vicious and illegal obligation--to an "Invisible Empire," ruled autocratically by one man who has in mind plans he does not reveal to his followers. What is to happen when the chief of police of a city swears to obey "unconditionally" all laws, regulations, decrees and edicts of the Ku Klux Klan "which have been or which may be hereafter enacted." Whatever excuse the original Ku Klux Klan may have had for its existence, it is impossible to conceive any situation arising in this country at the present time that calls for any extra-judicial organization, functioning in secret, and composed of men wearing robes and masks to conceal their identities. And along this line, I want to call attention to a historical fact. The original Klan was organized and functioned at a time when the courts and law-enforcing machinery of the South were paralyzed, but, as soon as the courts began to administer justice, General Forrest, the Grand Wizard, of the Ku Klux Klan, issued an order disbanding the organization on the ground that it was no longer needed. Surely, if the original Klan, having functioned as an enormous "vigilance committee" in several States, found that its services were not required, what real excuse can be advanced for the continuance of an extra-judicial organization in these days of ample courts, able officers of the law and the administration of justice? It seems to me that there are more than enough law-enforcement agencies in the United States. If the system of judicature in the United States is so helpless that a secret, masked, "Invisible Empire" is necessary to enforce the law, then the cold truth is that the Federal and State governments are abject failures. This then, being the case, it should be the duty of the people to devise ways and means to create and maintain a new system. In the face of the fact that this country has grown from a few small colonies to one of the greatest of world powers, and that the Constitution of the United States has been the basic law under which this has been done, and that our system of law enforcement is entirely adequate, the attempt on the part of any organization whatever to take upon itself the enforcement of the law is a piece of presumptuous impudence. All laws are made and enforced by representatives of the whole people. They are not enacted by or for the benefit of a class and they cannot be enforced by a class. The "News-letters" also indicate that the teachings of Simmons are taking firm root in the minds of the religious element of the country. While I may be disputed on this point, I believe, from my observations in various sections of the country which I have visited, that the people of the South as a whole take their churches and their religions more seriously than do people elsewhere. The whole structure of modern Ku Kluxism is an attempt to clothe its real purposes and intentions in the garb of the backwoods religious revival. Its ritualism is of the camp-meeting order, and all its ceremonies, as I shall show later, tend to awaken the emotions of provincial Protestantism. History has shown in numerous instances that where this religious fervor is aroused, it produces a blind fanaticism that is one of the most dangerous forces in the body politic when it is turned loose. The inability of the fanatic to differentiate between the political activities of the Roman Catholic Hierarchy and the Roman Catholic Church as a great religious institution is one of the greatest menaces of the Ku Klux movement. The "News-letters" show further that already the fanatical "citizens" of the "Invisible Empire" are catching hold of the idea of autocracy, and that the "subjects" are addressing their rulers as "Your Majesty." Were the situation not so serious and of such vital moment to the American people, this "Empire" of Ku Kluxism would be one of the greatest pieces of humor ever perpetrated upon the American public. CHAPTER VI THE KU KLUX OATH In the printed literature of the "Invisible Empire," it is stated that those who cannot assume a "real oath," with serious determination to keep same inviolate, are not desired in the ranks of Ku Kluxism. There is no doubt whatever that "Emperor" Simmons, who probably wrote the oath, has produced a "real oath." In making a critical analysis of the oath, I shall first reproduce it in its entirety, and then take it up in sections and show my viewpoint. If this oath is not a dangerous document and likely to imbue people with the spirit of taking the law into their own hands, then a considerable portion of my contention against the Ku Klux Klan must necessarily fail. My case against Ku Kluxism rests to a large extent upon the potential danger to the country from an absolutely secret organization, bound together by this oath, under the sole domination of one man, and likely at any time to draw into its ranks men with no regard for anything but the Ku Klux law. The oath is printed separately from the ritual, and the name "Ku Klux Klan" does not appear in it. In places where the name is spoken there are asterisks. The document consists of three printed pages bound together, and, for the convenience of the person administering it, is broken up into phrases separated by dashes. I am giving it here properly punctuated so that the reader can more easily grasp its significance. It is supposed to be administered in sections, sandwiched in between the verbose and long-winded effusions of "Emperor" Simmons as contained in the ritual. When the work is conferred by a full-degree team, it is given in "long form" and the procedure follows the order laid down in the ritual. Most of the Kleagles, however, put on the ceremony of "naturalization" alone, using the short form, in which case the oath is administered all at once. In the present mad scramble for commissions on the "donations," the Kleagles administer the obligation at any time and place that suits the convenience of the "alien" with the ten dollars, and Ku Kluxes are manufactured on the "pay-as-you-enter" style in stores, factories, banks, physicians' offices and any other place where there is freedom from intrusion. One enthusiastic Kleagle wrote to the home office that he had arisen from his bed one night after midnight, and clad in his pajamas had administered the obligation to a "worthy alien," whose ten dollars burned so badly in his pocket that he could not wait until daylight to be separated from his money. The obligation, consisting of four sections, reads as follows: "SECTION I. OBEDIENCE. "(You will say) 'I' (pronounce your full name--and repeat after me)--'In the presence of God and man most solemnly pledge, promise, and swear, unconditionally, that I will faithfully obey the Constitution and laws; and will willingly conform to all regulations, usages, and requirements of the Knights of the Ku Klux Klan, which do now exist or which may be hereafter enacted; and will render at all times loyal respect and steadfast support to the Imperial Authority of same; and will heartily heed all official mandates, decrees, edicts, rulings, and instructions of the Imperial Wizard thereof. I will yield prompt response to all summonses, I having knowledge of same, Providence alone preventing. "SECTION II. SECRECY. "I most solemnly swear that I will forever keep sacredly secret the signs, words, and grip; and any and all other matters and knowledge of the Knights of the Ku Klux Klan, regarding which a most rigid secrecy must be maintained, which may at any time be communicated to me and will never divulge same nor even cause the same to be divulged to any person in the whole world, unless I know positively that such person is a member of this Order in good and regular standing, and not even then unless it be for the best interest of this Order. "I most sacredly vow and most positively swear that I will not yield to bribe, flattery, threats, passion, punishment, persuasion, nor any enticements whatever coming from or offered by any person or persons, male or female, for the purpose of obtaining from me a secret or secret information of the Knights of the Ku Klux Klan. I will die rather than divulge same. So help me, God. AMEN! "SECTION III. FIDELITY. "(You will say) 'I' (pronounce your full name--and repeat after me)--'Before God, and in the presence of these mysterious Klansmen, on my sacred honor, do most solemnly and sincerely pledge, promise, and swear that I will diligently guard, and faithfully foster every interest of the Knights of the Ku Klux Klan, and will maintain its social cast and dignity. "I swear that I will not recommend any person for membership in this order whose mind is unsound, or whose reputation I know to be bad, or whose character is doubtful or whose loyalty to our country is in any way questionable. "I swear that I will pay promptly all just and legal demands made upon me to defray the expenses of my Klan and this Order, when same are due or called for. "I swear that I will protect the property of the Knights of the Ku Klux Klan, of any nature whatsoever; and if any should be intrusted to my keeping, I will properly keep or rightly use same; and will freely and promptly surrender same on official demand, or if ever I am banished from or voluntarily discontinue my membership in this Order. "I swear that I will, most determinedly, maintain peace and harmony in all the deliberations of the gatherings or assemblies of the Invisible Empire, and of any subordinate jurisdiction or Klan thereof. "I swear that I will most strenuously discourage selfishness and selfish political ambition on the part of myself or any Klansman. "I swear that I will never allow personal friendship, blood or family relationship, nor personal, political or professional prejudice, malice, or ill will, to influence me in casting my vote for the election or rejection of an applicant for membership in this Order, God being my Helper. AMEN! "SECTION IV. KLANISHNESS. "(You will say) 'I' (pronounce your full name--and repeat after me)--'Most solemnly pledge, promise, and swear that I will never slander, defraud, deceive, or in any manner wrong the Knights of the Ku Klux Klan, a Klansman, nor a Klansman's family, nor will I suffer the same to be done, if I can prevent it. "I swear that I will be faithful in defending and protecting the home, reputation, and physical and business interest of a Klansman and that of a Klansman's family. "I swear that I will at any time, without hesitating, go to the assistance or rescue of a Klansman in any way; at his call I will answer; I will be truly Klanish toward Klansmen in all things honorable. "I swear that I will not allow any animosity, friction, nor ill will to arise and remain between myself and a Klansman; but will be constant in my efforts to promote real Klanishness among the members of this Order. "I swear that I will keep secure to myself a secret of a Klansman when same is committed to me in the sacred bond of Klansmanship--the crime of violating _this_ solemn oath, treason against the United States of America, rape, and malicious murder, alone excepted. "I most solemnly assert and affirm that to the government of the United States of America and any State thereof which I may become a resident, I sacredly swear an unqualified allegiance above any other and every kind of government in the whole world. I, here and now, pledge my life, my property, my vote, and my sacred honor, to uphold its flag, its constitution, and constitutional laws; and will protect, defend, and enforce same to death. "I swear that I will most zealously and valiantly shield and preserve, by any and all justifiable means and methods, the sacred constitutional rights and privileges of free public schools, free speech, free press, separation of church and state, liberty, white supremacy, just laws, and the pursuit of happiness, against any encroachment, of any nature, by any person or persons, political party or parties, religious sect or people, native, naturalized, or foreign of any race, color, creed, lineage, or tongue whatsoever. "All, to which I have sworn by _this_ oath, I will seal with my blood. Be thou my witness, Almighty God! AMEN!" This document is the oath of the "Invisible Empire," Knights of the Ku Klux Klan, and according to "Emperor" Simmons, good Americans are swearing to it at the rate of five thousand a week! For the benefit of those who cannot readily see the danger in such an obligation, and why it does not belong in the class of obligations assumed by men who join real fraternal orders, let us carefully analyze certain clauses. "SECTION I. OBEDIENCE. "I, in the presence of God and man, most solemnly pledge, promise, and swear, unconditionally, that I will faithfully obey the Constitution and laws; and will willingly conform to all regulations, usages, and requirements of the Knights of the Ku Klux Klan, which do now exist or which may be hereafter enacted; and will render at all times loyal respect and steadfast support to the Imperial Authority of same; and will heartily heed all official mandates, decrees, edicts, rulings, and instructions of the Imperial Wizard thereof. I will yield prompt response to all summonses, I having knowledge of same, Providence alone preventing." Until I had resigned as Kleagle I had never been able to even see a copy of the constitution and laws. This was in the possession of the King Kleagle of Tennessee, who stated that he had had great difficulty in securing it, and had been compelled to give a very rigid receipt for its care and custody. The organization was evidently afraid to allow this booklet to get into general circulation among the members, for the simple reason that its general perusal would have shown the members the truth. They would have discovered that the organization was a "one-man" affair, with "Emperor" Simmons in practical control, with a life-time easy job, living on "Easy Street" as a result of money that came into the organization from the public. They would also have found that they were members of a military organization, and that the "Emperor" was the Commander-in-chief. Obedience to the "Imperial Authority" means obedience to "Emperor" Simmons. This first section binds a "citizen" to obey "unconditionally" laws he has never seen and is not permitted to see, and also to obey all laws that may be enacted in the future regardless of whether he approves of the laws or not. Any man who takes this obligation and keeps it, gives "Emperor" William Joseph Simmons a blank check on his life, his liberty of thought, and his entire actions. Any one who doubts my statement has but to read this section of the oath. It is there in plain English. Regardless of the merits of the organization, no fraternal order man ought to be a member of any society in which he has so little voice in the management of its affairs, and the head of which has so framed the constitution that he will enjoy a lifetime of "easy money." And the incorporators of the "Invisible Empire" say in their application for a charter of the "Knights of the Ku Klux Klan" that they want to be classed with the Masons and Knights of Pythias! In both those orders, the constitution and laws of the order are always open for the inspection of any member who cares to see them, and I have yet to hear of an official of Pythianism or Masonry who has been chosen to hold a position for life. Some officials have held office on merit for many years, but their tenure for life is not fixed in the constitutions. Under the second section of the oath, in the first clause, is found the words: "I ... do most solemnly pledge, promise and swear, that I will diligently guard and faithfully foster every interest of the Knights of the Ku Klux Klan, and will maintain its social cast and dignity." This is a sweeping declaration that every interest of this organization must be held paramount, and the slightest deviation from absolute obedience and loyalty to "Emperor" Simmons, who is the organization, would mean that the offender had broken his oath. "Maintaining its social cast and dignity"--whatever that means may indeed be a very hard obligation to keep. "I swear that I will pay promptly all just and legal demands made upon me to defray the expenses of my Klan and this Order, when same are due or called for." Here we find that the avarice and greed that permeates the whole system of organized Ku Kluxism has even been incorporated into the oath. When a Klan is chartered, a per capita tax of $1.85 for each member is required to be sent to the Imperial Palace. If the organization has 650,000 members, as has been claimed, then there will be derived from dues alone an annual revenue of $1,202,500. In order to insure the payment of this vast sum, the "Emperor" has sworn all his "subjects" to keep up the golden stream that flows into the coffers of the "Invisible Empire." Under this section, it would also be possible to levy an assessment on all of the members, which they would be bound to pay, or else they would be guilty of violating their obligations. No amount of payment is specified. When a person assumes the obligation, he gives "Emperor" Simmons a blank check on his bank account. "I swear that I will never allow personal friendship, blood or family relationship, nor personal, political, or professional prejudice, malice, or ill will, to influence me in casting my vote for the election or rejection of an applicant for membership in this Order." The "Invisible Empire" wants more "citizens." More "citizens" mean more money. Under a ruling of the organization no person can be blackballed unless objectors are prepared to stand up in open lodge and state just what are their objections, and then they might be admonished to "lay off." In the present system of propagation the Kleagle is the court of last resort as to the persons who become charter members of a Klan. Much capital is made by the organization of the fact that each person who becomes a "citizen" of the "Invisible Empire" is required to take a solemn oath to support the Constitution of the United States. While this is true, the allegiance to the Constitution and the law, is, in my opinion, pure camouflage for the purpose of concealing the deadly fangs of this illegal oath. In considering this point, it should be borne in mind that the members of the original Ku Klux Klan also took an oath to support the Constitution of the United States, which oath can be found in the Prescript of the Order. Just how much weight the original Ku Kluxes attached to the Constitution of the United States when it became necessary to put the fear of God into a "carpet-bagger" or negro is a matter of more or less doubt. They were organized as a matter of necessity for the purpose of policing a section of the country where political madness and hatred reigned supreme. As will be shown further along, a Ku Klux Klan in Beaumont, Texas, in May, 1921, although all of its members had sworn to support the Constitution of the United States, arrested a citizen without a warrant, tried him with a jury, convicted him, and acted as his executioners in total violation of the Bill of Rights of the United States Constitution. It has been proven in one instance that swearing allegiance to the United States Constitution had but little effect, in preventing members of the "Invisible Empire" from committing acts of lawlessness. Hence, I believe that the pious and patriotic clause in the oath of "Emperor" Simmons' organization is sheer camouflage, because the very document shows on its face that the Ku Klux oath is considered paramount to any other tie or obligation. In order to prove this latter statement, I call special attention to the following clause, which illustrates fully the relative importance the "Invisible Empire" attaches to the Constitution of the United States and the Ku Klux obligation: "I swear that I will keep secure to myself a secret of a Klansman, when same is committed to me in the sacred bond of Klansmanship--the crime of violating _this_ solemn oath, treason against the United States of America, rape, and malicious murder, alone excepted." Note this clause well! "The crime of violating _this_ solemn oath" comes first! Treason against the United States of America, rape and murder are afterthoughts. Under this clause, a Klansman can go to another Klansman and confess to having committed robbery, seduction, burglary and nearly every other crime in the calendar, and the one to whom the commission of the crime was confessed would be bound to keep the information secure to himself. But, however, if a Klansman should confess to one of his fellows that he had broken his Ku Klux oath, that violation of the obligation is a crime of so heinous a nature that it is of more importance to the Ku Klux mind than the crime of treason against the United States of America, which crime comes second. The most deadly part of the oath is saved for the end. The candidate has been led up to it by high-sounding words about "Klanishness," and has sworn allegiance to the Constitution of the United States of America. "Emperor" Simmons knew very well that had he started off his oath with this clause, most of his victims would have backed out, so he tacked it on at the end. It reads: "I swear that I will most zealously and valiantly shield and preserve, by any and all justifiable means and methods, the sacred constitutional rights and privileges of free public schools, free speech, free press, separation of church and state, liberty, white supremacy, just laws, and the pursuit of happiness, against any encroachment, of any nature, by any person or persons, political party or parties, religious sect or people, native, naturalized, or foreign of any race, color, creed, lineage, or tongue whatsoever." My contention is that this part of the obligation is absolutely illegal, that it is an accessory before the fact to lawlessness and mob violence, and brands the entire proposition as an outlaw enterprise that should be abolished and suppressed by the United States and State governments. Let us study a few of the words, as they stand out so strikingly. "Zealously and valiantly," "shield and preserve," "any and all justifiable means and methods," "against any encroachment," "of any nature," "any person or persons," "political party or parties," "religious sect or people," "native, naturalized, or foreign," "any race, color, lineage, or tongue whatsoever"! Just read these groups of words over and over again! When individuals or a group of individuals proceed to "zealously and valiantly" use "any and all justifiable means and methods" to accomplish a certain specified end, they take the law into their own hands. When the Barons wrested Magna Charta from King John at Runnymede, they "used any and all justifiable means and methods"! When the Germans invaded Belgium, and cynically declared that a treaty was a "scrap of paper," they used "any and all justifiable means and methods"! When a mob of masked outlaws takes a helpless old man from his bed and beats him up, they use "any and all justifiable means and methods"! When masked men drive up to a hotel and seize a helpless woman, convey her to a secluded spot, strip her clothing from her body and cover her with tar and feathers, they have used "any and all justifiable means and methods." Under this outrageous oath, any band of ruffians or outlaws can defend any lawless action they wish to commit on the ground that the "means and methods" were "justifiable." In the concrete instance I have previous mentioned, where the _Johnson City Staff_ undertook to protest against the coming of Ku Kluxism to the town, the spirit of the "Invisible Empire" interpreted "freedom of speech" to mean freedom only in so far as the Ku Klux Klan was allowed to proceed with its affairs unmolested. As soon as opposition developed the Ku Klux "freedom of the press" manifested itself in a desire to boycott the newspaper. Under the obligation to use "any and all justifiable means and methods" I see no reason to deter a local organization from taking an editor out and administering a liberal coating of tar and feathers, in case he should presume, in the columns of his paper, to antagonize the "Invisible Empire." I have been a student of the Constitution of the United States for twenty years, but until I saw the oath of the Ku Klux Klan, I never knew before that "white supremacy" was a "sacred constitutional right." The Fourteenth and Fifteenth Amendments to the Federal Constitution removed all political barriers against "race, color, and previous condition of servitude," and guaranteed all citizens of the United States equal protection under the laws. The Ku Klux oath, on the other hand, binds its followers to "use any and all justifiable means and methods" to enforce "white supremacy," and I see no reason why members of the organization would not interpret it to excuse any and every shade of mob violence, lynching, hanging, or burning of negroes. By the term "separation of church and state" is usually meant the resistance to the advance of the Catholic people in the political affairs of the country. Preachers of Protestant Churches may get up in their pulpits and talk politics, may make speeches on the stump, and may take upon themselves the general duties of running a community, but their actions are seldom criticized. The advance of the Catholics in politics, however, is a "union of church and state," in the popular conception, and this advance, the Ku Klux swears that he will resist by "any and all justifiable means and methods." The methods may be lawful and they may not be, but to the "Invisible Empire's" obligation they would be "justifiable" if they succeeded in driving the Catholics out of public life. It would also be well to note the blanket phrase "the pursuit of happiness." The oath says "use any and all justifiable means and methods" to secure the "pursuit of happiness," which, by the way, is also classed as a "sacred Constitutional right." This covers a multitude of things. A Ku Klux might derive unbounded happiness out of covering his neighbor's body with tar and feathers, while the victim of the performance might become a most unhappy individual as a result of the operation. The oath means in a few words that whatever suits the Ku Klux mind, whatever it wants to do in a community, it is going to use "any and all justifiable means and methods" to accomplish. The midnight prowler in his mask and white robe might well ask the question: "What does a little thing like a police force and sheriff's posse matter. If they attempt to interfere with us, we will simply remember our Ku Klux obligation, and 'zealously and valiantly shield and preserve our pursuit of happiness by any and all justifiable means and methods.'" Under this section, any sort of crime can be excused in the mind of the person who commits the crime. "But," the answer probably will be, "an act is not justifiable unless it is legal." The obligation might easily have been written so that the distinction could have been clearly stated, but it was not. That oath on its face is an accessory before the fact to any and all kinds of crimes and outrages, and placing such an obligation indiscriminately in the hands of men of average intelligence is like giving dynamite to little children and expecting them not to be blown to pieces. In summarizing the oath of the "Invisible Empire," there are three salient things that stand out very prominently: First: It binds men to obey unconditionally laws they know nothing about, and laws which will be enacted in the future, and to follow blindly an organization which is largely a one-man affair. Second: It places the Ku Klux obligation prior to the obligation to the government of the United States. Third: Its last paragraph is illegal, and is nothing more or less than the condonement of mob rule and the use of methods in carrying out its views that are contrary to all the basic laws of the land. CHAPTER VII THE KU KLUX RITUAL This chapter might well be entitled "Ku-Kluxing a Sacrament," or "How the Kleagles, for Ten Dollars, profane Christianity's Holiest Rite." On the title page of the fifty-four page booklet is the imprint "Copyright 1916, by W. J. Simmons, Atlanta, Ga." I venture to express the opinion that this is the first time in the history of the United States that a ritual of a secret order, genuine or alleged, has ever been copyrighted, and the very fact that it _is_ copyrighted suggests pertinent questions. As a general rule the protection of the copyright laws is a matter of dollars and cents to an author, and the first question that suggests itself is: what royalty does Simmons get from the "Invisible Empire" for the use of his printed productions? Then comes the further question: in whom does the title to the copyright rest? does Simmons own it, or has it been assigned to the corporation? If Simmons owns the copyright, and should die, would the title to the ritual pass to his heirs or would the members of the Klan have anything to say as to the ownership of the secret book of their organization? If the question be answered in the negative the curious spectacle would be presented of an organization paying a royalty to people not members of that organization. Another consideration is the fact that as the law requires two copies of a book to be deposited in the Library of Congress, the pages of this "secret" document are open to the study of any one who cares to go to Washington to examine them. Therefore, in his desire to secure unto himself the property rights in the ritual, Simmons, who took the oath not to divulge any of the secrets of his organization, violated his obligation from the very beginning. As I am no longer a member of the Knights of the Ku Klux Klan, I have no interest whatever in the relations of Simmons to his organization, but merely suggest these questions for the benefit of the members who may be interested in the financial side of their own movement. The name of the Ku Klux ritual is the "Kloran." Before discussing this name, which has an interesting story, it is necessary to state that in all of the Ku Klux lingo, many words have been formed by the placing of the letter "L" after the first letter of a word. Thus we have "Klavern," the meeting place of the Klan, from "Kavern;" Kloncilium, from Koncilium; Klaliff, from Kaliff, etc., etc. The name "Kloran" is the word "Koran" with the letter "L" placed after the "K." The Knights of the Ku Klux Klan is an "Invisible Empire" composed of none but Protestant Christians, yet it appropriates the name of the Mohammedan Bible for its sacred book. The "Kloran" is called the "white book," and on its front cover bears the inscription "K-Uno," from which is inferred that it is the first degree of Ku Kluxism. There is a hint in the "sacred and inspired" pages that there are other degrees to be taken, after the member has thoroughly imbibed the pages of the "Kloran," and has passed an examination upon the same. What these "higher degrees" are, no man, as far as I can learn, knows save only him, who "for fourteen years" communed with the gods and prepared himself for the sublime mission of saving the United States from nearly half of its own citizens. On the inside cover is the "Ku Klux Kreed" which is borrowed from the creed of the original Klan, with such further additions as Simmons in his infinite wisdom saw fit to add, and this is followed by the "order of business," which is similar to the average secret order, but expressed "Simmonsly" and not in the usual plain language of other organizations. The officers of the Klan as then set forth are "The Exalted Cyclops," who corresponds to the President; the "Klaliff," to the Vice-President; "Klokard," the lecturer; "Kludd," the Chaplain (borrowed, by the way, from the name of the high priest of the ancient Druids); the "Kligrapp," the Secretary; the "Klabee," the Treasurer; the "Kladd," the conductor; the "Klarogo," the inner guard; the "Klexter," the outer guard; the "Klokann," the investigating committee; and the "Night-hawk," who has charge of candidates. The text of the "Kloran" starts off with an "Imperial Decree" written in the "Simmons" language, and signed by "His Majesty," telling the members that this book is "_the_ book" of the "Invisible Empire," and that the decree to preserve it, and study its sacred teachings is as binding as the original obligation. Then follows a complicated diagram of the "Klavern," or meeting-place, showing the stations of the numerous officers and the routes taken by candidates when going through the floor work. The "opening ceremony," which is supposed to be inflicted upon the Klan every time it meets, covers eight closely printed pages of the "Kloran," and is filled with tiresome and boring conversation between the various officers. An opening "klode," to the tune of "Greenland's Icy Mountains," with its chorus "Home, Sweet Home" is then to be sung, and this is followed by a long-winded prayer ending with a petition to the Lord to "bless our Emperor." After more words, the poor Klan at last finds itself open. Then follows the "closing ceremony" which contains five pages of the same sort of wordy discourse, with a verse to the tune of "Blest be the Tie that Binds," a prayer for the success of the "Invisible Empire," and the weary Klansmen are then allowed to go home. The bulk of the "Kloran" is taken up with the "ceremony of naturalization." In the entire ritual the alleged fraternal order is called the "Invisible Empire," with only an occasional reference to its legal incorporated title. The candidate is an "alien" until he has been bored to death to the extent of about thirty pages, whereupon he is made "a citizen" of the "Invisible Empire" through the process of "naturalization." It is rather a curious anomaly that an American citizen, who does not need to be naturalized to enjoy the privileges of American citizenship has to be "naturalized" as a Ku Klux, while the foreign born, the Catholics and the Jews cannot be naturalized at all. They are forever "aliens." The ceremony of naturalization consists in walking the candidate from station to station, causing him to listen to verbose passages, swearing him to the obligation previously referred to, threatening him with death if he ever reveals any of the secrets, and finally making him go through a parody on the solemn and sacred rite of baptism. As a matter of comparison with the original Prescript of the Old Ku Klux Klan, there are ten questions which are asked the "alien" upon his first entrance into the "outer Den" of the "Klavern." These ten questions unmistakably show an intention on the part of the "Invisible Empire" to turn the United States in a country controlled by a "class" as opposed to several "classes," and are so utterly at variance with the requirements of the original Ku Klux Klan, as to add stronger proof that the present organization is a historical fraud with no right to use even the name of the former organization. These questions which can be found on pages 25 and 26 of the "Kloran" are as follows: "1. Is the motive prompting your ambition to be a Klansman serious and unselfish? "2. Are you a native born, white, Gentile American citizen? "3. Are you absolutely opposed to and free of any allegiance of any nature to any cause, government, people, sect or ruler that is foreign to the United States of America? "4. Do you believe in the tenets of the Christian religion? "5. Do you esteem the United States of America and its institutions above any other government, civil, political or ecclesiastical, in the whole world? "6. Will you, without mental reservation, take a solemn oath to defend, preserve and enforce same? "7. Do you believe in clanishness and will you faithfully practice same toward Klansmen? "8. Do you believe in and will you faithfully strive for the eternal maintenance of white supremacy? "9. Will you faithfully obey our constitution and laws, and conform willingly to all our usages, requirements and regulations? "10. Can you always be depended on?" In the above questions, the references to the Jew and the negro are obvious. The third question, "Are you absolutely opposed to and free of any allegiance of any nature to any cause, government, sect, people or ruler that is foreign to the United States of America?" refers to the Catholic, in which the Pope is considered a foreign ruler, and the allegiance mentioned means spiritual allegiance as well as political. It will be seen later, upon studying the Prescript of the original Klan, that no such questions were asked of applicants for membership and no such restrictions imposed. After the "alien" has satisfactorily answered the above ten questions, and has made his "donation," the first two sections of the obligation are administered, after which follow many papers of tiresome conversation. After walking the candidate several times around the "Klavern," giving the various stationed officers the opportunity to spout forth "Simmonsese," the "alien" is led to the Exalted Cyclops who addresses a long "charge" to him, admonishing him of the great seriousness of the organization, and offering him an opportunity to retire and proceed no further. This offer is very largely a "bluff," because by this time the curiosity of the "alien" is at such a state that he would not think of retiring, and invariably he signifies that he desires to remain for the entire performance. There is more walking around, more verbose tommyrot, and then the remainder of the oath is administered, and the candidate is ready for "naturalization." The "ceremony of naturalization" of the "Invisible Empire" is a sacrilegious parody on the holy rite of baptism, following a threat of death if the "alien" violated his obligation to "use any and all justifiable means and methods" to carry out the work of the political machine! There is no fraternal order in America which has ever dared to do this, and I look back upon the fact that I "baptized" a number of men, who ought to have known better, with a feeling of regret and humiliation. After the "alien" has taken the entire obligation he is asked by the Exalted Cyclops: "Sir, have you assumed without mental reservation your Oath of Allegiance to the 'Invisible Empire'"? The "alien" answers in the affirmative. The Exalted Cyclops then warns him: "Mortal man cannot assume a more binding oath; character and courage alone will enable you to keep it. Always remember that to keep this oath means to you honor, happiness, and life; but to violate it means disgrace, dishonor and _death_. May happiness, honor and life be yours." Having been duly warned of death and dishonor, the "alien" is then led to the "sacred altar" where rests the American flag, upon which is the Holy Bible, opened at twelfth of--Romans--which Simmons says is his "spiritual charter"--and across the pages of the Word of God is a naked dagger, grim reminder of the preceding warning of the snake. The Exalted Cyclops raises a glass of water, and "dedicates" the "alien," setting him apart from the men of his daily association to the lofty service of the "Invisible Empire." He is then caused to kneel upon his right knee, and a parody on the beautiful hymn, "Just as I am Without One Plea," is sung by those of the elect who can carry a tune. Behind the "sacred altar" burns the "fiery cross," which is an upright piece of wood with a cross arm, in which are set burning candles. When the singing is concluded, the Exalted Cyclops advances to the candidate and after dedicating him further, pours water on his shoulder, his head, throws a few drops in the air, making his dedication "in body," "in mind," "in spirit," and "in life." Having thus sacrilegiously "baptized" the alien into the "Invisible Empire of Ku Kluxism," the "Kludd," the chaplain of the Klan--very often a minister of the gospel--steps forward and delivers a prayer to God to aid the candidate to keep his obligation, the idea being, no doubt, that if God cannot or will not prevent the "alien" from "keeping his mouth shut," the dagger or the secret bullet of the Ku Klux will! The "alien" is then formally received as a "citizen" of the "Invisible Empire," in the name of the "Emperor," and is entitled to all of the secret work of the organization, which is as tiresome and boring as the whole ritualistic twaddle. Most of this secret work is called the "Way of the Klavern," and is unimportant. One of the most interesting things of the "work" is the salute that each Klansman is required to give the American flag placed on a stand in the center of the room. The same salute is given whenever addressing the chair. It is the old salute of the Confederate Army, made with the right hand over the right eye, then reversing the hand so that the palm is in front. The excessive number of signs and symbols used by the "Invisible Empire" are of no importance, but it will be of interest to mention the "Klonversation" which is a system of code words, by which one Ku Klux can know another. These code words are composed of the first letters of words in a sentence, and are used as a dialogue, as follows: Upon meeting a stranger whom he wishes to test, the Klansman says: AYAK, meaning, Are You A Klansman? the answer being, AKIA, A Klansman I Am. CAPOWE, Countersign And Password Or Written Evidence? CYGNAR, Can You Give Number And Realm? No. 1, ATGA, Number One Klan of Atlanta, Ga. KYGY, Klansman I Greet You. ITSUB, In The Sacred Unfailing Bond. (They shake hands with the left hand) KLASP, Klannish Loyalty A Sacred Principle, KABARK, Konstantly Applied By All Regular Klansmen. The Exalted Cyclops then instructs the newly-made Klansman in the Countersign and Password, which at the present time are the words "White," and "Supremacy." The citizen is then solemnly instructed in the "MIOAK," or the Mystical Insignia of a Klansman, which is a cheap little celluloid button that is supposed to be the real innermost secret of Ku Kluxism. The MIOAK is red in color, and contains the letters KOTOP, with a square, and an extended open hand, and constitutes the emblem of the Klan. No explanation of the real meaning of the mystic words has ever been given, although the Kleagles generally tell their victims that it stands for "Knights of the Open Palm," a designation arising no doubt from the eagerness with which the open palm of the Kleagle is extended to receive the ten dollar "donations" so necessary in the manufacture of "citizens" from the "alien" raw material. The word Kotop is also used as a hailing word, its answer being "Potok," a reversal of the previous word. This is followed by the presentation of "Imperial Instructions," which is a booklet, "The Practice of Klanishness," containing many pages of the same wordy stuff with which the ritual is filled. This book enjoins the members to stick together in all things, but more especially to render at all times the greatest respect to the "Emperor" who is working day and night for the "cause," and for whom the "cause" is also working. There is a long-winded, verbose and ridiculous "lecture" at the end of the "Kloran" that endeavors to give a history of the original Ku Klux Klan. In the last two pages of the "Kloran" are to be found "titles and explanations" of the various officers and subdivisions of the "Invisible Empire," which have no importance to the general reader. It might be interesting, however, to note with what modesty "Emperor" Simmons speaks of himself when he writes: "IMPERIAL WIZARD--The Emperor of the Invisible Empire; a wise man; a wonder-worker, having power to charm and control." CHAPTER VIII ANTI-NEGRO PROPAGANDA I am a white man. I believe that the United States is a white man's country. By all the instincts and traditions of my race, I believe that the United States having been created by white men will be ruled by white men. I do not believe that this doctrine applies merely to Tennessee and the rest of the Southern States, but to the entire country. In spite of innumerable criticisms hurled against the South in its handling of the negro, the entire country is gradually beginning to see that the South is right, because the South has demonstrated that the white race and the black race can live side by side and work side by side without friction. In cases where there is friction, the cause does not come from the best leadership of the South, as will be shown later on. Experience has shown that the two races get along better when they are segregated. I expect to live to see the day when the people of the North provide separate schools for white and negro children, when negroes will not be elected to public office by white votes, and when politicians who cater to negro votes are sent to political oblivion. That such a condition will exist, I feel sure, but it will not be brought about by such organizations as the Knights of the Ku Klux Klan. It will come through an enlightenment of public opinion. The activities of the Ku Klux Klan along the lines of race prejudice are the activities of the "professional Southerner," the political demagogue, and the sentiment of the "poor white" of the South. They are typical of the political spirit that has kept the South in bondage for thirty years, a spirit that has sent mediocre politicians to Congress and to other high offices, while abler men were shoved into the background. The professional negro-baiter of the South has been greatly assisted by white people and negroes in the North, and I believe that the most valuable propaganda work for the Knights of the Ku Klux Klan which has been done along racial lines has been that of Senator Boies Penrose, of Pennsylvania. If Senator Penrose had been on the pay-roll of the Ku Klux Klan, and had been completely wrapped up in the success of the movement, he could not have secured more members than he did by issuing a statement to his negro constituents that the time had come to accord complete equality to the negro race. Of course Senator Penrose did not mean any such thing, but a public statement that he favored an equal rights' bill then pending at Harrisburg was a pleasant sop to the negro voters of Philadelphia who immediately saw visions of the dining room of the Bellevue-Stratford Hotel and the Adelphia. The fact that the members of the Pennsylvania legislature quickly and very quietly choked the bill to death showed the real sentiment of the white people of the State. The result in the South, however, was highly inflammatory. Carried by the Associated Press to every paper, its effect upon the minds of the people, especially the ignorant and uneducated, was like pouring gasoline on a hot stove. I am told that the enrollments of the Klan in the States comprising the "Black Belt" jumped by leaps and bounds, indicating that the ambitious Kleagles, looking for their four dollars a head, worked overtime in the use of the Penrose article. Another piece of political clap-trap that aided the Ku Klux organizers was the action of the Speaker of the House, in the New Jersey legislature, in permitting a negro to occupy the speaker's chair during part of the last session. This was duly featured in the newspapers, and the Ku Klux Klan's workers very promptly asked the question: "Do you want this sort of thing to happen again in the South?" The answer came back most emphatically, "We do not." "Then give me your ten dollars and sign here," the organizer would reply. If there is a negro in the legislature of New Jersey, he was elected by white voters. The periodical attempt of fanatical members of Congress to reduce the South's representation in that body on the ground that the negro is not permitted to vote have generally been featured in the newspapers, and much capital made of them by demagogic politicians. These things have aided the campaign of the Klan. Another powerful recruiting force for the Ku Klux organization is the National Association for the Advancement of Colored Peoples, not "colored people" but "peoples," meaning no doubt people of all races except the white race. This organization through its press agency has issued statement after statement that has been eagerly taken up by the few papers that openly advocate Ku Kluxism, and used as effective propaganda in securing more members. An examination of the list of field workers of the Knights of the Ku Klux Klan throughout the United States reveals the fact that strong propaganda work is being carried on in cities where there is a large negro population. In New York, Chicago, St. Louis, Cincinnati, Philadelphia, and Indianapolis are active and aggressive headquarters from which encouraging reports come to the Atlantic headquarters. As a general proposition, I believe that the very existence of a secret organization bearing the name Ku Klux is having an effect of promoting unrest among the entire negro population of the South. While the negro cuts but little figure in the section in which I was working, I learned from published reports and from conversations with newspaper men that there was a feeling of great uneasiness among the Knoxville negroes due to the activities of the Klan. In Chattanooga, where, on account of its anti-Catholic propaganda, the Klan is making strong headway, I found that the racial situation was more accentuated. Chattanooga is a large and important manufacturing center, and many of the big plants employ negro labor. A negro workman possessing the skill and ability requisite to hold his position can work at his trade in Chattanooga, and as a general rule the laboring classes of the negro race are industrious, contented, prosperous and happy. In talking, with men closely identified with the manufacturing interests, I learned that the feeling of discontent and unrest is taking the place of the negro's former attitude, and that should the Klan succeed in gaining a substantial foothold it will mean the emigration of large numbers of negro laborers to Northern States, a thing that will seriously cripple the industrial life of the city. I found that the Chattanooga manufacturers, almost to a man, were absolutely opposed to the idea of having a Ku Klux Klan in the city. All thinking men agree that the race question in the United States is one of the most ominous in the entire country. All right thinking people desire it settled peacefully and in a way that will not disturb the economic and industrial situation. I believe that, if left alone, the negro will work out his own salvation. The history of the South for the past fifty years shows that the negro has been a most important factor in the development and upbuilding of the section. My experience and observations on the race question has convinced me that in ninety-nine cases out of one hundred, where friction, serious or trivial, has occurred between the white and negro races, it has been due to the lower classes of the two races. Between the better-class white men and the better-class negro, there is, always has been, and always will be the best of feeling. I often have had Northern people say to me: "You Southern people hate negroes!" I always hasten to correct the statement, by replying, "The best people of the South not only do not hate a negro but they hold him in high esteem. The better class of Southern white man is the best friend the negro race has in this country today." The "hatred," if such is the word, exists between the low-class negro and the low-class white man, and if it were possible to analyze the real cause of the racial disorders in the country, it would probably be found that they are due to bad white men, bad negroes and bad whiskey. While I make no charge that the Knights of the Ku Klux Klan have taken any part in them, it is a fact, nevertheless, that since this organization was started, there have been an abnormal number of instances of interracial friction. In the State of Georgia, where the Klan is probably strongest, there has been case after case of disorder. It seems to me that as an organization designed to aid the authorities in the enforcement of "law and order," the Ku Klux Klan has utterly failed to prevent these occurrences. If the Klan is capable of sustaining the arms of the law, why has it not done so in the State of Georgia? Early in the summer of 1921, the whole country was shocked at the outbreak of a race riot in Tulsa, Okla., when an entire community was plunged into bloodshed and a vast amount of property destroyed. From the published accounts of the riot, it started from the most trivial cause imaginable, and in a short time white men and negroes were arrayed against each other in regular pitched battle. In examining the list of field workers of the Knights of the Ku Klux Klan, it is noticeable that there is a large force of Kleagles at work in the State of Oklahoma, and the presumption is that there is a Klan of Ku Kluxes in existence at Tulsa. Why did not the Klan rally to the support of the authorities and "enforce law and order?" The enforcement of law and order consists of stopping riot. Why was the riot not stopped? In this connection, I heard the leader of the Ku Klux Klan in Chattanooga, where I attended a large meeting shortly before resigning, make the statement that several weeks prior to the outbreak of the Tulsa riot he had been informed by a travelling man, also a Ku Klux, that a clash between the races was likely to occur within a short time. If this condition was a true one, why were the authorities and their valuable aids and abettors, the Ku Klux Klan, not prepared to stop it? A great bugaboo that is constantly harped upon by the professional Southerner and by the Ku Klux organizer is the cry of "social equality" likely to be forced upon the white people by the negro. This argument appeals to the ignorant white man, but the intelligent man knows that social equality between any races or people is a myth. There is no such thing as social equality between members of the white race. Social equality is a matter of opinion only, for while I might think that I am superior to a person, that same person might think that he is superior to me. Society is split into strata made up largely through community of interest, and congeniality of ideas and thoughts. The man whose sole thought in life is the accumulation of money regards only his own kind as his equal; the social butterfly skilled in the arts of polite society looks with horror upon the "impossible" person who is not; the scholar seeks solace and equality among people of brains; and the philosopher, looking at the whole human race with its follies and foibles, winks at his brother philosopher and laughs at all of them. When such a thing as equality exists between the members of the white race, then, and not until then, will it ever become necessary seriously to consider the matter of social equality between the white and black races. While I believe in the principles of a white man's country and a white man's government, I believe that the negro is as much entitled to his life, liberty and the pursuit of happiness as I am, and that he should be afforded all the protection that the courts and laws of the country can give him. I have seen cases tried in the South where negroes have been convicted of crime on evidence which, if presented against a white man, would be thrown out of court. Such cases are, however, uncommon, as I believe the average officer of the law in the South is usually fair and square in his treatment of the negro race. The only way, in my judgment, that the race question will ever be successfully handled in the South, is by the promotion of better feeling among the high-class men of both races, and then have these men work on the lower classes. Let the leaders of the negro race take a strong stand in opposition to the vicious negro, whose crimes against women and children have done much toward placing the ban upon the negro as a whole; and let the leaders of the white race cast aside the demagogue and impress upon the lower-class white man that because his skin is white is no excuse for the exercise of brutality toward the negro. Let the proposition be sunk home that a white rough-neck, because his skin is white, has no warrant to ride roughshod over a decent and law-abiding negro because the latter's skin happens to be black. In the Northern States, while the better class of negroes attend to their own business and conduct themselves well, the lower-class negro should be taught the value of decent behavior and good manners in public. Many negroes, particularly the vicious element, come to the North, and imagine that the treatment with which they are accorded gives them the license to crowd into the street cars, and make themselves offensive generally to white people. The negro with good manners wins his way wherever he goes, but the noisy, pugnacious individual, but newly arrived from the country of the "Jim Crow" street car does much to bring his entire race into disrepute. At the risk of arousing the ire of my Ku Klux friends, I advance the thought that a man can be a gentleman and a woman can be a lady even if their skins are black; and that people who are white can be offensive and boorish. I am in favor of wiping out of our national life any organization, agency or association that tends to stir up the race question in any manner, shape or form, and leaving the subject to take care of itself under the guidance of men in the South who are devoting their lives to the work. In the city of Atlanta, there is an organization known as the Interracial Association headed by Rev. Ashby Jones, a Baptist minister, whose father, Rev. John William Jones was a chaplain in the Confederacy under General Lee. Men of the highest standing, including Dr. C. B. Wilmer, a well-known Episcopal minister of Atlanta, are in this movement, and I am informed that since they have commenced their activities, there has been a great deal of positive good accomplished in the elimination of discord between the white people and the negroes. On the other side, Doctor Moton, the head of the Tuskegee Institute, founded by Dr. Booker T. Washington, is going up and down the South, preaching sane things to the negro and to the white men. The leadership of these men represents the best thought and the best effort of both races in the South. The leadership of William J. Simmons and his Ku Klux Klan does not. I think that the stirring up of the race question in the South, or elsewhere, for that matter, is at all times as dangerous as playing with dynamite, but the Ku Klux Klan has included in their propaganda against the negro its fight on the Catholics and Jews. While they do not specify in their ritual that this is the case, they imply it, and I have seen the actual propaganda as it is handled. The classification of the white Catholic and Jew with the negro is a stupid blunder, if nothing else. It is stupid, because, in the event of trouble on an extensive scale stirred up by this organization or by its psychological effect on the country, it is splitting the white race into factions at a time when it should stand together. As I shall show further on, in discussing the history and structure of the original Ku Klux Klan, there is absolutely no racial condition in the South or anywhere in America today that warrants the existence of such an organization. It is even worse than folly to make the religious element figure into questions touching a section where racial matters are always in the acute stage. In order to swell its roster, and to bring under its banner of discord all the elements in the country which it thinks it can handle, Ku Kluxism is attempting to win the people of the Pacific Coast by putting forth the doctrine of "White Supremacy" in relation to the Japanese question. I have seen and heard read many reports from California indicating that the Kleagles on the coast are doing a land office business and that the people are "donating ten dollars" to the "noble cause" as rapidly as they can sign the petition for citizenship. Without regard to the merits or demerits of the Japanese question, as it affects the people of California, there again creeps into the subject the discrimination against white men by classing them as foreigners along with the Japanese. I know nothing of the industrial conditions of California, but I am quite sure that a portion of the prosperity and greatness of the State has been developed by Catholic and Jewish people. As a general proposition Southern people are exceptionally capable of sympathizing with Californians in their peculiar racial problem, and would probably back them in every way that is legitimate, but the Japanese question is an international one, and should be and must be handled by the State department in Washington, and not by the "Emperor" of the "Invisible Empire" in Atlanta. The carrying on of a vigorous campaign for members of the Ku Klux Klan on the Pacific Coast is an infringement on the duties and prerogatives of the United States Government. If it is not stopped, it is likely to lead to unpleasant and dangerous international consequences. CHAPTER IX RELIGIOUS PROPAGANDA One of the strongest pieces of evidence that the Simmons monstrosity is not "the genuine original Klan," and that its claim to being "a monument to the Confederate soldier" is an insult to the cause headed by Jefferson Davis and Robert E. Lee, is its propaganda of religious animosity and prejudice, which is directed specifically at Catholics and Jews. While it claims to be a great and "noble cause" for the "uplift" of humanity, the protection of womanhood, the enforcement of law and order and the maintenance of "white supremacy," I am firmly convinced that its fundamental idea is the creation of a secret political Empire for the purpose of totally eliminating Catholics and Jews from public life. It is a rather surprising thing to me that a man who claims to have spent a part of his life as a professor of history in any college should be so strangely unfamiliar with the composition of the Southern Confederacy. I wonder if Simmons ever heard of Judah P. Benjamin! One of the foremost and ablest men in the cabinet of Mr. Davis was a Jew! I wonder if the Imperial Wizard and Emperor of the Invisible Empire ever looked into the military records of the Confederate Army and saw the large number of Jewish names, and if he knows that among some of the best and bravest soldiers the South ever had the Jew was very much in evidence. I wonder if Simmons ever heard of Pat Clebourne, the fighting Irishman who gave a good account of himself every time he went into action, or if he ever read the beautiful poems of Father Ryan, a Catholic priest who followed the Stars and Bars into the very jaws of hell to comfort the wounded and administer to the dying. There was scarcely a company of infantry, a troop of cavalry or battery of artillery, that did not have an Irish Catholic on its roster, and they soldiered and suffered and fought and died for the South along with their Protestant comrades. Yet, in the year 1915, is commenced the erection of a "monument to the Confederate soldier" in the shape of a secret, Jew-baiting, Catholic-baiting, Negro-hating, money-getting proposition that has the effrontery to call itself the name of the "Ku Klux Klan," and to presume with its white-robed and masked members, to interfere with the administration of justice in the United States. Along the lines of anti-Catholicism, the organization is working hard. Among the very first consignments of printed matter I received from "The Gate City Manufacturing Company" of Atlanta was a lot of cards, bearing no imprint, but asking several questions about the Catholic Church. The following is a copy: "DO YOU KNOW?" "That the pope is a political autocrat. "That a secret treaty made by him started the war. "That he is enthroned and crowned and makes treaties and sends and receives ambassadors. "That one hundred and sixteen princes of his government are enthroned in our cities. "That he has courts here enforcing the canon law. "That he controls the daily and magazine press. "That he denounces popular government as inherently vicious. "That his canon law condemns public schools and forbids children to attend them. "That popery enthroned in great cities controls politics. "That our war industries were placed exclusively in Roman Catholic hands. "That no sectarian body or fraternal order but Knights of Columbus was permitted to do war-relief work in the army and navy. "That Roman Catholics compose one-sixth of our population and hold three-fourths of the public offices, being entrenched in national, state, and city governments throughout the country. "That they are pouring into our land as immigrants at the rate of two millions a year. "That Knights of Columbus declare they will make popery dominant in the United States. "Let us arouse the people and save our country as the beacon light of constitutional liberty and the hope of the world." Among the methods used by propagandists of the Ku Klux Klan in enlisting recruits by means of attacks on the Catholic Church is a certain bogus oath purporting to be the obligation assumed by members of the Fourth Degree of the Knights of Columbus. This oath first made its appearance in this country in 1912, and was widely circulated by anti-Catholics. In 1913, in a contested election case involving a seat in Congress from Pennsylvania, Eugene C. Bonniwell, himself a Catholic, filed charges with a Congressional Committee that this alleged oath had been circulated by his opponent Thomas S. Butler, who denied that he had been responsible for such circulation and had urged his followers that they refrain from circulating the oath. Purely as a matter of a legal exhibit, a copy of this "oath" was ordered printed in the Congressional Record, February 15, 1913. The document as given in the Congressional Record reads as follows: "KNIGHTS OF COLUMBUS OATH. FOURTH DEGREE "I, -- ---- ----, now in the presence of Almighty God, the blessed Virgin Mary, the blessed St. John the Baptist, the Holy Apostles, St. Peter and St. Paul, and all the saints, sacred host of Heaven, and to you, my Ghostly Father, the superior general of the Society of Jesus, founded by St. Ignatius Loyola, in the pontification of Paul the III, and continued to the present, do by the womb of the Virgin, the matrix of God, and the rod of Jesus Christ, declare and swear that His Holiness, the Pope, is Christ's vice-regent and is the true and only head of the Catholic or Universal Church throughout the earth; and that by virtue of the keys of binding and loosing given his Holiness by my Saviour, Jesus Christ, he hath power to depose heretical kings, princes, States, Commonwealths, and Governments and they may be safely destroyed. Therefore to the utmost of my power, I will defend this doctrine and His Holiness's right and custom against all usurpers of the heretical or Protestant authority whatever, especially the Lutheran Church of Germany, Holland, Denmark, Sweden, and Norway, and the now pretended authority and Churches of England and Scotland, and the branches of same now established in Ireland, and on the Continent of America and elsewhere, and all adherents in regard that they may be usurped and heretical opposing the sacred Mother Church of Rome. "I do now denounce and disown any allegiance as due to any heretical king, prince, or State, named Protestant or Liberals, or obedience to any of their laws, magistrates, or officers. "I do further declare that the doctrine of the Churches of England and Scotland, of the Calvinists, Huguenots, and others of the name of Protestants or Masons to be damnable, and they themselves to be damned who will not forsake the same. "I do further declare that I will help, assist, and advise all or any of His Holiness's agents, in any place where I should be, in Switzerland, Germany, Holland, Ireland, or America, or in any other kingdom or territory I shall come to, and do my utmost to extirpate the heretical Protestant or Masonic doctrines and to destroy all their pretended powers, legal or otherwise. "I do further promise and declare that, notwithstanding that I am dispensed with to assume any religion heretical for the propaganda of the Mother Church's interest, to keep secret and private all her agents' counsels from time to time, as they instruct me, and not divulge, directly or indirectly, by word, writing, or circumstances whatever, but to execute all that should be proposed, given in charge, or discovered unto me by you, my Ghostly Father, or any of this sacred order. "I do further promise and declare that I will have no opinion or will of my own or any mental reservation whatsoever, even as a corpse or cadaver (perinde ac cadaver), but will unhesitatingly obey each and every command that I may receive from my superiors in the militia of the Pope and of Jesus Christ. "That I will go to any part of the world whithersoever I may be sent, to the frozen regions North, jungles of India, to the centers of civilization of Europe, or to the wild haunts of the barbarous savages of America without murmuring or repining, and will be submissive in all things whatsoever is communicated to me. "I do further promise and declare that I will, when opportunity presents, make and wage relentless war, secretly and openly, against all heretics, Protestants and Masons, as I am directed to do, to extirpate them from the face of the whole earth; and that I will spare neither age, sex or condition, and that I will hang, burn, waste, boil, flay, strangle, and bury alive these infamous heretics; rip up the stomachs and wombs of their women, and crash their infants' heads against the walls in order to annihilate their execrable race. That when the same can not be done openly, I will secretly use the poisonous cup, the strangulation cord, the steel of the poniard, or the leaden bullet, regardless of the honor, rank, dignity, or authority of the persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agents of the Pope or superior of the Brotherhood of the Holy Father of the Society of Jesus. "In confirmation of which I hereby dedicate my life, soul, and all corporal powers, and with the dagger which I now receive I will subscribe my name written in my blood in testimony thereof; and should I prove false or weaken in my determination, may my brethren and fellow soldiers of the militia of the Pope cut off my hands and feet and my throat from ear to ear, my belly opened and sulphur burned therein with all the punishment that can be inflicted upon me on earth and my soul shall be tortured by demons in eternal hell forever. "That I will in voting always vote for a K. of C. in preference to a Protestant especially a Mason, and that I will leave my party so to do; that if two Catholics are on the ticket I will satisfy myself which is the better supporter of Mother Church and vote accordingly. "That I will not deal with or employ a Protestant if in my power to deal with or employ a Catholic. That I will place Catholic girls in Protestant families that a weekly report may be made of the inner movements of the heretics. "That I will provide myself with arms and ammunition that I may be in readiness when the word is passed, or I am commanded to defend the church, either as an individual or with the militia of the Pope. "All of which, I, ---- ----, do swear by the blessed Trinity and blessed sacrament which I am now to receive to perform and on part to keep this, my oath. "In testimony hereof, take this most holy and blessed Sacrament of the Eucharest and witness the same further with my name written with the point of this dagger dipped in my own blood and seal in the face of this holy sacrament." (Excerpts from "Contested election case of Eugene C. Bonniwell against Thos. S. Butler," as appears in the Congressional Record ---- house, Feb. 15, 1913, at pages 3215, etc., and ordered printed therein "by unanimous consent." Attached thereto and printed (on page 3216) as a part of said report as above.)" While I was engaged in the work as Kleagle of the "Invisible Empire," I was given copies of this "oath" by four travelling men who had previously identified themselves to me as Klansmen, and was informed that it had been and was being widely circulated, not only in their home towns, but all through the South by workers in the Ku Klux cause. I had not previously seen this oath, and without investigating its authenticity permitted it to be reprinted and circulated in my territory, although the men who became members of the Klan under me did not attach any genuineness to the document. There was, therefore, but comparatively little use made of it in my territory, but I learned that in Knoxville and Chattanooga it was freely and industriously circulated. Among the ignorant classes of people, I learned, the oath was accepted as genuine, and was the means of securing a large number of members for Ku Kluxism. In Chattanooga, in May, 1921, the convention of the Southern Baptists was held, and as a great many speeches were made against Romanism, the public mind was in a very responsive mood to accept the alleged oath as the real obligation of the Knights of Columbus. I made inquiry of my King Kleagle as to whether or not the Atlanta people were printing and distributing the "oath." In a letter written to me from Chattanooga, dated May 25, 1921, the King Kleagle, said: "The Imperial Palace does not get out copies of the K. C. oath but I find it of value among a certain few. "I find papers like the _Protestant_ that I suggested your subscribing for to be the most valuable dope that I can use for it brings home in a concrete form to them the things we have to guard against." Having been, in a limited way, a party to the distribution of this oath, I feel that it is my duty to print the result of my investigations as to its nature and also to give in full the real obligation of the Fourth Degree Knights of Columbus which was made public in the summer of 1921. It appears from my investigations that several times the authenticity of the "oath" has been brought into the courts by the Knights of Columbus, and each time it has been proven to be a fraud. An instance occurred, however, that is so strongly convincing that every American who believes in fair play, especially every Mason in the country, should know about it. In Los Angeles, California, in 1914, the State Deputy of the Knights of Columbus submitted the entire work, ceremonies and pledges of his order to a committee of Masons made up of Messrs. Motley Hewes Flint, thirty-third degree, Past Grand Master of California, Dana Reid Weller, Past Grand Master, William Rhodes Hewey, Past Master, and Samuel E. Burke, Inspector of the Los Angeles Masonic District. These gentlemen made a careful examination of the entire subject, and rendered the following report: "We hereby certify that by authority of the highest officer of the Knights of Columbus in the State of California, who acted under instructions from the Supreme Officer of the Order in the United States, we were furnished a complete copy of all the work, ceremonies and pledges used by the Order, and that we carefully read, discussed and examined the same. We found that while in a sense the Order is a secret association, it is not an oath-bound organization and that its ceremonies are comprised in four degrees, which are intended to teach and inculcate principles that lie at the foundation of every great religion and every free state. Our examination of these ceremonials and obligations was made primarily for the purpose of ascertaining whether or not a certain alleged oath of the Knights of Columbus, which has been printed and widely circulated, was in fact used by the Order and whether if it was not used, any oath, obligation or pledge was used which was or would be offensive to Protestants or Masons, or those who are engaged in circulating a document of peculiar viciousness and wickedness. We find that neither the alleged oath nor any oath or pledge bearing the remotest resemblance thereto in matter, manner, spirit or purpose is used or forms a part of the ceremonies of any degree of the Knights Of Columbus. The alleged oath is scurrilous, wicked and libelous and must be the invention of an impious and venomous mind. We find that the Order of Knights of Columbus, as shown by its rituals, is dedicated to the Catholic religion, charity and patriotism. There is no propaganda proposed or taught against Protestants or Masons or persons not of Catholic faith. Indeed, Protestants and Masons are not referred to directly or indirectly in the ceremonials and pledges. The ceremonial of the Order teaches a high and noble patriotism, instills a love of country, inculcates a reverence for law and order, urges the conscientious and unselfish performance of civic duty, and holds up the Constitution of our country as the richest and most precious possession of a Knight of the Order. We can find nothing in the entire ceremonial of the Order that to our minds could be objected to by any person." The real oath or pledge of the Fourth Degree of the Knights of Columbus reads: "I swear to support the Constitution of the United States. I pledge myself as a Catholic citizen and Knight of Columbus, to enlighten myself fully upon my duties as a citizen and to conscientiously perform such duties entirely in the interest of my country and regardless of all personal consequences. I pledge myself to do all in my power to preserve the integrity and purity of the ballot, and to promote reverence and respect for law and order. I promise to practice my religion openly and consistently but without ostentation, and to so conduct myself in public affairs, and in the exercise of public virtue as to reflect nothing but credit upon our Holy Church, to the end that she may flourish and our country prosper to the greater honor and Glory of God." When one pauses to examine into the history of the old Ku Klux Klan, and the objects for which it was organized, it seems almost incredible that any organization claiming to be the "genuine original Klan" would stoop to belittle the memory of the old Klan by making capital of religious prejudice. As will be shown further along in my narrative, there were absolutely no restrictions in the old Klan as to religious belief, the Precept clearly setting forth the qualifications for membership. Nothing whatever was said about a Jew, a Catholic or a person who happened to be born in a foreign country. While I was working in Johnson City, I took into the organization an old gentleman who had been a member of the original Klan at Morristown. There is a rule that "original Klansmen" are not required to make any "donations" or pay any dues. When this old ex-Confederate soldier was taken in, it was at the end of my career as Kleagle, and as I swore him to the un-American obligation, I could not help feeling ashamed and disgusted. I had several conversations with him afterwards, and asked him specifically as to the regulations of the old Klan in reference to members. He stated positively that there were no rules whatever prohibiting Catholics and Jews from becoming Klansmen, and that one of the best men in his Den was a German who had been born in Germany. On account of the fact that he had associated intimately with Jewish and Catholic Confederate soldiers, the old gentleman expressed himself as being amazed that, in an attempt to revive the Klan, any such discrimination should be practiced. I received a number of copies of the _Protestant_, for which the King Kleagle McArthur, advised me to subscribe because, he wrote, "It brings home in concrete form to them the things we have to guard against." This paper is published in Washington, D. C., and is of the usual type of rabidly anti-Catholic publication. An examination of some of its headlines shows the character of its attacks. This paper was eagerly read by Ku Kluxes wherever it circulated and was indeed a valuable agency in securing recruits. I also heard other Kleagles attack Catholicism, most of the attacks appealing to me as being ridiculous, one especially which stated that the Catholic Church was financially backing the National Association for the Advancement of Colored Peoples. It was gravely stated that the Catholics were arming the negroes of the South and that at the "right time" would join in an armed uprising to seize the country. Considerable anti-Catholic propaganda has been and is being published in the columns of the _Searchlight_ the official organ of the Ku Klux Klan. Among the statements I have seen was an intimation that the Catholic Church was responsible for the murder of President Abraham Lincoln. Copies of the _Searchlight_ are sent to each Kleagle for distribution among his Klans, and I received a number of copies in my connection with the organization. In every town there is a Klansman, either paid for his services or who renders same gratuitously, who makes a speciality of getting subscribers for the _Searchlight_ and of placing the publication on the news stands. In the issue of August 6, 1921, the _Searchlight_ printed on its first page an article by Rev. Caleb A. Ridley, a Baptist preacher of Atlanta, part of which stated: "Some people seem to think that the Ku Klux Klan is a body of men who have banded together simply to oppose certain things they do not like--that they are anti-Jew, anti-Catholic, anti-negro, anti-foreign, anti-everything. But real Klansmen have no fight to make on any of these. I can't help being what I am racially. I am not a Jew, nor a negro, nor a foreigner. I am an Anglo-Saxon white man, so ordained by the hand and will of God, and so constituted and trained that I cannot conscientiously take either my politics or religion from some secluded ass on the other side of the world. "Now, if somebody else is a Jew, I can't help it any more than he can. Or, if he happens to be black, I can't help that either. If he were born under some foreign flag, I couldn't help it, and if he wants to go clear back to Italy for his religion and his politics, I cannot hinder him; but there is one thing I can do. I can object to his un-American propaganda being preached in my home or practiced in the solemn assembly of real Americans." The propaganda against the Jew is being carried on as viciously as against the Catholic. In the _Searchlight_ of July 30, 1921, there appeared on the front page a typical anti-Semitic article in the nature of a letter written from New York, and signed "American," of which the following is an extract: "The Jew is interested in creating war between blacks and whites, not to benefit the negro, but to destroy our government. For the same reason, the Jew is interested in overthrowing Christian Russia. But remember, he does not intend to stop at Russia. Through his Third Internationale of Moscow he is working to overthrow all the Gentile governments of the world. I am enclosing an editorial clipped from the _New York World_ of Saturday, July 23. You will keep in mind that the _World_ is Jew-owned (as is also every newspaper in New York City except the _Tribune_). "My investigation proved to me beyond a doubt that the negro situation is being made increasingly dangerous by Jewish agitators. "In all my twenty-five years travelling over this continent, I have never met a disloyal American who failed to be either foreign born or a Semite. "With the best wishes for the success of the Ku Klux Klan." CHAPTER X THE ORIGINAL KU KLUX KLAN The destiny of the United States, like the destiny of the individual, lies not in dwelling upon the unpleasant things of the past but in a sane and correct solution of the problems of the present and of the future. We are all Americans; we live amid conditions that demand national unity and national sanity; and our principal thought should be the elimination of sectional discord and internal dissension. Experience has shown me that there is but little basic difference between average Americans, no matter in what part of the country they may have been born and reared. Aside from local customs, variations of accent, and minor provincialisms, the man from Tennessee is no different from the man from Massachusetts, and the man from New Jersey is a brother "under his skin" to the "native son" of the Golden West. To remove the causes of friction, to eliminate sectional and class hatred, and to inculcate the principles of unified Americanism among people of diversified interests are the real ideals of this Republic. Believing, therefore, that constant dwelling upon the evil of the past is unhealthful, both to the individual and to the nation, it is neither my intention nor purpose, in discussing the historical side of the original Ku Klux Klan to give vent to the passions and prejudices of the South of the days immediately following the Civil War. In dealing with it, I am merely narrating facts as set forth by men recognized as authorities of American history, and these facts can, if need be, be verified by the reader. It is a part of the tragedy of war that its termination is followed by a period of painful reconstruction. Every war ever fought in the world's history has had its inevitable aftermath of readjustment--the return from the abnormal to the normal. In some instances this has been so imperceptible as to entail but little hardship upon the people who have suffered the terrible effects of armed conflict; in others, the harshness of the conqueror to the conquered and the brutality of the victor toward the vanquished have left traces of hatred and lust for vengeance that have survived for generations. In the study of the history of the Anglo-Saxon race, there are two reconstruction periods that stand out in marked contrast. One was the reconstruction of the Southern States following the Civil War, and the other was the reconstruction of South Africa by the British government immediately after the Boer War. The former was handled in a stupid, ignorant, and insane manner, and based upon the lust of spoils and upon the most wretched of partisan politics. The latter was disposed of in a wise, sane, and statesmanly fashion, with impartial consideration for the welfare of the British Empire and the peace and good will of the Boers. The reconstruction of the Southern States following the Civil War was utterly stupid, and Americans of our generation--regardless of Northern or Southern birth--so consider it, and know that the manner in which the situation was handed was a political mistake. The activities of the "carpetbaggers" and their negro allies after the Civil War were not confined merely to the looting of the public treasuries. Vicious white men organized the negroes into societies and stirred up their hatred against the white people, with the result that unspeakable crimes were committed in all parts of the South. Perhaps the most notorious of these organizations was that known as the "Loyal League," which operated in all parts of the South, and which was composed of negroes and low white men. I quote from Mr. Wilson's work, the following clear and well-worded summary: "The price of the policy to which it gave the final touch of permanence was the temporary disintegration of Southern society and the utter, apparently the irretrievable alienation of the South from the political party whose mastery it had been Mr. Stevens' chief aim to perpetuate. The white men of the South were aroused by the mere instinct of self-preservation to rid themselves, by fair means or foul, of the intolerable burden of governments sustained by the votes of ignorant negroes and conducted in the interest of adventurers: governments whose incredible debts were incurred that thieves might be enriched, whose increasing loans and taxes went to no public use but into the pockets of party managers and corrupt contractors. There was no place of open action or of constitutional agitation, under the terms of reconstruction, for the men who were the real leaders of the Southern communities. The restrictions shut white men of the older order out from the suffrage even. They could act only by private combination, by private means, as a force outside the government, hostile to it, prescribed by it, of whom opposition and bitter resistance was expected, and expected with defiance.... But there were men to whom counsels of prudence seemed as ineffectual as they were unpalatable, men who could not sit still and suffer what was now put upon them.... They took the law into their own hands and began to attempt by intimidation what they were not allowed to attempt by the ballot or by any course of public action." The agency by which the South was saved from the devilish scheme of Thaddeus Stevens to Africanize it and convert it into a mongrel, half-bred section was the original Ku Klux Klan! Brought into being by chance, and used as an agency to meet the exigency of the hour, it served its purpose as many similar systems have served theirs, including the Western vigilantes, whose work has been commended by Theodore Roosevelt on the ground of public necessity. Then having restored the South to the control of its better element, it passed away, to occupy a cherished place in the history of the Southern States, from which it can never be resurrected. The reign of Ku Kluxism existed in the Southern States from the year 1866 until President Rutherford B. Hayes withdrew the Federal troops from the South, during which period a number of its phases present themselves for study and investigation. In some of these, if one accepts the opinions of radical members of Congress from the Northern States, the whole system was nothing but evil; while if the extremely radical Southern viewpoint is accepted, the Ku Klux movement was as spotless as a lily and was responsible for no acts of lawlessness whatever. Somewhere between the extreme Northern condemnation and the extreme Southern justification lies the truth. In any case the Ku Klux movement was the exercise of extra-legal force for the purpose of meeting a revolutionary condition of society in a revolutionary manner. In the sense that it had no standing in law and took upon itself to enforce what its leaders saw fit to declare was the law, it was an outlaw organization. Taken by itself, in the light of our present system of government and law enforcement, it has nothing on which to stand; but, studied in the light of the reconstruction period, it is shown to have been the last desperate resort of the Anglo-Saxon to resist and overthrow the attempt to Africanize his country. The movement was a revolution to meet a situation unparalled in this country's history, and the history of revolutions has never at any time manifested the character of pink teas or church socials. Personally I prefer to adopt the point of view that in a chaotic and despotic condition of society like the one forced upon the Southern people, the end justified the means, and would place the entire responsibility of what happened in the South upon the shoulders of Thaddeus Stevens and other radical leaders of Congress. A careful investigation of the history of the original movement shows that it was divided into three separate and distinct periods. It was first organized as a secret society for the amusement of its members, without any serious attempt to act as a "regulator" of social and political affairs; it was then transformed into a great political-military movement, enforced law and order, drove the negro and the carpetbagger out of politics, and was then ordered disbanded; and lastly it attempted in unorganized fashion, without the authority of its former leaders, to rule many communities, and an enormous number of acts of violence were committed either by it or in its name. There were several different organizations which sprang into existence in the South during the reconstruction periods, each one operating along the same general lines but bearing different names. There were the Ku Klux Klan, the White Brotherhood, the Pale Faces, the Constitutional Union Guards, and the Knights of the White Camelia, which was larger than any of them. In the latter days of the reconstruction, when acts of lawlessness in the South were so bad that an investigation was held by Congress, the general name of Ku Klux was applied to all extra-legal Southern movements. As this narrative deals only with the Ku Klux Klan, a discussion of the other movements is unnecessary. The Ku Klux Klan was organized in Pulaski, Tenn., in May, 1866. Several young men who had served in the Confederate Army, having returned to their homes, found themselves suffering from the inactivity and reaction that followed army life. There was nothing to do in which to relieve it. There was but little work to do, and but few had capital to engage in new mercantile or professional pursuits. The amusements and diversions of normal society were lacking, and to meet this situation, it was decided to form a secret society merely for the purpose of burlesque and fun-making. After the society was organized, and a name was sought, one of the members suggested the word "_kukloi_" from the Greek word "_Kuklos_" meaning circle. Another member then suggested: "Call it 'Ku Klux,'" and this suggestion was at once adopted, with the addition of the word Klan. The new society was a success from the start. The "joiner" of 1866 was no different from the "joiner" of 1921. The boys made the organization one of deep mystery; they adopted grotesque and hideous costumes which they wore to and from their places of initiation; they gave out hints of the wonders of the new society, which played on the curiosity of the public; and they had mysterious communications printed in the local newspapers. The members were required to maintain profound and absolute secrecy with reference to everything connected with the order, and went at their work with great glee, to the added mystification of the community. The result was that everybody in the city of Pulaski and all throughout the surrounding country, became possessed of the "joiner's itch" and sought admission. No applications were solicited for membership, because the organizers knew human nature well enough to know that if they gave out the impression that they wished to be exclusive the applications would be both voluntary and numerous. The organization grew very rapidly, and strangers coming to Tennessee from other Southern States learned of it, became members, and secured permission to start local organizations. By the fall and winter of 1866 the order had grown all over the South, and in nearly every community there was a "Den" of Ku Kluxes enjoying the baffled curiosity and wild speculations of a mystified public. In March, 1867, the Reconstruction Acts were passed by Congress, and in the month of April the actual work of reconstruction began. Then it was that the Ku Klux Klan underwent its second stage of development and became transformed into a band of regulators to handle the alarming situation that immediately followed. Perhaps the best available authority on the Klan in the country today is a little book written by Capt. John C. Lester and Rev. D. L. Wilson, giving an insight into its organization and real history. Captain Lester was one of the six original organizers, and Mr. Wilson, while not a member, was a resident of Pulaski and was closely in touch with the entire movement. In this work they stated that the transformation of the society was effected in three ways: (1) The impressions made by the order upon those who joined it; (2) the impressions made upon the public by it; (3) the anomalous and peculiar condition of affairs in the South at the time. The impression made upon the man who joined was that behind all the amusement features of the organization and, unexpressed in its ritualistic work, was a deep purpose--a solemn mission that would be undertaken later. What it was none knew, but the feeling existed that a mission existed, just the same. The impressions made upon the public immediately showed the Klansmen that the organization possessed a certain power that nobody had imagined it would possess. This power was largely one of fright and intimidation, and was shown in the case of the ignorant and superstitious negro more than in that of the white people. Negroes would see the ghostly nocturnal Ku Kluxes and imagine that they were spirits of deceased Confederate soldiers, and the Klansmen were very quick to grasp the idea and use it to the fullest advantage. In some cases a figure in white would ride up to a negro's house, dismount and ask for a drink of water. The frightened negro would hand him a gourd, which the rider would pour into a rubber bag, concealed under his robe, and then demand a whole bucketful of water, which he would dispose of in the same way, remarking, "That was the first drink of water I have had since I was killed at Shiloh." In other cases the Ku Klux members would wear false heads, ride up to a negro and, removing the head, ask the negro to hold it. Skeleton hands would be fastened to the wrist and held out for a handshake, which procedure usually caused the terrified negro to make a hasty retreat. With the superstition and natural tendency of their race to magnify happenings, the negroes soon spread alarming tales among themselves as to the Ku Klux and its doings, until presently the name was one that invoked horror and terror. It is but natural, therefore, that knowing this new power of frightening the negro, the members of the strange order exercised it to the fullest extent. In May, 1867, in order to form a strong sectional organization, a convention was secretly held at Nashville, Tenn., and the Prescript of the order was revised and amended by delegates from all of the States. Plans were made for extensive work, and for propagating the order in every community in the South. Gen. Nathan B. Forrest, having previously heard of the organization made a careful investigation of it, and consented to become its head, assuming the office of Grand Wizard immediately after the Nashville Convention. He had been one of the South's most successful and distinguished cavalry officers, was recognized as being able to handle men in a masterful manner, and was a person of coolness and clear-headed judgment. He at once set to work to reorganize the order, which had become more or less demoralized under loose management, and made it a real factor in handling the serious situation which grew more serious as the reconstruction proceeded. He brought the membership in Tennessee up to 40,000 and the total membership in the South to 550,000, and did all he could to keep the force in strong control. A great many of the most prominent men in the South became members of the organization, and were either active in the work or served in an advisory capacity. Among them were Generals John B. Gordon, A. H. Colquitt, G. T. Anderson and A. R. Lawton, of Georgia, Gen. W. J. Hardee, Gen. John C. Brown, Capt. John W. Morton, Gen. George W. Gordon, and Gen. Albert Pike, who later became one of the foremost Masonic authorities in the country. Gen. Pike was the chief judicial officer of the Klan. Among the first policies inaugurated by General Forrest was the courting of widespread publicity, and an order was issued for a parade in full regalia on July 4, 1867. In every Southern city parades of the Ku Klux Klans were held, and served to act as an advertisement to the people of the South that they were being protected, and to serve notice on the carpetbagger and the negro that a new force had arisen for the purpose of meeting their encroachments upon the liberties of the white people. Then began the reign of the mysterious organization that ended in the various restorations of the State government to the white people of the South, most of which occurred in 1870, the last States to throw off the yoke being South Carolina and Louisiana. What occurred during that time in the way of actual events is but vaguely stated. The fact that the whole period was one of the bitterest of partisan politics makes it necessary to discount to a large degree the statements of both sides of the controversy. It has been told by some that the original Ku Klux Klan enforced its decrees and maintained law and order, not so much by the overt acts it committed but by reason of the vague fear and surmises on the part of the negro and carpetbagger as to what the Klan could do. In an address before the Bar Association of Texas in 1906, Hon. Thomas W. Gregory, later Attorney-General of the United States, gave a history of the old Klan, and in speaking of its work said: "It is safe to say that ninety per cent of the work of the Klan involved no act of personal violence. In most instances mere knowledge of the fact that the Ku Klux were organized in the community and patrolled it by night accomplished most that was desired. In the case of nocturnal meetings of the negroes, organized by scalawags and carpetbaggers, which proved disorderly and offensive, sheeted horsemen would be found drawn up across every road leading from the meeting place; and although not a word was spoken and no violence whatever offered, that meeting was usually adjourned _sine die_.... But masked riders and mystery were not the only Ku Klux devices. Carpetbaggers and scalawags and their families were ostracized in all walks of life--in the church, in the school, in business, wherever men and women or even children gathered together, no matter what the purpose or the place, the alien and the renegade, and all that belonged or pertained to them were refused recognition and consigned to outer darkness and the companionship of negroes. "In addition to these methods, there were some of a much more drastic nature. The sheeted horseman did not merely warn and intimidate, especially when the warnings were not heeded. In many instances negroes and carpetbaggers were whipped and in rare instances shot or hanged. Notice to leave the country was frequently extended and rarely declined, and if declined the results were likely to be serious. Hanging was promptly administered to the house burner and sometimes to the murderer; the defamer of women of good character was usually whipped and sometimes executed if the offense was repeated; threats of violence and oppression of the weak and defenseless if persisted in after due warning met with drastic and sometimes cruel remedies; mere corruption in public office was too universal for punishment or even comment, but he who prostituted official power to oppress the individual, a crime prevalent from one end of the country to the other, especially in cases where it affected the widow and orphan, was likely to be dealt with in no gentle way, in case a warning was not promptly observed; those who advocated and practiced social equality of the races and incited hostility of the blacks against the whites were given a single notice to depart in haste, and they rarely took time to reply." Whether one looks upon the methods of the Ku Klux Klan as wise and humane or as rough and cruel, the fact remains that its work was accomplished, and state governments under carpetbag control, negro militia, acts of Congress and proclamations of the President though backed by the army of the United States, made but little headway against the silent force of white men which was making a last desperate stand for all they held sacred. Lester and Wilson in commenting on the work of the Klan, even before it was transformed into a movement of regulators say: "The order contained within itself, by reason of the methods practiced, sources of weakness. The devices and disguises by which the Klan deceived outsiders enabled all who were so disposed, to practice deception on the Klan itself. It placed in the hands of its own members the facility to do deeds of violence for the gratification of personal feeling, and have them credited to the Klan. To evilly disposed men membership in the Klan was an inducement to wrongdoing. It presented to all men a dangerous temptation, which, in certain contingencies at any time likely to arise, it required a considerable amount of moral robustness to resist. Many did not withstand it. Up to this time, the majority had shown a fair appreciation of the responsibilities of their self-imposed task of preserving social order. But under any circumstances the natural tendency of an organization such as this is to violence and crime--much more under such circumstances as those then prevailing." In September, 1868, Governor Brownlow of Tennessee called the legislature into session, and caused a drastic act to be passed comparable only to the Reconstruction Acts of Congress. Under its terms association or connection with the Ku Klux Klan was punishable by a fine of $500 and imprisonment in the penitentiary for not less than five years. Any inhabitant of the State was constituted an officer possessing power to arrest without process any one known to be or suspected of being a member of the organization; and to feed, lodge or conceal a member was made a criminal offense punishable by fine and imprisonment, and informers were allowed one-half the fine. In spite of this drastic law, the Klan continued to actively operate in Tennessee for over six months. Partly because of this law, and partly because of the fact that in many cases some of the "Dens" had gone beyond their instructions in coping with the situation, and were showing a tendency to get beyond the control of the men who were trying to conduct the movement honestly, but principally because the purpose of its regulation work had been accomplished and there remained no reason for its existence, General Forrest, in the latter part of February, 1869, issued a proclamation as Grand Wizard declaring the Ku Klux Klan dissolved and disbanded. The substance of his order is included in his summary which reads: "The Invisible Empire has accomplished the purpose for which it was organized. Civil law now affords ample protection to life, liberty and property; robbery and lawlessness are no longer unrebuked; the better elements of society are no longer in dread for the safety of their property, their persons, and their families. The Grand Wizard, being invested with power to determine questions of paramount importance, in the exercise of the power so conferred, now declares the Invisible Empire and all the subdivisions thereof dissolved and disbanded forever." Thus ended the second period of Ku Kluxism in the South. A large number of "Dens," however, paid no attention to the order of General Forrest, but continued to act independently, and kept up their work until the late seventies. The "Pale Faces," the "Constitutional Union Guards," the "White Brotherhood," "White League," and the "Knights of the White Camelia" were also kept up for several years after the organization of the Ku Klux Klan was officially abandoned, it being very likely that many of the Klan units joined in with these movements. It is generally understood that the work done by these organizations, and by the irresponsible people who still used the name of the old Klan, was more reckless and violent in its character and was the cause of more bloodshed than the original movement. At any rate there was less justification for the movement after 1870 than in the first years of the reconstruction. Ku Kluxism occupied a great deal of attention of Congress in 1870, 1871 and in 1872, the President issued proclamations against it backed by the army, committees were sent by Congress to visit every section of the South, volumes of testimony were taken, hundreds of speeches were made, in some instances martial law was declared, and a drastic act was passed by Congress intended to check the movement. It went on, however, until the Federal troops were withdrawn, the carpetbaggers left the country, and all of the State governments were in the control of the white men of the South. Mr. Gregory in summing up the whole Ku Klux movement said: "Did the end aimed at and accomplished by the Ku Klux Klan justify the movement? The opinion of the writer is that the movement was fully justified, though he of course does not approve of the crimes and excesses incident to it. "The abuses under which the American colonies of England revolted in 1776 were mere child's play compared to those borne by the South during the period of reconstruction, and the success of the later movement as a justification of a last resort to revolutionary methods was as pronounced as that of the former. "The Ku Klux machine has been stored away in the Battle Abbey of the nation as obsolete, we trust, as the causes which produced it; it will stand there for all time as a reminder of how useless is the prostitution of forms of law in an effort to do that which is essentially unlawful, but it will also remain an eternal suggestion to the vigilance committee and the regulator." CHAPTER XI THE PRESCRIPT OF THE OLD KLAN In the study of the original Ku Klux Klan, it is fortunate that there have been preserved documents which fully set forth its structure and composition, and these documents demonstrate conclusively that the modern organization has no claim whatever to recognition as the "genuine original Ku Klux." The most important of these documents is the "prescript" or constitution of the old Klan. In its early stages, the old organization adopted a "Prescript," but this was in 1867 revised and amended, and the second document became the law of the organization, under which it functioned until it was disbanded. When General Forrest issued his order disbanding the Ku Klux Klan, all copies of the revised and amended prescript were ordered destroyed. One copy escaped destruction and is now in the library of Columbia University where it is carefully preserved as a valuable historic paper. As an exhibit in the case against the present organization, I give the "Prescript" in full. It is a booklet of twenty-four pages, and at the top of each page is a Latin quotation. Without attempting to follow the typography of the original text, I am reproducing it as a continuous document, placing the quotations where they appear in the booklet, as follows: "PRESCRIPT" Exact copy of the Revised and Amended Prescript of the ORDER of the * * * "_Damnant quod intelligent_" "APPELLATION" This organization shall by styled and denominated, The Order of * * * "CREED" "We, the Order of the * * *, reverentially acknowledge the majesty and supremacy of the Divine Being, and recognize the goodness and providence of the same. And we recognize our relation to the United States Government, the supremacy of the Constitution, the Constitutional Laws thereof, and the union of States thereunder. "CHARACTER AND OBJECTS OF THE ORDER" "This is an institution of Chivalry, Humanity, Mercy, and Patriotism embodying in its genius and its principles all that is chivalric in conduct, noble in sentiment, generous in manhood, and patriotic in purpose; its object being, "First: To protect the weak, the innocent, and the defenseless from the indignities, wrongs, and outrages of the lawless, the violent, and the brutal; to relieve the injured and oppressed; to succor the suffering and unfortunate, and especially the widows and orphans of Confederate Soldiers. "Second: To protect and defend the Constitution of the United States and all laws passed in conformity thereto, and to protect the States and the people thereof from all invasion from any source whatever (_Nec scire fas est omnia_). "Third: To aid and assist in the execution of all constitutional laws, and to protect the people from unlawful seizure, and from trial except by their peers in conformity to the laws of the land. ARTICLE I TITLES "_Section 1._ The officers of the Order shall consist of a Grand Wizard of the Empire, and his ten Genii; a Grand Dragon of the realm, and his eight Hydras; a Grand Titan of the Dominion, and his six Furies; a Grand Giant of the Province, and his four Goblins; a Grand Cyclops of the Den, and his two Night Hawks; a Grand Magi, a Grand Monk, a Grand Scribe, a Grand Exchequer, a Grand Turk, and a Grand Sentinel. "_Section 2._ The body politic of the Order shall be known and designated as 'Ghouls.' ARTICLE II TERRITORY AND ITS DIVISIONS "_Section 1._ The territory embraced within the jurisdiction of this Order shall be coterminous with the States of Maryland, Virginia, North Carolina, South Carolina, Georgia, Florida, Alabama, Mississippi, Louisiana, Texas, Arkansas, Missouri, Kentucky and Tennessee; all combined constituting the Empire. "_Section 2._ The Empire shall be divided into four departments, the first to be styled the Realm, and coterminous with the boundaries of the several States; the second to be styled the Dominion and (_Amici humani generis_) to be coterminous with such counties as the Grand Dragons of the several Realms may assign to the charge of the Grand Titan; the third to be styled the Province, and to be coterminous with the several counties; provided, the Grand Titan may, when he deems it necessary, assign two Grand Giants to one Province, prescribing at the same time the jurisdiction of each. The fourth department to be styled the Den, and shall embrace such part of a Province as the Grand Giant shall assign to the charge of a Grand Cyclops. ARTICLE III POWERS AND DUTIES OF OFFICERS _Grand Wizard_ "_Section 1._ The Grand Wizard, who is the supreme officer of the Empire, shall have power, and he shall be required to appoint Grand Dragons for the different Realms of the Empire; and he shall have power to appoint his Genii; also a Grand Scribe and a Grand Exchequer for his department, and he shall have the sole power to issue copies of this "Prescript," through his Subalterns, for the organization and dissemination of the Order; and when a question of paramount importance to the interests or prosperity of the Order arises, not provided for in this "Prescript," he shall have the power to determine the question, and his decision shall be final until the same shall be provided for by amendment as hereinafter provided. It shall be his duty to communicate with, and receive reports from the Grand Dragons of Realms as to the condition, strength, and progress of the Order within their respective Realms, and (_Quemcunque miserum videris, hominem scias_) it shall further be his duty to keep, by his Grand Scribe, a list of the names (without any caption or explanation whatever) of the Grand Dragons of the different Realms of the Empire, and shall number such Realms with the Arabic numerals 1, 2, 3 etc. _ad finem_; and he shall direct his Grand Exchequer as to the appropriation and disbursement he shall make of the revenue of the Order that comes to his hands. _Grand Dragon_ "_Section 2._ The Grand Dragon, who is the chief officer of the Realm, shall have power, and he shall be required to appoint and instruct a Grand Titan for each Dominion of his realm (such Dominion not to exceed three in number for any Congressional District), said appointments being subject to the approval of the Grand Wizard of the Empire. He shall have power to appoint his Hydras; also a Grand Scribe and a Grand Exchequer for his department. "It shall be his duty to report to the Grand Wizard, when required by that officer, the condition, strength, efficiency, and progress of the Order within his Realm, and to transmit, through the Grand Titan, or other authorized sources, to the Order, all information, intelligence, or instruction conveyed to him by the Grand Wizard for that purpose, and all such information or instructions as he may think will promote the interest and utility of the Order. He shall keep, by his Grand Scribe, a list of the names (without caption) of the Grand Titans of the different Dominions of his Realm, and shall report the same to the Grand Wizard when required, and (_Magna est veritas, et prevalebit_) shall number the Dominions of his Realm with the Arabic numerals 1, 2, 3, etc. _ad finem_. And he shall direct and instruct his Grand Exchequer as to the appropriation and disbursement he shall make of the revenue of the Order that comes to his hands. _Grand Titan_ "_Section 3._ The Grand Titan, who is the chief officer of the Dominion, shall have power and he shall be required to appoint and instruct a Grand Giant for each Province of his Dominion such appointment, however, being subject to the approval of the Grand Dragon of the Realm. He shall have the power to appoint his Furies; also a Grand Scribe and a Grand Exchequer for his department. It shall be his duty to report to the Grand Dragon, when required by that officer, the condition, strength, efficiency, and progress of the order within his Dominion and to transmit through the Grand Giant, or other authorized channels, to the Order, all information, intelligence, instruction, or directions conveyed to him by the Grand Dragon for that purpose, and all such other information or instruction as he may think will enhance the interest or efficiency of the Order. "He shall keep, by his Grand Scribe, a list of the names (without caption or explanation) of the Grand Giants of the different Provinces of his Dominion, and shall report the same to the Grand Dragon when required; and shall number the Provinces of his Dominion with the Arabic numerals 1, 2, 3, etc. _ad finem_. And he shall direct and instruct his Grand Exchequer as to the appropriation and disbursement he shall make of the revenue of the Order that comes to his hands. (_Ne tentes aut perfice._) _Grand Giant_ "_Section 4._ The Grand Giant, who is the chief officer of the Province, shall have power, and he is required, to appoint and instruct a Grand Cyclops for each Den of his Province, and such appointment, however, being subject to the approval of the Grand Titan of the Dominion. And he shall have the further power to appoint his Goblins; also a Grand Scribe and a Grand Exchequer for his department. "It shall be his duty to supervise and administer general and special instructions in the organization and establishment of the Order within his Province, and to report to the Grand Titan, when required by that officer, the condition, strength and progress of the Order within his Province, and to transmit through the Grand Cyclops, or other legitimate sources, to the Order, all information, intelligence, instruction, or directions conveyed to him by the Grand Titan or other higher authority for that purpose, and all such other information or instruction as he may think would advance the purposes or prosperity of the Order. He shall keep, by his Grand Scribe, a list of the names (without caption or explanation) of the Grand Cyclops of the various Dens of his Province, and shall report the same to the Grand Titan when required; and shall number the Dens of his Province with the Arabic numerals 1, 2, 3, etc. _ad finem_. He shall determine and limit the number of Dens to be organized and established in his Province; and shall direct and instruct his Grand Exchequer as to the appropriation and disbursement he shall make of the revenue of the Order that comes to his hands. (_Quid faciendum?_) _Grand Cyclops_ "_Section 5._ The Grand Cyclops, who is the chief officer of the Den, shall have power to appoint his Night Hawks, his Grand Scribe, his Grand Turk, his Grand Exchequer, and his Grand Sentinel. And for small offenses he may punish any member by fine, and may reprimand him for the same. And he is further empowered to admonish and reprimand his Den, or any of the members thereof, for any imprudence, irregularity, or transgression whenever he may think that the interests, welfare, reputation or safety of the Order demands it. It shall be his duty to take charge of his Den under the instruction and with the assistance (when practicable) of the Grand Giant, and in accordance with and in conformity to the provisions of this Prescript, a copy of which shall in all cases be obtained before the formation of a Den begins. It shall further be his duty to appoint all regular meetings of his Den, and to preside at the same; to appoint irregular meetings when he deems it expedient; to preserve order and enforce discipline in his Den; to impose fines for irregularities or disobedience of orders; and to receive and initiate candidates for admission into the Order, after the same shall have been pronounced competent and worthy to become members, by the Investigating Committee hereinafter provided for. And it shall further be his duty to make a quarterly report to the Grand Giant of the condition, strength, efficiency and progress of his Den, and shall communicate to the Officers and Ghouls of his Den all information, intelligence, instruction or direction conveyed to him by the Grand Giant or other higher authority for that (_Fiat justicia coelum_) purpose; and shall from time to time administer all other counsel, instruction, or direction, as in his sound discretion, will conduce to the interests, and more effectually accomplish, the real objects and designs of the Order. _Grand Magi_ "_Section 6._ It shall be the duty of the Grand Magi, who is the second officer in authority of the Den, to assist the Grand Cyclops, and to obey all the orders of that officer; to preside at all meetings in the Den, in the absence of the Grand Cyclops; and to discharge during his absence all the duties and exercise all the powers and authority of that officer. _Grand Monk_ "_Section 7._ It shall be the duty of the Grand Monk, who is the third officer of the Den, to assist and obey all the orders of the Grand Magi; and in the absence of both of these officers he shall preside at and conduct the meetings in the Den, and shall discharge all the duties, and exercise all the powers and authority of the Grand Cyclops. _Grand Exchequer_ "_Section 8._ It shall be the duty of the Grand Exchequers of all the different departments to keep a correct account of all the revenue of the Order that comes to their hands, and of all paid out by them; and shall make no appropriation or disbursement of the same except under the orders and direction of (_Dormitus aliquando jus, moritus nunquam_) the chief officer of their respective departments. And it shall further be the duty of the Exchequers of Dens to collect the initiation fees, and all fines imposed by the Grand Cyclops, or the officer discharging his functions. _Grand Turk_ "_Section 9._ It shall be the duty of the Grand Turk, who is the executive officer of the Grand Cyclops, to notify the officers and Ghouls of the Den of all informal or irregular meetings appointed by the Grand Cyclops, and to obey and execute all the orders of that officer in the control and government of his Den. It shall further be his duty to receive and question at the outpost, all candidates for admission into the order and shall there administer the preliminary obligation required, and then conduct such candidate or candidates to the Grand Cyclops, and to assist him in the initiation of the same. _Grand Scribe_ "_Section 10._ It shall be the duty of the Grand Scribes of the different Departments to conduct the correspondence and write the orders of the Chiefs of their Departments when required. And it shall further be the duty of the Grand Scribes of Dens to keep a list of the names (without any caption or explanation whatever) of the officers and Ghouls of the Den, to call the roll at all meetings, and to make the quarterly reports under the direction and instruction of the Grand Cyclops. (_Quieta non movere._) _Grand Sentinel_ "_Section 11._ It shall be the duty of the Grand Sentinel to take charge of post and instruct the Grand Guard, under the direction and orders of the Grand Cyclops, and to relieve and dismiss the same when directed by that officer. _The Staff_ "_Section 12._ The Genii shall constitute the staff of the Grand Wizard; the Hydras, that of the Grand Dragon; the Furies, that of the Grand Titan; and the Night-Hawks that of the Grand Cyclops. _Removal_ "_Section 13._ For any just, reasonable, and substantial cause, any appointee may be removed by the authority that appointed him, and his place supplied by another appointment. ARTICLE IV ELECTION OF OFFICERS "_Section 1._ The Grand Wizard shall be elected biennially by the Grand Dragons of Realms. The first election for this office to take place on the first Monday in May, 1870 (a Grand Wizard having been created by the original 'Prescript,' to serve three years from the first Monday in May, 1867); all subsequent elections to take place every two years thereafter. And the incumbent Grand Wizard shall notify the Grand Dragons of the different Realms, at least six months before said election at what time (_Quid verum atque decens_) and place the same shall be held; a majority vote of all the Grand Dragons _present_ being necessary and sufficient to elect a Grand Wizard. Such election shall be by ballot and shall be held by three Commissioners appointed by the Grand Wizard for that purpose; and in the event of a tie, the Grand Wizard shall have the casting vote. "_Section 2._ The Grand Magi and the Grand Monk of Dens shall be elected annually by the Ghouls of Dens; and the first election for these officers may take place as soon as ten Ghouls have been initiated for the formation of a Den. All subsequent elections to take place every year thereafter. "_Section 3._ In the event of a vacancy in the office of Grand Wizard, by death, resignation, removal, or otherwise, the senior Grand Dragon of the Empire shall immediately assume and enter upon the discharge of the duties of the Grand Wizard, and shall exercise the powers and perform the duties of said office until the same shall be filled by election; and the said Senior Grand Dragon, as soon as practicable after the happening of such vacancy, shall call a convention of the Grand Dragons of the Realms, to be held at such time and place as in his discretion he may deem most convenient and proper. _Provided_, however, that the time for assembling such convention for the election of a Grand Wizard shall in no case exceed six months from the time such vacancy occurred; and in the event of a vacancy in any other office the same shall immediately be filled in the manner hereinbefore mentioned. "_Section 4._ The Officers heretofore elected or appointed may retain their offices during the time for (_Art est colare artem_) which they have been so elected or appointed, at the expiration of which time said offices shall be filled as hereinbefore provided. ARTICLE V JUDICIARY "_Section 1._ The Tribunal of Justice of this Order shall consist of a court at the Headquarters of the Empire, the Realm, the Dominion, the Province, and the Den, to be appointed by the Chiefs of the several departments. "_Section 2._ The Court at the Headquarters of the Empire shall consist of three Judges for the trial of Grand Dragons and the Officers and attaches belonging to the Headquarters of the Empire. "_Section 3._ The Court at the Headquarters of the Realm shall consist of three Judges for trial of Grand Titans, and the Officers and attaches belonging to the Headquarters of the Realm. "_Section 4._ The Court at the Headquarters of the Dominion shall consist of three Judges for the trial of Grand Giants, and the Officers and attaches belonging to the Headquarters of the Dominion. "_Section 5._ The court at the Headquarters of the Province shall consist of five Judges for the trial of Grand Cyclops, the Grand Magis, the Grand Monks, and the Grand Exchequers of Dens, and the officers and attaches belonging to the Headquarters of the Province. "_Section 6._ The Court at the Headquarters of the Den shall consist of seven Judges from (_Nusquam tuta fides_) the Den for the trial of Ghouls and the Officers belonging to the Headquarters of the Den. "_Section 7._ The Tribunal for the trial of the Grand Wizard shall be composed of at least seven Grand Dragons, to be convened by the senior Grand Dragon upon charges being preferred against the Grand Wizard; which Tribunal shall be organized and presided over by the senior Grand Dragon _present_; and if they find the accused guilty they shall prescribe the penalty, and the senior Grand Dragon of the Empire shall cause the same to be executed. "_Section 8._ The aforesaid Courts shall summon the accused and witnesses for and against him, and if found guilty, they shall prescribe the penalty, and the Officers convening the Court shall cause the same to be executed. _Provided_, the accused shall always have the right of appeal to the next court above, whose decision shall be final. "_Section 9._ The Judges constituting the aforesaid Courts shall be selected with reference to their intelligence, integrity, and fair-mindedness and shall render their verdict without prejudice, favor, partiality, or affection, and shall be so sworn, upon the organization of the Court; and shall further be sworn to administer even-handed justice. "_Section 10._ The several courts herein provided for shall be governed in their deliberations, proceedings, and judgments by the rules and regulations governing the proceedings of regular courts-martial. (_Fide non armis._) ARTICLE VI REVENUE "_Section 1._ The revenue of this order shall be derived as follows: For every copy of this 'Prescript' issued to Dens $10 will be required; $2.00 of which shall go into the hands of the Grand Exchequer of the Grand Giant; $2.00 into the hands of the Grand Exchequer of the Grand Titan; $2.00 into the hands of the Grand Exchequer of the Grand Dragon, and the remaining $4.00 into the hands of the Grand Exchequer of the Grand Wizard. "_Section 2._ A further source of revenue to the Empire shall be ten per cent of all the revenue of the Realms, and a tax upon realms when the Grand Wizard shall deem it necessary and indispensable to levy same. "_Section 3._ A further source of revenue to Realms shall be ten per cent of all the revenue of Dominions, and a tax upon Dominions when the Grand Dragon shall deem it necessary and indispensable to levy the same. "_Section 4._ A further source of revenue to Dominions shall be ten per cent of all the revenue of Provinces, and a tax upon Provinces when the Grand Titan shall deem such tax necessary and indispensable. "_Section 5._ A further source of revenue to Provinces shall be ten per cent of all the revenue of Dens, and a tax upon Dens when the Grand Giant shall deem such tax necessary and indispensable. (_Dat Deus hisquoque finem._) "_Section 6._ The source of revenue to Dens shall be the initiation fees, fines, and a _per capita_ tax, whenever the Grand Cyclops shall deem such tax necessary and indispensable to the interests and objects of the Order. "_Section 7._ All the revenue obtained in the manner aforesaid shall be for the _exclusive_ benefit of the Order, and shall be appropriated to the dissemination of the same and to the creation of a fund to meet any disbursement that it may become necessary to make to accomplish the objects of the Order and to secure the protection of the same. ARTICLE VII ELIGIBILITY FOR MEMBERSHIP "_Section 1._ No one shall be presented for admission into the Order until he shall have first been recommended by some friend or intimate who _is_ a member, to the Investigation Committee (which shall be composed of the Grand Cyclops, the Grand Magi, and the Grand Monk), and who shall have investigated his antecedents and his past and present standing and connections, and after such investigation, shall have pronounced him competent and worthy to become a member. _Provided_, no one shall be presented for admission into, or become a member of this Order, who shall not have attained the age of eighteen years. "_Section 2._ No one shall become a member of this Order unless he shall _voluntarily_ take the following oaths or obligations, and shall _satisfactorily_ answer the following interrogatories, with (_Cessante causa, cessat effectus_) his right hand raised to heaven, and his left hand resting on the Bible. PRELIMINARY OBLIGATION "I ---- solemnly swear or affirm that I will never reveal anything that may this day (or night) learn concerning the Order of the * * * and that I will true answer make to such interrogatories as may be put to me touching my competency for admission into the same. So help me God." INTERROGATORIES TO BE ASKED "_First._ Have you ever been rejected, upon application for membership in the * * * or have you ever been expelled from the same? "_Second._ Are you now, or have you ever been, a member of the Radical Republican party, or either of the organizations known as the 'Loyal League' and the 'Grand Army of the Republic'? "_Third._ Are you opposed to the principles and policy of the Radical Party, and to the Loyal League, and the Grand Army of the Republic, so far as you are informed of the character and purposes of these organizations? "_Fourth._ Did you belong to the Federal Army during the late war, and fight against the South during the existence of the same? "_Fifth._ Are you opposed to negro equality, both social and political? "_Sixth._ Are you in favor of a white man's government in this country? "_Seventh._ Are you in favor of Constitutional liberty and a Government of equitable laws instead of a Government of violence and oppression? (_Cave quid, dicis, quando, et cui._) "_Eighth._ Are you in favor of maintaining the constitutional rights of the South? "_Ninth._ Are you in favor of the re-enfranchisement and emancipation of the white men of the South, and the restitution of the Southern people to all their rights, alike proprietary, civil and political? "_Tenth._ Do you believe in the inalienable right of self-preservation of the people against the exercise of arbitrary and unlicensed power? "If the foregoing interrogatories are satisfactorily answered, and the candidate desires to go further (after something of the character and nature of the Order has thus been indicated to him) and to be admitted to the benefits, mysteries, secrets, and purposes of the Order, he shall then be required to take the following final oath or obligation. But if said interrogatories are not satisfactorily answered, or the candidate declines to proceed further, he shall be discharged, after being solemnly admonished by the initiatory officer of the deep secrecy to which the oath already taken has bound him, and that the extreme penalty of the law will follow a violation of the same. FINAL OBLIGATION "I ---- of my own free will and accord, and in the presence of Almighty God, do solemnly swear or affirm, that I will never reveal to any one, not even a member of the Order of the * * * by any intimation, sign, symbol, word or act, or in any (_Nemo tenetur seipsum accura_) other manner whatever, any of the secrets, signs, grip, pass words, or mysteries of the Order of the * * *, or that I am a member of the same, or that I know any one who _is_ a member; and that I will abide by the Prescript and Edicts of the Order of the * * * So help me God. "The initiating officer will then proceed to explain to the new member the character and objects of the Order, and introduce him to the mysteries and secrets of the same and shall read to him this Prescript and the Edicts thereof, or present the same to him for personal perusal. ARTICLE VIII AMENDMENTS "This Prescript or any part of the Edicts thereof shall never be changed, except by a two-thirds vote of the Grand Dragons of the Realms, in convention assembled, and at which convention the Grand Wizard shall preside and be entitled to a vote. And upon the application of a majority of the Grand Dragons for that purpose, the Grand Wizard shall call and appoint the time and place for said convention, which, when assembled, shall proceed to make such modifications and amendments as it may think will promote the interest, enlarge the utility, and more thoroughly effectuate the purposes of the Order. ARTICLE IX INTERDICTION "The origin, mysteries and Ritual of this Order shall never be written, but the same shall be communicated orally." (_Deo adjuvante, non timendum_) ARTICLE X "EDICTS" "1. No one shall become a member of a distant Den where there is a Den established and in operation in his own immediate vicinity; nor shall any one become a member of any Den, or of this Order in any way, after he shall have been once rejected upon application. "2. No Den, or officer, or member, or members thereof, shall operate beyond their prescribed limits, unless invited or ordered by the proper authority to do so. "3. No member shall be allowed to take any intoxicating spirits to any meeting of the Den; nor shall any member be allowed to attend a meeting while intoxicated; and for every appearance at a meeting in such condition he shall be fined the sum of not less than one nor more than five dollars to go into the revenue of the Order. "4. Any member may be expelled from the Order by a majority vote of the officers and Ghouls of the Den to which he belongs; and if after such expulsion, such member shall assume any of the duties, regalia, or insignia of the Order, or in any way claim to be a member of the same, he shall be punished. His obligation of secrecy shall be as binding upon him after his expulsion as before, and for any revelation made by him thereafter he shall be held accountable in the same manner as if he were a member. "5. Upon the expulsion of any member from the Order, the Grand Cyclops, or any officer acting in (_Spectemus agendo_) his stead, shall immediately report the same to the Grand Giant of the Province, who shall cause the fact to be made known and read in each Den of his Province, and shall transmit the same, through the proper channels, to the Grand Dragon of the Realm who shall cause it to be published to every Den in the Realm, and shall notify the Grand Dragons of contiguous Realms of the same. "6. Every Grand Cyclops shall read, or cause to be read, this Prescript and these Edicts to his Den, at least once in every month; and shall read them to each new member when he is initiated, or present the same to him for his personal perusal. "7. The initiation fee of this Order shall be one dollar, to be paid when the candidate is initiated and received into the Order. "8. Dens may make such additional Edicts for their control and government as they may deem requisite and necessary, _Provided_, no Edict shall be made to conflict with any of the provisions or Edicts of this Prescript. "9. The most profound and rigid secrecy concerning any and everything that relates to the Order shall at all times be maintained. "10. Any member who shall reveal or betray the secrets of this Order shall suffer the supreme penalty. ADMONITION "Hush! thou art not to utter what I am; bethink thee, it was our covenant! (_Nemo nos impune lacessit_) REGISTER I 1. Dismal 2. Mystic 3. Stormy 4. Peculiar 5. Blooming 6. Brilliant 7. Painful 8. Portentious 9. Fading 10. Melancholy 11. Glorious 12. Gloomy II I White, II Green, III Yellow, IV Amber, V Purple, VI Crimson, VII Emerald. III 1. Fearful 2. Startling 3. Wonderful 4. Alarming 5. Mournful 6. Appalling 7. Hideous 8. Frightful 9. Awful 10. Horrible 11. Dreadful 12. Last IV CUMBERLAND _Ad unum omnes_ L'ENVOI "To the lovers of law and order, peace and justice, we send greeting; and to the shades of the venerated dead we affectionately dedicate the Order of the * * * RESURGAMUS (Author's note: The "register" above given, was used by the original Ku Klux Klan as a code to indicate the day and hour for meeting. The first section indicated half of the hours in the day, the second section the days of the week, and the third section the remaining twelve hours. The word "Cumberland" seems to have been a general code expression.) CHAPTER XII COMPARISON OF OLD AND NEW KLANS Having briefly sketched the causes which led up to the organization of the original Ku Klux Klan, and to some extent the actual work accomplished by that Order, and having shown in detail the rules and regulations governing it in the form of its "Revised and Amended Prescript," we can easily see by a comparison of the old and new organizations that the claim of the latter that it is "the genuine and original Klan" is a historical fraud. The modern system, while appropriating to itself the name, regalia, and some of the nomenclature of the original Klan, is different in conception, organization and purpose. In certain respects the character of the two organizations is about the same. General Forrest when called before a Congressional investigating committee in 1872, stated that the Ku Klux Klan was a political-military organization with branches in every voting place in the South, and that, in addition to its work as a regulator of the peace, it was also engaged in the task of fighting the Republican Party at the polls. The modern organization states in its secret constitution that it is a military organization, and a study of its oath and its literature as herein presented proves conclusively that it is also a political organization, which intends, when it develops the necessary strength, to drive from public office in the United States every Jew, Catholic, and foreign-born citizen. The original Klan presents in its defense that it policed and enforced law in a badly demoralized country, brought order out of chaos, and protected the widow and the orphan. The new Klan has at times given out a few charities, largely for advertising purposes, and whenever this has been done has sought as much publicity as possible from its work. It has announced that it intends to protect the womanhood of the country, and one Klan in Texas has issued a warning that "husbands must spend more time with their own wives," without, however, consulting the wishes of either of the parties to ascertain if the same was agreeable. As far as has been printed in the newspapers, however, the Klan in its eagerness to protect womanhood has not discovered and punished the masked and white-robed people who stripped Mrs. Beulah Brown of her clothing at Tenasha, Tex., whipped her and covered her body with tar and feathers. The two organizations have something in common in the proven cases of violence that have been reported in the public prints. According to the statements of writers, who were members of the old Klan, there were men in the organization who acted unwisely and selfishly, and who committed acts of violence that were impossible to control. Precisely the same situation has already developed in the United States today and the "Emperor" of the "Invisible Empire" has had to discipline three of his chartered Klans for proven acts of lawlessness. There is another point of similarity in the two systems. The old Klan had hardly started its work of wearing disguises to regulate public affairs when there sprang up imitators who used similar disguises to aid them in performing acts of viciousness and crime. These men were not members of the Klan and did things that had neither the sanction nor approval of the Klan, yet their acts showed that the wearing of disguises by the old Klan tended to promote lawlessness and crime in others. As will be shown later there has been, since the modern Klan was organized, an epidemic of crime in the South, usually committed by men wearing disguises. Whether these acts have actually been done by Klansmen or by imitators, it shows nevertheless that the admitted right of one class to go about disguised puts the community at the mercy of any class that chooses to employ similar tactics. In spite of these resemblances, however, the difference between the old Ku Klux Klan and the new is appalling. One of the first questions that presents itself is, "What is the necessity at the present time for such an organization?" The student of American history--in view of the abnormal political situation in the Southern States during the Reconstruction Period--can readily understand how and why such an organization should have come into existence, and its justification lies solely in the necessity of some agency to cope with the social upheaval of that time. Public opinion in America today, as reflected by the editorial comments of a vast majority of the leading newspapers, is practically unanimous in the view that there is absolutely nothing in our present system of government that would justify the existence of any kind of extra-legal Ku Klux organization. Every state in the Union has a constitution which provides for the creation and maintenance of legislative, judicial, and executive branches, and in every State these branches are performing their regularly constituted functions. None of them is perfect; none of them ever will be. At the same time, the machinery is there, is being handled well, and there are but few complaints against non-enforcement of the law, except in some Southern States where men are going about in disguise terrorizing the community. The Southern States are every one governed by white men. White men make their laws; white men enforce their laws; and white men sit upon the bench and interpret their laws. There is no danger in the South of a repetition of the scenes of the Reconstruction, and no danger whatever of the "White Supremacy" of the South being destroyed or set aside unless the same is done by white men, who, under the false pretense of "pure Americanism," seek to array white men against white men by the stirring up of religious and racial hatred and prejudice. Where then, is the necessity either in the South or anywhere else in America for this modern Ku Klux monstrosity? From a standpoint of necessity, neither the facts of history nor modern conditions offer the remotest excuse for its existence. It is, however, the comparison of the _organization_ of the old Klan and the new which refutes absolutely the claim of the latter to any "genuineness" whatever. The "Prescript" of the old Klan reads: "The Grand Wizard shall be elected biennially by the Grand Dragons of Realms." In the secret constitution of the new Klan it is provided that the Imperial Wizard shall hold his office for life, and can only be removed by the _unanimous_ vote of his hand-picked Imperial Kloncilium. Another important and interesting comparison is that of the personalities of the two heads of the organizations. When the convention was held at Nashville, Tenn., in 1867, for the purpose of choosing a Grand Wizard, it selected Gen. Nathan Bedford Forrest, one of the most distinguished and capable officers in the late Confederate army, and recognized today among military students as one of the foremost cavalry leaders of all times. General Forrest was selected for his ability, his integrity, his unselfish devotion to the Southern people, and his desire to aid them in a great crisis. A careful search of every available record fails to reveal that he ever received one penny as compensation for his labors, or that his office as Grand Wizard ever brought him any gifts, perquisites, or emoluments. His military title was unimpeached, his last commission being that of lieutenant-general. He never called himself "Emperor," never signed any of his official orders as "His Majesty," and never assumed any of the titles or styles of royalty. He was a plain, unassuming soldier and gentleman, who, having a great task to perform, did his work gratuitously and from motives of patriotism only, and then, the work having been completed, disbanded his organization and retired. What a marked contrast to the gallant Forrest is "Colonel" (?) William Joseph Simmons, Imperial Wizard, "Emperor" of the "Invisible Empire," Knights of the Ku Klux Klan, Inc. I can find no record of any military service that gives him privilege to use the honorable title of "Colonel," a title that has been won by American soldiers by virtue of hard service in the army and by desperate deeds of valor on the field of battle. Where then did "His Majesty" get the right to use this military title? According to the _Literary Digest_, "his friends bestowed it upon him." Forrest, as far as can be ascertained, served his country for patriotism; "Emperor" Simmons, on the other hand, is promoting the cause of "pure Americanism" for cash. Prior to his elevation to the responsible position of "Emperor" of the whole United States he was, among other activities, a professor of history at Lanier College in the good state of Georgia. He is also said to have been a Methodist exhorter earlier in his career. So far as the general public is informed, the remuneration of professors in our colleges and universities, even the greatest, is not particularly high. As Lanier College is a small institution that has had to struggle along in the face of more or less poor circumstances, it is not unreasonable to suppose that it is no exception to the general rule. In August, 1921, the newspapers reported that it had been taken over by the Ku Klux Klan, and that "Emperor" Simmons, "in addition to his other duties" would be its President. It is reasonably safe to say that the average income of "His Majesty" during his career as an educator could not have exceeded $2500 a year. Behold, however, the great change that comes with elevation to the Imperial Throne: "Friends of 'Colonel(?)' Simmons," at the Klonklave of the Klan which was held in Atlanta, in May, 1921, presented him with a $25,000 home on Peachtree Street--Atlanta's fashionable thoroughfare--together with handsome furniture. In addition to this wonderful munificence of his "friends"--whoever they were--he is also paid a salary, which according to the "Emperor" himself is $1000 a month, and recently his hand-picked Kloncilium voted him $25,000 back pay. This stipend is augmented by the fact that the secret constitution provides that the "Imperial Wizard" shall also be the "Supreme Kleagle," and that he shall be entitled to "appropriate to himself" the entire ten-dollar "donations" paid by any members he may choose to solicit. Since the ordinary garden variety of Kleagle, with only four dollars "rake-off," can make a very tidy sum by selling memberships, the reader can draw his own conclusions as to the possible selling ability of the chief monarch. There is also the Gate City Manufacturing Company with its enormous revenue from the sale of robes, the Searchlight Publishing Company, the Clarke Realty Company, and Lanier College, which are interlocking corporations or business concerns conducted by persons connected with the Ku Klux Klan. Where the revenue derived from these enterprises goes has not been reported in the newspapers. The only thing made public in connection with them was the statement that the "Emperor" had been elected President of Lanier College. College presidents are usually paid salaries. When one thinks of the unpaid Forrest and the trying problems he solved, one can scarcely suppress a feeling of disgust in the effrontery of this man of modern times, who declares that this "is the genuine original Klan," and that he is engaged in the work of "pure Americanism." Why, the man doesn't know what pure Americanism is! The most important differentiation, however, between the old Ku Klux Klan and its spurious successor is the character of their membership. It will be recalled upon a study of both systems that in each candidates were required to answer satisfactorily ten qualifying interrogatories before being finally accepted for membership. Let us compare these together. ORIGINAL KLAN MODERN KLAN "1. Have you ever been "1. Is the motive prompting rejected, upon application your ambition to be a Klansman for membership in * * * serious and unselfish? or have you ever been expelled from the same? "2. Are you now, or have "2. Are you a native born, you ever been, a member white, Gentile American of the Radical Republican citizen? Party, or either of the organizations known as the Loyal League and the Grand Army of the Republic? "3. Are you opposed to the "3. Are you absolutely opposed principles of the Radical to and free of any allegiance Party, and to the Loyal of any government, people, sect League, and the Grand Army or ruler that is foreign to the of the Republic, so far as United States of America? you are informed of the character and purposes of these organizations? "4. Did you belong to the "4. Do you believe in the tenets Federal Army during the late of the Christian religion? war, and fight against the South during the existence of the same? "5. Are you opposed to negro "5. Do you esteem the United equality, both social and States of America and its political? institutions above any other government, civil, political or ecclesiastical in the whole world? "6. Are you in favor of a "6. Will you, without mental white man's government in reservation, take a solemn this country? oath to defend, preserve and enforce same? "7. Are you in favor of "7. Do you believe in constitutional liberty and clannishness, and will you a Government of equitable faithfully practice same laws instead of a Government towards Klansmen? of violence and oppression? "8. Are you in favor of "8. Do you believe in and maintaining the will you faithfully strive constitutional rights of the for the eternal maintenance South? of white supremacy? "9. Are you in favor of the "9. Will you faithfully obey re-enfranchisement of the our constitution and laws, white men of the South and and conform willingly to all the restitution of the our usages, requirements and Southern people to all their regulations? rights, alike proprietary, civil and political? "10. Do you believe in the "10. Can you be always depended inalienable right of on?" self-preservation of the people against the exercise of arbitrary and unlicensed power?" _From the Prescript of the _From the "Kloran."_ Original Klan._ A careful reading of these requisites for membership in the two organizations fails to show, except as to the matter of "white supremacy," that there is the remotest resemblance between them. Nowhere in the "Prescript" of the original Klan, or in any printed publication relating to it, can there be discovered any restriction whatever against the Jew, the Catholic, or the foreign-born American citizen. On the contrary, old men, who claim to have been members of the original movement, state that Jews, Catholics and foreigners were members. The fact that the modern movement is anti-Catholic and anti-Semitic and is opposed to the admission of foreign-born citizens of the country brands it _ipso facto_ as a historical fraud. Another link in the chain of evidence against the modern organization lies in the provisions governing eligibility for membership. Article VII of the old "Prescript" reads: "No one shall be presented for membership into the Order until he shall have first been recommended by some friend or intimate who is a member, to the Investigating Committee (which shall be composed of the Grand Cyclops, the Grand Magi, and the Grand Monk), and who shall have investigated his antecedents and his past and present standing and connections, and after such investigation, shall have pronounced him competent and worthy to become a member." It is here observed that in the selection of members the old Klan exercised the utmost care and scrutiny, and endeavored to throw around the organization every possible safeguard against the admission of undesirable characters. Even with precautions like those, men who were members of the Klan and left behind them written testimony declare that many men of bad character became connected with the order. How utterly different is the modern system with its indiscriminate solicitation of membership, with its advertising methods, its open and notorious canvassing, and its selling campaigns by means of literature, letters, motion pictures, agents and speakers. Also, as far as the records show, there was no propagation department in the old Klan, no system of Kleagles, King Kleagles, Goblins, or Imperial Kleagle. All that is a Simmons innovation, designed to gather in large sums of money from a large number of people, money that goes mostly into the pockets of paid workers whose chief interest in the "noble cause" is that of plunder and not of patriotism. The initiation fee of the old Klan was the paltry sum of one dollar. The new Klan, in its great piety and altruism denies that it has an initiation fee at all. It claims that "citizenship" in the "Invisible Empire" cannot be bought. Accordingly it requires that before attaining this delectable privilege, the "alien" must make a "donation" of ten dollars. A "donation" covers a multitude of sins. Where a victim makes a free-will offering to a "noble cause" he can hardly claim afterwards that his money has been taken from him under false pretenses. In August, 1921, it was announced that "the Invisible Empire" had amended its constitution so that women would be eligible for membership. This is a further point of dissimilarity between the two organizations, for while women were of great assistance to the original Klansmen in making robes and in giving information, the more serious work was done by the actual members who were men. In announcing that women were to be admitted to membership the "Emperor" said: "_First._ The influence of women over the youth of the land shapes the destiny of the nation, and it is in the cradles of the American homes where the principles and ideals of Americanism should first be instilled into the minds and hearts of the young. To the preservation of these principles the Knights of the Ku Klux Klan is dedicated. "_Second._ The loyalty of the women to the original Klan of the Reconstruction period convinces us that as members of the Klan today there will be equal loyalty and devotion to the fundamental principles underlying the Order. "_Third._ We know women can keep a secret, because they made with their fingers 160,000 robes for members of the old Klan and not one of them ever disclosed the identity of any man who wore one of those robes. "It is through the influence of women today that we have some of the strongest men in the Order. And the time has come to give the women recognition and to allow them to partake of the honor and glory of membership in the organization." In his statement, however, the "Emperor" failed to elucidate point Number Four, which was no doubt the principal incentive that caused the admission of women. Each lady Ku Klux will be required to donate ten dollars to the "noble cause," and the admission of women doubles the number of "prospects" to whom the Ku Klux "gold brick" can be peddled. It is doubtful if the effort to "work" this new field will prove successful, as the women of the South are more or less antagonistic to the movement. The Daughters of the Confederacy of Virginia, at a convention held in the spring of 1921, passed a resolution condemning the organization, and asking the Virginia authorities to suppress it. It is hardly likely that the daughters of the women who "made with their fingers 160,000 robes for the old Klan" would care to become associated with the Gate City Manufacturing Company, which is selling robes to all members at $6.50 a robe, with a handsome profit on the side. Women, as a rule, are good buyers, and it is hardly probable that they will look upon membership in the "Invisible Empire" as a bargain even at ten dollars. Women are also the chief supporters of the churches of the country, and it is doubtful if they would care to go through a "Naturalization" ceremony that is a blasphemous and sacriligious parody on the sacred and Holy rite of baptism. Another point of comparison between the two organizations lies in the attitude of the old Klan and the new in reference to allowing members to study their constitutions. We find, in the case of the original Klan, the following edict: "Every Grand Cyclops shall read, or cause to be read, this Prescript and these Edicts to his Den, at least once in every month; and shall read them to each new member when he is initiated, or present the same to him for his personal perusal." Here we have openness, frankness, and a disposition to take every member into the confidence of the Order, so that each Klansman, at all times, would have an opportunity to study and to understand the laws of the organization under which he was working. During the time I was an active member and worker in the modern Ku Klux Klan, the constitution was a secret document. Members under me repeatedly asked for a copy of it, and I transmitted their requests to my immediate superior who could not comply with it for the reason that he had never seen a copy of it himself. It was only after he had served as King Kleagle of Tennessee for six months that he was permitted to have one copy for which he had to give an iron-clad receipt. I was allowed to glance through the booklet comprising the document, which afforded me the opportunity of noting a few salient points, but this happened just as I was leaving the work. The officials of the organization dare not permit the booklet I saw to be generally circulated among their members. As a final comparison of the two organizations it is interesting to note that the leader of the old Klan recognized that it was brought into being for the accomplishment of a specific, a definite and a concrete purpose. It fulfilled its mission, and as soon as it became evident that this was the case General Forrest ordered its disbandment. He stated that with the courts properly functioning and the government properly established, there was no longer any need for the Klan's existence. The new Klan, on the other hand, aside from taking money away from the public, has not made any public statement as to its real intentions. In some of the pronouncements printed in the official organ, there is an indication that the "citizens" of the "Invisible Empire" generally understand that the movement has a definite national mission. It is a matter of serious conjecture as to what kind of mission a secret, military, "Invisible Empire" can have in the United States. That there is no intention of disbanding the organization is evident by the fact that every attack made upon the system has so far resulted in a redoubling of efforts by the propagation agents. Statements reiterating the idea of "pure Americanism" and giving expression to high-sounding and sanctimonious platitudes come in unending streams from the pen of the "Emperor," who brazenly insists that his organization intends to enforce law and order. The old Ku Klux Klan has a very deep place in the hearts of the Southern people, and it holds the added glamour of being an organization about which little was known by the public up to a few years ago. Knowing this feeling, the promoters of the modern organization have worked overtime upon the sympathies of the South in fostering an entirely different proposition. No matter what may be the ultimate objects of this organization, its claims to "genuineness" are fraudulent. Some of the leading men of the South and most of the newspapers have detected the fraud, but a great many unthinking men have joined the new movement under the impression that they were becoming members of the old organization. These men, when they have learned the truth, and have taken the trouble to study for themselves what I have discovered, will, I believe, withdraw from the organization and denounce it for what it is--an historical fraud. CHAPTER XIII LAWLESSNESS AND CRIME Before presenting, for the thoughtful consideration of the reader, the facts to be set forth in this chapter, I submit for comparison certain portions of the Constitution of the United States, and the concluding portion of the "oath of allegiance" of the "Invisible Empire," Knights of the Ku Klux Klan. The former consists of what is known as the "Bill of Rights," and read: "_The right of the people to be secure in their persons_, houses, papers, and effects, _against unreasonable searches and seizures, shall not be violated_, and no warrants shall issue but upon probable cause, supported by oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized." 4th Amendment. "_No person shall be held to answer for a capital or other infamous crime unless on a presentment or indictment of a grand jury_, except in cases arising in the land or naval forces, or in the militia, when in actual service, in time of war or public danger; nor shall any person be subject for the same offence to be twice put in jeopardy of life or limb; nor shall be compelled in any criminal case to be a witness against himself, _nor be deprived of life, liberty, or property, without due process of law_; nor shall private property be taken for public use without just compensation." 5th Amendment. "_In all criminal prosecutions, the accused shall enjoy the right to speedy and public trial, by an impartial jury of the State and district wherein the crime shall have been committed, which districts shall have been previously ascertained by law, and to be informed of the nature and cause of the accusation; to be confronted with the witnesses against him; to have compulsory process for obtaining witnesses in his favor and to have the assistance of counsel in his defence._" 6th Amendment. "Excessive bail shall not be required, nor excessive fines imposed, _nor cruel and unusual punishments inflicted_." 8th Amendment. Having thoroughly studied the above portions of the Constitution of the United States, I now ask the reader to again study the concluding section of the Ku Klux oath: "I swear that I will _most zealously and valiantly_ shield and preserve, _by any and all justifiable means and methods_, the sacred constitutional rights and privileges of free public schools, free speech, free press, separation of church and state, _liberty_, _white supremacy_, just laws, and the _pursuit of happiness, against any encroachment, of any nature, by any person or persons_, political party or parties, _religious sect or people_, _native_, naturalized or foreign, _of any race, color_, creed, lineage, or tongue whatsoever." Without comment, I merely offer the above extracts for study and comparison, and let the reader draw his own conclusions at the end of the chapter. A large number of outrages, consisting of lawless acts of various kinds, have been reported in the newspapers as having been committed in the Southern States since early in 1921. Men have been taken from their homes and conveyed to lonely spots where they have been beaten, tarred, and feathered; women have been stripped of their clothing and covered with tar and feathers; some men have been boldly kidnapped in broad daylight and driven in automobiles to obscure places and there flogged; others have been whipped and mutilated for alleged immorality; a sixty-eight year old farmer was taken from his bed at night and beaten; an Episcopal clergyman was given a coat of tar and feathers; a New Yorker was shot and beaten; and, numerous "warnings" have been given both publicly and privately of "secret law enforcement" and of dire threats to "lay off" investigating the perpetrators. _In practically every instance of physical violence the criminal acts--committed in the name of "law and order"--have been perpetrated by men wearing disguises, described as white robes and masks._ In several cases of violence the white caps, after finishing their work, have left on the bodies of their victims the letters, "K. K. K." either burned on the body with acid, or printed on placards tied to the person maltreated. In cases where private warnings have been sent through the mails the same letters have been used, and in public warnings placards have been posted conspicuously bearing the actual name of the "Ku Klux Klan." Taking these facts into consideration, the evidence shows that the outrages were committed by men actuated with the spirit of Ku Kluxism, whether they were all committed officially by Klans in Simmons' organization or not. That remains to be determined, but one salient fact stands out very suspiciously and it is this: outrages committed in this fashion have only been epidemic since the "Invisible Empire" began its propagation in the States affected. In this connection, it might be well to recall the conversation I had with the King Kleagle of Tennessee in May, 1921. Charters were about to be granted to three Klans in upper East Tennessee. I asked the King Kleagle this question: "My people want to know what to do when they get their charters. What shall I tell them?" _"Tell them to clean up their towns," he replied._ Among the first reported cases of violence on the part of masked men occurred in Atlanta, Ga., the headquarters of Ku Kluxism, the home of the "Invisible Empire." J. C. Thomas, a white man, received an anonymous letter advising him to "leave alone" a certain woman named Myers, upon penalty of action, but paid no attention to the warning. One night Thomas was enticed into entering a motor car in which were several strangers, the false representation being made that the "Chief of Police wanted to see him about some bad checks." The car was driven to Lakewood, an amusement park, and Thomas was ordered to get out. He refused to obey the order, drew his knife, and put up a fight, killing Fred Thompson, one of his abductors and wounding another. The Grand Jury of Fulton County failed to indict Thomas, but did indict two of his captors. _Simmons admitted that Thompson was a member of the Ku Klux Klan._ Numerous cases have been reported in Atlanta where threatening letters have been sent and received. A young Scotchman was threatened for making improper remarks about social equality, while a physician was warned on account of alleged neglect of his family. According to J. H. Leavitt, an Atlanta lawyer, who was himself threatened, not only was he himself marked for violence but included in the same category were Dr. C. B. Wilmer, the Episcopal clergyman and Ex-Senator Hoke Smith. In Durham, North Carolina, a Greek restaurant proprietor received an anonymous warning signed "K. K. K." ordering him to leave town. It appeared that he had permitted the intermingling of the races in his place of business. The Greek refused to take the matter seriously, employed a lawyer and laughed the incident out of town. Nothing came of it. After a careful and searching investigation made by the _New York World_, there have been disclosed a large number of cases of violence and lawlessness in the South, and a study of the synopsis of these cases is interesting. It will be noted that the majority of outrages have occurred in the State of Texas, where the masked regulators have been extremely active, and where the Ku Klux Klan is strongly organized. These outrages have been so numerous in Texas as to attract the attention of the entire country, and have caused an upheaval in the Lone Star State. Some of the really law-abiding Texas people, who do not believe in "invisible government" and irresponsible censorship of morals, have attempted to secure some sort of action at the hands of the Texas legislature. Their efforts in the summer of 1921 were not successful, one legislator even going so far as publicly to defend the Ku Klux Klan. Other indignant citizens announced that they would band themselves secretly together and wage war on Ku Kluxism. A chronological summary of the published cases of lawlessness in the South, indicating the methods of Ku Kluxism, is as follows: February 5, 1921.--In Houston, Texas, B. I. Hobbs, a lawyer, was seized, had his hair clipped and was ordered to leave town, the charge against him being "too close fraternization" with negroes. Hobbs then went to Alvin, Texas, a short distance away, and on February 8, 1921, was run out of that town by eight masked men. March 3, 1921.--At Houston, Texas, J. La Fayette Cockrell, a negro dentist, was mutilated by masked men for alleged association with white women. A race riot nearly resulted from this attack. March 7, 1921.--A. V. Hopkins, a merchant of Houston, Texas, was mutilated, tarred, and feathered for annoying high school girls. April 1, 1921.--Alexander Johnson, a negro bell boy, of Dallas, Texas, was taken out by masked men, whipped, and the letters "K. K. K." burned on his forehead with acid. He was said to have associated with white women. April 10, 1921.--Gus Beck, stock man, of Webster, Texas, was tied to a telegraph pole by masked men, beaten and left there all night. April 10, 1921.--At Houston, Texas, J. S. Allen, prominent attorney, was seized in a crowded downtown street by masked men, and conveyed to the country in an automobile. He was there tarred and feathered. He was then returned to the city, and was dumped from a car into the middle of a street in the most prominent business section, in a nude condition except for the coating of tar and feathers. In the reports of the case there is no record of police interference. April 15, 1921.--Bill Harris, negro bell boy, at Dallas, Texas, was beaten by masked men for alleged insult of white women. April 26, 1921.--At Houston, Texas, J. W. McGee, an automobile salesman, was whipped by masked men for annoying high school girls. May 1, 1921.--"Red" Kemp, a jitney driver, was whipped, tarred and feathered by twelve masked men at Goose Creek, Texas. May 4, 1921.--Sam King, Marshal at Brenham, Texas, was tarred and feathered. He then resigned his office. May 7, 1921.--At Beaumont, Texas, Dr. J. S. Paul was seized by fifteen masked men, whipped, tarred, and feathered and given forty-eight hours in which to leave the city. At the same time R. F. Scott, a Marine Corps veteran of Deweyville was given the same treatment. These two acts were publicly admitted by the Beaumont Klan, and their charter was revoked by "Emperor" Simmons. May 20, 1921.--One thousand men marched through the streets of Dallas, Texas, at night, mounted and unmounted, all of them attired in the Ku Klux regalia. They carried a fiery cross, and several banners bearing these words: "The Invisible Empire," "White Supremacy," "Pure Womanhood," "Dallas Must Be Clean," "Our Little Girls Must Be Protected," "All Native Born," "The Guilty Must Pay." They rode and marched through the streets silently and without interference from the authorities. Announcements of the purposes and objects of the Klan had previously been accepted and printed by the Dallas papers. May 21, 1921.--At Sour Lake, Texas, Joe J. Devere, a justice of the peace, was tarred and feathered. May 23, 1921.--Ku Klux Klan paid $10 fine in police court at Dallas, Texas, for tacking signs on telegraph poles. May 23, 1921.--At Dallas, Texas, John Moore, white, was seized in his home by masked men, taken to the out-skirts of the city, stripped of his clothing and lashed with a horsewhip. He was accused of attacking a twelve-year-old girl. He fled town. May 23, 1921.--At Houston, Texas, Ira McKeown, taxi driver, was beaten. May 24, 1921.--At Dallas, Texas, John Parks was flogged by masked men. May 25, 1921.--Jack Morgan, of Shreveport, was tarred and feathered by masked men. June 8, 1921.--Dr. R. H. Lenert, at Brenham, Texas, was whipped, tarred, and feathered by eight masked men. He was charged with "disloyalty during the war" and with "speaking German." June 8, 1921.--At Waco, Texas, K. Cummings was taken from his home by masked men, but escaped from his abductors. June 8, 1921.--At Sea Breeze, Fla., Thomas L. Reynolds, a New Yorker, was assaulted while in his hotel by masked men, and beaten and shot. June 13, 1921.--At Dallas, Texas, Edward Engers, filling station proprietor, was flogged by masked men and ordered out of town. June 14, 1921.--At Houston, Texas, J. W. Boyd, a lawyer, was taken from his office by masked men and whipped. He was charged with annoying young girls. June 17, 1921.--At Belton, Texas, James Collins, a negro, was given sixty lashes by masked men, and a placard, "Whipped by Ku Klux Klan," placed on his back, following his release from jail after a Grand Jury had failed to indict him on the charge of making insulting approaches to white women. June 18, 1921.--At Goose Creek, Texas, E. L. Bloodworth and Olan Jones, oil field workers, were whipped, tarred and feathered by masked men, who charged their victims with being "undesirable citizens." June 20, 1921.--At Goose Creek, Texas, W. Stewart, a jitney driver, was whipped, tarred, and feathered by twelve men after three passengers had lured him to a lonely spot. He was then ordered to leave town. June 25, 1921.--At West Columbia, Texas, an unknown man was tarred and feathered and ordered to leave town. June 21, 1921.--At Wharton, Texas, Henry Schultz was whipped, tarred and feathered after being kidnapped by masked men. June 26, 1921.--At Yoakum, Texas, a white man, name withheld, citizen of the place for twenty years, was found on a lonely road, tarred, feathered and blindfolded. June 27, 1921.--At Austin, Texas, Ku Klux Klan placards were posted warning against violation of moral codes. July 1, 1921.--At Fort Worth, Texas, a white man whose name was not printed was taken from his home at 9 P.M. and given twenty lashes for alleged mistreatment of his wife. July 4, 1921.--At Austin, Texas, Governor Neff, chief executive of the State in an address before the Rotary Club said that a crime wave had struck the State and that "the entire administration of the criminal code had broken down." On the same day warnings of the Ku Klux Klan were posted on the State Capitol grounds. July 5, 1921,--At Fort Worth, Texas, Benny Pinto was tarred and feathered and ordered out of town. A woman found with him in his automobile was taken home by his abductors. July 8, 1921.--At Glidden, Texas, Harry Adams, a gardener, was beaten and choked by masked armed men. Then found to be the wrong man, he was released. July 12, 1921.--At Enid, Okla., Walter Billings, a motion-picture operator, was given a coating of cotton and crude oil, after being whipped by masked men. July 14, 1921.--One hundred masked men gathered at the jail at Greeneville, Texas, and unsuccessfully attempted to lynch Matt Olizen, negro, charged with killing Orbie Standlee. July 14, 1921.--A delegation from Duncanville, Texas, warned the Dallas authorities that if Archie Holsome, charged with attacking a white woman was released, he would be lynched. July 16, 1921.--At Tenaha, Texas, Mrs. Beulah Johnson, a white woman, was seized from the porch of a hotel, taken to the woods, stripped of her clothing, tarred and feathered preceding which her hair was clipped. Masked men wearing white uniforms attacked her, the woman said. They drove up to the hotel in three automobiles. Mrs. Johnson had been arrested on a charge of bigamy at Center, Texas, and was out on bond when she was seized. July 17, 1921.--At Nacogdoches, Texas, J. M. McKnight was beaten by masked men. July 17, 1921.--At Miami, Fla. At the close of his evening services, eight masked men waylaid the Rev. Philip S. Irwin, archdeacon of the English Episcopal Church, and head of the work of that church among South Florida negroes, carried him into the woods, whipped him, and then applied a coat of tar and feathers to his body. He was placed in a sack and taken in an automobile to a spot in the center of the town and dumped into the street. The following Tuesday, in response to a telegram from Rev. R. T. Phillips, rector of Trinity Church, Right Reverend Cameron Mann, Bishop of Southern Florida reached Miami and conferred with several officials, also appearing before the Grand Jury in order to make a statement as to Archdeacon Irwin's work. In his report to the Presiding Bishop of the Protestant Episcopal Church of the United States, Bishop Mann said: "About the middle of the afternoon, while I was consulting with the mayor and the circuit judge, the commander of the local post of the American Legion came in and stated that he had reliable information that if Archdeacon Irwin remained in the city he would be lynched, and that in all probability church property would be burned and numerous lives lost. He therefore asked that Archdeacon Irwin should agree to leave the city that afternoon." The charge made by the mob against the clergyman was that he had preached "race equality" and "intermarriage." Bishop Mann declares unequivocally that Archdeacon Irwin does not hold to social or political equality for negroes in the United States, has never taught it, and in his missionary work has incurred disfavor with some negroes by his opposition to societies and movements which upheld the doctrine. It was reported in the papers that the judge who brought the case to the attention of the Grand Jury told that body that, while the right of free speech is guaranteed, strangers should not defy the sentiments and traditions of the public. July 16, 1921.--At Bay City, Tex., W. M. Hoopengarner, a banker, was tarred and feathered and beaten. The reason alleged was domestic infidelity. July 18, 1921.--G. C. Benson beaten at Dickinson, Tex. July 18, 1921.--E. H. Peters, of Athens, Tex., was dragged from his room, beaten, dumped out of an automobile and seriously hurt. July 19, 1921.--At Tenaha, Tex., J. W. McKnight was seized a second time by masked men. July 19, 1921.--Declaring that he had information that fifty per cent of the members of the Oklahoma City police department belonged to the Ku Klux Klan, Mayor John C. Welton directed Chief Glitsch to investigate and to discharge every police officer who did not resign immediately from the Klan. On July 24, Mayor Welton was called on the telephone, and was told: "We warn you to lay off the Ku Klux Klan, or we will have to wait on you." The mayor paid no attention to the warning. July 22, 1921.--At Hillsboro, Tex., a note from the Ku Klux Klan was received and published in the local paper as a "warning to some married men who should spend more time with their own wives." July 26, 1921.--At Topeka, Kan., a warning was sent to Senator Capper's newspaper to "leave the Ku Klux Klan alone." July 29, 1921.--Ben Wiley, of Lufkin, Tex., was put into a sack and tarred and feathered. In the State of Missouri, a farmer aged sixty-eight years, was taken from his bed at night, removed out of doors and severely beaten by masked men; and a woman in Birmingham, Ala., was also maltreated by a mob composed of the same sort of individuals. In most cases local sentiment appears to have been strongly with the perpetrators of the outrages, this being especially true at Waco, Tex. A man was assaulted by masked men at that place, but the victim succeeded in escaping from his attackers, recognizing three of the men who had seized him. He had them arrested, and they were bound over to await the session of the Grand Jury. Five preachers and the President of a Texas University signed the bonds of the men accused of mob violence. In some parts of Texas, however, the depredations of masked individuals brought into being a counter movement, and the _Dallas News_ notes the receipt of the following anonymous communication: "To the citizens of North Texas and the Ku Klux Klan: "The Anti-Ku Klux Klan of North Texas announces its being in the form of a mob. "We intend and will do no violence unless the Ku Klux Klan shows violence. We are in being and in force. If necessary we will travel in force to do business in the form of open warfare. "The law will have its chance to show that we have laws against mobs, white-capping, and acts of violence. But we warn that being in Rome we do as the Romans do. "We are unknown and unknowable. We will remain that way. We hope that we will not have to resort to populating lamp posts and using cold steel, but if so, Oakland and Greenwood will boast of much activity and the price of black crepe will rise. 'Anti-Ku Klux Klan of North Texas.'" A similar organization was announced from southeast Texas. In an Associated Press dispatch from Beaumont, under date of July 27, 1921, it was reported: "Organization is said to have been effected of a band of men to combat the alleged activities of the Ku Klux Klan, in South East Texas, with the announced intention of conducting open warfare against the members of the Klan if necessary 'because officers have not the nerve or desire to place under arrest its members who have violated the law.' "First announcement of the new organization was set forth yesterday in a communication addressed to the Ku Klux Klan and sent to a local newspaper for publication. 'Squads of special service men,' the notice stated, 'have been appointed to locate members of the Klan.' It added that summary punishment would be inflicted upon any who are found. The communication said in part: "'We have formed a club, or mob, you may call it, of more than one hundred fearless men and we are going to stop you people with hot lead and hot steel at the first opportunity, and that will not be far off. We have sworn vengeance on such people and will shoot down like a mad dog men whom we learn to be members of the Klan.'" Some of the newspapers of Texas have fearlessly taken a stand against the widespread epidemic of masked violence, even going so far as to charge them directly to the Ku Klux Klan. Notable among these has been the _Houston Chronicle_. In an editorial printed in August, 1921, under the heading "Law, or Secret Cult," it said: "Once more the nation comes to a parting of the ways. "The issue is clearly defined. No one but the unimaginative can misunderstand it. "Constituted authority must prevail, or we are in for a reign of masked and irresponsible terror. "The fine phrases with which apologies for the Ku Klux Klan defend it fall flat before what happened to that woman in Tanaha and that other woman in Birmingham. "'Law-abiding citizens have nothing to fear,' they declare, but what does that amount to when any citizen can be accused, seized and violently used without a hearing? "Why do we bother about trial by jury, if the evidence of an angry and impulsive mob is sufficient to convict? "Why have we built up a complicated system of justice, except to protect indicted citizens? "'Those eyes that see everything' and 'those ears that hear everything' have evidently missed the Magna Charta, the Bill of Rights, the Declaration of Independence and the Constitution of the United States. "Once more they would thrust us back on the evidence of passion, and conviction by emotion. "Once more they would rob the defendant of his right to be heard, to summons witnesses, to appeal to an impartial tribunal. "Once more they would have punishment decided upon and inflicted by a council that cannot be held accountable. "Once more they would expose everybody; whether criminal or not, to disguised tyranny. "And they call it Americanism--this semi-barbaric horseplay that gives its victim no chance, that comes upon him unawares, that shuts his mouth and overpowers him by force. "Innocent, or guilty, he has no privilege but to accept the inevitable, and that is what they call loyalty to their country and their country's institutions. "Two women have been stripped and flogged, and this they say was done in the name of chivalry. "Their names are written on a secret roster and their faces are covered, and this they assert is in keeping with those traditions of frankness, candor and open dealing which have been essentially characteristic of the United States. "'Those eyes that see everything' and 'those ears that hear everything' are evidently blind and deaf to the great struggle and dearly bought experiences by which Anglo-Saxon civilization has struggled from a state of tribal law to organized justice. "A law that cannot be written is not fit to enforce. A charge that cannot be proved in an open manner is not fit to be made the basis of punishment. "Persons who will not make accusations in the daylight are not fit to be believed. "A theory of justice that does not afford the accused any time or right of defense is not fit to be defended. "We are face to face with a mad conception of government, with an impossible basis of law enforcement. "There can be no compromise with it, no half-hearted attitude. Either this idea of a secret cult purveying the morals of the people must go, or the sovereignty of the State will cease to exist. "When a legislator defends the 'Invisible Empire' his allegiance is manfully divided. He is serving two masters--one of them created by the people, the other by a class within the people. "True loyalty permits of no such divided allegiance, true patriotism recognizes but one master. Unless the overthrow of this government is intended, there is no place or excuse for the 'Invisible Empire.'" CHAPTER XIV SIMMONS FORCED TO ACT The cases of lawlessness set forth in the foregoing chapter have been laid at the door of the "Invisible Empire," but "Emperor" Simmons has denied that the acts involved were committed by members of his organization. There have been, however, three specific cases where outrages have been _proven_ to have been committed by members of the "Invisible Empire," and in these cases the "Emperor" has been forced to take action against his own Klans, revoking charters in two instances and suspending the charter of the third. This action on the part of the "Emperor" has been extensively advertised by him as a guarantee of good faith that he intends to keep his "Invisible Empire" free from the control of lawless characters; but, public opinion, in the shape of widespread editorial comment of leading newspapers, does not agree with his point of view. Editors agree that no matter how altruistic may be the claims of the "Invisible Empire," a movement of secret government, acting extra-legally cannot be held in control; and it having been demonstrated in three specific instances that the Ku Klux Klan has been guilty of lawlessness, thus necessitating the "Emperor's" summary action, it follows that the whole system has no place in American affairs. Believing that these developments in the Ku Klux situation fully sustain my position that the "Invisible Empire" is not a fraternal order, but a combination seeking to govern the American people by intimidation and force, I shall take up these cases in detail, the facts in each instance having been fully verified by the _New York World_ in its investigations. The first instance of lawlessness developed in Mobile, Ala., when people of that city awoke one morning in the spring of 1921, to find Ku Klux warnings on many billboards, trees, and telephone poles, and in other public places. Most of them laughed, but some of the negroes took the signs seriously and prepared to leave the city. A Northern exodus was threatened, but with all the excitement the newspapers of the city remained silent, not even printing the notice found stuck up about the place, although a New Orleans paper carried the story which was read by the negroes of Mobile. Fearing the action of public opinion, "Emperor" Simmons revoked the charter of the Mobile Klan. The warning read: "Law violators! This is the first and last time that we will warn you! You must either heed this warning or take the consequences, for if you have any doubts in your mind that you will not be able to comply with the laws of this city and county then you had better leave at once; 'for be ye well assured' that we will attend to you without fear or favor. "This warning is for the taxi drivers, street smashers, bad women, shinny dealers, gamblers, thieves, loafers, and any and all violators of the law. We know you and have your names, and should you violate one of the laws after receiving this warning be ye assured that we will attend to you without hesitation, as the laws of this county must be complied with. "No law-abiding citizens need fear anything from this organization for we stand back of the laws and see that they are enforced regardless. This is no negro whipping organization, but should occasion arise, be ye assured that we will not hesitate. "This warning also applies to colored doctors. Seventy-two hours after this notice you must have the word 'colored' posted on your sign. This waiting on white patients must be stopped. We know you, and the next case that you attend don't blame us, as you have been warned. "Bad women, you must obey the laws or then you must leave the city. This county shall be clean. Married men, you must look after your families and quit carousing; violation of this warning means unhealthy steps for you. "We stand for the chastity of womanhood, peace and harmony in the home, law enforcement and protection of our homes and our families. Mobile County must be clean. Law violators, this means you. "We are one hundred per cent Americans, and stand back of law enforcement, regardless. "We do not fight anyone on account of their religious scruples nor will we tolerate same regardless. "This warning is for those living in the jurisdiction of the Klan, and we are here twenty-five hundred strong to see that these warnings are carried out. Your next warning will be in person. "(Signed) The Ku Klux Klan, Mobile City and County." If the Mobile Klan really had twenty-five hundred members at the time its charter was revoked, it means that it had paid $25,000 into the coffers of the Ku Klux agents, to say nothing of some $16,000 paid to the Atlanta office for robes. It seems rather unkind of the "Emperor" not to have allowed the Mobile outfit something in return for its heavy outlay. Had it been permitted to continue, it could easily have beaten and tarred and feathered a few helpless women, driven out of town some of the taxi drivers and gamblers, and mutilated a few negro men. As it turned out, the Klansmen suddenly found themselves "all dressed up and no place to go," and in pretty much the same position as a lot of little boys who have been playing pirate and whose stern parents ordered them to come home. The second instance of admitted lawlessness on the part of the national organization occurred at Pensacola, Fla., and was a particularly brazen attempt on the part of secret mob government to assume to enforce its own laws. About half past eight o'clock on the night of July 8, 1921, a delegation of the local Ku Klux Klan drove in automobiles up to the cafe of Chris Lochas, three cars loaded with Klansmen, wearing white robes and helmets, while other cars, similarly filled, stopped on the corner of the street. Three members of the Klan walked into the cafe and handed a letter in an envelope to Lochas. The message read: "You are an undesirable citizen. You violate the Federal prohibition laws, the laws of decency, and you are a running sore on society. "Several trains are leaving Pensacola daily. Take your choice, but don't take too much time. "Sincerely in earnest." When the letter was handed to Lochas, Captain Harper of the Police Department was standing inside the cafe, talking to the proprietor. Lochas opened the letter, looked at it and put it into his pocket, and thinking the matter a joke paid no attention to it. A few minutes later some negroes, who had seen the members of the Klan and recognized them for what they were, came into the cafe and their stories of the Klan caused Lochas to examine the letter more carefully and show it to the police. After delivering the message, the three members of the Klan walked out of the cafe, entered their automobiles and the three cars drove away into the night. The street was crowded at the time of the visit and hundreds of people saw the men in white robes halt their cars in front of the cafe and on the street corner, saw the messengers enter and leave the cafe and saw the cars drive away. In addition to the police captain who was on the inside of the cafe, a uniformed policeman was on duty immediately outside the door, yet neither the police nor any person present noted the license numbers of the cars or made any attempt to interfere with the visitors. The _Pensacola News_ in an editorial printed July 9, 1921, said: "Good citizens expressed themselves freely today concerning the occurrence of last night and were unanimous in the opinion that in a community where the courts are open and where the law is enforced by officers chosen by the people, there is not the slightest justification or excuse for any oath-bound secret organization, setting itself up above the law and usurping the functions of the duly constituted officers of the Government, meeting in out-of-the-way places, acting in secret, and moving in disguise, setting up its own standards of right and wrong, acting as accuser, witness, judge and executioner, and that the activities of such an organization will not be tolerated in this community even if it should become necessary to appeal to Federal authorities and invoke the aid of the Government secret service men to arrest its activities. "The opinion was freely expressed that if one body of men acting in secret can command a resident to leave the city under a veiled threat of personal injury, because the organization conceives the idea that the man is violating the prohibition law, another secret organization of men has an equal right to invite a young woman to leave town because perchance she might go in bathing in a bath costume not in accordance with the views of that organization; and another secret organization of men might call an employer to his door at midnight and give him a warning that he must raise the wages of his employees or grant them shorter working hours, or suffer personal violence. "The activities of last night have been reported to United States, State, and county officials, who are considering what steps to take in the matter. It is made a criminal offense by city ordinance for any persons to appear in public in disguise, and police officers have been instructed to arrest any person appearing in public in disguise. It is made a crime against the United States for two or more persons to conspire against another to deprive him of his civil rights, and it is made a criminal offense by the laws of the State for two or more persons to conspire or confederate to commit a breach of peace, and the State laws prohibit a rout, which is defined to be the assembling of three or more persons for any unlawful purpose. It is believed that the laws of the United States, the State and the city are ample to arrest the activities of any secret organization of the character mentioned." As a result of indignation of the best citizens of Pensacola, Simmons suspended the charter of the Pensacola Klan, and offered to aid in discovering the perpetrators of the lawlessness, issuing a long statement which appeared on the front page of the Pensacola morning paper July 14, 1921, wherein he stated, with his usual sanctimonious whine that his organization stood for "the supremacy of pure Americanism without fear and without reproach," and gave expression, in his usual bad English, to his usual platitudes. The _Pensacola News_ in an editorial the same day challenged the "Emperor" to aid the authorities in detecting the criminals by giving the names of the members of the local Klan so they could be called before the Grand Jury and be examined under oath, and the names of the guilty parties thereby ascertained. The _News_ further said: "'Pure Americanism' stands for equal opportunity, unabridged freedom within the law, orderly government, and the enforcement of the laws by the processes ordained by the Constitution. The anonymous communication, the ganging together of many to attack one, the affecting of a disguise, and the secret organization of men who took the law into their own hands in Pensacola on last Friday night, are the methods of the black hand, the mafia, and the nihilists. These organizations had their origin in Europe and cannot flourish upon American soil. "There is no room beneath the Stars and Stripes for anarchy and bolshevism, for any organization that cannot afford to give the prosecuting attorneys of the Federal and State government the names of its members. The secrets of the organization will not be pried into, but the criminals will be handed over to the State for prosecution in the manner provided for by law. "We repeat, the situation in Pensacola affords the K. K. K. and its Imperial Wizard an opportunity to show that their organization does not stand for lawlessness, that its members are law abiding, and that the organization will not countenance crime or its concealment by its members." Simmons, of course, has never complied with this challenge, as far as has been reported in the newspapers, and it is doubtful if he ever will. He has issued a long-winded, verbose statement since that time rehashing the same platitudes that have characterized all his writings and speeches, but has not turned over to the authorities the names of his local members. The charter of the Pensacola Klan has merely been suspended, although the offense committed was far more flagrant and specific than the case of the Mobile Klan, and it is quite likely that should the matter "blow over" the Pensacola organization will be reinstated. The third case in which the "Emperor" found it necessary to take public action against one of his Klans which had gone too far in publicly advertising the "noble cause" occurred in Beaumont, Tex., and attracted newspaper attention on a nation-wide scale in the month of July, 1921. It was the first time that a Klan openly and publicly admitted its participation in an overt act of lawlessness. The case was so brazen that the "Emperor" revoked the Klan's charter. It appears from an examination of the facts in the case that masked men entered the office of one Dr. J. S. Paul, in the city of Beaumont, on the night of May 7, 1921, forced the physician to accompany them to a waiting automobile, conveyed him to the country, whipped him, tarred and feathered him and ordered him to leave town. A short time after that, similar treatment was meted out to one R. F. Scott, described in the dispatches as a veteran of the Marine Corps. Much excitement prevailed in Beaumont, until on July 21, 1921, a communication was received by the local newspapers under seal of "Klan No. 7, Knights of the Ku Klux Klan," of Beaumont, accompanied by a long statement of alleged facts in the cases of the two men who had been beaten. Frankly admitting that its members had attacked Paul and Scott, the statement went into details as to the characters and conduct of the two men. It was charged that Paul had, for a long time, been making a business of criminal operations on women, of the sale of drugs and whiskey, and had waxed fat and powerful in this alleged illicit business. It was charged that for the past five years repeated attempts had been made to have him indicted and convicted, but that on account of wealth and political influence, he had succeeded in evading the law. The climax of his alleged practices was reached in the case of a young woman, her name was not given in the statement, who was brought to Paul for an alleged operation. It appears from the charges made by the Klan that Scott was involved in the matter. According to the statements of the Klan, an operation was performed, from the results of which the woman was caused to suffer severe consequences, it being claimed that death nearly resulted from her condition. It appears further from the allegations that the woman called to see Doctor Paul and demanded financial assistance, asking for $1000 to reimburse her for her expenses incurred during her illness. This, according to the statement, Paul refused to pay, offering instead $500, which was refused, after which the woman was said to have been ordered out of the office. The rest of the story, told in the exact words of the Klan reads: "Following this visit to Doctor Paul the girl visited the county attorney and related her story to him, but she pleaded that her father and mother be spared the shame of parading her misfortune to the world. She was assured by the county attorney that he was powerless to act unless she herself would file the complaint and testify against Doctor Paul. This she felt she could not do and left the court of law in despair. Then followed several days of unceasing agony the sufferings of the pangs of hunger and the remorselessness of a conscience that had been violated. The depths of despair were reached, suicide was the next logical step. The anguish-laden cry of that poor girl was heard by men who respect the great moral law more than the technicalities of the legal code. The heavy hand of the Ku Klux was laid upon Doctor Paul. "For while the rabble with their thumb-worn creeds, Their large professions and their little deeds, Mingles in selfish strife, Lo! freedom weeps, Wrong rules the land and waiting justice sleeps." (Ku Klux Ritual) "The eyes of the unknown had seen and observed the wrong to be redressed. Doctor Paul stood convicted before God and man as the murderer of unborn babies, the despoiler of little children, the social leper who sells the life of a human being for a money consideration. His victim was a poor girl. Doctor Paul was wealthy. Between the two stood the majesty of the law, draped in the technicalities of changes of venue, mistrials, appeals, postponements, eminent counsel skilled in the esoteric art of protecting crime and interpreting laws involved in a mass of legal verbiage, the winding and unwinding of red tape, instead of the sinewy arm of justice, wielding the unerring sword. The law of the Man is justice. "Doctor Paul was approached in his office by three men on the night of May 7, and instructed to go with them. He was placed in a waiting automobile and escorted a few miles out of town. The judgment of the Klan was read to him and charges were related to him, none of which he would deny. In a cowardly, whimpering plea, he plead that others were as guilty as he. The lash was laid on his back and the tar and feathers applied to his body. He was then informed that it was the will of the Klan that he should leave the city within forty-eight hours. Upon the return of the party to Beaumont, Doctor Paul was discharged from an automobile at the intersection of two of the main streets of the city that he might be a warning to all of his ilk that decent men and women no longer wanted him in the community. Doctor Paul complied with the instructions of the Klan that he leave the city and returned for a few days to his former home at Lufkin. During this time he was under the constant surveillance of the Klan." When Doctor Paul returned to Beaumont, according to the statement, he was invited to appear before the Grand Jury for the purpose of testifying about his attackers, but upon appearing before that body, he was confronted with the girl in the case, who, it appears, for some reason not mentioned in the statement, had decided to make a public complaint against Doctor Paul in the manner prescribed by law. Why it was any more improper for the woman to have testified before the Grand Jury in the first place than in the second the Klan does not mention, but, according to its explanation, Doctor Paul was indicted on several counts, along with Scott, the other man involved, and was released on bail. Here follows some very excellent Ku Klux humor: "Doctor Paul immediately made bond and was released from custody, Scott was later arrested and in a few days made bond and released. Doctor Paul for many days, in company with his hired henchman, openly paraded the streets of the city armed to the teeth in open defiance of the law." Here is Ku Kluxism in all of its glory. "In open defiance of the law," utterly repudiating the Bill of Rights of both Federal and State constitutions, which guarantee a man the right of trial by jury, this organization had abducted a citizen, tried him secretly, convicted him, and punished him and then whines because its former victim armed himself as a protection against further mob violence. Regardless of any and all of the allegations against Doctor Paul, the assumption of any set of men to secretly handle the law enforcement of a community is nothing more or less than anarchy. It is very interesting and illustrative of the Ku Klux state of mind to study this remarkable document, for which reason I am giving copious extracts. It appears that efforts of all kinds according to the Ku Klux, were made by Paul and Scott to kill the case, and the Klan claims that Scott was persistent in his efforts to induce the woman in the affair to leave town. The statement continues: "Scott was warned that his conduct towards the girl must cease and that he would be required to stand trial at the appointed time. This warning served no purpose to him and his annoyances to the girl continued. Then Scott, who had been constantly watched by the Klan, whose number is legion, and whose eye is all seeing and whose methods of gathering information are not known to the alien world, was apprehended and punished in the same manner Doctor Paul had been dealt with. He was taken to the woods and guarded until nightfall. His captors during this time treated him with kindness and consideration. They provided him with food and fruit to eat and ice water to drink. During the day he was questioned and admitted all the charges the Klan had accused him of. The judgment of the Klan was that he was to be given ten lashes across the bare back and that he was to be tarred and feathered and brought to Beaumont to deliver two messages, one to Doctor Paul that he must comply with the decision of the Klan that he should leave town, but that he must return for trial at the proper time. The other message was to another person that the Klan would not allow the technicalities to cheat justice any further in this case." The statement concludes by an attack on Scott's army record, and the allegation that he had served a prison sentence, adding: "Yet he poses to the gullible public and sensational newspapers as a patriot and a hero. All these things the eyes of the unknown have seen and their ears have heard. We cannot be deceived and justice will no longer be mocked." Immediately following the publication of this frank statement, "Emperor" Simmons revoked the charter of the Beaumont Klan, and announced his intention of sending investigators to Texas for the purpose of looking into the various cases that had been reported where men in disguise had taken the law into their own hands. Up to the time that this was written, however, no such investigations have been made or attempted, so far as the public has been informed through the press. The American people should view with alarm the propagation of any organization, the result of which has been the establishment of _one_ unit which assumes to itself the secret regulation of law enforcement. Yet, when one studies the ritual and the oath of the Ku Klux Klan but little blame can be attached to the men in Beaumont for obeying what seemed to them the teachings of the "Invisible Empire." They had sworn to "use any and all justifiable means and methods" and, taking the literal construction of the oath, they saw what appeared to them a bad condition existing in their community, which they proceeded to rectify. The prime responsibility for the Beaumont case rests upon William J. Simmons for having solicited men to take an obligation that is in itself a violation of the letter and spirit of the laws of this country. His action in revoking the charter was forced by the publicity given to the case, and by the frankness and openness of his followers in assuming the blame for their acts. Speaking in ordinary street parlance, the action of the "Emperor" was merely "passing the buck" to his own people who had been "caught with the goods." When men are given a dangerous explosive to play with, the blame for the explosion that follows should be placed upon the person or corporation that gave it to them. CHAPTER XV SUGGESTED LEGAL REMEDIES The task of ridding the United States of the "Invisible Empire" will not be an easy matter. The people are prone to wait until the horse has completely disappeared before they begin to look after the security of the barn door. Until public sentiment is thoroughly aroused over the dangerous possibilities of an "Invisible Empire," such as is now being developed, it is unlikely that even the first steps will be taken toward suppressing it. The idea is so foreign to all the established order in this country that people will be slow in realizing what it is all about. Appreciating this fact and knowing that I possessed but limited facilities for bringing the matter to public attention, I felt prompted to turn over to the _New York World_ all the information I possessed, and have that great newspaper inaugurate a nation-wide investigation followed by a publicity campaign that would make the "Invisible Empire" visible. Exposure of a system, however, marks but the first step in eliminating that system. Publicity must be followed up by official action aimed at the accomplishment of concrete results, for unless this is done, the public mind is soon diverted from the subject, and the exposure becomes merely a newspaper episode. In the present instance, exposure of the "Invisible Empire," without legal action, will have the effect of advertising it without harming it in the slightest degree--and swelling its ranks with thousands of new recruits. In my opinion, the authorities of this country should use every available piece of legal machinery to stop the propaganda, and new laws should be immediately enacted rendering it impossible to promote such a scheme in this country in the future. It must be remembered that the men who have launched this proposition have built up a large organization, many of the members of which are fanatics. The promoters have already seen the possibilities of the scheme as a business proposition; they have the names of the present members, which can be used again; they have a fully equipped plant for future operations; and in the event the Ku Klux scheme fails, they will probably try another one along similar lines. The system itself must be destroyed and prohibited from further action, either in its present costume or in any other. Several lines of action suggest themselves, but they may be broadly classified under the two heads: Federal and State. There should be concurrent action on the part of these two governments. I believe that Congress should enact legislation directed specifically at organizations of the character of the "Invisible Empire." It should be provided that all organizations, secret or open, engaged in promoting racial or religious discord, should be prevented from sending their literature through the mails. The statute should be broad enough to include any kind of organized attempt to stir up class hatred, and officials of all such organizations should be held to strict accountability for the accuracy of statements sent through the mails. Misrepresentation of facts as to national, state or local conditions should be the basis of Federal action in breaking up such organizations. In the exercise of a national police power, Congress should be able to give the Federal Government the right to act against the heads of organizations, as well as a few individuals. In the cases that have come to light where there has been acknowledged violation of law by local Klans, Simmons has side-stepped responsibility by revoking and suspending charters. If Congress will pass legislation declaring that national officers of secret organizations are responsible for acts of their subordinates, and are subject to indictment, an important step will be taken in the right direction. Since the chief asset of the "Invisible Empire" is its secrecy, Congress should pass an act providing that all secret orders or societies using the United States mails or engaged in the business of interstate commerce--as the "Invisible Empire" undoubtedly is--should be required to furnish the Government with a list of names of their members. The list should be required to be in duplicate, one copy to be placed on file, for public inspection, in the office of the local postmaster, while the other copy should be placed on file in Washington. The Government should also have the right to inspect all books of account, showing funds that have been derived from members either by interstate commerce or by the use of the United States mails. This removal of secrecy would, to a considerable extent, lessen the danger of Ku Kluxism as a political force, and requiring publicity as far as membership rosters is concerned would materially aid in making the system harmless. I am quite sure that a publicity statute would not work any great hardship on the existing standard fraternal orders for most of them have a yearly printed roster for distribution. Under the Bill of Rights and the Fourteenth Amendment to the United States Constitution, the Attorney-General of the United States can maintain actions against the "Invisible Empire" on account of its activities in Texas, and have no doubt that an official investigation of alleged outrages would show some interesting facts. In order to make the matter effective, however, the investigation must be gone into very carefully and all of the facts uncovered. In August, 1921, the United States District Attorney in Chicago announced that he intended to investigate the Ku Klux Klan. In a few days, according to newspaper reports, he stated that he had been shown the charter of incorporation and other literature of the organization, and that he could not discover anything upon which he could base legal action. The charter of the organization does not tell all the facts, as has been demonstrated in the preceding pages. Concurrently with the action of the Federal Government, the States can do some valuable work in stamping out Ku Kluxism, and preventing both the present "Invisible Empire" and its future imitators from operating. The "Invisible Empire" is known legally as the "Knights of the Ku Klux Klan, Inc." and was incorporated under the laws of the State of Georgia. So far as has been published in the newspapers, the only State in the Union where it has been granted a license to do business outside of its home state, has been in Indiana, where its charter was filed in August, 1921. In every State where it has not filed its charter and complied with the corporation laws it has no legal standing whatever. Actions could be brought by the Attorneys-General of the various States restraining the Klan from further operation and also indictments might lie against the promoters for operating without compliance with the law. As soon as it can be conveniently done, the legislatures of the States should enact various laws for the purpose of killing Ku Kluxism, laws directed against membership corporations stirring up religious and racial prejudice, against secret membership, against unwarranted interference with the law-enforcing branches of the Government, and against going about the community in disguise. More stringent laws should also be enacted providing for the registration of foreign membership corporations seeking to do business from another State, especially where money is taken from the public. If the passage of "Blue-Sky" laws has had the effect of protecting the public from being victimized by all kinds of stock-selling schemes, surely legislation could easily be enacted to carefully scrutinize all alleged fraternal orders. As to permitting foreign membership corporations to do business in a State, it should be enacted that before being permitted to engage in the business of soliciting members from whom initiation fees or "donations" are to be secured, the corporation should be required to file with the Secretary of State a sworn statement of all its national officers, its plans for doing business, a copy of its charter of incorporation, its constitution and laws, and, where agents are employed to canvas for members it should be specified what compensation they are to be paid. These agents should be licensed by the State as the "Blue Laws" require the licensing of stock salesmen. The organization should, furthermore, be required to file a bond with the Secretary of State insuring the good behavior of the organization while engaged in business in the State, and it should be specified that the bond be forfeited should any local branch be guilty of committing a lawless act, in which case, also, the right of the corporation to do business in the State should automatically be terminated. No foreign corporation which permits its members to go about, in other States, disguised should be permitted to enter. After having complied with the foregoing provisions, the act should further provide that at stated intervals the secretary of each local branch be required to make two copies of the roster of membership of his branch, filing one copy with the county clerk of his county, and mailing one copy to the Secretary of State. These two copies should be open for public inspection at all times. In the event that the local branch fails or refuses to file its roster, the right of the national organization to do business in the State should automatically terminate. As a matter of safeguard to the community, every State in the United States should have a statute enacted along the lines of the Tennessee Ku Klux act (Sections 6668, Shannons Code _et seq._) which reads: "6668. If any person or persons, masked or in disguise, shall prowl, or travel, or ride, or walk through the country or towns of this State, to the disturbance of the peace, or to the alarming of the citizens of any portion of this State, on conviction thereof (they) shall be fined not less than one hundred dollars nor more than five hundred dollars, and imprisoned in the county jail of the county wherein convicted, at the discretion of the jury trying the case. "6669. If any person or persons, disguised or in mask, by day or by night, shall enter upon the premises of another, or demand entrance or admission into the house or inclosure of any citizen of this State, it shall be considered _prima facie_ that his or her intention is to commit a felony, and such demand shall be deemed an assault with an intent to commit a felony, and the person or persons so offending, shall, upon conviction, be punished by imprisonment in the penitentiary not less than ten years nor more than twenty years. "6670. If any person or persons, so prowling, traveling, riding, or walking through the towns or country of this State, masked or in disguise, shall or may assault another with a deadly weapon, he or they shall be deemed guilty of an assault with intent to commit murder in the first degree, and, on conviction thereof, shall suffer death by hanging; provided that the jury trying the case may substitute imprisonment in the penitentiary for a period of not less than ten years nor more than twenty-one years." In connection with this Tennessee statute, it is interesting to note that the leading case, reported in the State, based on the act fully sustained the statute. In the case of Walpole against the State, 9 Baxter 369, delivered in 1878 by a Supreme Court composed entirely of Democrats, with several Confederate soldiers the court held: "It is apparent that the object of this statute was to repress a great evil which arose in this country after the war, and which grew to be an offense of frequent occurrence, that of evil-minded and mischievous persons disguising themselves to terrify or to wrong those who happened to be the objects of their wrath or resentment. This was a kind of mob law, enforced sometimes by a multitude of vagabonds, who grew to be a great terror to the people and placed human life and property at the mercy of bad men, whose crimes could scarcely ever be punished because of the disguises under which they were perpetrated." In closing its opinion the court said: "The penalties of a violation of this law are severe, but they have proved themselves wholesome in the partial suppression already of one of the greatest of the disturbing elements of social order in this State. Affirm the judgment." If every State in the Union will pass a law along similar lines to the above Tennessee statute, there will be no Ku Klux parades, no midnight burnings of the fiery cross, and no repetition of the tar and feathers occurrences that have been prevalent in the State of Texas. I think that there should be a modification, however, of the Tennessee statute, making it a misdemeanor to go about disguised in the daytime, and a felony at night. There are already enough laws on the statute books of the States against mob violence, assault, murder, mayhem and other crimes, and the enforcement of these laws will go a long way toward killing the "masked terror." No law, however, is enforceable unless public sentiment is behind it, and if the public officials, especially the sheriff's forces and the city police departments are filled with men sworn to obey "unconditionally" the orders of the "Invisible Empire" and to use "any and all justifiable means and methods" in the accomplishment of the Ku Klux program even public sentiment can do but little. In this connection, I want to call attention to an editorial which appeared in the _Searchlight_, the official organ of the Ku Klux Klan, under date of July 23, 1921, which reads: "It is sometimes amusing to note the ridiculous situations which ignorance oftentimes leads men, even of more than average intelligence. For instance, it doubtless is amusing to members of the Knights of the Ku Klux Klan to hear a judge instruct a grand jury to probe that organization because of its 'lawlessness and un-Americanism,' when they know that anywhere from a third to one-half the members of the grand jury are members of the K. K. K., and know that the good judge is all unconsciously making an ass of himself by attempting to express an opinion on a subject that he knows nothing about." The attempt of the Ku Klux Klan to enlist the police authorities in its organization and bind them with its vicious oath is the most serious count in the indictment against the system. The potentialities are far-reaching, and unless the organization is checked in that direction, the consequences must necessarily be grave. How the situation, in that respect should be met, I leave to others. The foregoing suggestions are merely intended to set people to thinking, and from these ideas may come better suggestions as to the proper methods which should be pursued in checking and eliminating the rising tide of Ku Kluxism. It should be carefully remembered, however, that the task of wiping out Ku Kluxism will not be an easy matter. The organization is headed by a shrewd individual who has already tasted the sweets of success. All the energy that desperation and cunning can devise will be used in resisting any effort that will be made to suppress the organization. Behind this individual are thousands of fanatics, who for one reason or another believe that this "noble cause" is the salvation of the country. While fully one-half of the men who have parted with ten dollars went into the organization out of curiosity, and will probably drop it, the other element will do all it can to keep the movement alive, even in spite of the exposure made by the _New York World_. Behind the publicity of the _World_ should therefore come the united efforts of every agency in America which discountenances such a scheme. Every organization engaged in civic work should bring all the available pressure to bear upon the legislative branches of both State and Federal governments to secure the enactment of suitable laws against Ku Kluxism. Then when adequate laws are secured, the power of public opinion should demand that these laws be enforced and irresponsible and secret government, private regulation of the public peace, interference with law-enforcing authorities, and class hatred and prejudice should be crushed. Half-hearted measures will do no good. Unless the American people are prepared to deal vigorously with Ku Kluxism, they may as well turn over to the system the free and untrammelled right to carry out its secret program, because mild measures will have but little effect in stemming the tide this movement must inevitably bring should its propaganda be successful. CHAPTER XVI THE _World's_ EXPOSURE I turned over to the _New York World_ early in July, 1921, the facts and documentary evidence I had in my possession, and initiated the exposure with the understanding that the paper would make a complete investigation before printing a single story. Under the direction of Mr. Herbert Bayard Swope, the Executive Editor and Mr. William Preston Beazell, Assistant Managing Editor, the investigation was immediately begun. Mr. Rowland Thomas was assigned to handle the investigation and direct the efforts of the force which began working on it. This work was done for two months, during which time I acted as an assistant to Mr. Thomas. On September 6, 1921, the _World_ began the publication of its series exposing the Ku Klux Klan. Associated with the _World_ were thirty other newspapers covering practically the entire United States, and for twenty-one days the exposure of Ku Kluxism held over five million newspaper readers spellbound in their absorbing interest in the story of the organization. The series comprised twenty-one articles, and occupied the front page in the _World_ to the exclusion of every big piece of news of national or international importance. The exposure covered in the main facts and documents which I submitted to the paper. It fully substantiated and vindicated the charges made by me in my letter of withdrawal that the organization was un-American, that it was being propagated by spreading religious and racial hatred, that it was a money-making scheme for the benefit of a few insiders, that its oath was illegal and its ritual a sacrilege, and the various other matters referred to by me which are set forth in my letter in a previous chapter. With but few exceptions the entire American press agreed with my position in the matter by endorsing the _World's_ exposure, and a vast number of the most prominent men and women in America publicly expressed themselves as gratified over the action of the _World_ in showing up the Ku Klux Klan. One of the most interesting developments made by the _World_ in the course of its exposure was its publication of facts collected by the paper in connection with the relations of Edward Young Clarke, the Imperial Kleagle and head of the Southern Publicity Bureau, and his business associate Mrs. Elizabeth Tyler. On Saturday, September 10, 1921, four days after the _World_ commenced the publication of its series, Mrs. Tyler arrived in New York and engaged an elaborate suite of rooms in one of the most conspicuous hotels in the city. She had obviously been sent by Clarke for the purpose of securing favorable publicity for the Klan, and immediately upon her arrival gave a story to an evening paper as "bait" for the Sunday papers. Although her mission was but a partial success, she did succeed in getting her picture in a few papers, together with prepared statements deploring the "unjust attacks" that had been made on the organization, and expounding its "noble aspirations." She was particularly emphatic on the proposition that one of the main objects of the Klan was to "protect the purity and chastity of womanhood and to preserve the sanctity of the American home." She stated that women were to be admitted to membership, that she had been made the first woman member, and that she would have charge of the women's department. While she was in New York "Emperor" Simmons issued one of his typically bombastic proclamations, composed in pure Simmonsese, designating Mrs. Tyler as his "Grand Chief of Staff." This proclamation read as follows: "To all Genii, Grand Dragons and Hydras of Realms, Grand Goblins and Kleagles of Domains, Grand Titans and Furies of Provinces, Giants, Exalted Cyclops and Terrors of Cantons, and to all citizens of the Invisible Empire, Knights of the Ku Klux Klan, in the name of our valiant and venerated dead, I affectionately greet you: "In view of our Nation's need and as an additional force in helping on the great work of conserving, protecting and making effective the great principles of our Anglo-Saxon civilization and American ideals and institutions, the Imperial Kloncilium, in regular session assembled, after deliberate care and earnest prayer, decided that there shall be established within the bounds and under the supreme authority and government of the Invisible Empire an organization that will admit the splendid women of our great national commonwealth, who are now citizens with us in directing the affairs of the Nation. Which decision of the Imperial Kloncilium I have officially ratified after serious, careful and devoted consideration of all matters and things involved by this move. "In view of the foregoing, I hereby officially declare and proclaim that such organization does now exist in prospect. Plans, methods, ritualism and regulations of same are now in process of formation and will be perfected at an early date and officially announced. "I do further proclaim that in order to have the proper assistance in the formation and perfecting of this organization, I have this day and date selected and officially appointed Mary Elizabeth Tyler of Atlanta, Fulton County, Ga., to be my Grand Chief of Staff, to have immediate charge of work pertaining to said woman's organization under my authority and direction. "Further information will be duly and officially communicated from time to time. "Done in the Aulic of His Majesty, Imperial Wizard, Emperor of the Invisible Empire, Knights of the Ku Klux Klan, in the Imperial City of Atlanta, Commonwealth of Georgia, United States of America, on this, the ninth day of the ninth month of the year of our Lord, 1921. "Duly signed and sealed by His Majesty. "WILLIAM JOSEPH SIMMONS, "Imperial Wizard." Mrs. Tyler went back to Atlanta, complacently happy in the proud consciousness that she had "pulled" a wonderful piece of publicity. On Monday, September 19, 1921, however, the _World_ and its associated newspapers printed a story that sent a shock of consternation into the hearts of the entire Ku Klux organization, stripped the mask from Mrs. Tyler and Clarke, and sent a ripple of merriment and disgust from one end of the country to another. The story, which has been fully verified by the _New York World_, read as follows: (_Special Despatch to The World from a Staff Correspondent._) "ATLANTA, September 18.--The _World's_ exposure of Ku Klux took an astounding turn here yesterday when a staff correspondent obtained evidence of the truth of rumors which have long been matters of gossip in Atlanta. This evidence proves that: "1. A few days prior to October 31, 1919, Edward Young Clarke of Atlanta, who is at present, by appointment of Imperial Wizard Simmons, the Imperial Kleagle or boss organizer of the Ku Klux Klan, and Mrs. Elizabeth Tyler of Atlanta, who recently, also by appointment and proclamation of Imperial Wizard Simmons, was made Grand Chief of the newly formed woman's division of Kluxters, were arrested at midnight and in their sleeping garments, in a notorious underworld resort at 185 South Pryor Street, Atlanta, run by Mrs. Tyler, and taken to the city prison, where Clarke was immediately placed in a cell and where Mrs. Tyler, after being searched, was also locked up. "2. The two prisoners gave assumed names, as 'Jim Slaton' and 'Mrs. Carroll,' respectively, and being unable to obtain bail at that hour, were imprisoned until morning, when Francis Clarke, now managing and then city editor of an Atlanta newspaper and brother of Edward Young Clarke, now Imperial Kleagle of the Ku Klux Klan, appeared at the city prison and by giving $50 bonds effected the release of both prisoners. TRIED UNDER REAL NAMES "3. On October 31, 1919, 'Jim Slaton' and 'Mrs. Carroll' were brought into the Recorder's Court in Atlanta for trial on charges of disorderly conduct. After consultation with Policewoman Davis, who had participated in the raid and arrests, Recorder George E. Johnson ordered the prisoners docketed under their real names of Edward Young Clarke and Mrs. Elizabeth Tyler, and under those names they were tried, found guilty of disorderly conduct and sentenced to pay $5.00 fines or each work twelve days on the streets or other public works of Atlanta. They paid the fines. "4. Additional charges of possessing whiskey, based on the finding and seizure of such liquor by the police in the Pryor Street resort at the time of the raid, stood against both Clarke and Mrs. Tyler, but were dismissed when J. Q. Jett of Atlanta, the son-in-law of the Mrs. Tyler who is feminine chief of the Ku Klux Klan, came into the Recorder's Court, claimed ownership of the seized whiskey and was fined $25 by the court. "5. Clarke, Imperial Kleagle of the Ku Klux Klan, in its drive for $10 'one hundred per cent' Americans, consecrated and baptized to uphold and enforce the law and protect the sanctity of American homes and the chastity of American womanhood, at this moment stands on the public records of the Fulton County (Ga.) courts and the Atlanta City police courts as a man who has deserted and abandoned his wife and child and has not to this day denied these charges. TESTIMONY GIVEN BY POLICE "Imperial Kleagle Clarke and Mrs. Tyler were arrested at midnight in their bedclothes in the resort, according to the testimony of the witnesses, Policeman Jameson, since dead, and Policewomen Davis and Voss, still on active duty. The resort was at 185 South Pryor Street, corner of Fair Street, and it was operated by Mrs. Tyler. The raid occurred a few days prior to October 31, 1919, which is the date of the hearing before Recorder Johnson, at which the verdicts of guilty were rendered and sentences imposed. The numbers of the cases of the City of Atlanta versus E. Y. Clarke and the City of Atlanta versus Mrs. Elizabeth Tyler on the Recorder's docket are 17,005 and 17,006, and the page number of the 1919 docket upon which they are listed is 305. "Most surprising in view of Clarke's efforts then in progress to make America dry by collecting funds to help the Anti-Saloon League is the fact that the police found whiskey in the house and seized it. "But next morning as stated the super-Prohibitionist and the Ku Klux feminist were absolved from the legal responsibility involved in the discovery of liquor on the premises when Jett claimed the whiskey and paid the fine of $25." This story created one of the greatest sensations of the whole exposure, and was a blow to the entire propagation department. One Kleagle, A. B. Bate of New Jersey, wired to "Emperor" Simmons demanding the immediate removal of the offending pair. In reply to his telegram he was summarily dismissed as a Kleagle by Mrs. Tyler herself. For a few days chaos reigned in the Ku Klux Kamp. Clarke at first denied the truth of the story of his arrest, then made excuses, and then sent in his resignation to the "Emperor." Mrs. Tyler issued a statement branding Clarke as a "weak-kneed quitter," and repudiating him entirely. Simmons, knowing that the pair of professional publicity uplifters had made his organization declined to take any action against either of them, declaring that he had heard rumors of the story, but attached no credence to it. Aside from showing up the records of a precious pair of "uplifters," the Clarke-Tyler episode has no great bearing upon the menace of Ku Kluxism. But the aftermath of the story's publication developed two sinister things that make necessary its introduction into this narrative. One of these was the printing in the _Searchlight_ of a violent article which was practically a call to arms against the Catholics and others who were attacking the Klan. The other was the theft of the police records in the city of Atlanta, covering the cases against Clarke and Mrs. Tyler, obviously an inside job and showing the extent to which Ku Kluxism had control of the public officials of that city. The incendiary article in the _Searchlight_ from the pen of one Carl F. Hutcheson was headed "American Patriots, Hark!" "American patriots! The womanhood of this country has been criminally assaulted in the most diabolical and satanic manner known to the human race--_an attempt_ has been made to ruin the character of a good woman by the most dastardly methods of current times. That dastardly, cowardly and infamous instrument of murder comprises certain daily and powerful newspapers of this country! "Murder! Yes, murder of the worst type! Those murderers who wield the pen, and strew infamy throughout every nook and corner of this nation by their millions of papers with their thunder-bolts of publicity against fair woman! Every word written in opposition to a great patriotic woman of Atlanta reeks with the blood of a grand innocent lady of Southern birth and standing. A woman's character destroyed (only temporarily), but that arch enemy of Americanism, the _New York World_, and its string of subsidized, patronizing, fawning and syncophantic sheets through America, commonly called 'newspapers,' but which are nothing more than organs, _and specialists as character assassins of the most despicable, contemptible and depraved sort_! "The unwarranted murderous attack sprung from the brain of Pulitzer, who disgraces the name of his great father. His paper is located in a city and community where woman's virtue is played with, and her fair name is no higher regarded than a mere chattel lying upon a crockery-shop shelf for sale at a few pence. Had the so-called editor above referred to, and his blasphemous sheet, had any measure of fairness, justice, and just common canine decency, an effort to materialize effort in its opposition to the Knights of the Ku Klux Klan, he and his corps would never have focused their salacious and foul guns upon a lone, defenseless woman! I said alone? Defenseless? Not yet. By the eternal gods of justice, she is not alone and defenseless, as every mother's son of true Southern manhood and those of every other section of this country is aroused! We issue the bugle call to all of you to buckle on your armor, and defend this good lady, even with your lives! "To you American patriots, we address ourselves! Unleash your dogs of war and make these hounds of convict stripe pay penalty for the great injury done. To you we appeal! Southern womanhood has been slaughtered! No woman's good name is safe from the glaring spotlight of a pernicious newspaper and its set of hirelings. Your mothers, sisters and daughters are unsafe from the millionaire newspaper owners, who prostitute their columns by crushing to death the fair name of a woman. They hesitate at no methods, regardless of how low in order, to carry out their designs as a means to their ends! "Who is back of the damnable juggernaut which extinguishes a woman's life, character and reputation, in order to carry on the fight against the Knights of the Ku Klux Klan? "Who is back of William Randolph Hearst's local paper, the _Atlanta Georgian_, which lifts from the _World_ the false charges against our beloved woman, and defames her in her home? "Whose tremendous influences, with their serpentine poison, inflames the negro of the North and East against the whites? "Whose hands are seen beneath the cover of this murderous and slanderous propaganda? "What manner of man was he who came into Atlanta for the _World_ and wired back lies of the falsest and basest sort against an honest woman? "By what license does a newspaper use its news columns to assert false charges as true? "Who are the cowardly assassins in the background, who are pushing forward the fight against real Americans, by using weak-kneed Protestants and others? "Who are the real murderers before and after the fact in the case of the fair woman murdered? "Patriots, I take pleasure in tearing from their demoniacal faces, the masks! "Patriots, _view the hellish countenances of Hundreds of Thousands of Knights of Columbus and millions of members of the Roman Catholic Church_! The latter despise real Americanism, hate our government, hate you, Patriots! They class your mothers, sisters and daughters as harlots, while the former is the monstrous iron wheel upon which the Roman Catholic Church hopes to crush America, American government, American institutions and purity of our women for the sake of the Dago on the Tiber--the hope of the Roman Catholic Church! "Patriots, if ever red blood ran through your veins for pure American womanhood, innocent and undefiled Southern womanhood, for the purity of your home and household, let it run now with a warmth that knows no quenching! Yea, let your blood spurt fire! "If there must be war with the Roman Catholics, the Knights of Columbus, and the hireling newspapers, editors and reporters, let it come! We are ready!" The theft of the records from the police court occurred about ten days after the _World_ had printed the Clarke-Tyler story. The representative of the paper, in getting the evidence of the arrest of the two persons had procured certified copies of the record, and had personally seen the original entries in the books. Upon going back again to look over the books, he found that all traces of the original record had been obliterated, the pages having been cut out and removed. The records were supposedly in the custody of the proper public officials who were responsible for their safety and their preservation from mutilation. No other organization aside from the Ku Klux Klan would have had the slightest interest in destroying the records. CHAPTER XVII THE KLAN BEFORE CONGRESS Congress was not in session when the _World_ began the publication of its articles, and did not resume its sessions until the close of September, 1921. Many of the members of both houses were in Washington, however, and they followed the exposure of the Kluxes with close attention. Senators and Representatives expressed themselves as being gratified that the work was being carried on, and it became evident that when Congress resumed its session, there would be several resolutions introduced demanding an investigation of the Ku Klux organization. This proved to be true, and resolutions were introduced immediately after the two houses assembled by Representatives James A. Gallivan, of Massachusetts, Thomas J. Ryan of New York, Leonidas C. Dyer, of Missouri, and Peter F. Tague, of Massachusetts. As these resolutions were very much alike, the following, introduced by Representative Tague will be the only one reproduced: "WHEREAS, There is being organized within the United States an anti-American organization known as the Ku Klux Klan, the objects and purposes of which are the exile and suppression of persons, members of certain races and religious sects, and "WHEREAS, The accomplishment of such objects and purposes is in direct contravention of Articles I, XIII and XV of the Constitution of the United States, and "WHEREAS, The organization known as the Ku Klux Klan has in more than one hundred instances been charged with unlawful seizure, abduction, trial and punishment of certain free citizens and residents of the United States, and "WHEREAS, Such seizure, abduction, trial and punishment is a usurpation of legally constituted authority and in direct contravention of Articles IV, V and VI of the Constitution of the United States; therefore be it "RESOLVED, That the Speaker of the House of Representatives be directed to appoint a special committee of five members of the House of Representatives, which committee is authorized and directed to proceed at once with an investigation of the organization, purposes and all matters connected with the Ku Klux Klan and to report its findings to the House of Representatives at the earliest practical day, together with such recommendations as it may see fit to make concerning the Ku Klux Klan, if any, and for this purpose the committee is authorized to send for persons, books and papers; to administer oaths; to employ a stenographer at a cost not exceeding $1.00 per printed page to report such hearings as may be had in connection with any subject which may be pending before said committee, the expenses thereof to be paid out of the contingent fund of the House of Representatives, and that said committee may sit during the sessions or recess of the House of Representatives." All of the resolutions were referred to the Rules Committee of the House for the purpose of making a preliminary examination as to the advisability of appointing a special committee to investigate the Klan. This committee, of which Representative Philip P. Campbell, of Kansas was Chairman, met on Tuesday, November 11, 1921, for the purpose of examining witnesses. "Emperor" Simmons had been previously invited, and appeared with counsel. Rowland Thomas, appearing in behalf of the _New York World_, was the first witness examined. He placed before the committee the entire facts that had been collected by the paper, showing specifically that the Ku Klux organization in some portions of the country had been guilty of circulating anti-religious and anti-racial propaganda; that in some cases acts of violence had been admitted by the local Klans; and that the proposition was in all essentials a money-making scheme. Covering every phase of the system, Mr. Thomas concluded his statement as follows: "We found also that they boasted or declared that they were setting up an invisible empire here in the United States. We found that their chief man had taken the title of emperor and that he issued imperial and secret decrees from an imperial palace. We found also, having secured a copy of their oath, that every man who joined this order pledged himself to obey without question all the instructions of the emperor, who had been elected for life. We found that severe penalties were threatened to him if he failed ever in obedience. We found that part of this oath was a pledge of impenetrable secrecy surrounding all the doings of the Klan. We found that each member promised to keep at all costs, even that of life, in the face of any coercion, persecution, or punishment, all secrets of the Klan and all knowledge of the Klan committed to him, with only four exceptions. He was not obliged to keep to himself a violation of the oath of the Klan, treason against the United States of America, malicious murder, and rape. Those four secrets, apparently, he could give up to other persons, three of them the crimes, supposedly, he was at liberty to reveal to peace officers and judicial officers of the United States Government. All others, as far as the phraseology of the oath can be read, he was to keep to himself. They belong to the Klan and to the invisible empire and not to the United States of America. "We found them boasting that they had succeeded in securing as members bound by this oath and made citizens in this invisible empire many men who are also officials of the visible, constituted Government of the United States. "'Emperor' Simmons more than once made statements that Members of the Congress of the United States--both Representatives and Senators--belonged to his invisible empire, and therefore were under his imperial orders. He boasted that governors, mayors, and other administrative officers, members of city councils, were citizens of this invisible government, and that sheriffs, policemen, police chiefs were citizens of the invisible empire and that judges on the bench were members of it. "The statement has been made publicly in print that it amused a Klansman when he read in the press that a judge had charged a grand jury to investigate the Klan, because all Klansmen knew that a substantial part of the membership of that grand jury would be Klansmen; that the judge was a joke in making such a suggestion of investigation." C. Anderson Wright, who had formerly been a King Kleagle, was also examined and verified in many instances the facts that had been presented by the _World_, although his testimony in some respects lost its value by exaggeration of financial estimates of the Imperial Palace. He assisted, however, in verifying the fact that the Atlanta organization had never undertaken any charitable or public work, and appeared to be more of a financial scheme for the benefit of the insiders of the movement. Post-Office Inspector O. B. Williamson furnished the committee facts and figures relating to the financial and business side of the organization. Mr. Williamson had been to Atlanta, talked with Clarke and Mrs. Tyler, and had gone through the books of the Klan. Among the first bubbles to burst was that of the purchase of Simmons $25,000 home on Atlanta's fashionable Peachtree Street. It had been claimed by Simmons & Company that this home had been presented the "Emperor" by admiring members of the Klan, the money constituting the purchase price having been "donated" in small amounts ranging from twenty-five cents to one dollar. According to the real facts, Mr. Williamson showed the arrangements for payments to have been as follows: "Ten thousand dollars was paid in cash, and one note maturing October 15, 1921, was given for $15,500. The deed was made in the name of E. Y. Clarke. The ten thousand dollar cash payment consisted of $1000 secured by subscription from Klansmen, $5000 from the Klan treasury, and $5000 advanced by Clark and Mrs. Tyler." It appeared from a statement of E. Y. Clarke, quoted by Mr. Williamson, that this use of Klan funds for private purposes was part of a press-agent scheme to add to the dignity and apparently high standing of Simmons, as the latter was living in an unpretentious part of the city in a house not in keeping with his important position as "Emperor," and it was "therefore in the interest of the Klan to put him in a better home and one that would reflect credit on the organization." Mr. Williamson also showed how Klan funds were diverted for private purposes in the purchase of Lanier University, introducing a statement of Clarke as follows: "The Lanier University has existed for only a few years. It has been a Baptist institution of learning, operating under a charter granted by the State of Georgia and controlled by a board of trustees of fifteen men. Some time in July, this year, representatives of this university approached Colonel Simmons and myself with a proposition to purchase the university outright and assume, of course, its debts, which amounted to $50,000. We had our attorney to investigate the matter fully and we found the indebtedness much larger than claimed. We therefore rejected the proposition to purchase and submitted a counter proposition. The counter proposition was accepted and was in substance as follows: First, that the managing board elect Colonel Simmons president of the university. Second, that they agree to make it nonsectarian. Third, that the present existing board elect new trustees, as named by Colonel Simmons, the present board resigning in their favor. "Now, following that is other information, the material part of which is that the Klan paid to this university $22,474.32, a part of which was out of the Klan treasury and which is not secured in any way." Mr. Williamson testified that he had gone over the books of the organization and had found that while the financial records of the organization had been accurately kept since June 15, 1921, there had been no accurate record kept prior to that time, embracing a period of one year during which time the Klan had been propagated under the contract of E. Y. Clarke, printed in a previous chapter. The gross receipts of the organization, according to Mr. Williamson were $1,148,710.97; the books showed 85,126 members; and statements of Clarke placed the membership at 126,000. The Post-Office Inspector stated that prior to June 15, 1921, about $151,000 had been spent by the organization, but that he had been unable to secure any statement as to the manner in which it had been disbursed. In utter disproof of the claim that the organization had been established for benevolent purposes, it is interesting to follow a part of the testimony of Mr. Williamson in detail: "MR. CAMPBELL. The ritual of the order and the proclamation hold out the order as one for benevolent and high purposes? "MR. WILLIAMSON. Yes, sir; and not for selfish profit. "MR. CAMPBELL. What did you discover with respect to the use of money for beneficial purposes to the public? "MR. WILLIAMSON. Well, when I went to Atlanta I found that the imperial palace itself, which had been bought in part with Klan funds, was in the name of Mr. Clarke. I found that the home of Mr. Simmons, which had been bought in part with Klan funds, was in Mr. Clarke's name. I found also that some $21,000 of Klan funds had been given the Lanier University without security. And in that connection I might say this: That whenever anybody pays his $10 for the purpose of joining this Klan, he is given a receipt which says that this money is received in trust for the Knights of the Ku Klux Klan (Inc.). That is printed on each and every receipt. "MR. CAMPBELL. What is the amount that has been paid out for salaries of officers in Atlanta--out of the money that has been collected, if you know? "MR. WILLIAMSON. Well, I can tell you that, from the propagation department alone, $15,247 has been paid as executive salaries. "MR. CAMPBELL. To whom has that been paid? "MR. WILLIAMSON. Well, I take it, from the word "executive," that it must be Mr. Clarke, and Mrs. Tyler, because they are the two executives of that department. Then the field men--they are the Kleagles--have been paid, in round numbers, $464,000. That would be $5 out of the $10, of which $4 would go to the Kleagle and $1 would go to the King Kleagle. That uses up $5. Then 50 cents goes to the Grand Goblin. And it is all used up but $4.50 and $2 goes to the Klan. "MR. CAMPBELL. And all of the $8, then, is used up in paying officers or agents of the Klan? "MR. WILLIAMSON. That is true. "MR. CAMPBELL. How much of the remaining $2 has been spent, if you know, for the benefit of needy people, or for helpful purposes in communities--charitable purposes? "MR. WILLIAMSON. Well, if you call Mr. Simmons a needy person, then some thousands of dollars have been spent for him. But general charity, I do not think, has received any of it; at least it does not appear on the accounts. "MR. CAMPBELL. What is Mr. Simmons' salary, if you know? "MR. WILLIAMSON. Mr. Simmons at present gets $1,000 a month. He has been getting that since the first of August." When questioned as to the activities of Mrs. Elizabeth Tyler, Mr. Williamson described her as a business woman who was engaged in the work of propagating Ku Kluxism as she would in any other mercantile pursuit, without any altruistic motives whatever. This is brought out in the following colloquy: "MR. CAMPBELL. It is purely a business proposition, so far as she is concerned? "MR. WILLIAMSON. Absolutely. "MR. CAMPBELL. She is using the mysticism, the regalia, the paraphernalia, the masks, and all of the literature of the order for the purpose of making money out of it? Is that correct? "MR. WILLIAMSON. That is correct. In fact, she told me at least twice that she was in the business for the purpose of making money, just like she was in any other business for that same purpose." William J. Burns, Director of the Bureau of Investigation of the Department of Justice, was called as a witness, but stated that his department was still investigating the Ku Klux Klan and that he had nothing to offer at the present time. His Majesty William Joseph Simmons, "Emperor" of the "Invisible Empire," Knights of the Ku Klux Klan, was the last witness examined. Having a good conception of the theatrical, he had arranged to be introduced to the committee by Congressman W. D. Upshaw, of Georgia. In spite of the remark from Chairman Campbell that Simmons did not need an introduction to the committee, the "Cracker" Congressman cleared his throat and delivered the following "spread-eagle" speech: "Knowing his sterling character, as I do, I am prepared to underwrite his every utterance as the truth of an honest patriotic man. I do not know "what all" Colonel Simmons has been doing behind closed doors, but I do know that, as a sturdy and inspiring personality, as a heroic veteran of the Spanish-American War, as an honored Knight Templar and member of something like a dozen other honored and well-known fraternities, as a consecrated churchman, and a God-fearing citizen, he is as incapable of an unworthy, unpatriotic motive, word or deed, as the chairman of this committee, the Speaker of the House of Representatives, or the President of the United States. "I have known this good man to use his great influence to stop an incipient race riot. I have known him to dispense benevolence to a negro educational institution. I have known him to prevent negroes from being mobbed for crime, even as they were recently mobbed for no crime by white men in Omaha, in Chicago, in Indiana and even here in the Nation's capital. "Not for one minute would I stand for personal or organized wrongdoing by any man or any friend. More than any other Congressman, because of my relationship to this district, I want to know the light and I want the world to know the light and I want the country to know the light concerning this organization and other secret organizations whose deeds are questioned by many and whose memberships are limited by race, creed, or color. "I have the privilege, gentlemen of the committee, of presenting to you my long-time, personal friend and constituent, Col. William Joseph Simmons." Simmons, no doubt, expected great applause from the committee, but, instead, was met with the cold remark often used by the police authorities: "You are notified that whatever you may say will be used against you." The "Emperor" was on the stand for three days and his testimony before the committee with its accompanying exhibits fill over a hundred printed pages of the record of the proceedings. Analyzing his statements, I should say that in many respects he was an excellent witness who verified completely the charges made against his organization by the _New York World_ and myself. Denouncing me for repudiating my oath of allegiance to his "Invisible Empire" by exposing its secrets, he proceeded to go much farther than I had done, by turning over to the committee his ritual, oath and many other documents to which I had never had access. His testimony can be classed partly as confession and avoidance; partly as denial of facts that were clearly proven by the _World_; partly as attempted cheap wit that had no element of humor whatever in it; considerable denunciation of the _World_ and of myself; many wild and erratic statements without foundation of fact; and a great deal of praise both for himself and for the organization he represented. Among his denials, for example, he stated that Mrs. Elizabeth Tyler had no connection with the organization except as an assistant of Clarke in his publicity work. This statement was made in the face of the fact that less than thirty days previously he had issued a "ukase" making the Queen of South Pryor Street his "Grand Chief of Staff." He denied that the Klan at Beaumont, Tex., had perpetrated the outrages against Doctor Paul, when it had been proven under the official seal of that Klan that it had maltreated Paul. He denied responsibility in the Pensacola and Mobile cases, in spite of the fact that he had taken official action himself. He denied that he had given the interview to the _Searchlight_ previously mentioned, in which he predicted direful things would happen to the enemies of the Klan. These are merely a few denials of previously established facts, facts so well established that any jury in the country would accept them. He was particularly bitter against the _World_, and lost no opportunity of denouncing it. Included in some of his choicest attacks on the paper were the following: "The attacks against the Klan were originated and started by the _New York World_, which is owned or controlled by a Jew, Mr. Pulitzer, whose main purpose is circulation and revenue. The circulation manager of this paper stated to one of the newspaper trade publications, the editor and publisher of New York which published this statement, that the Ku Klux attacks had added a hundred thousand circulation to the _World_ and additional advertising. "The _World_, according to their own statement, spent over four months, with unlimited resources at their command, in an investigation of the Knights of the Ku Klux Klan, using trained investigators, newspaper men, and covering every section of the country. In the face of this careful investigation the _World_ has not been able to prove anything detrimental to the Klan except their own colored views of unfounded rumor and expressing the attitude of its Jewish ownership. "The _World_ saw that the Klan was the fastest growing purely Protestant, non-political organization in the United States. The _World_ knew that when you strike at a man's religious and fraternal organizations you are striking at the very fiber of his being and that then all political affiliations and party lines are forgotten. "The _World_ is the stronghold of the Democratic newspapers and the Democratic Party, and it has been said by those in a position to know that if the _World_ could, by shrewd propaganda and untruthful slanders, force a Republican Congress and administration to throttle or destroy a purely local American Protestant fraternal organization, as is the Ku Klux Klan, that its hundreds of thousands of members, friends, and those who think as does the Klan, would at the polls three years from now forget party lines and preference and vote the Democratic ticket. "I wish to notify the chairman of this committee that there are plans on foot at the present time whereby one of the representatives of the _New York World_ is to be tarred and feathered in the name of the Klan, and that this plan has been originated and its details worked out by representatives of the _New York World_ so that it will appear that the Klan did this in a spirit of revenge. Furthermore, through this plan the _World_ hopes to be able to secure additional circulation and advertising for their paper in keeping alive this matter. The congressional investigating committee that I want to investigate the Klan will receive the sworn proof of this plan of the representatives of the _World_ to further try to discredit or harm the Klan." These statements are fairly good examples of the misinformation and erratic statements the "Emperor" gave the committee. He probably did not know that Ralph Pulitzer is a communicant of St. Thomas Episcopal Church, and that the exposure of his political-financial scheme was no more Jewish in origin than Simmons is himself. That the circulation of the _World_ increased 100,000 copies a day is the truth, but it was due to the fact that the American people wanted to find out the facts about Ku Kluxism, and it is significant that, in New York City, from which all this gain in circulation came, Ku Kluxism has been unable to make any progress since the exposure was made. Among the exhibits, presented by Simmons to the Rules Committee was his secret constitution, which up to that time had been a private document. This revealed the fact that Simmons has created for himself a life-time position at a good salary. The Constitution, Article 8, Section 2, reads: "The Imperial Wizard shall hold office for life or during good behavior. He may be removed for just cause by an unanimous vote of the Imperial Kloncilium, or after charges have been preferred and a trial upon three-fourths vote of said body in session assembled." This unusual section did not appear to the "Emperor" to be anything extraordinary, his comment being: "As long as the old horse is pulling well, it is no use to take him out of the harness when you have him harnessed up. He cannot do you any harm." Simmons modestly stated to the committee that he had no vision of turning the United States into an Empire. He stated, among other things: "If tomorrow morning our great President Harding should resign, and all the functioning faculties of our great American Government would become instantly paralytic and if the American people should rise up and proclaim me the monarch of America, I would die before I would accept it." While modestly laying aside the Imperial crown, Simmons, however, placed himself in the distinguished company of Julius Caesar, Jesus Christ and George Washington, as he gave utterance to the following choice outburst: "Julius Cæsar had his Brutus, Jesus Christ had his Judas, and our great and illustrious Washington had his Benedict Arnold. Sir, I can state to you that I can enter the fellowship of all three of those because I have suffered in my soul as a result of the treasonous and treacherous conduct of traitors. I refer to one in the beginning of my statement this morning. Right recently, those who have furnished material to the outside world and whose names have been put across the page, are one man by the name of Craven, of North Carolina; another man by the name of Fry, who hails from Tennessee; another man by the name of Wright, who hails, so far as I know, from New York. Mr. Craven was a disgruntled office seeker who tried to have me appoint him as State head of the State of North Carolina. When I had not made any appointments along that line, and had not gotten to that, I understood he was trying to get the appointment to use it for political purposes. The appointment was not made at the time he wanted it, and he sent threatening letters, and because he did not get it, or because he could not get that appointment, he became a disgruntled office seeker in this Order and proved a traitor to his sacred trust. Mr. Fry, or Captain Fry, as he is called, was in our field force. He also proved a traitor, and violated as solemn an oath as a man can take." Simmons admitted, in discussing his ritual that he had appropriated without any credit the immortal poem of Josiah G. Holland entitled "God Give Us Men," but made no effort to defend himself against the charge of plagiarism, frankly stating that he had taken the poem and but slightly paraphrased it. The climax of Simmons testimony was a highly theatrical and emotional "break down," which some observers have declared to have been deliberately staged for the effect it produced, although Simmons claims that it was caused by an illness from which he was suffering at the time. After concluding his long-winded statements and verbose testimony he turned to the committee and cried: "Again I want to express to you, Mr. Chairman, my deep gratitude and thanks for the courtesies you have extended to me. I want to say to all those men and women who have given assurance, with your permission, of their belief in me that they have my thanks, and I want to say to my persecutors and the persecutor of this organization in all honesty and sincerity no matter to what creed or race you may belong in your persecutions, through the medium of the press or otherwise, that you do not know what you are doing. You are ignorant of the principles as were those who were ignorant of the character and work of the Christ. I cannot better express myself than by saying to you who are persecutors of the Klan and myself, 'Father, forgive you, for you know not what you do,' and 'Father, forgive them, for they know not what they do.' "Mr. Chairman, I am done." He then fell forward, face downward on the table. CHAPTER XVIII CONCLUSION The facts which I have endeavored to set forth in these pages should have caused the reader to do some serious thinking, for serious thought is something this country at present needs above all else. The United States has but lately emerged from the greatest war in the annals of the race. When we laid down our arms the might and power of the German Emperor was forever crushed. Having assisted materially in crushing a visible Empire in Europe, the American people should be able to make short work of exterminating an "Invisible Empire" at home. When this righteous task is accomplished, they should pause a little and reflect upon some of the conditions that exist in this country today--conditions that must be soberly and earnestly faced. There has never been a period in American history where sounder, saner, and more intelligent leadership was a prime necessity than it is at present. Totally unprepared in every way to enter a war on such stupendous a scale, American idealism and American practical sense were fully adequate to meet the abnormal situation; but the termination of the war found the country still functioning abnormally. To accomplish successfully the return to normal, pre-war conditions has been, is, and will be the chief thought of the leaders and the people. Economic conditions require readjustment, important matters of trade must be regulated, vital questions of finance and taxation must be handled, in fact, the whole country must settle down to production, manufacture, distribution of merchandise, and the transaction of the nation's regular business. These matters alone should be sufficient to occupy the entire attention of the people, but, unfortunately, there exists in the United States a series of group antagonisms that bode no good for the future peace and prosperity of the country. The fact that there are a number of discordant groups in America is the basic reason why the Ku Klux propaganda has been so successful. The further fact that the country requires all of its best thought to the readjustment of its vital interests makes it all the more dastardly to stir up domestic dissension in the United States at this time of all others. These group antagonisms are of such importance to the country that until they become reconciled and subordinated to the common public interest there will never be, on this side of the Atlantic Ocean, a cohesive, homogeneous nation such as is the British Empire. The development of a national unity for the United States, which really began at the termination of the Civil War, is yet in its infancy stage. Outwardly the nation is, to all intents and purposes, great power, rich, inventive and capable of meeting the most terrific forces that might be arrayed against it; inwardly, it is a collection of discordant elements, many of which assume the prerogative of dictating to the others. If the United States ever goes to pieces, the cause of its disintegration will not be due to foreign aggression but will result from internal strife. The tendency of unwarranted dictation of one group to another has produced in recent years the voluntary "uplifter," who, generally for personal gain, has, with his followers, presumed to take charge of the personal habits, the morals and the liberties of the community under the alleged plea of elevating the community. This is one of the phases of the Ku Klux movement, which, surreptitiously, would attempt to pry into the affairs of the people of a community, and assume to itself the prerogative of regulating their private matters. It is, however, but a natural outcome of a general condition. I believe, however, as a general thing: _The American people are "fed up" on the "uplift!"_ It would be a great blessing if ninety-nine per cent of all the associations and societies of the "uplifting" character were completely wiped out of existence, and the public be permitted to try the wholesome experiment of attending to its own business without the assistance of meddlesome individuals whose sole means of livelihood consist in professional "uplifting." Another situation in America that may be classified as a group antagonism is the race question which must be settled by practical common-sense methods basically upon the elementary principles of justice. For fifty years the American negro has been the football of party politics, and as a result both the negro and the country at large have been sufferers. When the negro ceases to be a political issue and when the "uplifters" keep their hands off of him and let him work out his own salvation, he will become a better and more useful citizen. Other group antagonisms that exist in America are Capital and Labor, Radicalism, and religious groups of all shades and varieties. In the matter of Capitalism and Trades-unionism, the average American is between Scylla and Charybdis, and is inevitably the victim of both discordant elements. The burdens of taxation, high prices, and labor disputes fall upon the shoulders of that vast army of Americans constituting the middle class. Intruding its ugly head into the industrial situation comes radicalism as a disturbing factor in unbalancing the peaceful conditions of the country. All these divergent groups must be co-ordinated and taught a national unity--a more profound respect for real Americanism--before this country can truthfully call itself a really great nation. Perhaps the most senseless of all group antagonisms is the religious. It is a peculiar thing to the student of world religions to note the extraordinary amount of friction and discord that has attended organized Christianity almost from its inception, resulting oftentimes in persecution and bloodshed. It was, in a great measure, to escape the religious intolerance of Europe that many of the first settlers came to America. The Puritan, driven from England, sought the rock-bound shores of New England; the Quaker immigrated to Pennsylvania to found a colony, based upon the principle of brotherly love; the Catholic, led by Lord Baltimore found refuge in Maryland; the Cavalier settled Virginia; and, to the Carolinas came the Huguenots,--all seeking the privilege of worshipping God according to the dictates of personal conscience. So strong was the feeling against religious intolerance, and so jealous were the early fathers of the principle of religious liberty that the very first amendment incorporated into the Constitution of the United States read: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." For one hundred and twenty-five years, more or less, the antagonism of religious groups was not felt to any great extent, but in recent years there has been a steady increase of religious discord. There has been antagonism between the Christian and the Jew, between the Protestant and the Catholic, and between the various sects and denominations that profess and call themselves Christians. The anti-Semitic feeling in the United States is due, in my opinion, to several causes. I think primarily it is based upon a feeling of jealousy of the Jew's great advance in America along all lines of commercial and professional activity. When one considers that there are only a little more than three millions of Jews in the United States, it is astounding what great progress they have made in practically every field of endeavor. The popular conception of the Jews as merely commercial people is not borne out by the facts, because in the legal, medical, and scientific professions, in music, in the drama, and in the arts some of the leaders in America are Jewish people. Instead of meeting this unusual rise by emulation and competition, many people give vent to their jealousy through the channels of an unreasoning anti-Semitism. On the other hand there is a great deal of legitimate criticism against the extremely lower classes of foreign Jews who have been permitted to come indiscriminately to American shores, people who are ignorant of real Americanism and unwilling to learn. The general characteristics of these people are eagerly seized upon by the professional Jew-baiter, and consequently the great mass of Americans of Jewish origin, men and women of refinement and ability are made the targets of a general attack of anti-Semitism. There is a great deal more anti-Catholicism in America than the average person realizes, and the sooner the Protestants and the Catholics find some common ground of agreement, the better off this country will be. Much of this sort of group antagonism could be eliminated if both sides of the controversy would get together and abandon the spirit of intolerance that is characteristic of each. The increase of Catholicism in America has been very rapid. There are now over seventeen million Catholics in this country, and they are found to a great extent in the larger cities. In these places the church is a force for great good, controlling people that no other religious organization can control, and should its good influence suddenly be withdrawn, the most wretched conditions would prevail. I do not believe that the Protestant churches possess the ability to cope with certain phases of metropolitan life as successfully as does the Catholic Church. Basic causes of group antagonism between Protestant and Catholic lie partly in the fact that the government of the Catholic Church is outside of the United States, and partly on account of the attitude of the church itself toward certain American institutions, notably the public-school system and the laws in this country governing marriages. If the Catholic Church was under an American head, with no connection with any foreign organization, there would be but little ground upon which the professional Catholic-baiter could stand, but the fact that it is governed from Rome furnishes the chief objection to the system. In spite of this however, it lies in the power of Protestant and Catholic leaders to "get together" and endeavor to eliminate the present growing friction. In my study of the Ku Klux movement, I found that one of its greatest bids for popular favor was in its attitude to the rise of Catholicism in America. The fact that such a thing can be true, should be a matter of serious reflection to the Catholic and to the Protestant. In the succeeding years, if this feeling is not allayed and the differences reconciled it means mischief. I believe in a real Americanism based on a deeply rooted love of country, and a broad respect and mutual understanding on the part of the people. I believe firmly that all of the internal dissensions and discords in this country, where group is arrayed against group could be completely eliminated by the application of the philosophy and love of Jesus Christ. "Invisible Empires," "Ku Klux Klans," and all organizations seeking to advance one group at the expense of another, pale into oblivion and nothingness, when the voice of the gentle Nazarene speaks down the centuries, breathing a sweet message of brotherhood alike to the white man and the negro, the Gentile and the Jew, the Catholic and the Protestant, giving to each the same message, and voicing a common creed: "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbor as thyself. "On these two commandments hang all the law and the prophets." Transcriber's Notes: Punctuation has been corrected without note. The following misprints have been corrected: "similiar" corrected to "similar" (page 6) "WEELKY" corrected to "WEEKLY" (page 48) "violating" corrected to "violation" (page 75) "opnion" corrected to "opinion" (page 95) "in in" corrected to "in" (page 118) "Afracanize" corrected to "Africanize" (page 125) "compiled" corrected to "complied" (page 215) 
38785	----	_UNDER THE SUPERINTENDENCE OF THE SOCIETY FOR THE DIFFUSION OF USEFUL KNOWLEDGE._ THE LIBRARY OF ENTERTAINING KNOWLEDGE. SECRET SOCIETIES OF THE MIDDLE AGES. COMMITTEE. _Chairman._--The Right Hon. LORD BROUGHAM, F.R.S., Member of the National Institute of France. _Vice-Chairman._--JOHN WOOD, Esq. _Treasurer._--WILLIAM TOOKE, Esq., M.P., F.R.S. W. Allen. Esq., F.R. and R.A.S. Capt. F. Beaufort, R.N., F.R. and R.A.S., Hydrographer to the Admiralty. G. Burrows, M.D. Peter Stafford Carey, Esq., A.M. William Coulson, Esq. R. D. Craig, Esq. J. Frederick Daniell, Esq., F.R.S. J. F. Davis, Esq., F.R.S. H. T. Delabeche, Esq., F.R.S. The Rt. Hon. Lord Denman. Samuel Duckworth, Esq. B. F. Dupfca, Esq. The Right Rev. the Bishop of Durham, D.D. The Rt. Hon. Visc. Ebrington, M.P. Sir Henry Ellis, F.R.S., Prin. Lib. Brit. Mus. T. F. Ellis, Esq., A.M., F.R.A.S. John Elliotson, M.D., F.R.S. Thomas Falconer, Esq. I. L. Goldsmid, Esq., F.R., and R.A.S. B. Gompertz, Esq., F.R., and R.A.S. G. B. Greenough, Esq., F.R., and L.S. M.D. Hill, Esq. Rowland Hill, Esq., F.R.A.S. The Rt. Hon. Sir J.C. Hobhouse, Bart., M.P. David Jardine, Esq., A.M. Henry B. Ker, Esq. Thos. Hewitt Key, Esq., A.M. J. T. Leader, Esq., M.P. George C. Lewis, Esq., A.M. Thomas Henry Lister, Esq. James Loch, Esq., M.P., F.G.S. George Long, Esq., A.M. J. W. Lubbock, Esq., A.M., F.R., R.A., and L.S.S. Sir Fred. Madden, K.C.H. H. Malden, Esq., A.M. A. T. Malkin, Esq., A.M. James Manning, Esq. J. Herman Merivale, Esq., A.M., F.A.S. Sir William Molesworth, Bart., M.P. The Right Hon. Lord Nugent. W. H. Ord, Esq., M.P. The Right Hon. Sir H. Parnell, Bt., M.P. Dr. Roget, Sec. R.S., F.R.A.S. Edw. Romilly, Esq., A.M. Right Hon. Lord J. Russell, M.P. Sir M. A. Shee, P.R.A., F.R.S. John Abel Smith, Esq., M.P. The Right Hon. Earl Spencer. John Taylor, Esq., F.R.S. Dr. A. T. Thompson, F.L.S. Thomas Vardon, Esq. H. Waymouth, Esq. J. Whishaw, Esq., A.M., F.R.S. John Wrottesley, Esq., A.M., F.R.A.S. Thomas Wyse, Esq., M.P. J. A. Yates, Esq. THOMAS COATES, Esq., _Secretary_, No. 59, Lincoln's Inn Fields. _THE LIBRARY OF ENTERTAINING KNOWLEDGE._ [Keightley (Thomas) handwritten] SECRET SOCIETIES OF THE MIDDLE AGES. LONDON: CHARLES KNIGHT & Co., LUDGATE-STREET. MDCCCXXXVII. LONDON: Printed by WILLIAM CLOWES and SONS, Stamford Street. CONTENTS. Page Introduction 1 THE ASSASSINS. CHAPTER I. State of the World in the Seventh Century--Western Empire--Eastern Empire--Persia--Arabia--Mohammed--His probable Motives--Character of his Religion--The Koran 13 CHAPTER II. Origin of the Khalifat--The first Khalifs--Extent of the Arabian Empire--Schism among the Mohammedans--Soonees and Sheähs--Sects of the latter--The Keissanee--The Zeidites--The Ghoollat--The Imamee--Sects of the Imamee--Their political Character--The Carmathites--Origin of the Fatimite Khalifs--Secret Society at Cairo--Doctrines taught in it--Its Decline 24 CHAPTER III. Ali of Rei--His son Hassan Sabah--Hassan sent to study at Nishaboor--Meets there Omar Khiam and Nizam-al-Moolk--Agreement made by them--Hassan introduced by Nizam to Sultan Malek Shah--Obliged to leave the Court--Anecdote of him--His own account of his Conversion--Goes to Egypt--Returns to Persia--Makes himself Master of Alamoot 43 CHAPTER IV. Description of Alamoot--Fruitless attempts to recover it--Extension of the Ismaïlite Power--The Ismaïlites in Syria--Attempt on the Life of Aboo-Hard Issa--Treaty made with Sultan Sanjar--Death of Hassan--His Character 56 CHAPTER V. Organization of the Society--Names given to the Ismaïlites--Origin of the name Assassin--Marco Polo's description of the Paradise of the Old Man of the Mountain--Description of it given by Arabian writers--Instances of the obedience of the Fedavee 66 CHAPTER VI. Keäh Buzoorg Oomeid--Affairs of the Society in Persia--They acquire the Castle of Banias in Syria--Attempt to betray Damascus to the Crusaders--Murders committed during the reign of Keäh Buzoorg 84 CHAPTER VII. Keäh Mohammed--Murder of the Khalif--Castles gained in Syria--Ismaïlite Confession of Faith--Mohammed's Son Hassan gives himself out for the promised Imam--His followers punished--Succession of Hassan--He abolishes the Law--Pretends to be descended from the Prophet--Is murdered 93 CHAPTER VIII. Mohammed II.--Anecdote of the Imam Fakhr-ed-deen--Noor-ed-deen--Conquest of Egypt--Attempt on the Life of Saladin 102 CHAPTER X. Jellal-ed-deen--Restoration of Religion--His Harem makes the Pilgrimage to Mecca--Marries the Princess of Ghilan--Geography of the Country between Roodbar and the Caspian--Persian Romance--Zohak and Feridoon--Kei Kaoos and Roostem--Ferdoosee's Description of Mazanderan--History of the Shah Nameh--Proof of the Antiquity of the Tales contained in it. 131 CHAPTER XI. Death of Jellal-ed-deen--Character of Ala-ed-deen, his successor--The Sheikh Jemal-ed-deen--The Astronomer Nasir-ed-deen--The Vizir Sheref-al-Moolk--Death of Ala-ed-deen--Succession of Rukn-ed-deen, the last Sheikh-al-Jebal 148 CHAPTER XII. The Mongols--Hoolagoo sent against the Ismaïlites--Rukn-ed-deen submits--Capture of Alamoot--Destruction of the Library--Fate of Rukn-ed-deen--Massacre of the Ismaïlites--St. Louis and the Assassins--Mission for the Conversion of the People of Kuhistan--Conclusion 156 THE TEMPLARS. CHAPTER I. Introduction--The Crusades--Wrong Ideas respecting their Origin--True Causes of them--Pilgrimage--Pilgrimage of Frotmond--Of the Count of Anjou--Striking Difference between the Christianity of the East and that of the West--Causes of their different Characters--Feudalism--The Extent and Force of this Principle 169 CHAPTER II. First Hospital at Jerusalem--Church of Santa Maria de Latina--Hospital of St. John--The Hospitallers--Origin of the Templars--Their original Poverty--They acquire Consideration--St. Bernard--His Character of the Templars--The Order approved of and confirmed by the Council of Troyes--Proofs of the Esteem in which they were held 185 CHAPTER III. Return of the Templars to the East--Exoneration and Refutation of the Charge of a Connection with the Ismaïlites--Actions of the Templars--Crusade of Louis VII.--Siege of Ascalon--Sale of Nassir-ed-deen--Corruption of the Hospitallers--The Bull, _Omne Datum Optimum_--Refusal of the Templars to march against Egypt--Murder of the Ismaïlite Envoy 199 CHAPTER IV. Heroism of the Templars and Hospitallers--Battle of Hittin--Crusade of Richard of England and Philip of France--Corruption of the Order--Pope Innocent III. writes a Letter of Censure--Frederic II.--Great Slaughter of the Templars--Henry III. of England and the Templars--Power of the Templars in Moravia--Slaughter of them by the Hospitallers--Fall of Acre 210 CHAPTER V. Classes of the Templars--The Knights--Their Qualifications--Mode of Reception--Dress and Arms of the Knight--Mode of Burial--The Chaplains--Mode of Reception--Dress--Duties and Privileges--The Serving-Brethren--Mode of Reception--Their Duties--The Affiliated--Causes and Advantages of Affiliation--The Donates and Oblates 221 CHAPTER VI. Provinces of the Order--Eastern Provinces--Jerusalem--Houses of this Province--Tripolis--Antioch--Cyprus--Western Provinces--Portugal--Castile and Leon--Aragon--France and Auvergne--Normandy--Aquitaine--Provence--England--Germany--Upper and Central Italy--Apulia and Sicily 242 CHAPTER VII. Officers of the Order--The Master--Mode of Election--His Rights and Privileges--Restraints on him--The Seneschal--The Marshal--The Treasurer--The Draper--The Turcopilar--Great-Priors--Commanders--Visitors--Sub- Marshal--Standard-bearer 253 CHAPTER VIII. Chapters--Mode of holding them--Templars' Mode of Living--Amusements--Conduct in War 266 CHAPTER IX. Molay elected Master--Last attempt of the Christians in Syria--Conduct of the Three Military Orders--Philip the Fair and Pope Boniface VIII.--Seizure of the Pope--Election of Clement V.--The Papal See removed to France--Causes of Philip's enmity to the Templars--Arrival of Molay in France--His interviews with the Pope--Charges made against the Templars--Seizure of the Knights--Proceedings in England--Nature of the Charges against the Order 276 CHAPTER X. Examination of the captive Knights--Different kinds of Torture--Causes of Confession--What Confessions were made--Templars brought before the Pope--Their Declarations--Papal Commission--Molay brought before it--Ponsard de Gisi--Defenders of the Order--Act of Accusation--Heads of Defence--Witnesses against the Order--Fifty-four Templars committed to the Flames at Paris--Remarkable words of Aymeric de Villars-le-Duc--Templars burnt in other places--Further Examinations--The Head worshipped by the Templars--John de Pollincourt--Peter de la Palu 293 CHAPTER XI. Examinations in England--Germany--Spain--Italy--Naples and Provence--Sicily--Cyprus--Meeting of the Council of Vienne--Suppression of the Order--Fate of its Members--Death of Molay 317 THE SECRET TRIBUNALS OF WESTPHALIA. CHAPTER I. Introduction--The Original Westphalia--Conquest of the Saxons by Charlemagne--His Regulations--Dukes of Saxony--State of Germany--Henry the Lion--His Outlawry--Consequences of it--Origin of German Towns--Origin of the Fehm-gerichte, or Secret Tribunals--Theories of their Origin--Origin of their Name--Synonymous Terms 332 CHAPTER II. The Tribunal-Lord--The Count--The Schöppen--The Messengers--The Public Court--The Secret Tribunal--Extent of its Jurisdiction--Places of holding the Courts--Time of holding them--Proceedings in them--Process where the Criminal was caught in the fact--Inquisitorial Process 346 CHAPTER III. Accusatorial Process--Persons liable to it--Mode of Citation--Mode of Procedure--Right of Appeal 360 CHAPTER IV. The General Chapter--Rights of the Emperor--Of his Lieutenant--Of the Stuhlherrn, or Tribunal-Lords 372 CHAPTER V. Fehm-courts at Celle--At Brunswick--Tribunal of the Knowing in the Tyrol--The Castle of Baden--African Purrahs 377 CHAPTER VI. The Emperor Lewis the Bavarian--Charles IV.--Wenceslaus--Rupertian Reformation--Encroachments of the Fehm-courts--Case of Nickel Weller and the Town of Görlitz--Of the City of Dantzig--Of Hans David and the Teutonic Knights--Other instances of the presumption of the Free-counts--Citation of the Emperor Frederic III.--Case of the Count of Teckenburg 385 CHAPTER VII. Cause of the degeneracy of the Fehm-courts--Attempts at reformation--Causes of their high reputation--Case of the Duke of Würtemberg--Of Kerstian Kerkerink--Causes of the Decline of the Fehm-jurisdiction 398 SECRET SOCIETIES OF THE MIDDLE AGES. INTRODUCTION. If we had the means of investigating historically the origin of Secret Societies, we should probably find that they began to be formed almost as soon as any knowledge had been accumulated by particular individuals beyond what constituted the common stock. The same thing has happened to knowledge that has happened to all other human possessions,--its actual holders have striven to keep it to themselves. It is true that in this case the possessor of the advantage does not seem to have the same reason for being averse to share it with others which naturally operates in regard to many good things of a different kind; he does not, by imparting it to those around him, diminish his own store. This is true, in so far as regards the possession of knowledge considered in its character of a real good; the owner of the treasure does not impoverish himself by giving it away, as he would by giving away his money, but remains as rich as ever, even after he has made ever so many others as rich as himself. But still there is one thing that he loses, and a thing upon which the human mind is apt to set a very high value; he loses the distinction which he derived from his knowledge. This distinction really serves, in many respects, the same purpose that money itself does. Like money, it brings observation and worship. Like money, it is the dearest of all things, power. Knowledge, however held, is indeed essentially power; to _ken_, that is, to know, is the same word and the same thing with to _can_, that is, to be able. But there is an additional and a different species of power conferred by knowledge when it exists as the distinction of a few individuals in the midst of general ignorance. Here it is power not only to do those things the methods of doing which it teaches; it is, besides, the power of governing other men through your comparative strength and their weakness. So strong is the motive thus prompting the possessor of knowledge to the exclusive retention of his acquisitions, that unless it had been met by another motive appealing in like manner directly to our self-interest, it appears probable that scarcely any general dissemination of knowledge would ever have taken place. The powerful counteracting motive in question is derived from the consideration that in most cases one of the most effective ways which the possessor of knowledge can take of exciting the admiration of others, is to communicate what he knows. The light must give itself forth, and illuminate the world, even that it may be itself seen and admired. In the very darkest times, the scholar or philosopher may find his ambition sufficiently gratified by the mere reputation of superior attainments, and the stupid wonder, or it may be superstitious terror, of the uninquiring multitude. But as soon as any thing like a spirit of intelligence or of curiosity has sprung up in the general mind, all who aspire to fame or consideration from their learning, their discoveries, or their intellectual powers, address themselves to awaken the admiration of their fellow-men, not by concealing, but by displaying their knowledge--not by sealing up the precious fountain, but by allowing its waters to flow freely forth, that all who choose may drink of them. From this time science ceases almost to have any secrets; and, all the influences to which it is exposed acting in the same direction, the tendency of knowledge becomes wholly diffusive. But in the preceding state of things the case was altogether the reverse. Then there was little or no inducement to the communication of knowledge, and every motive for those who were in possession of it to keep it to themselves. There was not intelligence enough abroad to appreciate, or even to understand, the truths of philosophy if they had been announced in their simplicity, and explained according to their principles; all that was cared for, all that was capable of arousing the vulgar attention, was some display, made as surprising and mysterious as possible, of their practical application. It would even have been attended with danger in many cases to attempt to teach true philosophy openly, or to make open profession of it; it was too much in opposition to some of the strongest prejudices which everywhere held sway. It is not, then, to be wondered at, that its cultivators should have sought to guard and preserve it by means of secret associations, which, besides excluding the multitude from a participation in the thing thus fenced round and hidden, answered also divers other convenient purposes. They afforded opportunities of free conference, which could not otherwise have been obtained. There was much in the very forms of mystery and concealment thus adopted calculated to impress the popular imagination, and to excite its reverence and awe. Finally, the veil which they drew around their proceedings enabled the members of these secret societies to combine their efforts, and arrange their plans, in security and without interruption, whenever they cherished any designs of political innovation, or other projects, the open avowal and prosecution of which the established authorities would not have tolerated. The facilities afforded by the system of secret association, and it may even be said the temptations which it presents, to the pursuit of political objects forbidden by the laws, are so great as to justify all governments in prohibiting it, under whatever pretence it may be attempted to be introduced. It is nothing to the purpose to argue that under bad governments valuable political reforms have sometimes been effected by such secret associations which would not otherwise have been attained. The same mode of proceeding, in the nature of the thing, is equally efficacious for the overthrow of a good government. Bad men are as likely to combine in the dark for their objects as good men are for theirs. In any circumstances, a secret association is an _imperium in imperio_, a power separate from, and independent of, that which is recognized as the supreme power in the state, and therefore something essentially disorganizing, and which it is contrary to the first principles of all government for any state to tolerate. In the case of a bad government, indeed, all means are fairly available for its overthrow which are not morally objectionable, the simple rule for their application being that it shall be directed by considerations of prudence and discretion. In such a case a secret association of the friends of reform may sometimes be found to supply the most effective means for accomplishing the desired end; but that end, however desirable it may be, is not one which the constitution of the state itself can rationally contemplate. The constitution cannot be founded upon the supposition that even necessary alterations of it are to be brought about through agencies out of itself, and forming no part of its regular mechanism. Whenever such agencies are successfully brought into operation, there is a revolution, and the constitution is at an end. Even the amendment of the constitution so effected is its destruction. Yet most of the more remarkable secret associations which have existed in different ages and countries have probably either been originally formed to accomplish some political end, or have come to contemplate such an object as their chief design. Even when nothing more than a reformation of the national religion has been, as far as can be discovered, the direct aim of the association, it may still be fairly considered as of a political character, from the manner in which religion has been mixed up in almost every country with the civil institutions of the state. The effect which it was desired to produce upon the government may in many cases have been very far from extending to its complete abolition, and the substitution of another form of polity; an alteration in some one particular may have been all that was sought, or the object of the association may even have been to support some original principle of the constitution against the influence of circumstances which threatened its subversion or modification. Whether directed to the alteration or to the maintenance of the existing order of things, the irregular and dangerous action of secret combinations is, as we have said, a species of force which no state can reasonably be expected to recognize. But it may nevertheless have happened at particular emergencies, and during times of very imperfect civilization, that valuable service has been rendered by such combinations to some of the most important interests of society, and that they have to a considerable extent supplied the defects of the rude and imperfect arrangements of the ordinary government. The system of secret association is, indeed, the natural resource of the friends of political reform, in times when the general mind is not sufficiently enlightened to appreciate or to support their schemes for the improvement of the existing institutions and order of things. To proclaim their views openly in such circumstances would be of no more use than haranguing to the desert. They might even expose themselves to destruction by the attempt. But, united in a secret association, and availing themselves of all the advantages at once of their superior knowledge and intelligence, and of their opportunities of acting in concert, a very few individuals may work with an effect altogether out of proportion to their number. They may force in a wedge which in time shall even split and shiver into fragments the strength of the existing social system, no matter by how many ages of barbarism it may be consolidated. Or, in the absence of a more regular law and police, they may maintain the empire of justice by stretching forth the arm of their own authority in substitution for that of the state, which lies paralysed and powerless, and turning to account even the superstitions and terrors of the popular imagination by making these, as excited by their dark organization and mysterious forms of procedure, the chain whereby to secure the popular obedience. On the whole, the system of secret association for political objects, even when there is no dispute about the desirableness of the ends sought to be accomplished, may be pronounced to be a corrective of which good men will avail themselves only in times of general ignorance, or under governments that sin against the first principles of all good government, by endeavouring to put a stop to the advancement of society through the prohibition of the open expression of opinion; but, in countries where the liberty of discussion exists, and where the public mind is tolerably enlightened, as entirely unsuited to the circumstances of the case as it is opposed to the rules and maxims on which every government must take its stand that would provide for its own preservation. In these happier circumstances the course for the friends of social improvement to follow is to come forward into the full light of day as the only place worthy of their mission, and to seek the realization of their views by directly appealing to the understandings of their fellow-citizens. One evil to which secret societies are always exposed is the chance of the objects and principles of their members being misrepresented by those interested in resisting their power and influence. As the wakeful eyes of the government, and of those concerned in the maintenance of the actual system, will be ever upon them, they must strictly confine the knowledge of their real views and proceedings to the initiated, and as their meetings must for the same reason be held in retired places, and frequently by night, an opportunity, which is rarely neglected, is afforded to their enemies of spreading the most calumnious reports of their secret practices, which, though conscious of innocence, they may not venture openly to confute. By arts of this kind the suspicions and aversion of the people are excited, and they are often thus made to persecute their best friends, and still to bow beneath the yoke of their real foes. The similarity of the accusations made against secret associations in all parts of the world is a sufficient proof of their falsehood, and we should always listen to them with the utmost suspicion, recollecting the quarter from which they proceed. Of the spotless purity of the Christian religion when first promulgated through the Roman world no one can entertain a doubt; yet when persecution obliged its professors to form as it were a secret society, the same charges of Thyestian banquets, and of the promiscuous intercourse of the sexes, were made against them, which they themselves afterwards brought, and with probably as little truth, against the various sects of the Gnostic heresy. Wherever there is secrecy there will be suspicion, and charges of something unable to bear the light of day will be made. The ancient world presents one secret society of a professedly political character--that of the Pythagoreans. Of religious ones it might be expected to yield a rich harvest to the inquirer, when we call to mind all that has been written in ancient and modern times concerning the celebrated mysteries. But the original Grecian mysteries, such as those of Eleusis, appear to have been nothing more than public services of the gods, with some peculiar ceremonies performed at the charge of the state, and presided over by the magistrates, in which there were no secrets communicated to the initiated, no revelation of knowledge beyond that which was generally attainable. The _private_ mysteries, namely, the Orphic, Isiac, and Mithraic, which were introduced from the East, were merely modes employed by cunning and profligate impostors for taking advantage of the weakness and credulity of the sinful and the superstitious, by persuading them that by secret and peculiar rites, and the invocation of strange deities, the apprehended punishment of sin might be averted. The nocturnal assemblies for the celebration of these mysteries were but too often scenes of vice and debauchery, and they were discountenanced by all good governments. It is to these last, and not to the Eleusinian mysteries, that the severe strictures of the fathers of the church apply[1]. [Footnote 1: See Lobeck's excellent work "Aglaophamus."] The history of Pythagoras and his doctrines is extremely obscure. The accounts of this sage which have come down to us were not written till many centuries after his death, and but little reliance is to be placed on their details. Pythagoras was a Samian by birth; he flourished in the sixth century before Christ, at the time when Egypt exercised so much influence over Greece, and its sages sought the banks of the Nile in search of wisdom. There is, therefore, no improbability in the tradition of Pythagoras also having visited that land of mystery, and perhaps other parts of the East, and marked the tranquil order of things where those who were esteemed the wise ruled over the ignorant people. He may therefore have conceived the idea of uniting this sacerdotal system with the rigid morals and aristocratic constitution of the Dorian states of Greece. His native isle, which was then under the tyranny of Polycrates, not appearing to him suited for the introduction of his new system of government, he turned his eyes to the towns of Magna Græcia, or Southern Italy, which were at that time in a highly flourishing condition, whose inhabitants were eager in the pursuit of knowledge, and some of which already possessed written codes of law. He fixed his view on Croton, one of the wealthiest and most distinguished of those towns. Aristocracy was the soul of the Dorian political constitutions, and the towns of Magna Græcia were all Dorian colonies; but in consequence of their extensive commerce the tendency of the people was at that time towards democracy. To preserve the aristocratic principle was the object of Pythagoras; but he wished to make the aristocracy not merely one of birth; he desired that, like the sacerdotal castes of the East, it should also have the supremacy in knowledge. As his system was contrary to the general feeling, Pythagoras saw that it was only by gaining the veneration of the people that he could carry it into effect; and by his personal advantages of beauty of form, skill in gymnastic exercises, eloquence, and dignity, he drew to himself the popular favour by casting the mantle of mystery over his doctrines. He thus at once inspired the people with awe for them, and the nobles with zeal to become initiated in his secrets. The most perfect success, we are told, attended the project of the philosopher. A total change of manners took place in Croton; the constitution became nearly Spartan; a body of 300 nobles, rendered by the lessons of the sage as superior to the people in knowledge of every kind as they were in birth, ruled over it. The nobles of the other states flocked to Croton to learn how to govern by wisdom; Pythagorean missionaries went about everywhere preaching the new political creed; they inculcated on the people religion, humility, and obedience; such of the nobles as were deemed capable were initiated in the wisdom of the order, and taught its maxims and principles; a golden age, in which power was united with wisdom and virtue, seemed to have begun upon earth. But, like every thing which struggles against the spirit of the age, such a political system was not fated to endure. While Croton was the chief seat of Pythagoreanism, luxury had fixed her throne in the neighbouring city of Sybaris. The towns were rivals: one or the other must fall. It was little more than thirty years after the arrival of Pythagoras in Croton that a furious war broke out between them. Led by Milo and other Pythagoreans, who were as expert in military affairs as skilled in philosophy, the Crotoniates utterly annihilated the power of their rivals, and Sybaris sank to rise no more. But with her sank the power of the Pythagoreans. They judged it inexpedient to give a large share of the booty to the people; the popular discontent rose; Cylon, a man who had been refused admittance into the order, took advantage of it, and urged the people on; the Pythagoreans were all massacred, and a democracy established. All the other towns took example by Croton, a general persecution of the order commenced, and Pythagoras himself was obliged to seek safety in flight, and died far away from the town which once had received him as a prophet. The Pythagoreans never made any further attempts at attaining political power, but became a mere sect of mystic philosophers, distinguished by peculiarities of food and dress. Ancient times present us with no other society of any importance to which we can properly apply the term _secret_. The different sects of the Gnostics, who are by the fathers of the church styled heretics, were to a certain extent secret societies, as they did not propound their doctrines openly and publicly; but their history is so scanty, and so devoid of interest, that an examination of it would offer little to detain ordinary readers. The present volume is devoted to the history of three celebrated societies which flourished during the middle ages, and of which, as far as we know, no full and satisfactory account is to be found in English literature. These are the Assassins, or Ismaïlites, of the East, whose name has become in all the languages of Europe synonymous with murderer, who _were_ a secret society, and of whom we have in general such vague and indistinct conceptions; the military order of the Knights Templars, who were most barbarously persecuted under the pretext of their holding a secret doctrine, and against whom the charge has been renewed at the present day; and, finally, the Secret Tribunals of Westphalia, in Germany, concerning which all our information has hitherto been derived from the incorrect statements of dramatists and romancers[2]. [Footnote 2: Since the present work was prepared, a translation of Von Hammer's History of the Assassins has been published by Dr. Oswald Charles Wood.] It is the simplicity of truth, and not the excitement of romance, that the reader is to expect to find in the following pages,--pictures of manners and modes of thinking different from our own,--knowledge, not _mere_ entertainment, yet as large an infusion of the latter as is consistent with truth and instruction. THE ASSASSINS[3]. [Footnote 3: Hammer's _Geschichte der Assassinen_ (History of the Assassins), and the same writer's _Fundgruben des Orients_ (Mines of the East), M. Jourdain's _Extrait de l'Ouvrage de Mirkhond sur la Dynastie des Ismaelites_, and Malcolm's History of Persia, are the principal authorities for the following account of the Assassins.] CHAPTER I. State of the World in the 7th Century--Western Empire--Eastern Empire--Persia--Arabia--Mohammed--His probable Motives--Character of his Religion--The Koran. At the commencement of the 7th century of the Christian era a new character was about to be impressed on a large portion of the world. During the two centuries which preceded, the Goths, Vandals, Huns, and other martial tribes of the Germanic race, had succeeded in beating down the barriers opposed to them, and in conquering and dismembering the Western Empire. They brought with them and retained their love of freedom and spirit of dauntless valour, but abandoned their ancient and ferocious superstitions, and embraced the corrupt system which then degraded the name of Christianity. This system, hardened, as it were, by ideas retained and transferred from the original faith of its new disciples, which ideas were fostered by those passages of the books of the Hebrew Scriptures which accorded with their natural sentiments, afterwards, when allied with feudalism, engendered the spirit which poured the hosts of Western Europe over the mountains and plains of Asia for the conquest of the Holy Land. A different picture was at this time presented by the empire of the East. It still retained the extent assigned to it by Theodosius; and all the countries from the Danube, round the east and south coasts of the Mediterranean, to the straits of Gades, yielded a more or less perfect obedience to the successors of Constantine. But a despotism more degrading, though less ferocious, than those of Asia paralyzed the patriotism and the energy of their subjects; and the acuteness, the contentiousness, and the imagination of the Greeks, combined with mysticism and the wild fancy of the Asiatics to transform the simplicity of the religion of Christ into a revolting system of intricate metaphysics and gross idolatry, which aided the influence of their political condition in chilling the martial ardour of the people. The various provinces of the empire were held together by the loosest and feeblest connexion, and it was apparent that a vigorous shock would suffice to dissolve the union. The mountains of Armenia and the course of the Euphrates separated the Eastern Empire from that of Persia. This country had been under the dominion of the people named Parthians at the time when the eagles of the Roman republic first appeared on the Euphrates, and defeat had more than once attended the Roman armies which attempted to enter their confines. Like every dominion not founded on the freedom of the people, that of the Arsacides (the Parthian royal line) grew feeble with time, and after a continuance of nearly five centuries the sceptre of Arsaces passed from the weak hand of the last monarch of his line to that of Ardeshir Babegan (that is the son of Babec), a valiant officer of the royal army, and a pretended descendant of the ancient monarchs of Persia. Ardeshir, to accomplish this revolution, availed himself of the religious prejudices of the Persian people. The Parthian monarchs had inclined to the manners and the religion of the Greeks, and the Light-religion--the original faith of Persia, and one of the purest and most spiritual of those to which a divine origin may not be assigned--had been held in slight estimation, and its priests unvisited by royal favour. It was the pride and the policy of Ardeshir to restore the ancient religion to the dignity which it had enjoyed under the descendants of Cyrus, and Religion, in return, lent her powerful aid to his plans of restoring the royal dignity to its pristine vigour, and of infusing into the breast of the people the love of country and the ardour for extending the Persian dominion to what it had been of old; and for 400 years the Sassanides[4] were the most formidable enemies of the Roman empire. But their dominion had, at the period of which we write, nearly attained the greatest limit allotted to Oriental dynasties; and though Noosheerwan the Just had attained great warlike fame, and governed with a vigour and justice that have made his name proverbial in the East, and Khoosroo Purveez displayed a magnificence which is still the theme of Persian poetry and romance, and carried his victorious arms over Syria and Egypt, and further along the African coast than even those of Darius I. had been able to advance, yet defeat from the gallant Emperor Heraclius clouded his latter days, and the thirteenth year after his death, by showing the Persian armies in flight, and the palladium of the empire, the jewel-set apron of the blacksmith Kawah, in the hands of the rovers of the deserts, revealed the secret that her strength was departed from Persia. The brilliancy of the early part of the reign of Khoosroo Purveez had been but the flash before death which at times is displayed in empires as in individuals. The vigour was gone which was requisite to stem the torrent of fanatic valour about to burst forth from the wilds of Arabia. [Footnote 4: The name given to the dynasty founded by Ardeshir, from his pretended ancestor Sassan, a grandson of Isfundear, a hero greatly celebrated in the ancient history of Persia. Isfundear was the son of Gushtasp, who is supposed to be the Darìus Hystaspes of the Greek historians. Sir John Malcolm has endeavoured to identify Isfundear with the Xerxes of the Greeks.] It is the boast of Arabia that it has never been conquered. This immunity from subjugation has, however, been only partial, and is owing to the nature of the country; for although the barren sands of the Hejaz and Nejed have always baffled the efforts of hostile armies, yet the more inviting region of Yemen, the Happy Arabia of the ancients, has more than once allured a conqueror, and submitted to his sway. The inhabitants of this country have been the same in blood and in manners from the dawn of history. Brave, but not sanguinary, robbers, but kind and hospitable, of lively and acute intellect, we find the Arabs, from the days of Abraham to the present times, leading the pastoral and nomadic life in the desert, agriculturists in Yemen, traders on the coasts and on the confines of Syria and Egypt. Their foreign military operations had hitherto been confined to plundering expeditions into the last-mentioned countries, unless they were the Hycsos, or Shepherd Kings, who, according to tradition, once made the conquest of Egypt. Arabia forming a kind of world in itself, its various tribes were in ceaseless hostility with each other; but it was apparent that if its brave and skilful horsemen could be united under one head, and animated by motives which would inspire constancy and rouse valour, they might present a force capable of giving a fatal shock to the empires of Persia and of Rome. It is impossible, on taking a survey of the history of the world, not to recognize a great predisposing cause, which appoints the time and circumstances of every event which is to produce any considerable change in the state of human affairs. The agency of this overruling providence is nowhere more perceptible than in the present instance. The time was come for the Arabs to leave their deserts and march to the conquest of the world, and the man was born who was to inspire them with the necessary motives. Mohammed (_Illustrious_[5]) was the son of Abd-Allah (_Servant of God_), a noble Arab of the tribe of Koreish, which had the guardianship of the Kaaba (_Square House of Mecca_), the _Black Stone_ contained in which (probably an aerolite) had been for ages an object of religious veneration to the tribes of Arabia. His mother was Amineh, the daughter of a chief of princely rank. He was early left an orphan, with the slender patrimony of five camels and a female Æthiopian slave. His uncle, Aboo Talib, brought him up. At an early age the young Mohammed accompanied his uncle to the fair of Bozra, on the verge of Syria, and in his 18th year he signalized his valour in an engagement between the Koreish and a hostile tribe. At the age of 25 he entered the service of Khadijah, a wealthy widow, with whose merchandise he visited one of the great fairs of Syria. Mohammed, though poor, was noble, handsome, acute, and brave; Khadijah, who was fifteen years his senior, was inspired with love; her passion was returned; and the gift of her hand and wealth gave the nephew of Aboo Talib affluence and consideration. [Footnote 5: The Oriental proper names being mostly all significant, we shall translate them when we first employ them. As, however, it is not always that it can be discovered what the original Arabic characters are of an eastern word which we meet in Roman letters, we shall be sometimes obliged to leave names unexplained, and at other times to hazard conjectural explanations. In the last case, we shall affix a mark of doubt.] Mohammed's original turn of mind appears to have been serious, and it is not unlikely that the great truth of the Unity of the Deity had been early impressed on his mind by his mother or his Jewish kindred. The Koreish and the rest of his countrymen were idolaters; Christianity was now corrupted by the intermixture of many superstitions; the fire-worship of the Persians was a worshipping of the Deity under a material form; the Mosaic religion had been debased by the dreams and absurd distinctions of the Rabbis. A simpler form than any of these seemed wanted for man. God, moreover, was believed to have at sundry times sent prophets into the world for its reformation, and might do so again; the Jews still looked for their promised Messiah; many Christians held that the Paraclete was yet to come. Who can take upon him to assert that Mohammed may not have believed himself to be set apart to the service of God, and appointed by the divine decree to be the preacher of a purer faith than any which he then saw existing? Who will say that in his annual seclusions of fifteen days in the cave of Hira he may not have fallen into ecstatic visions, and that in one of these waking dreams the angel Gabriel may not have appeared to his distempered fancy to descend to nominate him to the office of a prophet of God, and present to him, in a visible form, that portion of his future law which had probably already passed through his mind[6]? A certain portion of self-delusion is always mingled with successful imposture; the impostor, as it were, makes his first experiment on himself. It is much more reasonable to conclude that Mohammed had at first no other object than the dissemination of truth by persuasion, and that he may have beguiled himself into a belief of his being the instrument selected for that purpose, than that the citizen of a town in the secluded region of Arabia beheld in ambitious vision from his mountain-cave his victorious banners waving on the banks of the Oxus and the Ebro, and his name saluted as that of the Prophet of God by a fourth part of the human race. Still we must not pass by another, and perhaps a truer supposition, namely, that, in the mind of Mohammed, as in that of so many others, the end justified the means, and that he deemed it lawful to feign a vision and a commission from God in order to procure from men a hearing for the truth. [Footnote 6: The Kubla Khan of Coleridge (Poetical Works, vol. i. p. 266) is a fine instance of this power of the mind, withdrawn from the contemplation of material objects. The reader will probably recollect the sign given from heaven to Lord Herbert of Cherbury, on the occasion of his work written against revealed religion. The writer has lately heard an instance of a lady of fortune, to whom, as she reclined one day on a sofa, a voice seemed to come from heaven, announcing to her that she was selected as the instrument for accomplishing a great work in the hands of God; and giving, as a sign, that, for a certain number of months, she should be unable to leave the sofa on which she was lying. Such is the power of imagination, that the supposed intimation in regard to the sign actually took effect; she believed herself to have lost the power of motion, and therefore did in reality lose it.] Whatever the ideas and projects of Mohammed may originally have been, he waited till he had attained his fortieth year (the age at which Moses showed himself first to the Israelites), and then revealed his divine commission to his wife Khadijah, his slave Zeid, his cousin Ali, the son of Aboo Talib, and his friend, the virtuous and wealthy Aboo Bekr. It is difficult to conceive any motive but conviction to have operated on the minds of these different persons, who at once acknowledged his claim to the prophetic office; and it speaks not a little for the purity of the previous life of the new Prophet, that he could venture to claim the faith of those who were most intimately acquainted with him. The voice of wisdom has assured us that a prophet has no honour in his own country and among his own kindred, and the example of Mohammed testified the truth of the declaration. During thirteen years the new religion made but slow and painful progress in the town of Mecca; but the people of Yathreb, a town afterwards dignified with the appellation of the City of the Prophet (_Medinat-en-Nabi_), were more susceptive of faith; and when, on the death of Aboo Talib, who protected his nephew, though he rejected his claims, his celebrated Flight (_Hejra_) brought him to Yathreb, the people of that town took arms in his defence against the Koreish. It was probably now that new views opened to the mind of the Prophet. Prince of Yathreb, he might hope to extend his sway over the ungrateful Mecca; and those who had scoffed at his arguments and persuasions might be taught lessons of wisdom by the sword. These anticipations were correct, and in less than ten years after the battle of Bedr (the first he fought) he saw his temporal power and his prophetic character acknowledged by the whole of the Arabian peninsula. It commonly happens that, when a new form of religion is proposed for the acceptance of mankind, it surpasses in purity that which it is intended to supersede. The Arabs of the days of Mohammed were idolaters; 300 is said to have been the number of the images which claimed their adoration in the Caaba. A gross licentiousness prevailed among them; their polygamy had no limits assigned to it[7]. For this the Prophet substituted the worship of One God, and placed a check on the sensual propensities of his people. His religion contained descriptions of the future state of rewards and punishments, by which he allured to obedience and terrified from contumacy or opposition. The pains of hell which he menaced were such as were most offensive to the body and its organs; the joys of Paradise were verdant meads, shady trees, murmuring brooks, gentle airs, precious wines in cups of gold and silver, stately tents, and splendid sofas; the melody of the songs of angels was to ravish the souls of the blessed; the black-eyed Hoories were to be the ever-blooming brides of the faithful servants of God. Yet, though sensual bliss was to be his ultimate reward, the votary was taught that its attainment demanded self-denial on earth; and it has been justly observed that "a devout Mussulman exhibits more of the Stoical than of the Epicurean character[8]." As the Prophet had resolved that the sword should be unsparingly employed for the diffusion of the truth, the highest degree of the future bliss was pronounced to be the portion of the martyrs, i. e., of those who fell in the holy wars waged for the dissemination of the faith. "Paradise," says the Prophet, "is beneath the shadow of swords." At the day of judgment the wounds of the fallen warrior were to be resplendent as vermilion, and odoriferous as musk; and the wings of angels were to supply the loss of limbs. The religion of Mohammed was entitled Islam (_resignation_), whence its votaries were called by the Arabs Moslems, and in Persian Mussulmans. Its articles of belief were five--belief in God, in his angels, in his Prophet, in the last day, and in predestination. Its positive duties were also five--purification, prayer, fasting, alms, and the pilgrimage to Mecca. Various rites and observances which the Arabs had hitherto practised were retained by the Prophet, either out of regard for the prejudices of his followers, or because he did not, or could not, divest his own mind of respect for usages in which he had been reared up from infancy. [Footnote 7: See, in Sir J. Malcolm's History of Persia, the dialogue between the Persian king Yezdijird and the Arab envoy. "Whatever," said the latter, "thou hast said regarding the former condition of the Arabs is true. Their food was green lizards; they buried their infant daughters alive; nay, some of them feasted on dead carcasses and drank blood, while others slew their relations, and thought themselves great and valiant when, by such an act, they became possessed of more property. They were clothed with hair garments, knew not good from evil, and made no distinction between that which is lawful and that which is unlawful. Such was our state. But God in his mercy has sent us by a holy prophet a sacred volume, which teaches us the true faith," &c.] [Footnote 8: Hallam, Middle Ages, ii. 165.] Such is a slight sketch of the religion which Mohammed substituted for the idolatry of Arabia. It contained little that was original; all its details of the future state were borrowed from Judaism or from the Magian system of Persia. The book which contains it, entitled the Koran (_reading_), was composed in detached pieces, during a long series of years, by the _illiterate_ Prophet, and taken down from his lips by his scribes. His own account of its origin was that each Sura, or revelation, was brought to him from heaven by the angel Gabriel. It is regarded by the Mohammedan East, and by most European Orientalists, as the masterpiece of Arabian literature; and when we make due allowance for the difference of European and Arabian models and taste, and consider that the rhyme[9] which in prose is insufferable to the former, may to the latter sound grateful, we may allow that the praises lavished on it are not unmerited. Though tedious and often childish legends, and long and tiresome civil regulations, occupy the greater part of it, it is pervaded by a fine strain of fervid piety and humble resignation to the will of God, not unworthy of the inspired seers of Israel; and the sublime doctrine of the Unity of God runs like a vein of pure gold through each portion of the mass, giving lustre and dignity to all. Might we not venture to say that Christianity itself has derived advantage from the imposture of Mohammed, and that the clear and open profession of the Divine Unity by their Mohammedan enemies kept the Christians of the dark ages from smothering it beneath the mass of superstition and fable by which they corrupted and deformed so much of the majestic simplicity of the Gospel? No one, certainly, would dream of comparing the son of Abd-Allah with the Son of God, of setting darkness by the side of light; but still we may confess him to have been an agent in the hands of the Almighty, and admit that his assumption of the prophetic office was productive of good as well as of evil. [Footnote 9: The Hebrews, as appears from the poetic parts of the Scriptures, had the same delight in the clang of rhyme as the Arabs. See particularly Isaiah in the original.] The Mohammedan religion is so intimately connected with history, law, manners, and opinions, in the part of the East of which we are about to write, that this brief view of its origin and nature was indispensable. We now proceed to our history. CHAPTER II. Origin of the Khalifat--The first Khalifs--Extent of the Arabian Empire--Schism among the Mohammedans--Soonees and Sheähs--Sects of the latter--The Keissanee--The Zeidites--The Ghoollat--The Imamee--Sects of the Imamee--Their political Character--The Carmathites--Origin of the Fatimite Khalifs--Secret Society at Cairo--Doctrines taught in it--Its Decline. The civil and ecclesiastical dignities were united in the person of Mohammed. As Emir (_prince_) he administered justice and led his followers to battle; as Imam (_director_) he on every Friday (the Mohammedan sabbath) taught the principles and duties of religion from his pulpit. Though his wives were numerous, the Prophet had no male issue surviving at the time when he felt the approaches of death; but his daughter Fatima was married to his cousin Ali, his early and faithful disciple, and it was naturally to be expected that the expiring voice of the Prophet would nominate him as his Khalif (_successor_) over the followers of his faith. But Ayesha, the daughter of Aboo Bekr, Mohammed's youthful and best beloved wife, was vehemently hostile to the son of Aboo Talib, and she may have exerted all the influence of a revengeful woman over the mind of the dying Prophet. Or perhaps Mohammed, like Alexander, perplexed with the extent of dominion to which he had attained, and aware that only a vigour of character similar to his own would avail to retain and enlarge it, and, it may be, thinking himself answerable to God for the choice he should make, deemed it the safest course to leave the matter to the free decision of his surviving followers. His appointing Aboo Bekr, a few days before his death, to officiate in his pulpit, might seem to indicate an intention of conferring the khalifat on him; and he is said to have at one time declared that the strength of character displayed by his distinguished follower, Omar, evinced his possession of the virtues of a prophet and a khalif. Tradition records no equally strong declaration respecting the mild and virtuous Ali. At all events the Prophet expired without having named a successor, and the choice devolving on his companions dissension was ready to break out, when Omar, abandoning his own claims, gave his voice for Aboo Bekr. All opposition was thus silenced, and the father of Ayesha reigned for two years over the faithful. Ali at first refused obedience, but he finally acknowledged the successor of the Prophet. When dying, Aboo Bekr bequeathed the sceptre to Omar, as the worthiest, and when, twelve years afterwards, Omar perished by the dagger of an assassin, six electors conferred the vacant dignity on Othman, who had been the secretary of the Prophet. Age having enfeebled the powers of Othman, the reins of authority were slackened, and a spirit of discord pervaded all Arabia, illustrative of the Prophet's declaration of vigour being essential to a khalif. A numerous body of rebels besieged the aged Othman in Medina, and he was slain, holding the Koran in his lap, by a band of murderers, headed by the brother of Ayesha, who, the firebrand of Islam, it is probable had been secretly active in exciting the rebellion. The popular choice now fell upon Ali, but the implacable Ayesha stimulated to revolt against his authority two powerful Arab chiefs, named Telha and Zobeir, who raised their standards in the province of Arabian Irak. Ayesha, mounted on a camel, appeared in the thickest of the battle, in which the rebel chiefs were defeated and slain. The generous Ali sent her to dwell at the tomb of the Prophet, where she passed in tranquillity the remainder of her days. The khalif himself was less fortunate. Moawiya, the Governor of Syria, son of Aboo Sofian, the most violent of the opponents of the Prophet, assumed the office of the avenger of Othman, whose death he charged on Ali and his party, and, declaring himself to be the rightful khalif, roused Syria to arms against the Prophet's son-in-law. In the war success was on the side of Ali, till the superstition of his troops obliged him to agree to a treaty; and shortly afterwards he was murdered by a fanatic in the mosk of Coofa. His son Hassan was induced by Moawiya to resign his claims and retire to the city of Medina; but his more high-spirited brother, Hussein, took arms against the khalif Yezid, the son of Moawiya; and the narrative of his death is one of the most pathetic and best related incidents of Oriental history[10]. The sisters and children of Hussein were spared by the clemency of the victorious Yezid, and from them descend a numerous race, glorying in the blood of Ali and the Prophet. [Footnote 10: See Ockley's History of the Saracens.] The Arabian empire was now of immense extent. Egypt, Syria, and Persia had been conquered in the reign of Omar. Under the first khalifs of the dynasty of the Ommiades (so called from Ommiyah, the great-grandfather of Moawiya), the conquest of Africa and Spain was achieved, and the later princes of this family ruled over the most extensive empire of the world. The great schism of the Mohammedan church (we must be permitted to employ this term, the only one our language affords) commences with the accession of the house of Ommiyah. The Mohammedans have, as is generally known, been from that time to the present day divided into two great sects, the Soonees and the Sheähs, the orthodox and the dissenters, as we might venture to call them, whose opposite doctrines, like those of the Catholics and the Protestants of the Christian church, are each the established faith of great and independent nations. The Ottoman and the Usbeg Turks hold the Soonee faith; the Persians are violent Sheähs; and national and religious animosity concur in making them the determined and inveterate foes of each other. The Soonees hold that the first four khalifs were all legitimate successors of the Prophet; but as their order was determined by their degree of sanctity, they assign the lowest rank to Ali. The Sheähs, on the contrary, maintain that the dignity of the Prophet rightfully descended to the son of his uncle and the husband of his daughter. They therefore regard Aboo Bekr, Omar, and Othman, as usurpers, and curse and revile their memory, more especially that of the rigid Omar, whose murderer they venerate as a saint. It must be steadily kept in mind, in every discussion respecting the Mohammedan religion, that Mohammed and his successors succeeded in establishing what the lofty and capacious mind of Gregory VII. attempted in vain--the union of the civil and ecclesiastical powers in the same person. Unlike the schisms of the eastern and western, of the Catholic and Protestant churches, which originated in difference of opinion on points of discipline or matters of doctrine, that of the Mohammedans arose solely from ambition and the struggle for temporal power. The sceptre of the greatest empire of the world was to be the reward of the party who could gain the greatest number of believers in his right to grasp the staff and ascend the pulpit of the Prophet of God. Afterwards, when the learning of the Greeks and the Persians became familiar to the Arabs, theological and metaphysical niceties and distinctions were introduced, and the two great stems of religion threw out numerous sectarian branches. The Soonees are divided into four main sects, all of which are, however, regarded as orthodox, for they agree in the main points, though they differ in subordinate ones. The division of the Sheähs is also into four sects, the point of agreement being the assertion of the right of Ali and his descendants to the imamat, or supreme ecclesiastical dignity; the point of difference being the nature of the proof on which his rights are founded, and the order of succession among his descendants. These four sects and their opinions are as follows:-- I. The first and most innocuous of the sects which maintained the rights of the family of Ali were the Keissanee, so named from Keissan, one of his freed-men. These, who were subdivided into several branches, held that Ali's rights descended, not to Hassan or Hussein, but to their brother, Mohammed-ben-Hanfee. One of these branch-sects maintained that the imamat _remained_[11] in the person of this Mohammed, who had never died, but had since appeared, from time to time, on earth, under various names. Another branch, named the Hashemites, held that the imamat descended from Mohammed-ben-Hanfee to his son Aboo-Hashem, who transmitted it to Mohammed, of the family of Abbas, from whom it descended to Saffah, the founder of the Abbasside dynasty of khalifs[12]. It is quite evident that the object of this sect was to give a colour to the claims of the family of Abbas, who stigmatized the family of Ommiyah as usurpers, and insisted that the khalifat belonged of right to themselves. Aboo-Moslem, the great general who first gave dominion to the family of Abbas, was a real or pretended maintainer of the tenets of this sect, the only branch, by the way, of the Sheähs which supported the house of Abbas. [Footnote 11: Hence they were named the Standing (_Wakfiyah_).] [Footnote 12: Abbas, the ancestor of this family, was one of the uncles of the Prophet. They obtained possession of the khalifat A.D. 750, and retained it through an hereditary succession of princes for 500 years. Al-Mansoor, the second khalif of this dynasty, transferred the royal residence from Damascus, where the Ommiades had dwelt, to Bagdad, which he founded on the banks of the Tigris. This city, also named the City of Peace, the Vale of Peace, the House of Peace, has acquired, beyond what any other town can claim, a degree of romantic celebrity by means of the inimitable Thousand and One Nights. Such is the ennobling power of genius!] II. A second branch of the Sheähs was named Zeidites. These held that the imamat descended through Hassan and Hussein to Zein-al-Abedeen, the son of this last, and thence passed to Zeid (whence their name), the son of Zein; whereas most other Sheähs regarded Mohammed Bakir, the brother of Zeid, as the lawful imam. The Zeidites differed from the other Sheähs in acknowledging the three first khalifs to have been legitimate successors of the Prophet. Edris, who wrested a part of Africa from the Abbasside khalifs, and founded the kingdom of Fez, was a real or pretended descendant of Zeid. III. The Ghoollat (_Ultras_), so named from the extravagance of their doctrines, which, passing all bounds of common sense, were held in equal abomination by the other Sheähs and by the Soonees. This sect is said to have existed as early as the time of Ali himself, who is related to have burnt some of them on account of their impious and extravagant opinions. They held, as we are told, that there was but one imam, and they ascribed the qualities of divinity to Ali. Some maintained that there were two natures (the divine and the human) in him, others that the last alone was his. Some again said that this perfect nature of Ali passed by transmigration through his descendants, and would continue so to do till the end of all things; others that the transmission stopped with Mohammed Bakir, the son of Zein-al-Abedeen, who still abode on earth, but unseen, like Khizer, the Guardian of the Well of Life, according to the beautiful eastern legend[13]. Others, still more bold, denied the transmission, and asserted that the divine Ali sat enthroned in the clouds, where the thunder was the voice and the lightning the scourge wherewith he terrified and chastised the wicked. This sect presents the first (though a very early) instance of the introduction into Islam of that mysticism which appears to have had its original birth-place in the dreamy groves of India. As a political party the Ghoollat never seem to have been formidable. [Footnote 13: Khizer, by some supposed, but perhaps erroneously, to be the prophet Elias, is regarded by the Mohammedans in the light of a beneficent genius. He is the giver of youth to the animal and the vegetable world. He is clad in garments of the most brilliant green, and he stands as keeper of the Well of Life in the Land of Darkness. According to the romances of the East, Iskander, that is, Alexander the Great, resolved to march into the West, to the Land of Darkness, that he might drink of the water of immortality. During seven entire days he and his followers journeyed through dark and dismal deserts. At length they faintly discerned in the distance the green light which shone from the raiment of Khizer. As they advanced it became more and more resplendent, like the brightest and purest emeralds. As the monarch approached, Khizer dipped a cup in the verdant Water of Life, and reached it to him; but the impatience of Iskander was so great that he spilt the contents of the cup, and the law of fate did not permit the guardian of the fount to fill it for him again. The moral of this tale is evident. Its historic foundation is the journey of the Macedonian to the temple of Ammon.] IV. Such, however, was not the case with the Imamee, the most dangerous enemies of the house of Abbas. Agreeing with the Ghoollat in the doctrine of an _invisible_ imam, they maintained that there had been a series of _visible_ imams antecedent to him, who had vanished. One branch of this sect (thence called the Seveners--_Sebiïn_) closed the series with Ismaïl, the grandson of Mohammed Bakir, the _seventh_ imam, reckoning Ali himself the first. These were also called Ismaïlites, from Ismaïl. The other branch, called Imamites, continued the series from Ismaïl, through his brother Moosa Casim, down to Askeree, the twelfth imam. These were hence called the Twelvers (_Esnaashree_). They believed that the imam Askeree had vanished in a cavern at Hilla, on the banks of the Euphrates, where he would remain invisible till the end of the world, when he would again appear under the name of the Guide (_Mehdee_) to lead mankind into the truth. The Imamee, wherever they might stop in the series of the visible imams, saw that, for their political purposes, it was necessary to acknowledge a kind of _locum tenentes_ imams; but, while the Zeidites, who agreed with them in this point, required in these princes the royal virtues of valour, generosity, justice, knowledge, the Imamee declared themselves satisfied if they possessed the saintly ones of the practice of prayer, fasting, and alms-giving. Hence artful and ambitious men could set up any puppet who was said to be descended from the last of the visible imams, and aspire to govern the Mohammedan world in his name. The Twelvers were very near obtaining possession of the khalifat in the time of the first Abbassides; for the celebrated Haroon Er-Rasheed's son, Al-Mamoon, the eighth khalif of that house, moved either by the strength or preponderance which the Sheäh party had arrived at, or, as the eastern historians tell us, yielding to the suggestions of his vizir, who was devoted to that sect, named Ali Riza, the eighth imam, to be his successor on the throne. He even laid aside the black habiliments peculiar to his family, and wore green, the colour of Ali and the Prophet. But the family of Abbas, which now numbered 30,000 persons, refused their assent to this renunciation of the rights of their line. They rose in arms, and proclaimed as khalif Al-Mamoon's uncle Ibrahim. The obnoxious vizir perished, and the opportune death of Ali Riza (by poison, as was said) relieved the son of Haroon Er-Rasheed from embarrassment. Ali Riza was interred at Meshed, in the province of Khorasan; and his tomb is, to the present day, a place of pilgrimage for devout Persians[14]. [Footnote 14: See Frazer's Khorasan.] The Ismaïlites were more successful in their attempts at obtaining temporal power; and, as we shall presently see, a considerable portion of their dominions was wrested from the house of Abbas. Religion has, in all ages, and in all parts of the world, been made the mask of ambition, for which its powerful influence over the minds of the ignorant so well qualifies it. But the political influence of religion among the calmer and more reasoning nations of Europe is slight compared with its power over the more ardent and susceptible natives of Asia. Owing to the effects of this principle the despotism of the East has never been of that still, undisturbed nature which we might suppose to be its character. To say nothing of the bloody wars and massacres which have taken place under the pretext of religion in the countries from Japan to the Indus, the Mohammedan portion of the East has been, almost without ceasing, the theatre of sanguinary dramas, where ambition, under the disguise of religion, sought for empire; and our own days have seen, in the case of the Wahabees, a bold though unsuccessful attempt of fanaticism to achieve a revolution in a part of the Ottoman empire. It was this union of religion with policy which placed the Suffavee family on the throne of Persia in the fifteenth century; and it was this also which, at a much earlier period, established the dominion of the Fatimite khalifs of Egypt. The progress of this last event is thus traced by oriental historians[15]:-- [Footnote 15: Lari and Macrisi, quoted by Hammer.] The encouragement given to literature and science by the enlightened Al-Mamoon had diffused a degree of boldness of speculation and inquiry hitherto unknown in the empire of the Arabs. The subtile philosophy of the Greeks was now brought into contact with the sublime but corrupted theology of the Persians, and the mysticism of India secretly mingled itself with the mass of knowledge. We are not, perhaps, to give credit to the assertion of the Arab historian that it was the secret and settled plan of the Persians to undermine and corrupt the religion, and thus sap the empire, of those who had overcome them in the field; but it is not a little remarkable that, as the transformation of the Mosaic religion into Judaism may be traced to Persia, and as the same country sent forth the monstrous opinions which corrupted the simplicity of the Gospel, so it is in Persia that we find the origin of most of the sects which have sprung up in Islam. Without agreeing with those who would derive all knowledge from India, it may be held not improbable that the intricate metaphysics and mysticism of that country have been the source of much of the corruption of the various religions which have prevailed in Cis-Indian Asia. It is at least remarkable that the north-east of Persia, the part nearest to India, has been the place where many of the impostors who pretended to intercourse with the Deity made their appearance. It was here that Mani (_Manes_), the head of the Manichæans, displayed his arts, and it was in Khorasan (_Sun-land_) that Hakem, who gave himself out for an incarnation of the Deity, raised the standard of revolt against the house of Abbas. But, be this as it may, on surveying the early centuries of Islam, we may observe that all the rebellions which agitated the empire of the khalifs arose from a union of the claims of the family of Ali with the philosophical doctrines current in Persia. We are told that, in the ninth century of the Christian era, Abdallah, a man of Persian lineage, residing at Ahwaz, in the south of Persia, conceived the design of overturning the empire of the khalifs by secretly introducing into Islam a system of atheism and impiety. Not to shock deep-rooted prejudices in favour of the established religion and government, he resolved to communicate his doctrines gradually, and he fixed on the mystic number seven as that of the degrees through which his disciples should pass to the grand revelation of the vanity of all religions and the indifference of all actions. The political cloak of his system was the assertion of the claims of the descendants of Mohammed, the son of Ismaïl, to the imamat, and his missionaries (_dais_) engaged with activity in the task of making proselytes throughout the empire of the khalifs. Abdallah afterwards removed to Syria, where he died. His son and grandsons followed up his plans, and in their time a convert was made who speedily brought the system into active operation[16]. [Footnote 16: Macrisi is Hammer's authority for the preceding account of Abdallah. It is to be observed that this Abdallah is unnoticed by Herbelot.] The name of this person was Carmath, a native of the district of Koofa, and from him the sect was called Carmathites. He made great alterations in the original system of Abdallah; and as the sect was now grown numerous and powerful, he resolved to venture on putting the claims of the descendants of Ismaïl to the test of the sword. He maintained that the indefeasible right to earthly dominion lay with what he styled the imam Maässoom (_spotless_), a sort of ideal of a perfect prince, like the wise man of the Stoics; consequently all the reigning princes were usurpers, by reason of their vices and imperfections; and the warriors of the perfect prince were to precipitate them all, without distinction, from their thrones. Carmath also taught his disciples to understand the precepts and observances of Islam in a figurative sense. Prayer signified obedience to the imam Maässoom, alms-giving was paying the tithe due to him (that is, augmenting the funds of the society), fasting was keeping the political secrets relating to the imam and his service. It was not the tenseel, or outward word of the Koran, which was to be attended to; the taweel, or exposition, was alone worthy of note. Like those of Mokanna, and other opponents of the house of Abbas, the followers of Carmath distinguished themselves by wearing white raiment to mark their hostility to the reigning khalifs, whose garments and standards retained the black hue which they had displayed against the white banners of the house of Ommiyah. A bloody war was renewed at various periods during an entire century between the followers of Carmath and the troops of the khalifs, with varying success. In the course of this war the holy city of Mecca was taken by the sectaries (as it has been of late years by the Wahabees), after the fall of 30,000 Moslems in its defence. The celebrated black stone was taken and conveyed in triumph to Hajar, where it remained for two-and-twenty years, till it was redeemed for 50,000 ducats by the emir of Irak, and replaced in its original seat. Finally, like so many of their predecessors, the Carmathites were vanquished by the yet vigorous power of the empire, and their name, though not their principles, was extinguished. During this period of contest between the house of Abbas and the Carmathites, a dai (_missionary_) of the latter, named Abdallah, contrived to liberate from the prison into which he had been thrown by the khalif Motadhad a real or pretended descendant of Fatima, named Obeid-Allah[17], whom he conveyed to Africa, and, proclaiming him to be the promised Mehdi (_guide_), succeeded in establishing for him a dominion on the north coast of that country. The gratitude of Obeid-Allah was shown by his putting to death him to whom he was indebted for his power; but talent and valour can exist without the presence of virtue, and Obeid-Allah and his two next descendants extended their sway to the shores of the Atlantic. Moez-ladin-Allah, his great-grandson, having achieved the conquest of Egypt and Syria, wisely abandoned his former more distant dominions along the coast of the Mediterranean, his eye being fixed on the more valuable Asiatic empire of the Abbassides. This dynasty of Fatimite khalifs, as they were called, reigned during two centuries at Cairo, on the Nile, the foes and rivals of those who sat in Bagdad, on the banks of the Tigris. Like every other eastern dynasty, they gradually sank into impotence and imbecility, and their throne was finally occupied by the renowned Koord Saladin. [Footnote 17: The genuineness of the descent of Obeid-Allah has been a great subject of dispute among the eastern historians and jurists. Those in the interests of the house of Abbas strained every nerve to make him out an impostor.] Obeid-Allah derived his pedigree from Ismaïl, the seventh imam. His house, therefore, looked to the support of the whole sect of the Seveners, or Ismaïlites, in their projects for extending their sway over the Mohammedan world; and it was evidently their interest to increase the numbers and power of that sect as much as possible. We are accordingly justified in giving credit to the assurances of the eastern historians, that there was a secret institution at Cairo, at the head of which was the Fatimite khalif, and of which the object was the dissemination of the doctrines of the sect of the Ismaïlites, though we may be allowed to hesitate as to the correctness of some of the details. This society, we are told, comprised both men and women, who met in separate assemblies, for the common supposition of the insignificance of the latter sex in the east is erroneous. It was presided over by the chief missionary (Dai-al-Doat[18]), who was always a person of importance in the state, and not unfrequently supreme judge (_Kadhi-al-kodhat_[19]). Their assemblies, called Societies of Wisdom (_Mejalis-al-hicmet_), were held twice a-week, on Mondays and Wednesdays. All the members appeared clad in white. The president, having first waited on the khalif, and read to him the intended lecture, or, if that could not be done, having gotten his signature on the back of it, proceeded to the assembly and delivered a written discourse. At the conclusion of it those present kissed his hand and reverently touched with their forehead the hand-writing of the khalif. In this state the society continued till the reign of that extraordinary madman the khalif Hakem-bi-emr-illah (_Judge by the command of God_), who determined to place it on a splendid footing. He erected for it a stately edifice, styled the House of Wisdom (_Dar-al-hicmet_), abundantly furnished with books and mathematical instruments. Its doors were open to all, and paper, pens, and ink were profusely supplied for the use of those who chose to frequent it. Professors of law, mathematics, logic, and medicine were appointed to give instructions; and at the learned disputations which were frequently held in presence of the khalif, these professors appeared in their state caftans (_Khalaä_), which, it is said, exactly resembled the robes worn at the English universities. The income assigned to this establishment, by the munificence of the khalif, was 257,000 ducats annually, arising from the tenths paid to the crown. [Footnote 18: That is, _Missionary of Missionaries_.] [Footnote 19: _Cadhi of Cadhis._] The course of instruction in this university proceeded, according to Macrisi, by the following nine degrees:--1. The object of the first, which was long and tedious, was to infuse doubts and difficulties into the mind of the aspirant, and to lead him to repose a blind confidence in the knowledge and wisdom of his teacher. To this end he was perplexed with captious questions; the absurdities of the literal sense of the Koran, and its repugnance to reason, were studiously pointed out, and dark hints were given that beneath this shell lay a kernel sweet to the taste and nutritive to the soul. But all further information was most rigorously withheld till he had consented to bind himself by a most solemn oath to absolute faith and blind obedience to his instructor. 2. When he had taken the oath he was admitted to the second degree, which inculcated the acknowledgment of the imams appointed by God as the sources of all knowledge. 3. The third degree informed him what was the number of these blessed and holy imams; and this was the mystic seven; for, as God had made seven heavens, seven earths, seas, planets, metals, tones, and colours, so seven was the number of these noblest of God's creatures. 4. In the fourth degree the pupil learned that God had sent _seven_ lawgivers into the world, each of whom was commissioned to alter and improve the system of his predecessor; that each of these had _seven_ helpers, who appeared in the interval between him and his successor; these helpers, as they did not appear as public teachers, were called the mute (_samit_), in contradistinction to the _speaking_ lawgivers. The seven lawgivers were Adam, Noah, Abraham, Moses, Jesus, Mohammed, and Ismaïl, the son of Jaaffer; the seven principal helpers, called Seats (_soos_), were Seth, Shem, Ishmael (the son of Abraham), Aaron, Simon, Ali, and Mohammed, the son of Ismaïl. It is justly observed[20] that, as this last personage was not more than a century dead, the teacher had it in his power to fix on whom he would as the mute prophet of the present time, and inculcate the belief in, and obedience to, him of all who had not got beyond this degree. 5. The fifth degree taught that each of the seven mute prophets had twelve apostles for the dissemination of his faith. The suitableness of this number was also proved by analogy. There are twelve signs of the zodiac, twelve months, twelve tribes of Israel, twelve joints in the four fingers of each hand, and so forth. 6. The pupil being led thus far, and having shown no symptoms of restiveness, the precepts of the Koran were once more brought under consideration, and he was told that all the positive portions of religion must be subordinate to philosophy. He was consequently instructed in the systems of Plato and Aristotle during a long space of time; and (7), when esteemed fully qualified, he was admitted to the seventh degree, when instruction was communicated in that mystic Pantheism which is held and taught by the sect of the Soofees. 8. The positive precepts of religion were again considered, the veil was torn from the eyes of the aspirant, all that had preceded was now declared to have been merely scaffolding to raise the edifice of knowledge, and was to be flung down. Prophets and teachers, heaven and hell, all were nothing; future bliss and misery were idle dreams; all actions were permitted. 9. The ninth degree had only to inculcate that nought was to be believed, everything might be done[21]. [Footnote 20: Hammer, p. 54.] [Footnote 21: Mr. De Sacy (_Journal des Savans_, an 1818) is of opinion that the Arabic words _Taleel_ and _Ibahat_ will not bear the strong sense which Hammer gives them. The former, he says, only signifies that Deism which regards the Deity as merely a speculative being, and annihilates the moral relations between him and the creature; the latter only denotes emancipation from the positive precepts of laws, such as fasting, prayer, &c., but not from moral obligations.] In perusing the accounts of secret societies, their rules, regulations, degrees, and the quantity or nature of the knowledge communicated in them, a difficulty must always present itself. Secrecy being of the very essence of everything connected with them, what means had writers, who were generally hostile to them, of learning their internal constitution and the exact nature of their maxims and tenets? In the present case our authority for this account of a society which chiefly flourished in the tenth and eleventh centuries is Macrisi, a writer of the fifteenth century. His authorities were doubtless of more ancient date, but we know not who they were or whence they derived their information. Perhaps our safest course in this, as in similar cases, would be to admit the general truth of the statement, but to suffer our minds to remain in a certain degree of suspense as to the accuracy of the details. We can thus at once assent to the fact of the existence of the college at Cairo, and of the mystic tenets of Soofeeism being taught in it, as also to that of the rights of the Fatimites to the khalifat being inculcated on the minds of the pupils, and missionaries being thence sent over the east, without yielding implicit credence to the tale of the nine degrees through which the aspirant had to pass, or admitting that the course of instruction terminated in a doctrine subversive of all religion and of all morality. As we have seen, the Dai-al-doat, or chief missionary, resided at Cairo, to direct the operations of the society, while the subordinate dais pervaded all parts of the dominions of the house of Abbas, making converts to the claims of Ali. The dais were attended by companions (_Refeek_), who were persons who had been instructed up to a certain point in the secret doctrines, but who were neither to presume to teach nor to seek to make converts, that honour being reserved to the dais. By the activity of the dais the society spread so widely that in the year 1058 the emir Bessassiri, who belonged to it, made himself master of Bagdad, and kept possession of it during an entire year, and had money struck, and prayer made, in the name of the Egyptian khalif. The emir, however, fell by the sword of Toghrul the Turk, whose aid the feeble Abbasside implored, and these two distinguishing acts of Mohammedan sovereignty were again performed by the house of Abbas. Soon afterwards the society at Cairo seems to have declined along with the power of the Fatimite khalifs. In 1123 the powerful vizir Afdhal, on occasion of some disturbance caused by them, shut up the Dar-al-hicmet, or, as it would appear, destroyed it. His successor Mamoon permitted the society to hold their meetings in a building erected in another situation, and it lingered on till the fall of the khalifat of Egypt. The policy of Afdhal is perhaps best to be explained by a reference to the state of the East at that time. The khalif of Bagdad was become a mere pageant devoid of all real power; the former dominions of the house of Abbas were in the hands of the Seljookian Turks; the Franks were masters of a great part of Syria, and threatened Egypt, where the khalifs were also fallen into incapacity, and the real power had passed to the vizir. As this last could aspire to nothing beyond preserving Egypt, a society instituted for the purpose of gaining partisans to the claims of the Fatimites must have been rather an impediment to him than otherwise. He must therefore have been inclined to suppress it, especially as the society of the Assassins, a branch of it, had now been instituted, which, heedless of the claims of the Fatimites, sought dominion for itself alone. To the history of that remarkable association we now proceed. CHAPTER III. Ali of Rei--His son Hassan Sabah--Hassan sent to study at Nishaboor--Meets there Omar Khiam and Nizam-al-Moolk--Agreement made by them--Hassan introduced by Nizam to Sultan Malek Shah--Obliged to leave the Court--Anecdote of him--His own account of his Conversion--Goes to Egypt--Returns to Persia--Makes himself Master of Alamoot. There was a man named Ali, who resided in the city of Rei, in Persia. He was a strenuous Sheäh, and maintained that his family had originally come from Koofa, in Arabia; but the people of Khorasan asserted that his family had always dwelt in one of the villages near Toos, in that province, and that consequently his pretensions to an Arabian extraction were false. Ali, it would appear, was anxious to conceal his opinions, and employed the strongest asseverations to convince the governor of the province, a rigid Soonite, of his orthodoxy, and finally retired into a monastery to pass the remainder of his days in meditation. As a further means of clearing himself from the charge of heresy he sent his only son Hassan Sabah[22] to Nishaboor to be instructed by the celebrated imam Mowafek, who resided at that place. What lessons he may have given the young Hassan previously to parting with him, and what communication he may have afterwards kept up with him, are points on which history is silent. [Footnote 22: Or Hassan-ben-Sabah (_son of Sabah_), so named from Sabah Homairi, one of his pretended Arabian ancestors.] The fame of the imam Mowafek was great over all Persia, and it was currently believed that those who had the good fortune to study the Koran and the Soonna[23] under him were secure of their fortune in after-life. His school was consequently thronged by youths ambitious of knowledge and future distinction; and here Hassan met, and formed a strict intimacy with, Omar Khiam, afterwards so distinguished as a poet and an astronomer, and with Nizam-al-Moolk (_Regulation of the Realm_), who became vizir to the monarchs of the house of Seljook. This last, in a history which he wrote of himself and his times, relates the following instance of the early development of the ambition of Hassan. As these three, who were the most distinguished pupils of the imam, were one day together, "It is the general opinion," said Hassan, "that the pupils of the imam are certain of being fortunate. This opinion may be verified in one of us. So come, let us pledge ourselves to one another that he who shall be successful will make the other two sharers in his good fortune." His two companions readily assented, and the promise was mutually given and received. [Footnote 23: The Soonna is the body of traditions, answering to the Mishua of the Jews, held by the orthodox Mussulmans.] Nizam-al-Moolk entered the path of politics, where his talents and his noble qualities had free course, and he rose through the various gradations of office, till at length he attained the highest post in the realm, the viziriate, under Alp Arslan (_Strong Lion_), the second monarch of the house of Seljook. When thus exalted he forgot not his former friends; and calling to mind the promise which he had made, he received with great kindness Omar Khiam, who waited on him to congratulate him on his elevation; and he offered at once to employ all his interest to procure him a post under the government. But Omar, who was devoted to Epicurean indulgences, and averse from toil and care, thanking his friend, declined his proffered services; and all that the vizir could prevail on him to accept was an annual pension of 1,200 ducats on the revenues of Nishaboor, whither he retired to spend his days in ease and tranquillity. The case was different with Hassan. During the ten years' reign of Alp Arslan he kept aloof from the vizir, living in obscurity, and probably maturing his plans for the future. But when the young prince Malek Shah (_King King_) mounted the throne he saw that his time was come. He suddenly appeared at the court of the new monarch, and waited on the powerful vizir. The story is thus told by the vizir himself in his work entitled Wasaya (_Political Institutes_), whence it is given by Mirkhond. "He came to me at Nishaboor in the year that Malek Shah, having got rid of Kaward, had quieted the troubles which his rebellion had caused. I received him with the greatest honours, and performed, on my part, all that could be expected from a man who is a faithful observer of his oaths, and a slave to the engagements which he has contracted. Each day I gave him a new proof of my friendship, and I endeavoured to satisfy his desires. He said to me once, 'Khojah (_master_), you are of the number of the learned and the virtuous; you know that the goods of this world are but an enjoyment of little duration. Do you then think that you will be permitted to fail in your engagements by letting yourself be seduced by the attractions of greatness and the love of the world? and will you be of the number of _those who violate the contract made with God_?' 'Heaven keep me from it!' replied I. 'Though you heap honours upon me,' continued he, 'and though you pour upon me benefits without number, you cannot be ignorant that that is not the way to perform what we once pledged ourselves to respecting each other.' 'You are right,' said I; 'and I am ready to satisfy you in what I promised. All that I possess of honour and power, received from my fathers or acquired by myself, belongs to you in common with me.' I then introduced him into the society of the sultan, I assigned him a rank and suitable titles, and I related to the prince all that had formerly passed between him and me. I spoke in terms of such praise of the extent of his knowledge, of his excellent qualities, and his good morals, that he obtained the rank of minister and of a confidential man. But he was, like his father, an impostor, a hypocrite, one who knew how to impose, and a wretch. He so well possessed the art of covering himself with an exterior of probity and virtue that in a little time he completely gained the mind of the sultan, and inspired him with such confidence that that prince blindly followed his advice in most of those affairs of a greater and more important nature which required good faith and sincerity, and he was always decided by his opinion. I have said all this to let it be seen that it was I who had raised him to this fortune, and yet, by an effect of his bad character, there came quarrels between the sultan and me, the unpleasant result of which had like to have been that the good reputation and favour which I had enjoyed for so many years were near going into dust and being annihilated; for at last his malignity broke out on a sudden, and the effects of his jealousy showed themselves in the most terrible manner in his actions and in his words." In fact, Hassan played the part of a treacherous friend. Everything that occurred in the divan was carefully reported to the sultan, and the worst construction put upon it, and hints of the incapacity and dishonesty of the vizir were thrown out on the fitting occasions. The vizir himself has left us an account of what he considered the worst trick which his old schoolfellow attempted to play him. The sultan, it seems, wishing to see a clear and regular balance-sheet of the revenues and expenditure of his empire, directed Nizam-al-Moolk to prepare it. The vizir required a space of more than a year for the accomplishment of the task. Hassan deemed this a good opportunity for distinguishing himself, and boldly offered to do what the sultan demanded in forty days, not more than one-tenth of the time required by the vizir. All the clerks in the finance department were immediately placed at the disposal of Hassan; and the vizir himself confesses that at the end of the forty days the accounts were ready to be laid before the sultan. But, just when we might expect to see Hassan in triumph, and enjoying the highest favour of the monarch, we find him leaving the court in disgrace and vowing revenge on the sultan and his minister. This circumstance is left unexplained by the Ornament of the Realm, who however acknowledges, with great _naïveté_, that, if Hassan had not been obliged to fly, he should have left the court himself. But other historians inform us that the vizir, apprehensive of the consequences, had recourse to art, and contrived to have some of Hassan's papers stolen, so that, when the latter presented himself before the sultan, full of hope and pride, and commenced his statement, he found himself obliged to stop for want of some of his most important documents. As he could not account for this confusion, the sultan became enraged at the apparent attempt to deceive him, and Hassan was forthwith obliged to retire from court with precipitation. Nizam-al-Moolk determined to keep no measures with a man who had thus sought his ruin, and he resolved to destroy him. Hassan fled to Rei, but, not thinking himself safe there, he went further south, and took refuge with his friend the reis[24] Aboo-'l-Fazl (_Father of Excellence_), at Isfahan. What his plans may have hitherto been is uncertain; but now they seem to have assumed a definite form, and he unceasingly meditated on the means of avenging himself on the sultan and his minister. In consultation one day with Aboo-'l-Fazl, who appears to have adopted his speculative tenets, after he had poured out his complaints against the vizir and his master, he concluded by passionately saying, "Oh that I had but two faithful friends at my devotion! soon should I overthrow the Turk and the peasant," meaning the sultan and the vizir. Aboo-'l-Fazl, who was one of the most clear-headed men of his time, and who still did not comprehend the long-sighted views of Hassan, began to fancy that disappointment had deranged the intellect of his friend, and, believing that reasoning would in such a case be useless, commenced giving him at his meals aromatic drinks and dishes prepared with saffron, in order to relieve his brain. Hassan perceived what his kind host was about, and resolved to leave him. Aboo-'l-Fazl in vain employed all his eloquence to induce him to prolong his visit; Hassan departed, and shortly afterwards set out for Egypt. [Footnote 24: _Reis_, from the Arabic Râs (_the head_), answers in some respects to _captain_, a word of similar origin. Thus the master of a shin is called the Reis. Sir John Malcolm says, "it is equivalent to _esquire_, as it was originally understood. It implies in Persia the possession of landed estates and some magisterial power. The reis is in general the hereditary head of a village."] Twenty years afterwards, when Hassan had accomplished all he had projected, when the sultan and the vizir were both dead, and the society of the Assassins was fully organized, the reis Aboo-'l-Fazl, who was one of his most zealous partisans, visited him at his hill-fort of Alamoot. "Well, reis," said Hassan, "which of us was the madman? did you or I stand most in need of the aromatic drinks and the dishes prepared with saffron which you used to have served up at Isfahan? You see that I kept my word as soon as I had found two trusty friends." When Hassan left Isfahan, in the year 1078, the khalif Mostanser, a man of some energy, occupied the throne of Egypt, and considerable exertions were made by the missionaries of the society at Cairo to gain proselytes throughout Asia. Among these proselytes was Hassan Sabah, and the following account of his conversion, which has fortunately been preserved in his own words, is interesting, as affording a proof that, like Cromwell, and, as we have supposed, Mohammed, and all who have attained to temporal power by means of religion, he commenced in sincerity, and was deceived himself before he deceived others. "From my childhood," says he, "even from the age of seven years, my sole endeavour was to acquire knowledge and capacity. I had been reared up, like my fathers, in the doctrine of the twelve imams, and I made acquaintance with an Ismaïlite companion (_Refeek_), named Emir Dhareb, with whom I knit fast the bonds of friendship. My opinion was that the tenets of the Ismaïlites resembled those of the Philosophers, and that the ruler of Egypt was a man who was initiated in them. As often, therefore, as Emir said anything in favour of these doctrines I fell into strife with him, and many controversies on points of faith ensued between him and me. I gave not in to anything that Emir said in disparagement of our sect, though it left a strong impression on my mind. Meanwhile Emir parted from me, and I fell into a severe fit of sickness, during which I reproached myself, saying, that the doctrine of the Ismaïlites was assuredly the true one, and that yet out of obstinacy I had not gone over to it, and that should death (which God avert!) overtake me, I should die without having attained to the truth. At length I recovered of that sickness, and I now met with another Ismaïlite, named Aboo Nejm Zaraj, of whom I inquired touching the truth of his doctrine. Aboo Nejm explained it to me in the fullest manner, so that I saw quite through the depths of it. Finally I met a dai, named Moomin, to whom the sheikh Abd-al-Melik (_Servant of the King_, i. e. _of God_) Ben Attash, the director of the missions of Irak, had given permission to exercise this office. I besought that he would accept my homage (in the name of the Fatimite khalif), but this he at the first refused to do, because I had been in higher dignities than he; but when I pressed him thereto beyond all measure, he yielded his consent. When now the sheikh Abd-al-Melik came to Rei, and through intercourse learned to know me, my behaviour was pleasing unto him, and he bestowed on me the office of a dai. He said unto me, 'Thou must go unto Egypt, to be a sharer in the felicity of serving the imam Mostander.' When the sheikh Abd-al-Melik went from Rei to Isfahan I set forth for Egypt[25]." [Footnote 25: Mirkhond.] There is something highly interesting in this account of his thoughts and feelings given by Hassan Sabah, particularly when we recollect that this was the man who afterwards organized the society of the Assassins, so long the scourge of the East. We here find him, according to his own statement, dreading the idea of dying without having openly made profession of the truth, yet afterwards, if we are to credit the Oriental historians, he inculcated the doctrine of the indifference of all human actions. Unfortunately this declension from virtue to vice has been too often exhibited to allow of our doubting that it may have happened in the case of Hassan Sabah. A further reflection which presents itself is this: Can anything be more absurd than those points which have split the Moslems into sects? and yet how deeply has conscience been engaged in them, and with what sincerity have they not been embraced and maintained! Will not this apply in some measure to the dissensions among Christians, who divide into parties, not for the essential doctrines of their religion, but for some merely accessory parts? Hassan, on his arrival in Egypt, whither his fame had preceded him, was received with every demonstration of respect. His known talents, and the knowledge of the high favour and consideration which he had enjoyed at the court of Malek Shah, made the khalif esteem him a most important acquisition to the cause of the Ismaïlites, and no means were omitted to soothe and flatter him. He was met on the frontiers by the Dai-al-Doat, the sherif Taher Casvini, and several other persons of high consideration; the great officers of state and court waited on him as soon as he had entered Cairo, where the khalif assigned him a suitable abode, and loaded him with honours and tokens of favour. But such was the state of seclusion which the Fatimite khalifs had adopted, that during the eighteen months which Hassan is said to have passed at Cairo he never once beheld the face of Mostanser, though that monarch always evinced the utmost solicitude about him, and never spoke of him but in terms of the highest praise. While Hassan abode in Egypt the question of the succession to the throne (always a matter of dispute in Oriental monarchies) became a subject of dissension and angry debate at court. The khalif had declared his eldest son, Nesar, to be his legitimate successor; but Bedr-al-Jemali, the Emir-al-Juyoosh, or commander-in-chief of the army, who enjoyed almost unlimited power under the Fatimites, asserted the superior right of Musteäli, the khalif's second son, which right his power afterwards made good. Hassan Sabah, not very wisely, as it would seem, took the side of Prince Nesar, and thereby drew on himself the hostility of Bedr-al-Jemali, who resolved on his destruction. In vain the reluctant khalif struggled against the might of the powerful Emir-al-Juyoosh; he was obliged to surrender Hassan to his vengeance, and to issue an order for committing him to close custody in the castle of Damietta. While Hassan lay in confinement at Damietta one of the towers of that city fell down without any apparent cause. This being looked upon in the light of a miracle by the partisans of Hassan and the khalif, his enemies, to prevent his deriving any advantage from it, hurried him on board of a ship which was on the point of sailing for Africa. Scarcely had the vessel put to sea when a violent tempest came on. The sea rolled mountains high, the thunder roared, and the lightning flamed. Terror laid hold on all who were aboard, save Hassan Sabah, who looked calm and undisturbed on the commotion of the elements, while others gazed with agony on the prospect of instant death. On being asked the cause of his tranquillity he made answer, in imitation probably of St. Paul, "Our Lord (_Seydna_) has promised me that no evil shall befall me." Shortly afterwards the storm fell and the sea grew calm. The crew and passengers now regarded him as a man under the especial favour of Heaven, and when a strong west wind sprung up, and drove them to the coast of Syria, they offered no opposition to his leaving the vessel and going on shore. Hassan proceeded to Aleppo, where he staid some time, and thence directed his course to Bagdad. Leaving that city he entered Persia, traversed the province of Khuzistan, and, visiting the cities of Isfahan and Yezd, went on to the eastern province of Kerman, everywhere making proselytes to his opinions. He then returned to Isfahan, where he made a stay of four months. He next spent three months in Khuzistan. Having fixed his view on Damaghan and the surrounding country in Irak as a district well calculated to be the seat of the power which he meditated establishing, he devoted three entire years to the task of gaining disciples among its inhabitants. For this purpose he employed the most eloquent dais he could find, and directed them to win over by all means the inhabitants of the numerous hill-forts which were in that region. While his dais were thus engaged he himself traversed the more northerly districts of Jorjan and Dilem, and when he deemed the time fit returned to the province of Irak, where Hussein Kaïni, one of the most zealous of his missionaries, had been long since engaged in persuading the people of the strong hill-fort of Alamoot to swear obedience to the khalif Mostanser. The arguments of the dai had proved convincing to the great majority of the inhabitants, but the governor, Ali Mehdi, an upright and worthy man, whose ancestors had built the fort, remained, with a few others, faithful to his duty, and would acknowledge no spiritual head but the Abbasside khalif of Bagdad; no temporal chief but the Seljookian Malek Shah. Mehdi, when he first perceived the progress of Ismaïlism among his people, expelled those who had embraced it, but afterwards permitted them to return. Sure of the aid of a strong party within the fort, Hassan is said to have employed against the governor the same artifice by which Dido is related to have deceived the Lybians[26]. He offered him 3,000 ducats for as much ground as he could compass with an ox-hide. The guileless Mehdi consented, and Hassan instantly cutting the hide into thongs surrounded with it the fortress of Alamoot. Mehdi, seeing himself thus tricked, refused to stand to the agreement. Hassan appealed to justice, and to the arms of his partisans within the fortress, and by their aid compelled the governor to depart from Alamoot. As Mehdi was setting out for Damaghan, whither he proposed to retire, Hassan placed in his hand an order on the reis Mozaffer, the governor of the castle of Kirdkoo, couched in these terms: "Let the reis Mozaffer pay to Mehdi, the descendant of Ali, 3,000 ducats, as the price of the fortress of Alamoot. Peace be upon the Prophet and his family! God, the best of directors, sufficeth us." Mehdi could hardly believe that a man of the consequence of the reis Mozaffer, who held an important government under the Seljookian sultans, would pay the slightest attention to the order of a mere adventurer like Hassan Sabah; he, however, resolved, out of curiosity, or rather, as we are told, pressed by his want of the money, to try how he would act. He accordingly presented the order, and, to his infinite surprise, was forthwith paid the 3,000 ducats. The reis had in fact been long in secret one of the most zealous disciples of Hassan Sabah. [Footnote 26: Sir J. Malcolm says that the person with whom he read this portion of history in Persia observed to him that the English were well acquainted with this stratagem, as it was by means of it that they got Calcutta from the poor Emperor of Delhi.] Historians are careful to inform us that it was on the night of Wednesday, the sixth of the month Rejeb, in the 483d year of the Hejra, that Hassan Sabah made himself master of Alamoot, which was to become the chief seat of the power of the sect of the Ismaïlites. This year answers to the year 1090 of the Christian era, and thus the dominion of the Assassins was founded only nine years before the Christians of the west established their empire in the Holy Land. [Illustration: Hill Fort.] CHAPTER IV. Description of Alamoot--Fruitless Attempts to recover it--Extension of the Ismaïlite Power--The Ismaïlites in Syria--Attempt on the Life of Aboo-Hard Issa--Treaty made with Sultan Sanjar--Death of Hassan--His Character. Alamoot, a name so famous in the history of the East, signifies the Vulture's Nest, an appellation derived from its lofty site. It was built in the year 860, on the summit of a hill, which bears a fancied resemblance to a lion couching with his nose to the ground, situated, according to Hammer, in 50-1/2° E. long. and 36° N. lat. It was regarded as the strongest of 50 fortresses of the same kind, which were scattered over the district of Roodbar (_River-land_), the mountainous region which forms the border between Persian Irak and the more northerly provinces of Dilem and Taberistan, and is watered by the stream called the King's River (_Shahrood_). As soon as Hassan saw himself master of this important place he directed his thoughts to the means of increasing its strength. He repaired the original walls, and added new ones; he sunk wells, and dug a canal, which conveyed water from a considerable distance to the foot of the fortress. As the possession of Alamoot made him master of the surrounding country, he learned to regard the inhabitants as his subjects, and he stimulated them to agriculture, and made large plantations of fruit-trees around the eminence on which the fortress stood. But before Hassan had time to commence, much less complete these plans of improvement, he saw himself in danger of losing all the fruits of his toil. It was not to be expected that the emir, on whom the sultan had bestowed the province of Roodbar, would calmly view its strongest fort in the possession of the foe of the house of Seljook. Hassan, therefore, had not had time to collect stores and provisions when he found all access to the place cut off by the troops of the emir. The inhabitants were about to quit Alamoot, but Hassan exerted the usual influence of a commanding spirit over their minds, and confidently assured them that that was the place in which fortune would favour them. They yielded faith to his words and staid; and at length their perseverance wore out the patience of the emir, and Alamoot thence obtained the title of the Abode of Fortune. The sultan, who had at first viewed the progress of his ex-minister with contempt, began soon to grow apprehensive of his ultimate designs, and in 1092 he issued orders to the emir Arslantash (_Lion-stone_) to destroy Hassan and his adherents. Arslantash advanced against Alamoot. Hassan, though he had but 70 men with him, and was scantily supplied with provisions, defended himself courageously till Aboo Ali, the governor of Casveen, who was in secret one of his dais, sent 300 men to his aid. These fell suddenly, during the night, on the troops of the emir; the little garrison made at the same time a sortie; the sultan's troops took to flight, and Alamoot remained in the possession of the Ismaïlites. Much about the same time Malek Shah sent troops against Hussein Kaini, who was actively engaged in the cause of Hassan Sabah in Kuhistan. Hussein threw himself into Moominabad, a fortress nearly as strong as that of Alamoot, and the troops of the sultan assailed him in vain. It was now that Hassan began to display the system which we shall presently unveil. The aged vizir, the great and good Nizam-al-Moolk, perished by the daggers of his emissaries, and the sultan himself speedily followed his minister to the tomb, not without suspicion of poison. Circumstances were now particularly favourable to the plans of Hassan Sabah. On the death of sultan Malek Shah a civil war broke out among his sons for the succession. All the military chiefs and persons of eminence were engaged on one side or the other, and none had leisure or inclination to attend to the progress of the Ismaïlites. These, therefore, went on gradually extending their power, and fortress after fortress fell into their hands. In the course of ten years they saw themselves masters of the principal hill-forts of Persian Irak; they held that of Shahdorr[27] (_King's pearl_), and two other fortresses, close to Isfahan; that of Khalankhan, on the borders of Fars and Kuhistan; Damaghan, Kirdkoo, and Firoozkoo, in the district of Komis; and Lamseer and several others in Kuhistan. It was in vain that the most distinguished imams and doctors of the law issued their _fetuas_ against the sect of the Ismaïlites, and condemned them to future perdition; in vain they called on the orthodox to employ the sword of justice in freeing the earth from this godless and abominable race. The sect, strong in its secret bond of unity and determination of purpose, went on and prospered; the dagger avenged the fate of those who perished by the sword, and, as the Orientalized European historian of the society expresses it[28], "heads fell like an abundant harvest beneath the twofold sickle of the sword of justice and the dagger of murder." [Footnote 27: This castle was built by sultan Malek Shah. The following was its origin:--As Malek Shah, who was a great lover of the chase, was out one day a hunting, one of the hounds went astray on the nearly inaccessible rock on which the castle was afterwards erected. The ambassador of the Byzantine emperor, who was of the party, observed to the sultan, that in his master's dominions so advantageous a situation would not be left unoccupied, but would long since have been crowned with a castle. The sultan followed the ambassador's advice, and erected the castle of the King's Pearl on this lofty rock. When the castle fell into the hands of the Ismaïlites, pious Moslems remarked that it could not have better luck, since its site had been pointed out by a dog (an unclean beast in their eyes), and its erection advised by an infidel.] [Footnote 28: Hammer, 97.] The appearance of the Ismaïlites, under their new form of organization, in Syria, happened at the same time with that of the crusaders in the Holy Land. The Siljookian Turks had made the conquest of that country, and the different chiefs who ruled Damascus, Aleppo, and the other towns and their districts, some of whom were of Turkish, others of Syrian extraction, were in a constant state of enmity with each other. Such powerful auxiliaries as the followers of Hassan Sabah were not to be neglected; Risvan, Prince of Aleppo, so celebrated in the history of the crusades, was their declared favourer and protector, and an Ismaïlite agent always resided with him. The first who occupied this post was an astrologer, and on his death the office fell to a Persian goldsmith, named Aboo Taher Essaigh. The enemies of Risvan felt the effects of his alliance with the Ismaïlites. The Prince of Emessa, for example, fell by their daggers, as he was about to relieve the castle of the Koords, to which Raymond, Count of Toulouse, had laid siege. Risvan put the strong castle of Sarmin, which lay about a day's journey south of Aleppo, into the hands of Aboo-'l-Fettah, the nephew of Hassan Sabah, and his Dai-el-Kebir (_Great Missionary_) for the province of Syria. The governor of this fortress was Aboo Taher Essaigh. A few years afterwards (1107) the people of Apamea invoked the aid of Aboo Taher against Khalaf, their Egyptian governor. Aboo Taher took possession of the town in the name of Risvan, but Tancred, who was at war with that prince, having come and attacked it, it was forced to surrender. Aboo Taher stipulated for free egress for himself; but Tancred, in violation of the treaty, brought him to Antioch, where he remained till his ransom was paid. Aboo-'l-Fettah and the other Ismaïlites were given up to the vengeance of the sons of Khalaf. Tancred took from them at the same time another strong fortress, named Kefrlana. This is to be noted as the first collision between the Crusaders and the Assassins, as we shall now begin to call them. The origin of this name shall presently be explained. On the return of Aboo Taher to Aleppo a very remarkable attempt at assassination took place. There was a wealthy merchant, named Aboo-Hard Issa,[29] a sworn foe to the Ismaïlites, and who had spent large sums of money in his efforts to injure them. He was now arrived from the borders of Toorkistan with a richly laden caravan of 500 camels. An Ismaïlite, named Ahmed, a native of Rei, had secretly accompanied him from the time he left Khorasan, with the design of avenging the death of his father, who had fallen under the blows of Aboo-Hard's people. The Ismaïlite, on arriving at Aleppo, immediately communicated with Aboo Taher and Risvan. Revenge, and the hope of gaining the wealth of the hostile merchant, made them yield assent at once to the project of assassination. Aboo Taher gave Ahmed a sufficient number of assistants; Risvan promised the aid of his guards; and one day, as the merchant was in the midst of his slaves, counting his camels, the murderers fell on him. But the faithful slaves valiantly defended their master, and the Ismaïlites expiated their guilt with their lives. The princes of Syria heaped reproaches on Risvan for this scandalous violation of the rights of hospitality, and he vainly endeavoured to justify himself by pretending ignorance of the fact. Aboo Taher, as the increasing hatred of the people of Aleppo to the sect made that town an unsafe abode, returned to Persia, his native country, leaving his son, Aboo-'l-Fettah, to manage the affairs of the society in his stead. [Footnote 29: That is, Jesus. It may be here observed that the proper names of the Old Testament are still used in the East. Ibrahim, Ismael, Yahya, Joossuf, Moossa, Daood, Suleiman, Issa, are Abraham, Ishmael, Jacob, Joseph, Moses, David, Solomon, and Joshua, or Jesus.] The acquisition of castles and other places of strength was now the open and avowed object of the society, whose aim was evidently at the empire of Asia, and no mean was left unemployed for the effecting of this design. In the year 1108 they made a bold attempt at making themselves masters of the strong castle of Khizar, also in Syria, which belonged to the family of Monkad. The festival of Easter being come, when the Mussulman garrison was in the habit of going down into the town to partake in the festivities of the Christians, during their absence the Ismaïlites entered the castle, and barred the gates. When the garrison returned towards night, they found themselves excluded; but the Ismaïlites, in their reliance on the strength of the place, being negligent, the women drew up their husbands by cords at the windows, and the intruders were speedily expelled. In the year 1113, as Mevdood, Prince of Mosul, was walking up and down, on a festival day, in the mosk of Damascus, with the celebrated Togteghin, he was fallen on and slain by an Ismaïlite. The murderer was cut to pieces on the spot. This year was, however, near proving fatal to the society in Syria. Risvan, their great protector, died; and the eunuch Looloo, the guardian of his young son, was their sworn enemy. An order for their indiscriminate destruction was forthwith issued, and, in consequence, more than 300 men, women, and children were massacred, while 200 more were thrown into prison. Aboo-'l-Fettah was put to death with torture; his body was cut to pieces and burnt at the gate looking towards Irak, and his head sent through all Syria. They did not, however, fall totally unavenged; the daggers of the society were directed against the governors and men in power, many of whom became their victims. Thus, in the year 1115, as the Attabeg Togteghin was receiving an audience at the court of the khalif of Bagdad, the governor of Khorasan was fallen upon by three Ismaïlites, who probably mistook him for the Attabeg, and he and they perished. In 1119 as Bediï, the governor of Aleppo, was journeying with his sons to the court of the emir Il-Ghazi, they were fallen upon by two assassins; Bediï and one of his sons fell by their blows; his other sons cut the murderers down; but a third then sprang forth, and gave the finishing stroke to one of the young men, who was already wounded. The murderer was taken, and brought before Togteghin and Il-Ghazi, who only ordered him to be put in prison; but he drowned himself to escape their vengeance, from which he had, perhaps, nothing to apprehend. In fact at this time the dread of the followers of Hassan Sabah had sunk deep into the hearts of all the princes of the East, for there was no security against their daggers. Accordingly, when the next year (1120) Aboo Mohammed, the head of them at Aleppo, where they had re-established themselves, sent to the powerful Il-Ghazi to demand of him possession of the castle of Sherif, near that town, he feared to refuse; but the people of Aleppo, at the persuasion of one of their fellow-citizens (who speedily paid for his advice with his blood), rose _en masse_, levelled the walls, filled up the ditches, and united the castle to the town. Even the great Noor-ed-deen (_Lamp of Religion_) was some years afterwards obliged to have recourse to the same artifice to save the castle of Beitlaha from becoming one of their strong-holds. The same system was pursued in Persia, where sultan Sanjar, the son of Malek Shah, had united under his sceptre the greater part of the dominions of his father and Fakhr-al-Moolk (_Fame of the Realm_). The son and successor of Nizam-al-Moolk and Chakar Beg, the great uncle of the sultan, perished by the daggers of the emissaries of Hassan Sabah. Sultan Sanjar was himself on his march, intending to lay siege to Alamoot, and the other strong-holds of the Ismaïlites, when one morning, on awaking, he found a dagger struck in the ground close to his pillow. The sultan was dismayed, but he concealed his terror, and a few days afterwards there came a brief note from Alamoot, containing these words: "Were we not well affected towards the sultan, the dagger had been struck in his bosom, not in the ground." Sanjar recollected that his brother Mohammed, who had laid siege to the castles of Lamseer and Alamoot, had died suddenly just as they were on the point of surrendering--an event so opportune for the society, that it was but natural to ascribe it to their agency--and he deemed it the safest course to proceed gently with such dangerous opponents. He accordingly hearkened to proposals of peace, which was concluded on the following conditions: 1. That the Ismaïlites should add no new works to their castles; 2. That they should purchase no arms or military machines; 3. That they should make no more proselytes. The sultan, on his part, released the Ismaïlites from all tolls and taxes in the district of Kirdkoh, and assigned them a part of the revenue of the territory of Komis by way of annual pension. To apprehend clearly what the power of the society was, we must recollect that sultan Sanjar was the most powerful monarch of the East, that his mandate was obeyed from Cashgar to Antioch, from the Caspian to the Straits of Bab-el-Mandeb. Thirty-four years had now elapsed since the acquisition of Alamoot, and the first establishment of the power of Hassan Sabah. In all that time he had never been seen out of the castle of Alamoot, and had been even known but twice to leave his chamber, and to make his appearance on the terrace. In silence and in solitude he pondered the means of extending the power of the society of which he was the head, and he drew up, with his own hand, the rules and precepts which were to govern it. He had outlived most of his old companions and early disciples, and he was now childless, for he had put to death his two only sons, the elder for having been concerned in the murder of his faithful adherent Hussein Kaini; the younger for having violated the precept of the Koran against drinking wine. Feeling the approaches of death, he summoned to Alamoot Keäh Buzoorg Oomeid (_Keäh of Good Hope_), who was residing at Lamseer, which he had conquered twenty years before, and Aboo Ali, of Casveen, and committed the direction of the society to them, appointing the former to be its proper spiritual head and director, and placing in the hands of the latter the administration of the civil and external affairs. He then calmly expired, apparently unconscious of or indifferent to the fact of having, by the organization of his pernicious society, rendered his name an object of execration, a by-word and a proverb among the nations. Dimly as we may discern the character of Hassan Sabah through the medium of prejudice and hatred through which the scanty notices of it have reached us, we cannot refuse him a place among the higher order of minds. The founder of an empire or of a powerful society is almost always a great man; but Hassan seems to have had this advantage over Loyola and other founders of societies, that he saw clearly from the commencement what might be done, and formed all his plans with a view to one ultimate object. He surely had no ordinary mind who could ask but two devoted adherents to shake the throne of the house of Seljook, then at the acmé of its power. CHAPTER V. Organization of the Society--Names given to the Ismaïlites--Origin of the name Assassin--Marco Polo's description of the Paradise of the Old Man of the Mountain--Description of it given by Arabian writers--Instances of the obedience of the Fedavee. Having traced thus far the history of this celebrated society, having shown its origin, and how it grew out of the claims of the descendants of Ali to the khalifat, mixed with the mystic tenets which seem to have been ultimately derived from India, we proceed to describe its organization, and its secret doctrines, as they are related by oriental historians. Hassan Sabah clearly perceived that the plan of the society at Cairo was defective as a mean of acquiring temporal power. The Dais might exert themselves, and proselytes might be gained; but till possession was obtained of some strongholds, and a mode of striking terror into princes devised, nothing effectual could be achieved. He first, therefore, as we have seen, made himself master of Alamoot and the other strong places, and then added to the Dais and the Refeek another class, named Fedavee (_Devoted_), whose task it was to yield implicit obedience to the mandate of their chief, and, without inquiry or hesitation, plunge their daggers into the bosom of whatever victim was pointed out to them, even though their own lives should be the immediate sacrifice. The ordinary dress of the Fedavee was (like that of all the sects opposed to the house of Abbas) white; their caps, girdles, or boots, were red. Hence they were named the White (_Mubeiyazah_), and the Red (_Muhammeré_[30]); but they could with ease assume any guise, even that of the Christian monk, to accomplish their murderous designs. [Footnote 30: Ahmar, fem. Hamra, is _red_ in Arabic; hence the celebrated Moorish palace at Granada was called Alhambra (_Al-Hamra_), _i. e._ the Red.] The gradations in the society were these. At the head of it stood Hassan himself and his successors, with the title of Seydna, or Sidna[31] (_Our Lord_), and Sheikh-al-Jebal (_Mountain Chief_), a name derived from that of the territory which was the chief seat of the power of the society. This last, owing to the ambiguity of the word _sheikh_ (which, like _seigneur_ and _signore_, signifies either an _elder_ or _chief_), has been ridiculously translated by the early European historians _Old Man of the Mountain_. Under him were the Dai-'l-Kebir (_Great Missionaries_), of which there were three, for the three provinces of Jebal, Kuhistan, and Syria[32]. Then came the Dais, next the Refeek, then the Fedavee, and lastly the Lazik, or aspirants. [Footnote 31: Hence the Spanish _Cid_.] [Footnote 32: Hammer, book ii.] Hassan was perfectly aware that without the compressing power of positive religion no society can well be held together. Whatever, therefore, his private opinions may have been, he resolved to impose on the bulk of his followers the most rigid obedience to the positive precepts of Islam, and, as we have seen, actually put his own son to death for a breach of one of them. Hassan is said to have rejected two of the degrees of the Ismaïlite society at Cairo, and to have reduced them to seven, the original number in the plan of Abdallah Maimoon, the first projector of this secret society. Besides these seven degrees, through which the aspirants gradually rose to knowledge, Hassan, in what Hammer terms the breviary of the order, drew up seven regulations or rules for the conduct of the teachers in his society. 1. The first of these, named Ashinai-Risk (_Knowledge of duty_), inculcated the requisite knowledge of human nature for selecting fit persons for admission. To this belonged the proverbial expressions said to have been current among the Dais, similar to those used by the ancient Pythagoreans, such as _Sow not on barren ground_ (that is, Waste not your labour on incapable persons). _Speak not in a house where there is a lamp_, (that is, Be silent in the presence of a lawyer). 2. The second rule was called Teënis (_Gaining of confidence_), and taught to win the candidates by flattering their passions and inclinations. 3. The third, of which the name is not given, taught to involve them in doubts and difficulties by pointing out the absurdities of the Koran, and of positive religion. 4. When the aspirant had gone thus far, the solemn oath of silence and obedience, and of communicating his doubts to his teacher alone, was to be imposed on the disciple; and then (5.) he was to be informed that the doctrines and opinions of the society were those of the greatest men in church and state. 6. The Tessees (_Confirmation_) directed to put the pupil again through all he had learned, and to confirm him in it. And, (7.) finally, the Teëvil (_Instruction in allegory_) gave the allegorical mode of interpreting the Koran, and drawing whatever sense might suit their purposes from its pages. Any one who had gone through this course of instruction, and was thus become perfectly imbued with the spirit of the society, was regarded as an accomplished Dai, and employed in the important office of making proselytes and extending its influence. We must again express our opinion that the minute accounts which are given to us by some writers, respecting the rules and doctrines of secret associations, should be received with a considerable degree of hesitation, owing to the character and the means of information of those from whom we receive them. In the present case our authority is a very suspicious one. We are told that when Alamoot was taken by Hoolekoo Khan, the Mongol prince, he gave his vizir, the learned Ata-Melek (_King's father_) Jowani, permission to examine the library, and to select such books as were worthy of being preserved. The vizir took out the Korans and some other books of value in his eyes; the rest, among which are said to have been the archives and the secret rules and doctrines of the society, he committed, after looking cursorily through them, to the flames. In an historical work of his own he gave the result of his discoveries in those books, and he is the authority from which Mirkhond and other writers have derived the accounts which they have transmitted to us. It is quite clear, therefore, that the vizir of Hoolakoo was at liberty to invent what atrocities he pleased of the sect which was destroyed by his master, and that his testimony is consequently to be received with suspicion. On the other hand it receives some confirmation from its agreement with the account of the society at Cairo given by Macrisi, and is not repugnant to the spirit of Soofeïsm. This last doctrine, which is a kind of mystic Pantheism, viewing God in all and all in God, may produce, like fatalism, piety or its opposite. In the eyes of one who thus views God, all the distinctions between vice and virtue become fleeting and uncertain, and crime may gradually lose its atrocity, and be regarded as only a mean for the production of a good end. That the Ismaïlite Fedavee murdered innocent persons without compunction, when ordered so to do by his superiors, is an undoubted fact, and there is no absurdity in supposing that he and they may have thought that in so doing they were acting right, and promoting the cause of truth. Such sanctifying of crime is not confined to the East; the maxim that the end sanctions the means is of too convenient a nature not to have prevailed in all parts of the world; and the assassins of Henry III. and Henry IV. of France displayed all the sincerity and constancy of the Ismaïlite Fedavees. Without, therefore, regarding the heads of the Ismaïlites, with Hammer, mere ruthless and impious murderers, who trampled under foot religion and morals with all their obligations, we may assent to the opinion of their leading doctrine being Soofeïsm carried to its worst consequences. The followers of Hassan Sabah were called the Eastern Ismaïlites, to distinguish them from those of Africa. They were also named the Batiniyeh (_Internal or Secret_), from the secret meaning which they drew from the text of the Koran, and Moolhad, or Moolahid (_Impious_) on account of the imputed impiety of their doctrines,--names common to them with most of the preceding sects. It is under this last appellation that they were known to Marco Polo, the Venetian traveller. The name, however, by which they are best known in Europe, and which we shall henceforth chiefly employ, is that of Assassins. This name is very generally derived from that of the founder of their society; but M. De Sacy has made it probable that the oriental term Hashisheen, of which the Crusaders made Assassins, comes from Hashish, a species of hemp, from which intoxicating opiates were made, which the Fedavee were in the habit of taking previously to engaging in their daring enterprises, or employed as a medium of procuring delicious visions of the paradise promised to them by the Sheikh-al-Jebal. It is a curious question how Hassan Sabah contrived to infuse into the Fedavee the recklessness of life, joined with the spirit of implicit obedience to the commands of their superiors, which they so invariably displayed. We are told[33] that the system adopted for this purpose was to obtain, by purchase or otherwise, from their parents, stout and healthy children. These were reared up in implicit obedience to the will of the Sheikh, and, to fit them for their future office, carefully instructed in various languages. The most agreeable spots were selected for their abode, they were indulged in the gratification of their senses, and, in the midst of their enjoyments, some persons were directed to inflame their imaginations by glowing descriptions of the far superior delights laid up in the celestial paradise for those who should be admitted to repose in its bowers; a happiness only to be attained by a glorious death met in obedience to the commands of the Sheikh. When such ideas had been impressed on their minds, the glorious visions ever floated before their eyes, the impression was kept up by the use of the opiate above-mentioned, and the young enthusiast panted for the hour when death, obtained in obeying the order of the Sheikh, should open to him the gates of paradise to admit him to the enjoyment of bliss never to end. [Footnote 33: Wilken, Geschichte der Kreuzzüge, vol. ii.] The celebrated Venetian, Marco Polo, who traversed the most remote parts of the East in the 13th century, gave on his return to Europe an account of the regions which he had visited, which filled the minds of men with wonder and amazement. As is usual in such cases this was followed or accompanied by unbelief, and it is only by the inquiries and discoveries of modern travellers that the veracity of Marco Polo, like that of Herodotus, has been established and placed beyond doubt. Among other wonderful narratives which we meet in the travels of Marco Polo is the account which he gives of the people whom he calls Mulehetites (that is, Moolahid), and their prince the Old Man of the Mountain. He describes correctly the nature of this society, and gives the following romantic narrative of the mode employed by that prince to infuse the principle of implicit obedience into the minds of his followers[34]. [Footnote 34: Marsden's Translation.] "In a beautiful valley," says he, "enclosed between two lofty mountains, he had formed a luxurious garden, stored with every delicious fruit and every fragrant shrub that could be procured. Palaces of various sizes and forms were erected in different parts of the grounds, ornamented with works of gold, with paintings, and with furniture of rich silks. By means of small conduits contained in these buildings streams of wine, milk, honey, and some of pure water, were seen to flow in every direction. The inhabitants of these palaces were elegant and beautiful damsels, accomplished in the arts of singing, playing upon all sorts of musical instruments, dancing, and especially those of dalliance and amorous allurement. Clothed in rich dresses, they were seen continually sporting and amusing themselves in the garden and pavilions, their female guardians being confined within doors, and never suffered to appear. The object which the chief had in view in forming a garden of this fascinating kind was this: that Mahomet having promised to those who should obey his will the enjoyments of paradise, where every species of sensual gratification should be found in the society of beautiful nymphs, he was desirous of its being understood by his followers that he also was a prophet, and a compeer of Mahomet, and had the power of admitting to paradise such as he should choose to favour. In order that none without his licence should find their way into this delicious valley, he caused a strong and inexpugnable castle to be erected at the opening of it, through which the entry was by a secret passage. At his court, likewise, this chief entertained a number of youths, from the age of twelve to twenty years, selected from the inhabitants of the surrounding mountains, who showed a disposition for martial exercises, and appeared to possess the quality of daring courage. To them he was in the daily practice of discoursing on the subject of the paradise announced by the Prophet and of his own, of granting admission, and at certain times he caused draughts of a soporific nature to be administered to ten or a dozen of the youths, and when half dead with sleep he had them conveyed to the several apartments of the palaces in the garden. Upon awakening from this state of lethargy their senses were struck with all the delightful objects that have been described, and each perceived himself surrounded by lovely damsels, singing, playing, and attracting his regards by the most fascinating caresses, serving him also with delicious viands and exquisite wines, until, intoxicated with excess of enjoyment, amidst actual rivers of milk and wine, he believed himself assuredly in paradise, and felt an unwillingness to relinquish its delights. When four or five days had thus been passed, they were thrown once more into a state of somnolency and carried out of the garden. Upon their being introduced to his presence, and questioned by him as to where they had been, their answer was, 'In paradise, through the favour of your highness;' and then, before the whole court, who listened to them with eager curiosity and astonishment, they gave a circumstantial account of the scenes to which they had been witnesses. The chief thereupon addressing them said, 'We have the assurance of our Prophet that he who defends his lord shall inherit paradise, and if you show yourselves devoted to the obedience of my orders, that happy lot awaits you.' Animated to enthusiasm by words of this nature all deemed themselves happy to receive the commands of their master, and were forward to die in his service." This romantic narrative, more suited to a place among the wonders of the "Thousand and One Nights" than to admission into sober history, has been very generally rejected by judicious inquirers such as De Sacy and Wilkin, the able historians of the Crusades; but it has found credence with Hammer, to whose work we are indebted for the far greater part of the present details on the subject of the Assassins. This industrious scholar has, as he thinks, found a proof of its truth in the circumstance of similar narratives occurring in the works of some Arabian writers which treat of the settlements of the society in Syria, forgetting that a fabulous legend is often more widely diffused than sober truth. All, therefore, that can be safely inferred from this collection of authorities is that the same marvellous tale which the Venetian traveller heard in the north of Persia was also current in Syria and Egypt. Its truth must be established by a different species of proof. In the Siret-al-Hakem (_Memoirs of Hakem_), a species of Arabian historic romance, the following account of the gardens at Massyat, the chief seat of the Assassins in Syria, was discovered by Hammer[35]:-- [Footnote 35: Fundgruben des Orients, vol. iii.] "Our narrative now returns to Ismaïl the chief of the Ismaïlites. He took with him his people laden with gold, silver, pearls, and other effects, taken away from the inhabitants of the coasts, and which he had received in the island of Cyprus, and on the part of the king of Egypt, Dhaher, the son of Hakem-biëmr-Illah. Having bidden farewell to the sultan of Egypt at Tripolis, they proceeded to Massyat, when the inhabitants of the castles and fortresses assembled to enjoy themselves, along with the chief Ismail and his people. They put on the rich dresses with which the sultan had supplied them, and adorned the castle of Massyat with everything that was good and fine. Ismaïl made his entry into Massyat with the Devoted (_Fedavee_), as no one has ever done at Massyat before him or after him. He stopped there some time to take into his service some more persons whom he might make Devoted both in heart and body. "With this view he had caused to be made a vast garden, into which he had water conducted. In the middle of this garden he built a kiosk raised to the height of four stories. On each of the four sides were richly-ornamented windows joined by four arches, in which were painted stars of gold and silver. He put into it roses, porcelain, glasses, and drinking-vessels of gold and silver. He had with him Mamlooks (_i. e._ slaves), ten males and ten females, who were come with him from the region of the Nile, and who had scarcely attained the age of puberty. He clothed them in silks and in the finest stuffs, and he gave unto them bracelets of gold and of silver. The columns were overlaid with musk and with amber, and in the four arches of the windows he set four caskets, in which was the purest musk. The columns were polished, and this place was the retreat of the slaves. He divided the garden into four parts. In the first of these were pear-trees, apple-trees, vines, cherries, mulberries, plums, and other kinds of fruit-trees. In the second were oranges, lemons, olives, pomegranates, and other fruits. In the third were cucumbers, melons, leguminous plants, &c. In the fourth were roses, jessamine, tamarinds, narcissi, violets, lilies, anemonies, &c. &c. "The garden was divided by canals of water, and the kiosk was surrounded with ponds and reservoirs. There were groves in which were seen antelopes, ostriches, asses, and wild cows. Issuing from the ponds, one met ducks, geese, partridges, quails, hares, foxes, and other animals. Around the kiosk the chief Ismaïl planted walks of tall trees, terminating in the different parts of the garden. He built there a great house, divided into two apartments, the upper and the lower. From the latter covered walks led out into the garden, which was all enclosed with walls, so that no one could see into it, for these walks and buildings were all void of inhabitants. He made a gallery of coolness, which ran from this apartment to the cellar, which was behind. This apartment served as a place of assembly for the men. Having placed himself on a sofa there opposite the door, the chief made his men sit down, and gave them to eat and to drink during the whole length of the day until evening. At nightfall he looked around him, and, selecting those whose firmness pleased him, said to them, 'Ho! such-a-one, come and seat thyself near me.' It is thus that Ismaïl made those whom he had chosen sit near him on the sofa and drink. He then spoke to them of the great and excellent qualities of the imam Ali, of his bravery, his nobleness, and his generosity, until they fell asleep, overcome by the power of the _benjeh_[36] which he had given them, and which never failed to produce its effects in less than a quarter of an hour, so that they fell down as if they were inanimate. As soon as the man had fallen the chief Ismaïl arose, and, taking him up, brought him into a dormitory, and then, shutting the door, carried him on his shoulders into the gallery of coolness, which was in the garden, and thence into the kiosk, where he committed him to the care of the male and female slaves, directing them to comply with all the desires of the candidate, on whom they flung vinegar till he awoke. When he was come to himself the youths and maidens said to him, 'We are only waiting for thy death, for this place is destined for thee. This is one of the pavilions of paradise, and we are the hoories and the children of paradise. If thou wert dead thou wouldest be for ever with us, but thou art only dreaming, and wilt soon awake.' Meanwhile the chief Ismaïl had returned to the company as soon as he had witnessed the awakening of the candidate, who now perceived nothing but youths and maidens of the greatest beauty, and adorned in the most magnificent manner. [Footnote 36: The Arabic name of the hyoscyamus, or henbane. Hammer conjectures that the word _benge_, or, with the Coptic article in the plural, _ni-benje_, is the same with the nepenthe of the ancients.--Fundgruben des Orients, iii. 202.] "He looked round the place, inhaled the fragrance of musk and frankincense, and drew near to the garden, where he saw the beasts and the birds, the running water, and the trees. He gazed on the beauty of the kiosk, and the vases of gold and silver, while the youths and maidens kept him in converse. In this way he remained confounded, not knowing whether he was awake or only dreaming. When two hours of the night had gone by, the chief Ismaïl returned to the dormitory, closed the door, and thence proceeded to the garden, where his slaves came around him and rose before him. When the candidate perceived him he said unto him, 'O chief Ismaïl, do I dream, or am I awake?' The chief Ismaïl then made answer to him, 'O such-a-one, beware of relating this vision to any one who is a stranger to this place! Know that the Lord Ali has shown thee the place which is destined for thee in paradise. Know that at this moment the Lord Ali and I have been sitting together in the regions of the empyrean. So do not hesitate a moment in the service of the imam who has given thee to know his felicity.' Then the chief Ismaïl ordered supper to be served. It was brought in vessels of gold and of silver, and consisted of boiled meats and roast meats, with other dishes. While the candidate ate he was sprinkled with rose-water; when he called for drink there were brought to him vessels of gold and silver filled with delicious liquors, in which also had been mingled some _benjeh_. When he had fallen asleep, Ismaïl carried him through the gallery back to the dormitory, and, leaving him there, returned to his company. After a little time he went back, threw vinegar on his face, and then, bringing him out, ordered one of the Mamlooks to shake him. On awaking, and finding himself in the same place among the guests, he said, 'There is no god but God, and Mohammed is the Prophet of God!' The chief Ismaïl then drew near and caressed him, and he remained, as it were, immersed in intoxication, wholly devoted to the service of the chief, who then said unto him, 'O such-a-one, know that what thou hast seen was not a dream, but one of the miracles of the imam Ali. Know that he has written thy name among those of his friends. If thou keep the secret thou art certain of thy felicity, but if thou speak of it thou wilt incur the resentment of the imam. If thou die thou art a martyr; but beware of relating this to any person whatever. Thou hast entered by one of the gates to the friendship of the imam, and art become one of his family; but if thou betray the secret, thou wilt become one of his enemies, and be driven from his house.' Thus this man became one of the servants of the chief Ismaïl, who in this manner surrounded himself with trusty men, until his reputation was established. This is what is related of the chief Ismaïl and his Devoted." To these romantic tales of the paradise of the Old Man of the Mountain we must add a third of a still more juggling character, furnished by the learned and venerable Sheikh Abd-ur-Rahman (_Servant of the Compassionate_, i. e., _of God_) Ben Ebubekr Al-Jeriri of Damascus, in the twenty-fourth chapter of his work entitled "A Choice Book for discovering the Secrets of the Art of Imposture[37]." [Footnote 37: Fundgruben des Orients, vol. iv.] After giving some account of Sinan, the chief of the Syrian Assassins, whom we shall presently have occasion to mention, the sheikh proceeds to narrate the artifice which he employed to deceive his followers:-- "There was near the sofa on which he sat a hole in the ground sufficiently deep for a man to sit down in it. This he covered with a thin piece of wood, leaving only so much of it open as would contain the neck of a man. He placed on this cover of wood a disk of bronze with a hole in the middle of it, and put in it two doors. Then taking one of his disciples, to whom he had given a considerable sum of money to obtain his consent, he placed the perforated disk round his neck, and kept it down by weights, so that nothing appeared but the neck of the man; and he put warm blood upon it, so that it looked as if he had just cut off his head. He then called in his companions, and showed them the plate, on which they beheld the head of their comrade. 'Tell thy comrades,' said the master to the head, 'what thou hast seen, and what has been said unto thee.' The man then answered as he had been previously instructed. 'Which wouldest thou prefer,' said the master, 'to return to the world and thy friends, or to dwell in paradise?' 'What need have I,' replied the head, 'to return to the world after having seen my pavilion in paradise, and the hoories, and all that God has prepared for me? Comrades, salute my family, and take care not to disobey this prophet, who is the lord of the prophets in the state of time, as God has said unto me. Farewell.' These words strengthened the faith of the others; but when they were gone the master took the man up out of the hole, and cut off his head in right earnest. It was by such means as this that he made himself obeyed by his people." The preceding accounts, whatever may be thought of their truth, serve to testify a general belief throughout the East of some extraordinary means being employed by the mountain chief to acquire the power which he was known to possess over the minds of his Fedavee. And, in fact, there is no great improbability in the supposition of some artifice of that nature having been occasionally employed by him; for, when we recollect that an Asiatic imagination is coarse, especially among the lower orders, and that in the East men rarely see any females but those of their own family, the chief might find no great difficulty in persuading a youth, whom he had transported in a state of stupor into an apartment filled with young girls, of his having been in the actual paradise promised to the faithful. But, laying aside supposition, we may observe that the very power over the minds of their followers ascribed to Hassan Sabah and his successors has been actually exercised in our own days by the chief of the Wahabees. Sir John Malcolm[38] informs us, from a Persian manuscript, that a few years ago one of that sect, who had stabbed an Arab chief near Bussora, when taken, not only refused to do anything towards saving his life, but, on the contrary, seemed anxiously to court death. He was observed to grasp something firmly in his hand, which he appeared to prize beyond life itself. On its being taken from him and examined, it proved to be an order from the Wahabee chief for an emerald palace and a number of beautiful female slaves in the blissful paradise of the Prophet. This story, however, it must be confessed, appears to be little consistent with the principles of the sect of the Wahabees, and we may suspect that it has originated in some misapprehension. [Footnote 38: History of Persia, vol. i.] The following instance of the implicit obedience of the Fedavee to the orders of Hassan Sabah is given by a respectable oriental historian[39]. An ambassador from the Sultan Malek Shah having come to Alamoot to demand the submission and obedience of the sheikh, Hassan received him in a hall in which he had assembled several of his followers. Making a sign to one youth, he said, "Kill thyself!" Instantly the young man's dagger was plunged into his own bosom, and he lay a corpse upon the ground. To another he said, "Fling thyself down from the wall." In an instant his shattered limbs were lying in the castle ditch. Then turning to the terrified envoy, "I have seventy thousand followers who obey me after this fashion. This be my answer to thy master." [Footnote 39: Elmacin, Historia Saracenica, l. iii. p. 286.] Very nearly the same tale is told of the Assassins of Syria by a western writer[40]. As Henry Count of Champagne was journeying, in the year 1194, from Palestine to Armenia[41], his road lay through the confines of the territory of the Ismaïlites. The chief sent some persons to salute him, and to beg that, on his return, he would stop at, and partake of the hospitality of his castle. The count accepted the invitation. As he returned the Dai-al-Kebir advanced to meet him, showed him every mark of honour, and led him to view his castles and fortresses. Having passed through several, they came at length to one the towers of which rose to an exceeding height. On each tower stood two sentinels clad in white. "These," said the chief, pointing to them, "obey me far better than the subjects of you Christians obey their lords;" and at a given signal two of them flung themselves down, and were dashed to pieces. "If you wish," said he to the astonished count, "all my white ones shall do the same." The benevolent count shrank from the proposal, and candidly avowed that no Christian prince could presume to look for such obedience from his subjects. When he was departing, with many valuable presents, the chief said to him significantly, "By means of these trusty servants I get rid of the enemies of our society." [Footnote 40: Marinus Sanutus, l. iii. p. x. c. 8.] [Footnote 41: This was the Armenia in Cilicia.] In oriental, and also in occidental history, the same anecdote is often told of different persons, a circumstance which might induce us to doubt of its truth altogether, or at least of its truth in any particular case. The present anecdote, for instance, with a slight variation in the details, is told of Aboo Taher, a celebrated leader of the Carmathites. This chief, after his expedition to Mecca, in which he had slain 30,000 of the inhabitants, filled the hallowed well Zemzem with the bodies of dead men, and carried off the sacred black stone in triumph, had the hardihood to approach Bagdad, the residence of the khalif, with only 500 horsemen. The pontiff of Islam, enraged at the insult, ordered his general Aboo Saj to take 30,000 men, and make him a prisoner. The latter, having collected his forces, sent a man off to Aboo Taher to tell him on his part that out of regard for him, who had been his old friend, he advised him, as he had so few troops with him, either to yield himself at once to the khalif or to see about making his escape. Aboo Taher asked of the envoy how many men Aboo Saj had with him. The envoy replied, "Thirty thousand." "He still wants three like mine," said Aboo Taher; and calling to him three of his men, he ordered one of them to stab himself, another to throw himself into the Tigris, a third to fling himself down from a precipice. His commands were at once obeyed. Then turning to the envoy, "He who has such troops fears not the number of his enemies. I give thyself quarter; but know that I shall soon let thee see thy general Aboo Saj chained among my dogs." In fact, that very night he attacked and routed the troops of the khalif, and Aboo Saj, happening to fall into his hands, soon appeared chained among the mastiffs of the Carmathite chief[42]. [Footnote 42: D'Herbelot, _titre_ Carmath.] The preceding details on the paradise of the Sheikh-al-Jebal, and his power over the minds of his followers, will at least help to illustrate the manners and modes of thinking of the orientals. We now resume the thread of our narrative, and proceed to narrate the deeds of the Assassins, as we shall henceforth designate them. CHAPTER VI. Keäh Buzoorg Oomeid--Affairs of the Society in Persia--They acquire the Castle of Banias, in Syria--Attempt to betray Damascus to the Crusaders--Murders committed during the reign of Keäh Buzoorg. Keäh Buzoorg Oomeid trod faithfully in the footprints of his predecessor. He built the strong fortress of Maimoondees, and he made the enemies of the society feel that it was still animated by the spirit of Hassan Sabah. Sultan Sanjar, who, on account of the favourable terms on which he had made peace with the Assassins, was regarded by the rigidly orthodox as a secret follower of their doctrine, declared himself once more their open enemy, and sent an army to ravage Kirdkoh. These troops were defeated by those which Keäh sent against them; but the following year Sanjar put to the sword a great number of the members of the sect. The dagger, as usual, retaliated. Mahmood, the successor of Sanjar, having first tried in vain the effect of arms, sent his grand falconer Berenkesh to Alamoot, to desire that an envoy might be sent to him to treat of peace. The Khojah (_Master_) Mohammed Nassihi accompanied Berenkesh back to court, and kissed the hand of the sultan, who spoke to him a few words about the peace; but as the Khojah was going out of the palace, he and his followers were fallen upon and massacred by the people. When the sultan sent an ambassador to Alamoot to exculpate himself from the guilt of participation in this violation of the laws of nations, Keäh made answer, "Go back to the sultan, and tell him, in my name, Mohammed Nassihi trusted to your perfidious assurances, and repaired to your court; if you speak truly, deliver up the murderers to justice; if not, expect my vengeance." On the refusal of the sultan to surrender the murderers, a corps of Assassins appeared at the gates of Casveen, slew 400 men, and led away 3,000 sheep, 200 horses, and 200 oxen. Next year the sultan took, and retained for a short time, the fortress of Alamoot; but a body of 2,000 men which he sent against Lamseer fled, without drawing a sword, when they heard that the Refeek (_Companions_) of the society were marching against them. Shortly afterwards the sultan died, and the Assassins made another incursion into the district of Casveen, where they carried off booty and prisoners. The mountain chief would tolerate no rival near his throne. Hearing that one Aboo Hashem, a descendant of Ali, had arrogated to himself the dignity of imam in the province of Ghilan, which lies north of Kuhistan, and had issued letters calling on the people to acknowledge him, Keäh wrote to him to desist from his pretensions. The self-appointed imam only replied by reviling the odious tenets of the Ismaïlites. The sheikh forthwith sent a body of his troops against him, took him prisoner, and, after trying him by a court-martial, committed him to the flames. Though, as we have seen, the settlements of the Assassins were in the mountainous region of Irak, in the north-west of Persia, their power was of such a nature that no distance was a security against it. A Fedavee could speedily traverse the intervening regions to plant his dagger in the bosom of any prince or minister who had incurred the vengeance of the Sheikh-al-Jebal. Accordingly we find the shah (_King_) of Khaurism, between which and Irak lies the extensive province of Khorasan, coming to Sultan Massood, the successor of Mahmood, to concert with him a plan for the destruction of these formidable foes to princes. The shah of Khaurism had been formerly rather disposed to favour the Ismaïlites, but his eyes were now opened, and he was become their most inveterate enemy. Sultan Massood, we know not for what reason, bestowed on him the lands which Berenkesh, the grand falconer, had held of the sultan. Berenkesh, mortally offended at this unworthy treatment, retired, with his family, to the territory of the Ismaïlites, and sought the protection of Keäh, whose open enemy he had hitherto been. Policy, or a regard to good faith and humanity, made the Assassin prince grant the protection which was required; and when the shah of Khaurism wrote, reminding Keäh of his own former friendship, and the bitter hostility of Berenkesh, and requesting him, on that plea, to give up the fugitive, the sheikh replied, "The shah of Khaurism speaks true, but we will never give up our suppliants." Long and bloody enmity between the sheikh and the shah was the consequence of this refusal to violate the rights of hospitality. The Syrian branch of the society begins at this time to attract rather more attention than that of Persia, chiefly on account of its connexion with the Crusaders, who had succeeded in establishing an empire extending from the frontiers of Egypt to those of Armenia. A Persian Ismaïlite, named Behram of Astrabad, who is said to have commenced his career by the murder of his own father, gained the confidence of the vizir of the prince of Damascus, who gave him the castle of Banias, or Panias (the ancient Balanea), for the use of the society. This place, which became the nucleus of the power of the Assassins in Syria, lies in a fertile, well-watered plain, about 4,000 paces from the sea. The valley whence the numerous streams which fructify it issue is called the Wadi-al-Jinn (_Valley of Demons_), "a place," observes Hammer, whom no casual coincidence escapes, "from its very name worthy of becoming a settlement of the Assassins." From Banias they extended their power over the neighbouring castles and fortresses, until, twelve years afterwards, the seat of dominion was transferred thence to Massyat. Behram fell shortly afterwards in an engagement against the people of the valley of Taïm, the brother of whose chief had perished by the daggers of the Assassins. His successor was Ismaïl, a Persian, who continued the bond of amity with the vizir of Damascus, whither he sent, by way of resident, a man named, rather inappropriately as it would appear, Aboo-'l-Wefa (_Father of Fidelity_). This man so won the favour of the vizir and prince that he was appointed to the office of Hakem, or supreme judge; and having thus acquired power and influence, he immediately turned his thoughts to the best mode of employing them for the advantage of the society, an object always near the heart of a true Ismaïlite. A place of strength on the sea-coast would, he conceived, be of the utmost importance to them; so he fixed his eyes upon Tyre, and fell upon the following expedient to obtain possession of it. The Franks had been now upwards of thirty years established in the East. Their daring and enthusiastic valour was at once the dread and the admiration of their Mussulman foes, and feats almost surpassing the fables of the romances of chivalry had been performed by their gallant warriors. These were the auxiliaries to whom Aboo-'l-Wefa directed his attention; for we are to observe that as yet the fanatic spirit had not united all the Moslems in enmity against the followers of the Cross, and the princes of Aleppo, Damascus, and the other districts of Syria, had been more than once in alliance with the Christian realms of Jerusalem and Antioch. Aboo-'l-Wefa sent therefore and concluded a secret treaty with Baldwin II., king of Jerusalem, in which he engaged, if the Christian warriors would secretly march and appear before Damascus on a Friday, when the emir and his officers would be at the mosk, to give them possession of the gates of the town. The king was in return to put Tyre into the hands of the Ismaïlites. The Christian army was assembled; all the barons of the kingdom appeared in arms; the king in person led the host; the newly-formed military order of the Templars displayed for the first time in the field their striped banner _Beauséant_, afterwards so well known in many a bloody fray. Prince Bernard of Antioch, Count Pontius of Tripolis, the brave Joscelin of Edessa, led their knights and footmen to share in the capture of the wealthy city of Damascus. The mountains which environ Lake Tiberias were left behind, and the host joyfully emerged into the plain watered by the streams Abana and Pharpar. But here defeat awaited them. Taj-al-Molook (_Diadem of Kings_) Boozi, the emir of Damascus, had in time discovered the plot of his hakem. He had put him and the vizir to death, and had ordered a general massacre of the Ismaïlites in the city[43]. The Christian army was now at a place named Marj Safar, and the footmen had begun to plunder the villages for food, when a small body of gallant Damascene warriors rushed from the town and fell upon them. The defenceless Christians sank beneath their blows, incapable of resistance. The rest of the army advanced to aid or avenge their brethren, when suddenly[44] the sky became overcast, thick darkness enveloped all objects, the thunder roared, the lightning flashed, the rain poured down in torrents, and, by a rapid transition, peculiar to Eastern climates, the rain and waters turned into snow and ice, and augmented the horrors of the day. The superstitious and conscience-stricken Crusaders viewed in this awful phenomenon the immediate agency of heaven, and deemed it to be sent as a punishment for their sins; and, recollecting that on that very spot but four years before King Baldwin had gained, with a handful of men, a victory over an army of the Damascenes, they were plunged into grief and humiliation. The only advantage which they derived from this expedition was the acquisition of the castle of Banias, which the Ismaïlite governor put into their hands, that under their protection he might escape the fate of his brethren. [Footnote 43: The number slain was 6,000.] [Footnote 44: It was the month of December.] Banias was given up to the Christians in the same year in which Alamoot was taken by the Seljookian sultan, and thus the power of the Assassins seemed to be almost gone. But it had in it a conservative principle, and, hydra-like, it grew by its wounds. Alamoot was speedily recovered, and three years afterwards Banias was once more the seat of a Daï-al-Kebir. At the same time the dagger raged with unwonted fury against all of whom the society stood in apprehension, and the annals of the reign of Keäh Buzoorg Oomeid furnish a list of illustrious victims. The first of these was the celebrated Aksunkur, Prince of Mossul, a warrior equally dreaded by the Christians and by the Assassins. As this prince, on his return from Maärra Mesrin, where the Moslem and Christian hosts had parted without venturing to engage, entered the mosk at Mossul to perform his devotions, he was attacked at the moment when he was about to take his usual seat by eight assassins, disguised as dervishes. Three of them fell beneath the blows of the valiant emir, but ere his people could come to his aid he had received his death-wound and expired. The remainder of the murderers became victims to the vengeance of the people; one youth only escaped. The Arabian historian, Kemal-ed-Deen, relates on this occasion a curious trait of the fanaticism and Spartan spirit which animated the members of the sect of the Ismaïlites. When the mother of the youth above-mentioned heard that the formidable Aksunkur had been slain, she painted her face and put on her gayest raiment and ornaments, rejoicing that her son had been found worthy to die the glorious death of a martyr in the cause of the Imam. But when she saw him return alive and unscathed, she cut off her hair and blackened her countenance, and would not be comforted. In the following year (1127) fell Moin-ed-deen, the vizir of Sultan Sanjar. In this case the Assassin had engaged himself as a groom in the service of the vizir. As Moin-ed-deen went one day into the stable to look at his horses the Assassin appeared before him, stripped, and holding one of the horses by the bridle. As the vizir, unsuspicious of danger, came near where he was, the false groom made the horse rear, and, under the pretence of soothing and pacifying the restive animal, he took out a small dagger which he had concealed in the horse's mane, and plunged it into the bosom of the vizir. The slaughter of the Ismaïlites by the Prince of Damascus was not forgotten, and two years afterwards he received two dagger wounds, one of which proved mortal. Their vengeance was not appeased by his blood, and his son and successor, Shems-al-Molook (_Sun of Kings_), perished by a conspiracy with the guilt of which the Assassins were charged. In the catalogue of the victims of this period appear also the names of the Judges of the East and of the West, of the Mufti of Casveen, of the Reis of Isfahan, and the Reis of Tebreez. The East has been at all times prolific of crime; human life is not there held to be of the value at which it is estimated in Europe; and the dagger and poison are freely employed to remove objects of apprehension, to put obstacles out of the way of ambition, or to satiate the thirst of vengeance. We are not, therefore, lightly to give credit to every charge made against the Assassins, and to believe them guilty of murders from which they had no advantage to derive. Thus, when at this time the Fatimite Khalif Amir bi-ahkami-llah (_Commander of the observance of the laws of God_) fell by the hands of murderers, the probability is that he was not a victim to the vengeance of the Ismaïlite society, whom he had never injured, but rather to that of the family of the powerful vizir Afdal, who had been assassinated some time before by the khalif's order, as we have every reason to suppose. With a greater show of reason may the murder of Mostarshed, the Khalif of Bagdad, be imputed to the policy of the mountain chief. The Seljookian princes, the predecessors of Massood, had been satisfied to exercise all real power in the empire which had once obeyed the house of Abbas, leaving to that feeble _Shadow of God upon Earth_ the unsubstantial privilege of having the coin of the realm struck and prayers offered on Friday in the mosk in his name. But Massood arrogated even these rights to himself, and the helpless successor of the Prophet was obliged to submit to the indignity which he could not prevent. At length some discontented military chiefs passed with their troops over to the khalif, and persuaded him that by one bold effort he might overthrow the might of the Turkish sultan, and recover all his rights. The khalif listened to their arguments, and, placing himself at the head of an army, marched against Sultan Massood. But fortune proved adverse to him. At the first shock the greater part of the troops of Bagdad abandoned him, and he remained a captive in the hands of the sultan, who brought him with him a prisoner to Maragha. Here a treaty was concluded between them, and the khalif bound himself not to go any more outside of the walls of Bagdad, and annually to pay a sum of money. This treaty appears to have been displeasing to the Assassins; and, watching their opportunity, when Massood was gone to meet the ambassadors of Sultan Sanjar, a party of them fell upon and massacred the khalif and his train. The lifeless body of the Commander of the Faithful was mangled by them in the most scandalous manner. After a blood-stained reign of fourteen years and three days Keäh Buzoorg Oomeid died. Departing from the maxims of Hassan Sabah, who it is probable wished to imitate the conduct of the Prophet, and leave the supreme dignity elective, he appointed his own son, Keäh Mohammed, to be his successor, induced either by paternal partiality, or believing him to be the person best qualified for the office. CHAPTER VII. Keäh Mohammed--Murder of the Khalif--Castles gained in Syria--Ismaïlite Confession of Faith--Mohammed's Son Hassan gives himself out for the promised Imam--His Followers punished--Succession of Hassan--He abolishes the Law--Pretends to be descended from the Prophet--Is murdered. The policy of the society underwent no alteration on the accession of Mohammed. The dagger still smote its enemies, and as each victim fell, the people who maintained the rights of Ismaïl, and who were kept in rigid obedience to the positive precepts of the Koran, beheld nothing but the right hand of Heaven made bare for the punishment of crime and usurpation. The new mountain prince had hardly taken the reins of government into his hands when Rasheed, the successor of the late khalif, eager to avenge the murder of his father, assembled an army and marched against Alamoot. He had reached Isfahan, but there his march terminated. Four Assassins, who had entered his service for the purpose, fell upon him in his tent and stabbed him. When the news was conveyed to Alamoot great rejoicings were made, and for seven days and seven nights the trumpets and kettle-drums resounded from the towers of the fortress, proclaiming the triumph of the dagger to the surrounding country. The Syrian dominion of the Ismaïlites was at this time considerably extended. They purchased from Ibn Amroo, their owner, the castles of Cadmos and Kahaf, and took by force that of Massyat from the lords of Sheiser. This castle, which was situated on the west side of Mount Legam, opposite Antaradus, became henceforth the chief seat of Ismaïlite power in Syria. The society had now a line of coast to the north of Tripolis, and their possessions extended inland to the verge of the Hauran. The reign of Mohammed presents few events to illustrate the history of the Assassins. It was probably in his time that the following confession of the Ismaïlite faith was made to the persons whom Sultan Sanjar sent to Alamoot to inquire into it[45]: [Footnote 45: As Sanjar lived to a great age he was contemporary with several of the Ismaïlite sheikhs.] "This is our doctrine," said the heads of the society. "We believe in the unity of God, and acknowledge as the true wisdom and right creed only that which accords with the word of God and the commands of the Prophet. We hold these as they are delivered in the holy writ, the Koran, and believe in all that the Prophet has taught of the creation, and the last things, of rewards and punishments, of the last judgment, and the resurrection. To believe this is necessary, and no one is authorized to judge of the commands of God for himself, or to alter a single letter in them. These are the fundamental doctrines of our sect, and if the sultan does not approve of them, let him send hither one of his learned divines, that we may argue the matter with him." To this creed no orthodox Mussulman could well make any objection. The only question was, what was the Ismaïlite system of interpretation, and what other doctrines did they deduce from the sacred text; and the active employment of the dagger of the Fedavee suggested in tolerably plain terms that there were others, and that something not very compatible with the peace and order of society lay behind the veil. Indeed the circumstance of the Ismaïlite chiefs professing themselves to be only the ministers and representatives of the invisible imam was in itself highly suspicious; for what was to prevent their enjoining any atrocity which might be for their interest, in the name of their viewless master? They are ignorant indeed of human nature who suppose that a prompt obedience would not be yielded to all such commands by the ignorant and bigoted members of the sect. The ill leaven of the secret doctrine displayed itself before very long. Keäh Mohammed, who appears to have been a weak, inefficient man, was held in little esteem by his followers. They began to attach themselves to his son Hassan, who had the reputation of being a man of prodigious knowledge, learned in tradition and the text of the Koran, versed in exposition, and well acquainted with the sciences. Hassan, either through vanity or policy, began secretly to disseminate the notion of his being himself the imam whose appearance had been promised by Hassan Ben Sabah. Filled with this idea, the more instructed members of the society vied with each other in eagerness to fulfil his commands, and Keäh Mohammed, seeing his power gradually slipping from him, was at length roused to energy. Assembling the people, he reprobated in strong terms the prevailing heresy. "Hassan," said he, "is my son, and I am not the imam, but only one of his missionaries. Whoever maintains the contrary is an infidel." Then, in true Assassin fashion, he gave effect to his words by executing 250 of his son's adherents, and banishing an equal number from the fortress. Hassan himself, in order to save his life, was obliged publicly to curse those who held the new opinions, and to write dissertations condemning their tenets, and defending those of his father. By these means he succeeded in removing suspicion from the mind of the old chief; but, as he continued to drink wine in private, and violated several of the other positive precepts of the law, his adherents became only the more convinced of his being the imam, at whose coming all the precepts of the law were to cease to be of any force. Hassan was obliged to be cautious and conceal his opinions during the lifetime of his father; for, whatever their opinion might be of the capacity and intellectual power of the head of their sect, the Assassins believed themselves to be bound to obey his orders, as proceeding from the visible representative of the sacred invisible imam; and, high as their veneration for Hassan was, his blood would have flowed on the ground the instant an order to that effect had passed the lips of his father. But no sooner was Keäh Mohammed dead, after a reign of twenty-four years, and the supreme station was come to Hassan himself, than he resolved to fling away the mask at once, and not only to trample on the law himself, but to authorize and encourage all his people to do the same. Accordingly, when the month Ramazan (the Mohammedan Lent) of the 559th year of the Hejra (A.D. 1163) was come, he ordered all the inhabitants of Roodbar to assemble on the place of prayer (_Mosella_), or esplanade, before the castle of Alamoot. Facing the direction of the Keblah[46] he caused a pulpit to be erected, at whose four corners were displayed banners of the different hues familiar to Islam, namely, a white, a red, a yellow, a green, colours adverse to the black of the Abbassides. [Footnote 46: That is, the point towards which they turn in prayer, namely, Mecca.] On the 17th day of the month the people, in obedience to his commands, appeared in great numbers beneath the walls of the fortress. After a little time Hassan came forth and ascended the pulpit. All voices were hushed; expectation waited on the words of the Sheikh-al-Jebal. He commenced his discourse by perplexing the minds of his auditors by enigmatical and obscure sentences. When he had thus deluded them for some time, he informed them that an envoy of the imam (that is, the phantom of a khalif who was still sitting on the throne at Cairo) had arrived, and had brought him a letter addressed to all Ismaïlites, whereby the fundamental tenets of the sect were renewed and confirmed. He proceeded to assure them that, by this letter, the gates of mercy and compassion had been opened for all who would follow and obey him; that they were the true elect; that they were freed from all obligations of the law, and delivered from the burden of all commands and prohibitions; that he had now conducted them to the day of the resurrection, that is, of the revelation of the imam. He then commenced in Arabic the Khootbeh, or public prayer, which he said he had received from the imam; and an interpreter, who stood at the foot of the pulpit, translated it for them to the following effect:-- "Hassan, the son of Mohammed, the son of Buzoorg Oomeid, is our khalif (_successor_), dai, and hoojet (_proof_). All who follow our doctrine must hearken to him in affairs of faith and of the world, and regard his commands as imperative, his words as impressive. They must not transgress his prohibitions, and they must regard his commands as ours. They should know that our lord has had compassion upon them, and has conducted them to the most high God." When this proclamation was made known Hassan came down from the pulpit, directed tables to be spread, and commanded the people to break the fast, and to give themselves up, as on festival days, to all kinds of enjoyment, with music, and various games and sports. "For this," cried he, "this is the day of the resurrection;" that is, according to the Ismaïlite mode of interpreting the Koran, the day of the manifestation of the imam. What the orthodox had before only suspected was now confirmed. It was now manifest, beyond doubt, that the Ismaïlites were heretics who trampled under foot all the most plain and positive precepts of Islam; for, though they might pretend to justify their practice by their allegorical system of interpretation, it was clearly repugnant to common sense, and might be made the instrument of sanctioning, under the name of religion, every species of enormity. From this time the term Moolahid (_impious_) began to become the common and familiar appellation of the Ismaïlites in the mouths of the orthodox Moslems. As to the Ismaïlites themselves, they rejoiced in what they had done; they exalted like emancipated bondsmen in the liberty which they had acquired; and they even commenced a new era from the 17th (or, according to some authorities, the 7th) Ramazan of the 559th year, namely, the day of the manifestation of the imam. To the name of Hassan they henceforth affixed the formula "_On his memory be peace_;" which formula, it would appear, was employed by itself to designate him; for the historian Mirkhond assures us that he had been informed by a credible person that over the door of the library in Alamoot was the following inscription:-- "With the aid of God, the bonds Of the law he took away, The commander of the world, Upon whose name be peace." The madness of Hassan now attained its climax. He disdained to be regarded, like his predecessors, as merely the representative of the imam on earth, but asserted himself to be the true and real imam, who was now at length made manifest to the world. He sent letters to all the settlements of the society, requiring them to acknowledge him in his new capacity. He was prudent enough, however, to show a regard for the dignity and power of his different lieutenants in these letters, as appears by the following specimen, being the letter which was sent to Kuhistan, where the reis Mozaffar commanded:-- "I Hassan say unto you that I am the representative of God upon earth, and mine in Kuhistan is the reis Mozaffar, whom the men of that country are to obey, and to receive his word as mine." The reis erected a pulpit in the castle of Moominabad, the place of his residence, and read the letter aloud to the people, the greater part of whom listened to its contents with joy. The tables were covered before the pulpit, the wine was brought forth, the drums and kettle-drums resounded, the notes of the pipe and flute inspired joy, and the day of the abolition of the positive precepts of the law was devoted to mirth and festivity. Some few, who were sincere and upright in their obedience to Islam, quitted the region which they now regarded as the abode of infidelity, and went in search of other abodes; others, of a less decided character, remained, though shocked at what they were obliged every day to behold. The obedience to the commands of the _soi-disant_ imam was, however, tolerably general, and, according to Hammer, who can scarcely, however, be supposed to regard the system of Hassan as really more licentious than he has elsewhere described that of Mahomet, "the banner of the freest infidelity, and of the most shameless immorality, now waved on all the castles of Roodbar and Kuhistan, as the standard of the new illumination; and, instead of the name of the Egyptian khalif, resounded from all the pulpits that of Hassan as the true successor of the Prophet." The latter point had presented some difficulty to Hassan; for, in order to satisfy the people on that head, it was necessary to prove a descent from the Prophet, and this was an honour to which it was well known the family from which he was sprung had never laid claim. He might take upon him to abolish the positive precepts of the law as he pleased, and the people, whose inclinations were thereby gratified, would not perhaps scan very narrowly the authority by which he acted; but the attempt to deprive the Fatimite khalif of the honour which he had so long enjoyed, and to assume the rank of God's viceregent on earth in his room, was likely to give too great a shock to their prejudices, if not cautiously managed. It was necessary, therefore, that he should prove himself to be of the blood of the Fatimites. He accordingly began to drop some dark hints respecting the truth of the received opinion of his being the son of Keäh Mohammed. Our readers will recollect that, when Hassan Sabah was in Egypt, a dispute had taken place respecting the succession to the throne, in which Hassan had nearly lost his life for opposing the powerful commander-in-chief (_Emir-al-Jooyoosh_), and Nezar, the prince for whom the khalif Mostanser had designed the succession, had been deprived of his right by the influence of that officer. The confidents of Hassan now began to give out that, in about a year after the death of the khalif Mostanser, a certain person named Aboo-'l-Zeide, who had been high in his confidence, had come to Alamoot, bearing with him a son of Nezar, whom he committed to the care of Hassan Sabah, who, grateful to the memory of the khalif and his son, had received the fugitive with great honour, and assigned a village at the foot of Alamoot for the residence of the young imam. When the youth was grown up he married and had a son, whom he named _On his Memory be Peace_. Just at the time when the imam's wife was confined in the village, the consort of Keäh Mohammed lay in at the castle; and, in order that the descendant of Fatima might come to the temporal power which was his right, a confidential woman undertook and succeeded in the task of secretly changing the children. Others went still further, and did not hesitate to assert that the young imam had intrigued with the wife of Keäh Mohammed, and that Hassan was the fruit of their adulterous intercourse. Like a true pupil of ambition, Hassan was willing to defame the memory of his mother, and acknowledge himself to be a bastard, provided he could succeed in persuading the people to believe him a descendant of the Prophet. These pretensions of Hassan to a Fatimite pedigree gave rise to a further increase of the endless sects into which the votaries of Islam were divided. Those who acknowledged it got the name of Nezori, and by them Hassan was called the Lord of the Resurrection (_Kaim-al-Kiamet_), and they styled themselves the Sect of the Resurrection. The reign of the vain, inconsiderate Hassan was but short. He had governed the society only four years when he was assassinated by his brother-in-law, Namver, a descendant, we are told, of the family of Buyah, which had governed the khalifs and their dominions before the power passed into the hands of the Turkish house of Seljook. CHAPTER VIII. Mohammed II.--Anecdote of the Imam Fakhr-ed-deen--Noor-ed-deen--Conquest of Egypt--Attempt on the Life of Saladin. The death of Hassan was amply avenged by his son and successor, Mohammed II. Not only was the murderer himself put to death; vengeance, in its oriental form, extended itself to all his kindred of both sexes, and men, women, and children bled beneath the sword of the executioner. Mohammed, who had been carefully trained up in the study of philosophy and literature, was, like his father, puffed up with vanity and ambition, and, far from receding from any of his predecessor's pretensions to the imamat, he carried them to even a still greater length than he had done. At the same time he maintained a high character for knowledge and talent among his literary contemporaries, who were numerous, for his reign extended through a period of forty-six years, and the modern Persian literature was now fast approaching its climax. Not to mention other names, less familiar to our readers, we shall remark, as a proof of what we have said, that this was the period in which Nizamee of Ghenj sang in harmonious numbers the loves of Khosroo and Shireen, and of Mujnoon and Leila (these last the Romeo and Juliet of the east), the crown and flower of the romantic poetry of Persia. Then too flourished the great panegyrist Enveree, and a crowd of historians, jurists, and divines. One of the most celebrated men of this time was the imam Fakhr-ed-deen (_Glory of Religion_) Rasi, who gave public lectures on the law in his native city of Rei. It being slanderously reported that he was devoted in secret to the opinions of the Ismaïlites, and was even one of their missionaries, he adopted the ordinary expedient of abusing and reviling that sect, and each time he ascended the pulpit to preach he reprobated and cursed the _Impious_ in no measured terms. Intelligence of what he was about was not long in reaching the eyrie of the Sheikh-al-Jebal, and a Fedavee received his instructions, and forthwith set out for Rei. He here entered himself as a student of the law, and sedulously attended the lectures of the learned imam. During seven months he watched in vain for an opportunity of executing his commission. At length he discovered one day that the attendants of the imam had left him to go to fetch him some food, and that he was alone in his study. The Fedavee entered, fastened the doors, seized the imam, cast him on the ground, and directed his dagger at his bosom. "What is thy design?" said the astonished imam. "To rip up thy belly and breast." "And wherefore?" "Wherefore? Because thou hast spoken evil of the Ismaïlites in the pulpit." The imam implored and entreated, vowing that, if his life was spared, he would never more say aught to offend the sect of Ismaïl. "I cannot trust thee," cried the Assassin; "for when I am gone thou wilt return to thy old courses, and, by some ingenious shift or other, contrive to free thyself from the obligation of thy oath." The imam then, with a most solemn oath, abjured the idea of explaining away his words, or seeking absolution for perjury. The Assassin got up from over him, saying, "I had no order to slay thee, or I should have put thee to death without fail. Mohammed, the son of Hassan, greets thee, and invites thee to honour him by a visit at his castle. Thou shalt there have unlimited power, and we will all obey thee like trusty servants. We despise, so saith the sheikh, the discourses of the rabble, which rebound from our ears like nuts from a ball; but _you_ should not revile us, since your words impress themselves like the strokes of the graver in the stone." The imam replied that it was totally out of his power to go to Alamoot, but that in future he should be most careful never to suffer a word to pass his lips to the discredit of the mountain prince. Hereupon the Fedavee drew 300 pieces of gold from his girdle, and, laying them down, said, "See! here is thy annual pension; and, by a decree of the divan, thou shalt every year receive an equal sum through the reis Mozaffer. I also leave thee, for thy attendants, two garments from Yemen, which the Sheikh-al-Jebal has sent thee." So saying, the Fedavee disappeared. The imam took the money and the clothes, and for some years his pension was paid regularly. A change in his language now became perceptible, for, whereas he was used before, when, on treating of any controverted point, he had occasion to mention the Ismaïlites, to express himself thus, "Whatever the Ismaïlites, whom God curse and destroy! may say,"--now that he was pensioned he contented himself with merely saying, "Notwithstanding what the Ismaïlites may say." When one of his scholars asked him the cause of this change he made answer, "We cannot curse the Ismaïlites, they employ such _sharp_ and _convincing_ arguments." This anecdote is related by several of the Persian historians, and it serves to prove, like the case of sultan Sanjar, related above, that the Ismaïlites were not so thoroughly ruthless and bloodthirsty as not to prefer rendering an enemy innocuous by gentle means to depriving him of life. Historians record no other event connected with the eastern establishment of the Ismaïlite society during the long-reign of Mohammed II. We shall now, therefore, turn our view to the Syrian branch, which attracts attention by the illustrious names which appear in oriental history at that time, and with which the ruler of Massyat came into hostile or friendly relations. The names of Noor-ed-deen (_Light of Religion_), Salah-ed-deen (_Integrity of Religion_), the Noradin and Saladin of western writers, and the Lion-hearted king of England, will at once awake the attention of the reader. The celebrated Emod-ed-deen (_Pillar of Religion_) Zengi, who gave the Christian power in the east its first shock by the conquest of Edessa, perished by the hand of a slave shortly after that achievement. His power and the title Atabeg fell to his son Noor-ed-deen, who carried on the war against the Christians with all the activity of his father, and with more of the gentleness and courtesies which shed a lustre on zeal and valour. Noor-ed-deen was one of the most accomplished characters which the East has exhibited. He was generous and just, and strict in the observance of all the duties of Islam. No pomp or magnificence surrounded him. He wore neither silk nor gold. With the fifth part of the booty, which was his share as prince, he provided for all his expenses. A zealous Moslem, he was evermore engaged in the combats of the Holy War,--either the _greater_, which was held to be fought against the world and its temptations by fasting and prayer, by study, and the daily practice of the virtues required of him who is placed in authority,--or the _lesser_, which was fought with natural weapons against the foes of Islam. From this union of piety and valour he acquired the titles of Gasi (_Victor_) and Sheheed (_Martyr_); for, though he did not fall in the defence of the faith, he was regarded as being entitled to all the future rewards attendant on actual martyrdom. Notwithstanding his being one of the most deadly foes that the Christians ever encountered, their historians did justice to the illustrious Noor-ed-deen, and the learned William, Archbishop of Tyre, says of him, "He was a prudent, moderate man, who feared God according to the faith of his people, fortunate, and an augmenter of his paternal inheritance." The possession of Mossul and Aleppo made Noor-ed-deen master of northern Syria; the southern part of that country was under the Prince of Damascus. Twice did the atabeg lay siege, without effect, to that city; at length the inhabitants, fearing the Crusaders, invited him to take possession of it, and the feeble prince was obliged to retire, accepting Emessa in exchange for the "Queen of Syria." The power of Noor-ed-deen now extended from the Euphrates to the Holy Land, and his thoughts were directed towards his grand object of expelling the Franks from the East, when an opportunity presented itself of bringing Egypt once more under the spiritual dominion of the house of Abbas. Degeneracy is the inevitable lot of unlimited power. The Fatimite Commanders of the Faithful were now become mere puppets in the hands of their ministers, and the post of vizir was now, as was so often the case with the throne, contended for with arms. A civil war was at this time raging in Egypt between Shaver and Dhargam, rival candidates for the viziriate. The former came in person to Damascus, and offered the atabeg Noor-ed-deen a third of the revenues of Egypt if he would aid him to overcome his rival. Without hesitation Noor-ed-deen ordered Asad-ed-deen (_Lion of Religion_) Sheerkoh (_Mountain Lion_)[47], a Koordish chief who commanded for him at Emessa, to assemble an army and march for Egypt. Sheerkoh obeyed, and sorely against his will, and only at the urgent command of Noor-ed-deen, did his nephew, the then little known, afterwards so justly famous, Saladin, quit the banquets and enjoyments of Damascus, and the other towns of Syria, to accompany his uncle to the toils and the perils of war. Dhargam was victorious in the first action, but he being murdered shortly afterwards by one of his slaves, Shaver obtained possession of the dignity which he sought. The new vizir then tried to get rid of his allies, but such was not the intention of Noor-ed-deen, and Sheerkoh took his post with his troops in the north-eastern part of the kingdom, where he occupied the frontier town of Belbeïs, on the most eastern branch of the Nile, under pretext of receiving the third part of the revenue which had been promised to Noor-ed-deen. Shaver, anxious to get rid of such dangerous guests, formed a secret league with Amalric, King of Jerusalem, and engaged to give him 60,000 ducats for his aid against them. Sheerkoh, who had been reinforced, advanced into Upper Egypt, and Saladin took the command of Alexandria, which he gallantly defended for three months against the combined forces of the Christians and Egyptians, and, after some fighting, peace was made on condition of Noor-ed-deen receiving 50,000 ducats, and double that sum being paid annually to the King of Jerusalem. [Footnote 47: The former of these names is Arabic, the latter Persian.] Shortly afterwards an unprincipled attempt was made on Egypt by Amalric, at the suggestion of the Master of the Hospitallers, and Shaver, in his distress, had once more recourse to Noor-ed-deen. The phantom-khalif joined in the supplication, and sent what is the greatest mark of need in the east--locks of the hair of his women, which is as much as to say, "Aid! aid! the foe is dragging the women forth by the hair." Belbeïs had now been conquered, and Cairo was besieged by the Christians. Shaver had burnt the old town, and defended himself and the khalif in the new town, the proper Cairo. Sheerkoh appeared once more in Egypt with a larger army than before[48], but, ere he reached the beleaguered town, Shaver and Amalric had entered into a composition, and the former had withdrawn on receiving a sum of 50,000 ducats. Sheerkoh however advanced, and pitched his tents before the walls of Cairo. The khalif Adhad and his principal nobles came forth to receive him, and that unhappy prince made his complaints of the tyranny and selfishness of Shaver, who had brought so much misery on him and his kingdom. He concluded by requesting the head of his vizir at the hand of the general of Noor-ed-deen. Shaver, aware of the danger which menaced him, invited Sheerkoh, his nephew, and the other chiefs of the army, to a banquet, with the intention of destroying them, but his plot was discovered, and his head cast at the feet of the khalif. Sheerkoh was forthwith appointed to the vacant dignity, with the honourable title of Melik-el-Mansoor (Victorious King), but he enjoyed it only for a short time, having been carried off by death in little more than two months after his elevation. He was succeeded in his rank, and in the command of the army, by his nephew Saladin, who now became in effect master of Egypt. Noor-ed-deen, thinking the time was come for establishing the spiritual sway of the house of Abbas, sent directions to Saladin to fill all the offices which had been occupied by the Sheähs with the orthodox, and hear prayer celebrated in the name of the Khalif of Bagdad; but this prudent chief, who knew that the great majority of the people of Egypt were firmly attached to the belief of the Fatimites being the rightful successors of the Prophet, hesitated to comply. At length the death of the Fatimite khalif occurred most opportunely to free him from embarrassment. Adhad-ladin-Allah, the last of the descendants of Moez-ladin-Allah, the founder of the dynasty, died suddenly--of disease, according to the oriental historians,--by the hand of Saladin, according to the rumour which went among the Christians[49]. All obstacles being now removed, public prayer was celebrated in the mosks of Egypt in the name of the Abbasside khalif, and the power of the western Ismaïlites, after a continuance of 200 years, brought completely to an end. [Footnote 48: He was accompanied by Saladin, who gives the following account of his own repugnance to the expedition:--"When Noor-ed-deen ordered me to go to Egypt with my uncle, after Sheerkoh had said to me in his presence, 'Come Yoossuf, make ready for the journey!' I replied, 'By God, if thou wert to give me the kingdom of Egypt I would not go, for I have endured in Alexandria what I shall not forget while I live.' But Sheerkoh said to Noor-ed-deen, 'It cannot be but that he should accompany me.' Whereupon Noor-ed-deen repeated his command, but I persisted in my refusal. As Noor-ed-deen also adhered to his determination, I excused myself by pleading the narrowness of my circumstances. Noor-ed-deen then gave me all that was requisite for my outfit, but I felt as if I was going to death."--_Abulfeda._] [Footnote 49: William of Tyre xx. 12.] Noor-ed-deen, who saw that the power of his lieutenant was now too great to be controlled, adopted the prudent plan of soothing him by titles and marks of confidence. The khalif of Bagdad sent him a dress of honour and a letter of thanks for having reduced under his spiritual dominion a province which had been so long rebellious against his house. But the most important consequence of the timely death of the khalif to Saladin was the acquisition of the accumulated treasures of the Fatimites, which fell into his hands, and which he employed as the means of securing the fidelity of his officers and soldiers. As a specimen of oriental exaggeration, we shall give the list of these treasures as they are enumerated by eastern writers. There were, we are assured, no less than 700 pearls, each of which was of a size that rendered it inestimable, an emerald a span long, and as thick as the finger, a library consisting of 2,600,000 books, and gold, both coined and in the mass; aloes, amber, and military arms and weapons past computation. A large portion of this enormous treasure was distributed by Saladin among his soldiers; the remainder was applied, during ten successive years, to defray the expenses of his wars and buildings. As Saladin's name was Yoossuf (_Joseph_), the same with that of the son of Jacob, the minister of king Pharaoh, it is not an improbable supposition that, in Egyptian tradition, the two Josephs have been confounded, and the works of the latter been ascribed to the former; for it is the character of popular tradition to leap over centuries, and even thousands of years, and to form out of several heroes one who is made to perform the actions of them all. As long as Noor-ed-deen lived, Saladin continued to acknowledge his superiority; and when, on his death, he left his dominions to his son Malek-es-Saleh, the coins of Egypt bore the name of the young prince. As Malek-es-Saleh was a minor, and entirely under the guidance of the eunuch Kameshtegin, great discontent prevailed among the emirs; and Seif-ed-deen (_Sword of Religion_), the cousin of the young prince, who was at the head of an army in Mesopotamia, prepared to wrest the dominion from the young Malek-es-Saleh. All eyes were turned to Saladin, as the only person capable of preserving the country. He left Egypt with only 700 horsemen. The governor and people of Damascus cheerfully opened the gates to him. Hems and Hama followed the example of Damascus. Saladin took the government under the modest title of lieutenant of the young atabeg, whose rights he declared himself ready to maintain on all occasions. He advanced to Aleppo, where Malek-es-Saleh was residing; but the militia of that town, moved by the tears of the young prince, who was probably influenced by the eunuch Kameshtegin, who feared to lose his power, marched out and put to flight the small force with which Saladin had approached the town. Having collected a larger army, Saladin laid siege regularly to Aleppo, and Kameshtegin, despairing of force, resolved to have recourse to treachery. He sent accordingly to Sinan, the Sheikh of the Assassins, who resided at Massyat, representing to him how dangerous a foe to the Ismaïlites was the valiant Koord, who was so ardent in his zeal for the house of Abbas, and had put an end to the dynasty of the Fatimites, who had so long given lustre to the maintainers of the rights of Ismaïl by the possession of extensive temporal power and dignity. He reminded him that, if Saladin succeeded in his ambitious projects in Syria, he would, in all probability, turn his might against the Assassins, and destroy their power in that country. These arguments were enforced by gold, and the sheikh, readily yielding to them, despatched without delay three Fedavees, who fell on Saladin in the camp before Aleppo. The attempt, however, miscarried, and the murderers were seized and put to death. Saladin, incensed at this attempt on his life, and guessing well the quarter whence it came, now pressed on the siege with greater vigour. Finding the benefit which might be derived from the daggers of the Fedavee, Kameshtegin resolved to employ them against his personal enemies. The vizir of the young prince, and two of the principal emirs, had laid a plot for his destruction. Coming to the knowledge of it, he determined to be beforehand with them, and, watching the moment when Malek-es-Saleh was about to mount his horse to go to the chase, he approached him, requesting his signature to a blank paper, under pretence of its being necessary for some affair of urgent importance. The young prince signed his name without suspicion, and Kameshtegin instantly wrote on the paper a letter to the Sheikh of the Assassins, in which Malek-es-Saleh was made to request him to send men to put those three emirs out of the way. The Ismaïlite chief readily complied with the request, as he supposed it to be, of his young friend and neighbour, and several Fedavees were despatched to execute his wishes. Two of these fell on the vizir as he was going out of the eastern gate of a mosk near his own house. They were cut to pieces on the spot. Soon after three fell on the emir Mujaheed as he was on horseback. One of them caught hold of the end of his cloak, in order to make more sure of him, but the emir gave his horse the spurs, and broke away, leaving his cloak behind. The people seized the Assassins, two of whom were recognized as being acquaintances of the emir's head groom. One of them was crucified, and along with him the groom as an accomplice: on the breast of the latter was placed this inscription, "This is the reward of the concealer of the Impious." The others were dragged to the castle, and beaten on the soles of their feet to make them confess what had induced them to attempt the commission of such a crime. In the midst of his tortures one of them cried out, "Thou didst desire of our lord Sinan the murder of thy slaves, and now thou dost punish us for performing thy wishes.". Full of wrath Malek-es-Saleh wrote a letter to the sheikh Sinan filled with the bitterest reproaches. The sheikh made no other reply than that of sending him back the letter bearing his own subscription. Historians do not tell us what the final result was; and it is also in a great measure uncertain at what time this event occurred. The Assassins did not give over their attempts upon Saladin, whose power became more formidable to them after he had deprived the family of Noor-ed-deen of their honours and dominions; and he was again attacked by them in his camp before the fortress of Ezag. One of them assailed him and wounded him in the head, but the sultan (he had now assumed that title) caught him by the arm and struck him down. A second rushed on--he was cut down by the guards; a third, a fourth, shared the same fate. Terrified at their obstinate perseverance, the sultan shut himself up in his tent during several days, and ordered all strangers and suspicious persons to quit the camp. Next year (1176) the sultan, being at peace with his other enemies, resolved to take exemplary vengeance on those who had so unprovokedly attempted his life. Assembling an army, he entered the mountains, wasted with fire and sword the territory of the Ismaïlites, and came and laid siege to Massyat. The power of the Syrian Ismaïlites would have been now extinguished but for the intercession of the Prince of Hama, the sultan's uncle, who, at the entreaty of Sinan, prevailed on his nephew to grant a peace on condition of no attempt being made at any future time on his life. Sinan gladly assented to these terms, and he honourably kept his engagement, for the great Saladin reigned fifteen years after this time, carried on continual wars, conquered Jerusalem and the Holy Land, exposed himself to danger in the field and in the camp, but no Assassin was ever again known to approach him with hostile intentions. CHAPTER IX. Sinan the Dai-al-Kebir of Syria--Offers to become a Christian--His Ambassador murdered by the Templars--Cardinal de Vitry's Account of the Assassins--Murder of the Marquis of Montferrat--Defence of King Richard. The person who had the chief direction of the affairs of the society in Syria in the time of Saladin was one of the most remarkable characters which appear in the history of the Assassins. His name was Rasheed-ed-deen (_Orthodox in Religion_) Sinan, the son of Suleiman of Basra. Like so many others of the impostors who have appeared from time to time in the east, he had the audacity to give himself out for an incarnation of the Divinity. No one ever saw him eat, drink, sleep, or even spit. His clothing was of coarse hair-cloth. From the rising to the setting of the sun he stood upon a lofty rock, preaching to the people, who received his words as those of a superior being. Unfortunately for his credit, his auditors at length discovered that he had a halt in his gait, caused by a wound which he received from a stone in the great earthquake of 1157. This did not accord with the popular idea of the perfection which should belong to the corporeal vehicle of Divinity. The credit of Sinan vanished at once, and those who had just been adoring the god now threatened to take the life of the impostor. Sinan lost not his self-possession; he calmly entreated them to be patient, descended from his rock, caused food to be brought, invited them to eat, and by the persuasive powers of his eloquence induced them to recognise him as their sole chief, and all unanimously swore obedience and fidelity to him. The neglect of chronology by the oriental historians, or their European translators and followers, is frequently such that we are left in great uncertainty as to the exact time of particular events, and are thus unable to trace them to their real causes and occasions. The mention of the earthquake of 1157 would however seem to make it probable that it was about that time that Sinan put forward his claims to divinity; and as, at that very period, Hassan, the son of Keäh Mohammed, was giving himself out for the promised imam, we may suppose that it was his example which stimulated Sinan to his bold attempt at obtaining independent dominion over the Syrian branch of the Ismaïlites. Sinan was, like Hassan, a man of considerable learning. His works are held in high estimation by the remains of the sect of the Ismaïlites still lingering among the mountains of Syria. These works, we are told, consist of a chaotic mixture of mutilated passages of the Gospel and the Koran, of contradictory articles of belief, of hymns, prayers, sermons, and regulations, which are unintelligible even to those who receive and venerate them. The sacred books of the Christians formed, as we see, a part of the studies of the Sheikh of Massyat, and, as it would appear, he thought he might derive some advantage from his acquaintance with them. The religio-military society of the Knights of the Temple, whose history we shall soon have to record, had possessions in the neighbourhood of those of the Assassins, and their superior power had enabled them, at what time is uncertain, to render the latter tributary. The tribute was the annual sum of 2,000 ducats, and Sinan, to whom probably all religions were alike, and who had unbounded power over the minds of his people, conceived the idea of releasing himself from it by professing the same religion with his neighbours. He accordingly sent, in the year 1172, one of his most prudent and eloquent ministers on a secret embassy to Amalric King of Jerusalem, offering, in the name of himself and his people, to embrace the Christian religion, and receive the rite of baptism, provided the king would engage to make the Templars renounce the tribute of 2,000 ducats, and agree to live with them henceforward as good neighbours and friends and brethren. Overjoyed at the prospect of making converts of such importance, the king readily assented to the desires of the Ismaïlite chief, and he at the same time assured the Templars that their house should not be a loser, as he would pay them 2,000 ducats annually out of his treasury. The brethren of the Temple made no objection to the arrangement: and after the Ismaïlite ambassador had been detained and treated honourably for some days by the king, he set out on his return, accompanied by a guide and escort sent by the king to conduct him as far as the borders of the Ismaïlite territory. They passed in safety through the country of Tripolis, and were now in the vicinity of the first castles of the Ismaïlites, when suddenly some Templars rushed forth from an ambush, and murdered the ambassador. The Templars were commanded by a knight named Walter du Mesnil, a one-eyed, daring, wicked man, but who, on this occasion, it would appear, acted by the orders of his superiors, who probably did not consider the royal promise good security for the 2,000 ducats; for, when Amalric, filled with indignation at the base and perfidious action, assembled his barons at Sidon to deliberate on what should be done, and by their advice sent two of their number to Ado de St. Amand, the Master of the Temple, to demand satisfaction for the iniquitous deed, the master contented himself by saying that he had imposed a penance on brother Du Mesnil, and had moreover directed him to proceed to Rome without delay, to know what farther the apostolic father would order him to do, and that, on this account he must, in the name of the pope, prohibit any violence against the aforesaid brother. The king, however, was not regardless of justice and of his own dignity. Shortly afterwards, when the master and several of the Templars were at Sidon, he assembled his council again, and, with their consent, sent and dragged Du Mesnil from the house of the Templars, and threw him into prison, where he would probably have expiated his crime but for the speedy death of the king. All hopes of the conversion of the Ismaïlites were now at an end. It is on this occasion that the Archbishop of Tyre gives an account of what he had been able to learn respecting the Assassins. As what we have previously related of them has been exclusively drawn from eastern sources, it will not be useless to insert in this place the accounts of them given by the Cardinal de Vitry, who has followed and enlarged the sketch of the archbishop[50]. [Footnote 50: Gesta Dei per Francos, vol. i. pp. 994, 1062.] "In the province of Phoenicia, near the borders of the Antaradensian town which is now called Tortosa, dwells a certain people, shut in on all sides by rocks and mountains, who have ten castles, very strong and impregnable, by reason of the narrow ways and inaccessible rocks, with their suburbs and the valleys, which are most fruitful in all species of fruits and corn, and most delightful for their amenity. The number of these men, who are called Assassins, is said to exceed 40,000[51]. They set a captain over themselves, not by hereditary succession, but by the prerogative of merit, whom they call the Old Man (_Veterem seu Senem_), not so much on account of his advanced age as for his pre-eminence in prudence and dignity. The first and principal _abbot_ of this unhappy _religion_ of theirs, and the place where they had their origin and whence they came to Syria, is in the very remote parts of the east, near the city of Bagdad and the parts of the province of Persia. These people, who do not divide the hoof, nor make a difference between what is sacred and what is profane, believe that all obedience indifferently shown by them towards their superior is meritorious for eternal life. Hence they are bound to their master, whom they call the Old Man, with such a bond of subjection and obedience that there is nothing so difficult or so dangerous that they would fear to undertake, or which they would not perform with a cheerful mind and ardent will, at the command of their lord. The Old Man, their lord, causes boys of this people to be brought up in secret and delightful places, and having had them diligently trained and instructed in the different kinds of languages, sends them to various provinces with daggers, and orders them to slay the great men of the Christians, as well as of the Saracens, either because he is at enmity with them for some cause or other, or at the request of his friends, or even for the lucre of a large sum of money which has been given him, promising them, for the execution of this command, that they shall have far greater delights, and without end, in paradise, after death, than even those amidst which they had been reared. If they chance to die in this act of obedience they are regarded as martyrs by their companions, and being placed by that people among their saints, are held in the greatest reverence. Their parents are enriched with many gifts by the master, who is called the Old Man, and if they were slaves they are let go free ever after. Whence these wretched and misguided youths, who are sent from the convent (_conventu_) of the aforesaid brethren to different parts of the world, undertake their deadly legation with such joy and delight, and perform it with such diligence and solicitude, transforming themselves in various ways, and assuming the manners and dress of other nations, sometimes concealing themselves under the appearance of merchants, at other times under that of priests and monks, and in an infinity of other modes, that there is hardly any person in the whole world so cautious as to be able to guard against their machinations. They disdain to plot against an inferior person. The great men to whom they are hostile either redeem themselves by a large sum of money, or, going armed and attended by a body of guards, pass their life in suspicion and in dread of death. They kept the law of Mahomet and his institutions diligently and straitly beyond all other Saracens till the times of a certain master of theirs, who, being endowed with natural genius, and exercised in the study of different writings, began with all diligence to read and examine the law of the Christians and the Gospels of Christ, admiring the virtue of the miracles, and the sanctity of the doctrine. From a comparison with these he began to abominate the frivolous and irrational doctrine of Mahomet, and at length, when he knew the truth, he studied to recall his subjects by degrees from the rites of the cursed law. Wherefore he exhorted and commanded them that they should drink wine in moderation and eat the flesh of swine. At length, after many discourses and serious admonitions of their teacher, they all with one consent agreed to renounce the perfidy of Mahomet, and, by receiving the grace of baptism, to become Christians." [Footnote 51: William of Tyre makes their number 60,000. He declares his inability to give the origin of the name Assassins.] We may, from this account, perceive that the Crusaders had a tolerably clear idea of the nature and constitution of the society of the Assassins. The Cardinal de Vitry plainly describes them as forming a _religion_, that is, an order under an abbot; and perhaps the resemblance which Hammer traces between them and the Templars, which we shall notice when we come to speak of this last society, is not quite so fanciful as it might at first sight appear. It is curious, too, to observe that the Christians also believed that the Sheikh-al-Jebal had some mode of inspiring the Fedavee with a contempt of life and an aspiration after the joys of paradise. The dagger had not been unsheathed against the Christian princes since, forty-two years before (1149), Raymond, the young Count of Tripolis, was murdered as he knelt at his devotions, and the altar was sprinkled with his blood. A more illustrious victim was now to bleed; and, as the question of who was the real author of his death forms a curious historical problem, we shall here discuss it at some length. Conrad Marquis of Montferrat, a name celebrated in the history of the third crusade, had just been named King of Jerusalem by Richard Lion-heart King of England. In the latter end of the month of April 1192 the marquis, being at Tyre, went to dine with the Bishop of Beauvais. One writer says that, the marchioness having stayed too long in the bath, and the marquis being averse to dining alone, he mounted his horse and rode to dine with the Bishop; but, finding that that prelate had already finished his meal, he was returning home to his palace. As he passed through a narrow street, and was come near the toll-house, two Assassins, having watched their opportunity, approached him. The one presented a petition, and, while he was engaged reading it, both struck him with their daggers, crying, "Thou shalt be neither marquis nor king." One of them was cut down instantly, the other sought refuge in a neighbouring church, and, according to an Arabian historian, when the wounded marquis was brought into the same church, he rushed on him anew, and completed his crime. Others relate that the marquis was carried home to his palace, where he lived long enough to receive the holy sacrament and to give his last instructions to his wife. The two accounts, we may perceive, are by no means repugnant. These Assassins, who were both youths, had been for some time--six months it is said--in Tyre, watching for an opportunity to perform the commission which had been given them. They had feigned a conversion from Islam, or, as some say, had assumed the habit of monks, in order to win the confidence of the marquis, and thus procure more ready access to him. One of them, we are told, had even entered his service, and the other that of Balian of Ibelin. The question now comes, at whose instigation was the murder committed? Here we find several both oriental and occidental witnesses disposed to lay the guilt on Richard, King of England, those writers who were his own subjects indignantly repelling the accusation, and some indifferent witnesses testifying in his favour. Previous to examining these witnesses we must state that king Richard was at enmity with Philip Augustus, King of France; that though he had given the crown of Jerusalem to the Marquis of Montferrat, there was little kind feeling between them, and they had been enemies; and, finally, that the history of the English monarch exhibits no traits of such a generous chivalrous disposition as should put him beyond suspicion of being concerned in an assassination. Of the writers who charge king Richard with the murder it is to be observed that the only ones that are contemporary are the Arabian historians. The following passage is quoted from the History of Jerusalem and Hebron, by Hammer, who regards it as quite decisive of the guilt of the English king:--"The marquis went, on the 13th of the month Rebi-al-Ewal, to visit the Bishop of Tyre. As he was going out he was attacked by two Assassins, who slew him with their daggers. When taken and stretched on the rack, they confessed that they had been employed by the King of England. They died under the torture." Boha-ed-deen, the friend and biographer of Saladin, writes to the same effect. It is therefore evident that, at the time, it was reported that the marquis had been murdered by persons employed by the King of England; and Vinisauf and the other English writers assure us that the French party and the friends of the murdered marquis endeavoured to throw the odium of the deed on king Richard. As that mode of getting rid of an enemy was far too familiar in the east, it was natural enough that the Arabian writers should adopt the report without much inquiry. This consideration alone ought very much to invalidate their testimony. Some German chroniclers also, following the reports which were industriously spread to the disadvantage of the English king at the time he was a prisoner in Austria, did not hesitate to accuse him of the murder of the marquis; but, as has been justly observed, these, as well as the preceding, were either partial or at a distance[52]. [Footnote 52: Raumer, Geschichte der Hohenstauffen, ii., p. 490. Wilken, Geschichte der Kreuzzüge, iv., 489.] In opposition to these assertions, we have the unanimous testimony of all the English writers, such as Vinisauf (the companion and historian of king Richard's crusade), Hoveden, Brompton, William of Newbridge. The Syrian bishop, Aboo-'l-Faraj, mentions the report of the Assassin who was put to the rack having laid the guilt on king Richard, but adds that the truth came afterwards to light. Hugo Plagon, a judicious and impartial writer, so far from imputing the death of the marquis to king Richard, assigns the cause which moved the Assassin prince to order the death of the marquis, namely, the same which we shall presently see stated in the letter ascribed to the Old Man of the Mountain. Rigord, who wrote the history of Philip Augustus, does not by any means impute the murder of the marquis to king Richard, though he says that while Philip was at Pontoise letters were brought to him from beyond sea, warning him to be on his guard, as Assassins (_Arsacidæ_) had been sent, at the suggestion and command of the King of England, to kill him, "for at that time they had slain the king's kinsman, the marquis." Philip, in real, but more probably feigned alarm, immediately surrounded his person with a guard of serjeants-at-mace. The Arabic historian, Ebn-el-Athir, the friend of Saladin, says that the sultan had agreed with the Old Man of the Mountain, for a sum of 10,000 pieces of gold, to deliver him of both king Richard and the marquis, but that Sinan, not thinking it to be for his interest to relieve the sultan of the English king, had taken the money and only put the marquis out of the way. This narrative is wholly improbable, for treachery was surely no part of the character of Saladin; but it serves to prove the impartiality which is so justly ascribed to the Arabic writers in general. The testimony of Abulfeda is as follows: "And in it (the year of the Hejra 588, or A.D. 1192,) was slain the Marquis, Lord of Soor (or Tyre); may God, whose name be exalted, curse him! A Batinee, or Assassin (in one copy Batinees), who had entered Soor in the disguise of a monk, slew him[53]." [Footnote 53: Annales Muslemici, tom. iv., pp. 122, 123. Hafniae, 1792.] We thus see that the evidence in favour of the King of England greatly preponderates, not a single writer who was on the spot laying the murder to his charge; on the contrary, those who had the best means of being informed treated the imputation with contempt, as a base calumny devised by the French party. But there is a still more illustrious witness in his behalf, if the testimony ascribed to him be genuine--the Old Man of the Mountain himself. Brompton gives two letters purporting to have been written by this personage, the one to the Duke of Austria, the other to the princes and people of Europe in general. The latter is also given by William of Newbridge, with some variation. Both have been admitted by Rymer into his Foedera. Gibbon, who seems to have known only the last, pronounces it to be an "absurd and palpable forgery." Hammer, whose arguments we shall presently consider, undertakes to demonstrate that these epistles are forgeries. Raumer, more prudently, only says that this last is not genuine in its present form. The following are translations of these documents:-- "The Old Man of the Mountain to Limpold, Duke of Austria, greeting. Since several kings and princes beyond sea accuse Richard, King of England, and lord, of the death of the marquis, I swear by the God who reigneth for ever, and by the law which we hold, that he had no guilt in his death; for the cause of the death of the marquis was as follows. "One of our brethren was coming in a ship from Satelia (_Salteleya_) to our parts, and a tempest chancing to drive him to Tyre the marquis had him taken and slain, and seized a large sum of money which he had with him. But we sent our messengers to the marquis, requiring him to restore to us the money of our brother, and to satisfy us respecting the death of our brother, which he laid upon Reginald, the Lord of Sidon, and we exerted ourselves through our friends till we knew of a truth that it was he himself who had had him put to death, and had seized his money. "And again we sent to him another of our messengers, named Eurisus, whom he was minded to fling into the sea; but our friends made him depart with speed out of Tyre, and he came to us quickly and told us these things. From that very hour we were desirous to slay the marquis; then also we sent two brethren to Tyre, who slew him openly, and as it were before all the people of Tyre. "This, then, was the cause of the death of the marquis; and we say to you in truth that the lord Richard, King of England, had no guilt in this death of the marquis, and these who on account of this have done evil to the lord King of England have done it unjustly and without cause. "Know for certain that we kill no man in this world for any hire or money, unless he has first done us evil. "And know that we have executed these letters in our house at our castle of Messiat, in the middle of September. In the year from Alexander M. D. & V." * * * * * "The Old Man of the Mountain to the princes of Europe and all the Christian people, greeting. "We would not that the innocence of any one should suffer by reason of what we have done, since we never do evil to any innocent and guiltless person; but those who have transgressed against us we do not, with God to aid, long suffer to rejoice in the injuries done to our simplicity. "We therefore signify to the whole of you, testifying by him through whom we hope to be saved, that that Marquis of Montferrat was slain by no machination of the King of England, but he justly perished, by our will and command, by our satellites, for that act in which he transgressed against us, and which, when admonished, he had neglected to amend. For it is our custom first to admonish those who have acted injuriously in anything to us or our friends to give us satisfaction, which if they despise, we take care to take vengeance with severity by our ministers, who obey us with such devotion that they do not doubt but that they shall be gloriously rewarded by God if they die in executing our command. "We have also heard that it is bruited about of that king that he has induced us, as being less upright and consistent (_minus integros et constantes_), to send some of our people to plot against the King of France, which, beyond doubt, is a false fiction, and of the vainest suspicion, when neither he, God is witness, has hitherto attempted anything against us, nor would we, in respect to our honour, permit any undeserved evil to be planned against any man. Farewell." * * * * * We will not undertake to maintain the genuineness of these two epistles, but we may be permitted to point out the futility of some of the objections made to them. Hammer pronounces the first of them to be an undoubted forgery because it commences with swearing by the law, and ends by being dated from the era of the Seleucides. Both, he says, were equally strange to the Ismaïlites, who precisely at this time had begun to trample the law under foot, and had abandoned the Hejra, the only era known in Mohammedan countries, for a new one commencing with the reign of Hassan II. He further sees, in the circumstance of a letter from the Old Man of the Mountain (_Sheikh-al-Jebal_) being dated from Massyat, a proof of the ignorance of the Crusaders respecting the true head and seat of the Ismaïlite power. These objections are regarded by Wilken as conclusive. They will, however, lose much of their force if we bear in mind that the letters are manifestly translations, and that the chief of Massyat at that time was Sinan, who some years before had offered to become a Christian, and who does not seem at all to have adopted the innovations of Hassan the Illuminator. Sinan might easily have been induced by the friends of the King of England, one of the most steady of whom was Henry of Champagne[54], who succeeded Conrad of Montferrat in the kingdom, to write those letters in his justification, and it is very probable that the translations were made in Syria, where the Arabic language was of course better understood than in Europe, and sent either alone or with the originals. The translator might have rendered the title which Sinan gave himself by _Senex de Monte_, which would be better understood in the west, and he may also have given the corresponding year of the era of the Seleucides (the one in use among the Syrian Christians) for the year of the Hejra used by the Ismaïlite chief, or indeed Sinan may have employed that era himself. In this case there would remain little to object to the genuineness of the letter to the Duke of Austria. Hammer regards the expression _our simplicity_ (_simplicitas nostra_) as being conclusive against the genuineness of the second letter. We must confess that we can see no force in the objection. Sinan might wish to represent himself as a very plain, simple, innocent sort of person. It might further be doubted if a European forger would venture to represent the prince of the Assassins--the formidable Old Man of the Mountain--in such a respectable light as he appears in these two epistles[55]. [Footnote 54: An instance of Henry's intimacy with the Assassins has been given in p. 81.] [Footnote 55: Sir J. Mackintosh (History of England, i. 187) seems to regard the letters as genuine.] But there is another account of the death of the Marquis of Montferrat, which is probably much better known to the generality of readers than any of the preceding ones. The far-famed author of "Waverley" has, in his romantic tale of the "Talisman," made Conrad to be wounded and vanquished in the lists by the son of the King of Scotland, the champion of king Richard, and afterwards slain by the dagger, not of the Assassins, but of his confederate in villany the Master of the Temple, to prevent his making confession of their common guilt! Yielding to none in rational admiration of the genius of Sir W. Scott, we cannot avoid expressing a wish that he had ceased to write when he had exhausted that rich field of national feelings and manners with which he was alone familiar, and from which he drew the exquisite delineations of "Waverley" and its Scottish brethren. All his later works, no doubt, exhibit occasional scenes far beyond the power of any of his imitators; but when his muse quits her native soil, she takes leave of nature, truth, and simplicity. Even the genius of a Scott is inadequate to painting manners he never witnessed, scenery he never beheld. The tale of the "Talisman" is a flagrant instance. Topography, chronology, historic truth, oriental manners, and individual character, are all treated with a most magnanimous neglect, indeed, even, we might say, with contempt; for, careless, from "security to please," as the author is known to have been, his vagaries must sometimes have proceeded from mere wilfulness and caprice. It would, we apprehend, perplex our oriental travellers and geographers to point out the site of the fountain named the Diamond of the Desert, not far from the Dead Sea, and yet lying half-way between the camp of the Saracens and that of the Crusaders, which last, we are told, lay between Acre and Ascalon, that is, on the sea-coast, or to show the interminable sandy desert which stretches between the Dead Sea and the Mediterranean. As to historic truth, we may boldly say that there is hardly a single circumstance of the romance in strict accordance with history; and as to the truth of individual character, what are we to say to the grave, serious, religious Saladin, but the very year before his death, being in the flower of his age, rambling alone through the desert, like an errant knight, singing hymns to the Devil, and coming disguised as a physician to the Christian camp, to cure the malady of the English monarch, whom he never, in reality, did or would see[56]? We might enumerate many additional instances of the violation of every kind of unity and propriety in this single tale[57]. [Footnote 56: May it not be said that real historic characters should not be misrepresented? Sir W. Scott was at full liberty to make his Varneys and his Bois Gilberts as accomplished villains as he pleased; he might do as he pleased with his own; but what warrant had he from history for painting Conrad of Montferrat and the then Master of the Templars under such odious colours as he does?] [Footnote 57: The author invariably writes _Montserrat_ for _Montferrat_. The former is in Spain, and never was a marquisate. As it were to show that it was no error of the press, it is said, "The shield of the marquis bore, in reference to his title, a serrated and rocky mountain." We also find _naphtha_ and _bitumen_ confounded, the former being described as the solid, the latter as the liquid substance.] Let not any deem it superfluous thus to point out the errors of an illustrious writer. The impressions made by his splendid pages on the youthful mind are permanent and ineffaceable, and, if not corrected, may lead to errors of a graver kind. The "Talisman" moreover affects a delusive show of truth and accuracy; for, in a note in one part of it, the author (ironically, no doubt) affects to correct the historians on a point of history. The natural inference, then, is that he has himself made profound researches, and adhered to truth; and we accordingly find another novelist, in what he terms a history of chivalry, declaring the "Talisman" to be a faithful picture of the manners of the age. Sir W. Scott, however, has himself informed us, in the preface to "Ivanhoe," of his secret for describing the manners of the times of Richard Coeur de Lion. With the chronicles of the time he joined that of Froissart, so rich in splendid pictures of chivalric life. Few readers of these romances perhaps are aware that this was the same in kind, though not in degree, as if, in his tales of the days of Elizabeth and James I., he had had recourse to the manner-painting pages of Henry Fielding; for the distance in point of time between the reign of Richard I. and that of Richard II., in which last Froissart wrote, is as great as that between the reigns of Elizabeth and George II.; and, in both, manners underwent a proportional change. But we are in the habit of regarding the middle ages as one single period of unvarying manners and institutions, and we are too apt to fancy that the descriptions of Froissart and his successors are equally applicable to all parts of it. CHAPTER X. Jellal-ed-deen--Restoration of Religion--His Harem makes the Pilgrimage to Mecca--Marries the Princess of Ghilan--Geography of the Country between Roodbar and the Caspian--Persian Romance--Zohak and Feridoon--Kei Kaoos and Roostem--Ferdoosee's Description of Mazanderan--History of the Shah Nameh--Proof of the Antiquity of the Tales contained in it. The unhallowed rule of Mohammed II. lasted for the long space of thirty-five years, during which time all the practices of Islam were neglected by the Ismaïlites. The mosks were closed, the fast of Ramazan neglected, the solemn seasons of prayer despised. But such a state can never last; man must have religion; it is as essential to him as his food; and those pseudo-philosophers who have endeavoured to deprive him of it have only displayed in the attempt their ignorance and folly. The purification of the popular faith is the appropriate task of the true philanthropist. We may often observe the son to exhibit a character the diametrically opposite of that of his father, either led by nature or struck by the ill effects of his father's conduct. This common appearance was now exhibited among the Assassins. Mohammed disregarded all the observances of the ceremonial law; his son and successor, Jellal-ed-deen (_Glory of Religion_) Hassan, distinguished himself, from his early years, by a zeal for the ordinances of Islam. The avowal of his sentiments caused considerable enmity and suspicion between him and Mohammed; the father feared the son, and the son the father. On the days of public audience, at which Jellal-ed-deen was expected to appear, the old sheikh used the precaution of wearing a shirt of mail under his clothes, and of increasing the number of his guards. His death, which occurred when his son had attained his twenty-fifth year, is ascribed by several historians, though apparently without any sufficient reason, to poison administered to him by his successor. The succession of Jellal-ed-deen was uncontested. He immediately set about placing all things on the footing which they had been on previous to the time of _On his Memory be Peace_. The mosks were repaired and reopened; the call to prayer sounded as heretofore from the minarets; and the solemn assemblies for worship and instruction were held once more on every Friday. Imams, Koran-readers, preachers, and teachers of all kinds, were invited to Alamoot, where they were honourably entertained and richly rewarded. Jellal-ed-deen wrote to his lieutenants in Kusistan and Syria, informing them of what he had done, and inviting them to follow his example. He also wrote to the khalif, to the powerful Shah of Khaurism, and to all the princes of Persia, to assure them of the purity of his faith. His ambassadors were everywhere received with honour, and the khalif and all the princes gave to Jellal-ed-deen, in the letters which they wrote in reply, the title of prince, which had never been conceded to any of his predecessors. The imams, and the men learned in the law, loudly upheld the orthodoxy of the faith of the mountain-chief, on whom they bestowed the name of Nev (_New_) Musulman. When the people of Casveen, who had always been at enmity with the Ismaïlites, doubted of his orthodoxy, Jellal-ed-deen condescended to ask of them to send some persons of respectability to Alamoot, that he might have an opportunity of convincing them. They came, and in their presence he committed to the flames a pile of books which he said were the writings of Hassan Sabah, and contained the secret rules and ordinances of the society. He cursed the memory of Hassan and his successors, and the envoys returned to Casveen, fully convinced of his sincerity. In the second year of his reign Jellal-ed-deen gave a further proof of the purity of his religious faith by permitting, or, perhaps, directing, his harem, that is, his mother, his wife, and a long train of their female attendants, to undertake the pilgrimage to the holy city of Mecca, to worship at the tomb of the Prophet. The sacred banner was, according to custom, borne before the caravan of the pilgrims from Alamoot, and the Tesbeel, or distribution of water to the pilgrims, usual on such occasions[58], was performed by the harem of the mountain-prince on such a scale of magnificence and liberality as far eclipsed that of the great Shah of Khaurism, whose caravan reached Bagdad at the same time on its way to Mecca. The khalif Nassir-ladin-Illah even gave precedence to the banner of the pilgrims from Alamoot, and this mark of partiality drew on him the wrath of the potent prince of Khaurism. Twice did the latter afterwards collect an army to make war on the successor of the Prophet. With the first, consisting of nearly 300,000 men, he marched against Bagdad, and had reached Hamadan and Holuan, when a violent snow-storm obliged him to retire. He had collected his forces a second time, when the hordes of Chinghis Khan burst into his dominions. His son and successor resumed his plans, and reached Hamadan, when again a snow-storm came to avert destruction from the City of Peace. As the power of the Mongol conqueror was now great and formidable, the prudent prince of Alamoot sent in secret ambassadors to assure him of his submission, and to tender his homage. [Footnote 58: "Sebil, in Arabic 'the way,' means generally the road, and the traveller is hence called _Ibn-es-sebil_, the son of the road; but it more particularly signifies the way of piety and good works, which leads to Paradise. Whatever meritorious work the Moslem undertakes, he does _Fi sebil Allah_, on the way of God, or for the love of God; and the most meritorious which he can undertake is the holy war, or the fight for his faith and his country, _on God's way_. But since pious women can have no immediate share in the contest, every thing which they can contribute to the nursing of the wounded, and the refreshment of the exhausted, is imputed to them as equally meritorious as if they had fought themselves. The distribution of water to the exhausted and wounded warriors is the highest female merit in the holy war on God's way."--_Hammer's History of the Assassins_, Wood's translation, p. 144.] Jellal-ed-deen took a more active part in the politics of his neighbours than his predecessors had done. He formed an alliance with the Atabeg Mozaffer-ed-deen (_Causing the Religion to be victorious_), the governor of Azerbeijan, against the governor of Irak, who was their common enemy. He even visited the Atabeg at his residence, where he was received with the utmost magnificence, and each day the Atabeg sent 1,000 dinars for the expenses of his table. The two princes sent to the khalif for aid; their request was granted; and they marched against, defeated, and slew the governor of Irak, and appointed another in his place. After an absence of eighteen months Jellal-ed-deen returned to Alamoot, having in the mean time, by his prudent conduct, greatly augmented the fame of his orthodoxy. He now ventured to aspire to a connexion with one of the ancient princely houses of the country, and asked in marriage the daughter of Ky Kaoos, the prince of Ghilan. The latter having expressed his readiness to give his consent, provided that of the khalif could be obtained, envoys were despatched to Bagdad, who speedily returned with the approbation of Nassir-ladin-Illah, and the princess of Ghilan was sent to Alamoot. The mention of Ghilan and of Ky Kaoos presents an opportunity, which we are not willing to let pass, of diversifying our narrative by an excursion into the regions of Persian geography and romance, which may cast a gleam of the sunshine of poetry over the concluding portion of our history of the dark and secret deeds of the Ismaïlites. The mountain range named Demavend, on the south side of which Roodbar, the territory of the Ismaïlites, lies, is the northern termination of the province of Irak Ajemee, or Persian Irak. Beyond it stretches to the Caspian Sea a fertile region, partly hilly, partly plain[59]. This country is divided into five districts, which were in those times distinct from and independent of each other. At the foot of the mountains lay Taberistan and Dilem, the former to the east, the latter to the west. Dilem is celebrated as having been the native country of the family of Buyah, which, rising from the humblest station, exercised under the khalifs, and with the title of Ameer-al-Omra (_Prince of the Princes_), a power nearly regal over Persia during a century and a half[60]. North of Dilem lay Ghilan, and north of Taberistan Mazenderan, the ancient Hyrcania. In the midst of these four provinces lay Ruyan and Rostemdar, remarkable for having been governed for a space of 800 years by one family of princes, while dynasty after dynasty rose and fell in the neighbouring states. In these provinces the names of the royal lines recall to our mind the ancient history, both true and fabulous, of Irân (Persia), as we find it in the poem of Ferdoosee, the Homer of that country. The family of Kawpara, which governed Ruyan and Rostemdar, affected to derive their lineage from the celebrated blacksmith Gavah, who raised his apron as the standard of revolt against the Assyrian tyrant Zohak; and the family of Bavend, which ruled for nearly seven centuries, with but two interruptions, over Mazenderan and Taberistan, were descended from the elder brother of Noosheerwan the Just, the most celebrated monarch of the house of Sassan. [Footnote 59: This part of Persia also acquires interest from the circumstance of Russia being believed to be looking forward to obtaining it, one day or other, by conquest or cession.] [Footnote 60: Azed-ud-dowlah, one of the most celebrated of these princes, had a dyke constructed across the river Kur, in the plain of Murdasht, near the ruins of Persepolis, to confine the water, and permit of its being distributed over the country. It was called the Bund-Ameer (_Prince's Dyke_), and travellers ignorant of the Persian language have given this name to the river itself. We must not, therefore, be surprised to find in "Lalla Rookh" a lady singing, "There's a bower of roses by Bendameer's _stream_;" and asking, "Do the roses still bloom by the _calm_ Bendameer?" Calm and still, beyond doubt, is the Bendameer. ] This region is the classic land of Persia. When, as their romantic history relates, Jemsheed, the third monarch of Iran after Cayamars, the first who ruled over men, had long reigned in happiness and prosperity, his head was lifted up with pride, and God withdrew from him his favour. His dominions were invaded by Zohak, the prince of the Tauzees (Assyrians or Arabs); his subjects fell away from him, and, after lurking for a hundred years in secret places, he fell into the hands of the victor, who cut him asunder with a saw. A child was born of the race of Jemsheed, named Feridoon, whom, as soon as he came to the light (in the village of Wereghi, in Taberistan), his mother Faranuk gave to a herdsman to rear, and his nourishment was the milk of a female buffalo, whose name was Poormayeh. Zohak meantime had a dream, in which he beheld two warriors, who led up to him a third, armed with a club which terminated in the head of a cow. The warrior struck him on the head with his club, and took him and chained him in the cavern of a mountain. He awoke with a loud cry, and called all the priests, and astrologers, and wise men, to interpret his dream. They feared to speak. At last they told him of the birth and nurture of Feridoon, who was destined to overcome him. Zohak fell speechless from his throne at the intelligence. On recovering, he sent persons in all directions to search for and put to death the fatal child; but the maternal anxiety of Faranuk was on the watch, and she removed the young Feridoon to the celebrated mountain Elburz, where she committed him to the care of a pious anchorite. Zohak, after a long search, discovered the place where Feridoon had been first placed by his mother, and in his rage he killed the beautiful and innocent cow Poormayeh. Zohak is represented as a most execrable tyrant. Acting under the counsel of the Devil, he had murdered his own father to get his throne. His infernal adviser afterwards assumed the form of a young man, and became his cook. He prepared for him all manner of curious and high-seasoned dishes; for hitherto the food of mankind had been rude and plain. As a reward, he only asked permission to kiss the shoulders of the king. Zohak readily granted this apparently moderate request; but from the spots where the Devil impressed his lips grew forth two black snakes. In vain every art was employed to remove them, in vain they were cut away, they grew again like plants. The physicians were in perplexity. At length the Devil himself came in the shape of a physician, and said that the only mode of keeping them quiet was to feed them with human brains. His object, we are told, was gradually in this way to destroy the whole race of man. The design of the Devil seemed likely to be accomplished. Each day two human beings were slain, and the serpents fed with their brains. At length two of the tyrant's cooks discovered that the brain of a man mixed with that of a ram satisfied the monsters, and, of the two men who were given to be killed each day, they always secretly let go one, and those who were thus delivered became the progenitors of the Koords who dwell in the mountains west of Persia. Among those unfortunate persons who were condemned to be food for the serpents was the son of a blacksmith named Gavah. The afflicted father went boldly before the tyrant, and remonstrated with him on the injustice of his conduct. Zohak heard him with patience and released his son. He also made him bearer of a letter addressed to all the provinces of the empire, vaunting his goodness, and calling on all to support him against the youthful pretender to his throne. But Gavah, instead of executing the mandate, tore the tyrant's letter, and, raising his leathern apron on a lance by way of standard, called on all the inhabitants of Irân to arise and take arms in support of Feridoon, the rightful heir to the throne of Jemsheed. [Illustration: From the Shah Nameh, illuminated Persian MS.] Meantime Feridoon, who had attained the age of twice eight years, came down from Elburz, and, going to his mother, besought her to tell him from whom he derived his birth. Faranuk related to him his whole history, when the young hero, in great emotion, vowed to attack the tyrant, and avenge on him the death of his father; but his mother sought, by representing the great power of Zohak, to divert him from his purpose, and exhorted him to abandon all such thoughts, and to enjoy in quiet the good things of this life. But a numerous army, led by Gavah in search of the true heir to the throne, now came in sight. Feridoon, joyfully advancing to meet them, adorned with gold and precious stones the leathern banner, placed upon it the orb of the moon, and, naming it Direfsh-e-Gavanee (_Gavah's Apron_), selected it for the banner of the empire of Irân. Each succeeding prince, we are told, at his accession, added jewels to it, and Direfsh-e-Gavanee blazed in the front of battle like a sun. Feridoon, then calling for smiths, drew for them in the sand the form of a club, with a cow's head at the end of it, and when they had made it he named it Gawpeigor (_Cow-face_), in honour of his nurse. Taking leave of his mother, he marches against the tyrant; an angel comes from heaven to aid the rightful cause; Zohak is deserted by his troops; he falls into the hands of Feridoon, who, by the direction of the angel, imprisons him in a cavern of the mountain Demavend. Feridoon, on ascending the throne of his forefathers, governed with such mildness, firmness, and justice, that his name is to the present day in Persia significative of the ideal of a perfect monarch[61]. [Footnote 61: Four lines, quoted by Sir J. Malcolm from the Gulistan of Saadi, may be thus _literally_ rendered in the measure of the original:-- The blest Feridoon an angel was not; Of musk or of amber he formed was not; By justice and mercy good ends gained he; Be just and merciful, thou'lt a Feridoon be.] Mazenderan is not less celebrated in Persian romance than the region at the foot of Demavend. It was the scene of the dangers of the light-minded Kej Kaoos (supposed to be the Cyaxares of the Greeks), and of the marvellous adventures called the Seven Fables or Stages of the Hero Roostem, the Hercules of Persia, who came to his aid. When Kej Kaoos mounted the throne of Irân, he exulted in his wealth and in his power. A deev (_Demon_), desirous of luring him to his destruction, assumed the guise of a wandering minstrel, and, coming to his court, sought to be permitted to sing before the padisha (_Emperor_). His request was acceded to,--his theme was the praises of Mazenderan, and he sang to this effect:-- "Mazenderan deserves that the shah should think on it; the rose blooms evermore in its gardens, its hills are arrayed with tulips and jessamines, mild is the air, the earth is bright of hue, neither cold nor heat oppresses the lovely land, spring abides there evermore, the nightingale sings without ceasing in the gardens, and the deer bound joyously through the woods. The earth is never weary of pouring forth fruits, the air is evermore filled with fragrance, like unto rose-water are the streams, the tulip glows unceasingly on the meads, pure are the rivers, and their banks are smiling: ever mayest thou behold the falcon at the chase. All its districts are adorned with abundance of food, beyond measure are the treasures which are there piled up, the flowers bend in worship before the throne, and around it stand the men of renown richly girded with gold. Who dwelleth not there knoweth no pleasure, as joy and luxuriant pastime are to him unknown." Kej Kaoos was beguiled by the tempter, and, eager to get possession of so rich a land, he led a large army into it. The Shah of Mazenderan was aided by a potent demon or enchanter named the Deev Seffeed (_White Deev_), who, by his magic arts, cast a profound darkness over the Irânian monarch and his host, in which they would have all been destroyed but for the timely arrival of Roostem, who, after surmounting all the impediments that magic could throw in his way, slew the Deev Seffeed, and delivered his sovereign. Kej Kaoos, we are afterwards told by the poet, formed the insane project of ascending to heaven, which he attempted in the following manner. A stage was constructed on which a throne was set for the monarch; four javelins were placed at the corners, with pieces of goat's flesh on them, and four hungry eagles were tied at the bottom, who, by their efforts to reach the meat, raised the stage aloft into the air; but when the strength of the birds was exhausted the whole fell with the royal aëronaut in the desert, where he was found by Roostem and the other chiefs. [Illustration: From the Same.] The history of the Shah-nameh (_King-book_), in which these legends are contained, is one of the most curious in literature. The fanaticism of the Arabs, who conquered Persia, raged with indiscriminate fury against the literature, as well as the religion, of that country; and when, in the time of Al-Mansoor and his successors Haroon-er-Rasheed and Al-Mamoon, the Arabs themselves began to devote their attention to literature and science, it was the science of Greece and the poetry of their native language that they cultivated. The Persian literature meantime languished in obscurity, and the traditional, heroic, and legendary tales of the nation were fading fast from memory, when a governor of a province, zealous, as it would appear, for the honour of the Persian nation, made a collection of them, and formed from them a continuous narrative in prose. The book thus formed was called the Bostan-nameh (_Garden-book_). It was in great repute in the northern part of Persia, where, at a distance from the court of the khalifs, the Persian manners, language, and nationality were better preserved; and when the Turkish family of the Samenee founded an empire in that part of Persia, sultan Mansoor I., of that race, gave orders to a poet named Dakeekee to turn the Bastan-nameh into Persian verse. The poet undertook the task, but he had not made more than a thousand verses when he perished by assassination. There being no one supposed capable of continuing his work, it was suspended till twenty years afterwards, when the celebrated Mahmood of Ghizni, the conqueror of India, meeting with the Bastan-nameh, gave portions of it to three of the most renowned poets of the time to versify. The palm of excellence was adjudged to Anseri, who versified the tale of Sohrab slain by his own father Roostem, one of the most pathetic and affecting narratives in any language. The sultan made him Prince of the Poets, and directed him to versify the entire work; but, diffident of his powers, Anseri shrank from the task, and having some time afterwards met a poet of Toos in Khorasan, named Isaac, the son of Sheriff-Shah, surnamed Ferdoosee (_Paradisal_[62]), either from his father's employment as a gardener, or from the beauty of his verses, he introduced him to the sultan, who gladly committed the task to him. Ferdoosee laboured with enthusiasm in the celebration of the ancient glories of his country; and in the space of thirty or, as some assert, of only eight years, he brought the poem to within two thousand lines of its termination, which lines were added by another poet after his death. [Footnote 62: Paradise, we are to recollect, is a word of Persian origin, adopted by the Greeks, from whom we have received it. A Paradise was a place planted with trees, a park, garden, or pleasure-ground, as we may term it.] The Shah-nameh is, beyond comparison, the finest poem of the Mohammedan east. It consists of 60,000 rhymed couplets, and embraces the history of Persia, from the beginning of the world to the period of its conquest by the Arabs. The verses move on with spirit and rapidity, resembling more the flow of our lyrical, than that of our common heroic, lines[63]. [Footnote 63: Hammer has, in his "Belles Lettres of Persia" (_Schöne Redekunst Persians_), and in the "Mines de l'Orient," translated a considerable portion of the Shah-nameh in the measure of the original. MM. Campion and Atkinson have rendered a part of it into English heroic verse. Görres has epitomised it, as far as to the death of Roostem, in German prose, under the title of "Das Heldenbuch von Iran." An epitome of the poem in English prose, by Mr. Atkinson, has also lately appeared.] Ferdoosee wrote his poem in the early part of the eleventh century from a book which had been in existence a long time before, for he always calls it an _old book_. No proof therefore is needed that he did not invent the tales which compose the Shah-nameh, and they have every appearance of having been the ancient traditionary legends of the Persian nation. But we are able to show that these legends were popular in Persia nearly six centuries before his time; and it was chiefly with a view to establishing this curious point that we related the tale of Zohak and Feridoon. Moses of Choren, the Armenian historian, who wrote about the year 440, thus addresses the person to whom his work is dedicated. "How should the vain and empty fables about Byrasp Astyages gain any portion of thy favour, or why shouldest thou impose on us the fatigue of elucidating the absurd, tasteless, senseless legends of the Persians about him? to wit, of his first injurious benefit of the demoniac powers which were subject to him, and how he could not deceive him who was deception and falsehood itself. Then, of the kiss on the shoulders, whence the dragons came, and how thenceforward the growth of vice destroyed mankind by the pampering of the belly, until at last a certain Rhodones bound him with chains of brass, and brought him to the mountain which is called Demavend; how Byraspes then dragged to a hill Rhodones, when he fell asleep on the way, but this last, awaking out of his sleep, brought him to a cavern of the mountain, where he chained him fast, and set an image opposite to him, so that, terrified by it, and held by the chains, he might never more escape to destroy the world." Here we have evidently the whole story of Zohak and Feridoon current in Persia in the fifth century; and any one who has reflected on the nature of tradition must be well aware that it must have existed there for centuries before. The very names are nearly the same. Taking the first syllable from Feridoon, it becomes nearly Rodon, and Biyraspi Aidahaki (the words of the Armenian text) signify the dragon Byrasp: Zohak is evidently nearly the same with the last word. This fable could hardly have been invented in the time of the Sassanian dynasty, who had not then been more than two centuries on the throne, much less during the period of the dominion of the Parthian Arsacides, who were adverse to everything Persian. We are therefore carried back to the times of the Kejanians, the Achæmenides of the Greeks; and it is by no means impossible that the tale of Zohak and Feridoon was known even to the host which Xerxes led to the subjugation of Greece. It is well known to those versed in oriental history that, when the founder of the house of Sassan mounted the throne of Persia in the year 226, he determined to bring back everything, as far as was possible, to its state in the time of the Kejanians, from whom he affected to be descended, and that his successors trod in his footsteps. But, as Persia had been for five centuries and a half under the dominion of the Greeks and Parthians, there was probably no authentic record of the ancient state of things remaining. Recourse was therefore had to the traditional tales of the country; and, as the legend of Zohak and Feridoon was, as we have seen, one of the most remarkable of these tales, it was at once adopted as a genuine portion of the national history, and a banner formed to represent the Apron of Gavah, which was, as the poet describes it, adorned with additional jewels by each monarch of the house of Sassan at his accession. This hypothesis will very simply explain the circumstance of this banner being unnoticed by the Greek writers, while it is an undoubted fact that it was captured by the Arabs at the battle of Kadiseäh, which broke the power of Persia,--a circumstance which has perplexed Sir John Malcolm. We will finally observe that the historian just alluded to, as well as some others, thinks that the darkness cast by the magic art of the White Deev over Ky Kaoos and his army in Mazanderan coincides with the eclipse of the sun predicted by Thales, and which, according to Herodotus, parted the armies of the Medians and the Lydians when engaged in conflict. Little stress is however, we apprehend, to be laid on such coincidences. Tradition does not usually retain the memory of facts of this nature, though fiction is apt enough to invent them. The only circumstances which we have observed in the early part of the Shah-nameh agreeing with Grecian history, are some relating to the youthful days of Kei Khoosroo, which are very like what Herodotus relates of Cyrus. We now return to the history of the Assassins. CHAPTER XI. Death of Jellal-ed-deen--Character of Ala-ed-deen, his successor--The Sheikh Jemal-ed-deen--The Astronomer Nasir-ed-deen--The Vizir Sheref-al-Moolk--Death of Ala-ed-deen--Succession of Rukn-ed-deen, the last Sheikh-al-Jebal. The reign of Jellal-ed-deen, which, unfortunately for the society, lasted but twelve years, was unstained by blood; and we see no reason to doubt the judgment of the oriental historians, who consider his faith in Islam as being sincere and pure. It was probably his virtue that caused his death, for his life, it was suspected, was terminated by poison administered by his own kindred. His son Ala-ed-deen[64] (_Eminence of Religion_), who succeeded him, was but nine years old; but as, according to the maxims of the Ismaïlites, the visible representative of the imam was, to a certain extent, exempted from the ordinary imperfections of humanity, and his commands were to be regarded as those of him whose authority he bore, the young Ala-ed-deen was obeyed as implicitly as any of his predecessors. At his mandate the blood was shed of all among his relatives who were suspected of having participated in the murder of his father. [Footnote 64: This is the name which, in the form of Aladdin, is so familiar to us from the story of the Wonderful Lamp.] Ala-ed-deen proved to be a weak, inefficient ruler. His delight was in the breeding and tending of sheep, and he spent his days in the cotes among the herdsmen, while the affairs of the society were allowed to run into disorder. All the restraints imposed by his father were removed, and every one was left to do what was right in his own eyes. The weakness of this prince's intellect is ascribed to his having, in the fifth year of his reign, had himself most copiously bled without the knowledge of his physician, the consequence of which was an extreme degree of debility and a deep melancholy, which never afterwards left him. From that time no one could venture to offer him advice respecting either his health or the state of the affairs of the society, without being rewarded for it by the rack or by instant death. Everything was therefore kept concealed from him, and he had neither friend nor adviser. Yet Ala-ed-deen was not without some estimable qualities. He had a respect and esteem for learning and learned men. For the sheikh Jemal-ed-deen Ghili, who dwelt at Casveen, he testified on all occasions the utmost reverence, and sent him annually 500 dinars to defray the expenses of his household. When the people of Casveen reproached the learned sheikh with living on the bounty of the Impious, he made answer, "The imams pronounce it lawful to execute the Ismaïlites, and to confiscate their goods; how much more lawful is it for a man to make use of their property and their money when they give them voluntarily!" Ala-ed-deen, who probably heard of the reproaches directed against his friend, sent to assure the people of Casveen that it was solely on account of the sheikh that he spared them, or else he would put the earth of Casveen into bags, hang the bags about the necks of the inhabitants, and bring them to Alamoot. The following instance of his respect for the sheikh is also related. A messenger coming with a letter to him from the sheikh was so imprudent as to deliver it to him when he was drunk. Ala-ed-deen ordered him to have a hundred blows of the bastinade, at the same time crying out to him, "O foolish and thoughtless man, to give me a letter from the sheikh at the time when I was drunk! Thou shouldest have waited till I was come out of the bath, and was come to my senses." The celebrated astronomer Nasir-ed-deen (_Victory of Religion_) had also gained the consideration of Ala-ed-deen, who was anxious to enjoy the pleasure of his society. But the philosopher, who resided at Bokhara, testified little inclination to accept of the favour intended him. Ala-ed-deen therefore sent orders to the Dai-al-Kebir of Kuhistan to convey the uncourteous sage to Alamoot. As Nasir-ed-deen was one day recreating himself in the gardens about Bokhara, he found himself suddenly surrounded by some men, who, showing him a horse, directed him to mount, telling him he had nothing to fear if he conducted himself quietly. It was in vain that he argued and remonstrated; he was far on the road to Kuhistan, which was 600 miles distant, before his friends knew he was gone. The governor made every apology for what he had been obliged to do. The philosopher was sent on to Alamoot to be the companion of Ala-ed-deen, and it was while he was there that he wrote his great work called the Morals of Nasir (_Akhlaak-Nasiree_).[65] [Footnote 65: Malcolm's History of Persia, vol. i. In the clever work called "Traits and Stories of the Irish Peasantry," which is the best picture ever given of the language, manners, and modes of thinking of that class, there is an amusing account (and an undoubtedly true one) of the "Abduction of Mat Kavanagh," one of that curious order of men called in that country hedge-schoolmasters, which, as indicative of a passion for knowledge, may be placed in comparison with this anecdote of Ala-ed-deen.] It was during the administration of Ala-ed-deen that the following event, so strongly illustrative of the modes of procedure of the Assassins, took place. The sultan Jellal-ed-deen, the last ruler of Khaurism, so well known for his heroic resistance to Chingis Khan, had appointed the emir Arkhan governor of Nishaboor, which bordered closely on the Ismaïlite territory of Kuhistan. Arkhan being obliged to attend the sultan, the deputy whom he left in his stead made several destructive incursions into Kuhistan, and laid waste the Ismaïlite districts of Teem and Kaïn. The Ismaïlites sent to demand satisfaction, but the only reply made to their complaints and menaces by the deputy-governor was one of those symbolical proceedings so common in the east. He came to receive the Ismaïlite envoy with his girdle stuck full of daggers, which he flung on the ground before him, to signify either his disregard for the daggers of the society, or to intimate that he could play at that game as well as they. The Ismaïlites were not, however, persons to be provoked with impunity, and shortly afterwards three Fedavees were despatched to Kunja, where Arkhan was residing at the court of the sultan. They watched till the emir came without the walls of the town, and then fell upon and murdered him. They then hastened to the house of Sheref-al-Moolk (_Nobleness of the Realm_), the vizir, and penetrated into his divan. Fortunately he was at that time engaged with the sultan, and they missed him; but they wounded severely one of his servants, and then, sallying forth, paraded the streets, proclaiming aloud that they were Assassins. They did not however escape the penalty of their temerity, for the people assembled and stoned them to death. An envoy of the Ismaïlites, named Bedr-ed-deen (_Full Moon of Religion_) Ahmed, was meantime on his way to the court of the sultan. He stopped short on hearing what had occurred, and sent to the vizir to know whether he should go on or return. Sheref-al-Moolk, who feared to irritate the Assassins, directed him to continue his journey, and, when he was arrived, showed him every mark of honour. The object of Bedr-ed-deen's mission was to obtain satisfaction for the ravages committed on the Ismaïlite territory and the cession of the fortress of Damaghan. The vizir promised the former demand without a moment's hesitation, and he made as little difficulty with regard to the second. An instrument was drawn out assigning to the Ismaïlites the fortress which they craved, on condition of their remitting annually to the royal treasury the sum of 30,000 pieces of gold. When this affair was arranged the sultan set out for Azerbeijan, and the Ismaïlite ambassador remained the guest of the vizir. One day, after a splendid banquet, when the wine, which they had been drinking in violation of the law, had mounted into their heads, the ambassador told the vizir, by way of confidence, that there were several Ismaïlites among the pages, grooms, guards, and other persons who were immediately about the sultan. The vizir, dismayed, and at the same time curious to know who these dangerous attendants were, besought the ambassador to point them out to him, giving him his napkin as a pledge that nothing evil should happen to them. Instantly, at a sign from the envoy, five of the persons who were attendants of the chamber stepped forth, avowing themselves to be concealed Assassins. "On such a day, and at such an hour," said one of them, an Indian, to the vizir, "I might have slain thee without being seen or punished; and, if I did not do so, it was only because I had no orders from my superiors." The vizir, timid by nature, and rendered still more so by the effects of the wine, stripped himself to his shirt, and, sitting down before the five Assassins, conjured them by their lives to spare him, protesting that he was as devotedly the slave of the sheikh Ala-ed-deen as of the sultan Jellal-ed-deen. As soon as the sultan heard of the meanness and cowardice of his vizir, he sent a messenger to him with the keenest reproaches, and an order to burn alive the five Ismaïlites without an instant's delay. The vizir, though loth, was obliged to comply, and, in violation of his promise, the five chamberlains were cast on the flaming pyre, where they died exulting at being found worthy to suffer in the service of the great Sheikh-al-Jebal. The master of the pages was also put to death for having admitted Ismaïlites among them. The sultan then set out for Irak, leaving the vizir in Azerbeijan. While he was there an envoy arrived from Alamoot, who, on being admitted to an audience, thus spake, "Thou hast given five Ismaïlites to the flames; to redeem thy head, pay 10,000 pieces of gold for each of these unfortunate men." The vizir heaped honours on the envoy, and directed his secretary to draw out a deed in the usual forms, by which he bound himself to pay the Ismaïlites the annual sum of 10,000 pieces of gold, besides paying for them the 30,000 which went to the treasury of the sultan. Sheref-al-Moolk was then assured that he had nothing to apprehend. The preceding very characteristic anecdote rests on good authority, for it is related by Aboo-'l-Fetah Nissavee, the vizir's secretary, in his life of sultan Jellal-ed-deen. The astronomer Nasir-ed-deen was not the only involuntary captive of Alamoot. Ala-ed-deen sent once to Farsistan to the atabeg Mozaffer-ed-deen, to request that he would send him an able physician. Requests from Alamoot were not lightly to be disregarded, and the atabeg despatched the imam Beha-ed-deen, one of the most renowned physicians of the time, to the mountains of Jebal. The skill of the imam proved of great benefit to the prince, but when the physician applied for leave to return to his family he found that he was destined to pass the remainder of his days in Alamoot, unless he should outlive his patient. The imam's release, however, was more speedy than he expected. Ala-ed-deen, who had several children, had nominated the eldest of them, Rukn-ed-deen (_Support of Religion_), while he was yet a child, to be his successor. As Rukn-ed-deen grew up the people began to hold him in equal respect with his father, and to consider his commands as equally binding on them. Ala-ed-deen took offence, and declared that he would give the succession to another of his children; but, as this directly contravened one of the Ismaïlite maxims, namely, that the first nomination was always the true one, it was little heeded. Rukn-ed-deen, in apprehension for his life, which his father threatened, retired to a strong castle to wait there the time when he should be called to the succession. Meantime the tyranny and caprice of Ala-ed-deen had given many of the principal persons about him cause to be apprehensive for their lives, and they resolved to anticipate him. There was a man at Alamoot named Hassan, a native of Mazenderan, who, though no Ismaïlite, was of a vile and profligate character. He was the object of the doating attachment of Ala-ed-deen, and consequently had free and constant access to him. Him they fixed upon as their agent, and they found no difficulty in gaining him. Ala-ed-deen, whose fondness for breeding and tending sheep had never diminished, had built for himself a wooden house close by his sheep-cotes, whither he was wont to retire, and where he indulged himself in all the excesses in which he delighted. Hassan of Mazenderan seized the moment when Ala-ed-deen was lying drunk in this house, and shot him through the neck with an arrow. Rukn-ed-deen, who is said to have been engaged in the conspiracy, assuming the part of the avenger of blood, the murderer and all his family were put to death, and their bodies committed to the flames; but this act of seeming justice did not free Rukn-ed-deen from suspicion, and the bitter reproaches of his mother were poured forth on him as a parricide. The termination of the power of the Ismaïlites was now at hand. Rukn-ed-deen had hardly ascended the throne of his murdered father when he learned that an enemy was approaching against whom all attempts at resistance would be vain. Chapter XI. The Mongols--Hoolagoo sent against the Ismaïlites--Rukn-ed-deen submits--Capture of Alamoot--Destruction of the Library--Fate of Rukn-ed-deen--Massacre of the Ismaïlites--St. Louis and the Assassins--Mission for the Conversion of the People of Kuhistan--Conclusion. Half a century had now elapsed since the voice of the Mongol seer on the banks of the Sélinga had announced to the tribes of that race that he had seen in a vision the Great God sitting on his throne and giving sentence that Temujeen, one of their chiefs, should be Chingis Khan (_Great Khan_), and the obedient tribes had, under the leading of Temujeen, commenced that career of conquest which extended from the eastern extremity of Asia to the confines of Egypt and of Germany. At this time the chief power over the Mongols was in the hands of Mangoo, the grandson of Chingis, a prince advantageously made known to Europe by the long abode of the celebrated Venetian Marco Polo at his court. The Mongols had not yet invaded Persia, though they had, under Chingis himself, overthrown and stripped of his dominions the powerful sultan of Khaurism. It was however evident that that country could not long escape the fate of so many extensive and powerful states, and that a pretext would soon be found for pouring over it the hordes of the Mongols. We are told, though it seems scarcely credible, that ambassadors came from the Khalif of Bagdad to Nevian, the Mongol general who commanded on the northern frontier of Persia, requiring safe conduct to the court of Mangoo. The object of their mission was to implore the great khan to send his invincible troops to destroy those pests of society the bands of the Ismaïlites. The prayer of the envoys of the successor of the Prophet was supported by the Judge of Casveen, who happened to be at that time at the court of Mangoo, where he appeared in a coat of mail, to secure himself, as he professed, from the daggers of the Assassins. The khan gave orders to assemble an army; his brother Hoolagoo was appointed to command it, and, as he was setting forth, Mangoo thus addressed him:-- "With heavy cavalry and a mighty host I send thee from Tooran to Iran, the land of mighty princes. It behoves thee now strictly to observe, both in great and in small things, the laws and regulations of Chinghis Khan, and to take possession of the countries from the Oxus to the Nile. Draw closer unto thee by favour and rewards the obedient and the submissive; tread the refractory and the rebellious, with their wives and children, into the dust of contempt and misery. When thou hast done with the Assassins begin the conquest of Irak. If the Khalif of Bagdad comes forward ready to serve thee, thou shalt do him no injury; if he refuses, let him share the fate of the rest." The army of Hoolagoo was reinforced by a thousand families of Chinese firemen to manage the battering machines and fling the flaming naphtha, known in Europe under the name of Greek fire. He set forward in the month Ramazan of the 651st year of the Hejra (A.D. 1253). His march was so slow that he did not cross the Oxus till two years afterwards. On the farther bank of this river he took the diversion of lion-hunting, but the cold came on so intense that the greater part of his horses perished, and he was obliged to wait for the ensuing spring before he could advance. All the princes of the menaced countries sent embassies to the Mongol camp announcing their submission and obedience. The head-quarters of Hoolagoo were now in Khorassan, whence he sent envoys to Rukn-ed-deen, the Ismaïlite chief, requiring his submission. By the advice of the astronomer Nasir-ed-deen, who was his counsellor and minister, Rukn-ed-deen sent to Baissoor Noobeen, one of Hoolagoo's generals, who had advanced to Hamadan, declaring his obedience and his wish to live in peace with every one. The Mongol general recommended that, as Hoolagoo himself was approaching, Rukn-ed-deen should wait on him in person. After some delay, the latter agreed to send his brother Shahinshah, who accompanied the son of Baissoor to the quarters of the Mongol prince. Meantime Baissoor, by the orders of Hoolagoo, entered the Ismaïlite territory and drew near to Alamoot. The troops of the Assassins occupied a steep hill near that place. The Mongols attacked them, but were repelled each time they attempted the ascent. Being forced to give over the attack, they contented themselves with burning the houses and ravaging the country round. When Shahinshah reached the camp of Hoolagoo and notified the submission of his brother, orders to the following effect were transmitted to the mountain-chief:--"Since Rukn-ed-deen has sent his brother unto us, we forgive him the offences of his father and his followers. He shall himself, as, during his short reign, he has been guilty of no crime, demolish his castles and come to us." Orders were sent at the same time to Baissoor to give over ravaging the district of Roodbar. Rukn-ed-deen began casting down some of the battlements of Alamoot, and at the same time sent to beg the delay of a year before appearing in the presence of Hoolagoo. But the orders of the Mongol were imperative; he was required to appear at once, and to commit the defence of his territory to the Mongol officer who was the bearer of Hoolagoo's commands. Rukn-ed-deen hesitated. He sent again to make excuses and ask more time; and, as a proof of his obedience, he directed the governors of Kuhistan and Kirdkoh to repair to the Mongol camp. The banners of Hoolagoo were now floating at the foot of Demavend, close to the Ismaïlite territory, and once more orders came to Maimoondees, where Rukn-ed-deen and his family had taken refuge:--"The Ruler of the World is now arrived at Demavend, and it is no longer time to delay. If Rukn-ed-deen wishes to wait a few days he may in the mean time send his son." The affrighted chief declared his readiness to send his son, but, at the persuasion of his women and advisers, instead of his own, he sent the son of a slave, who was of the same age, requesting that his brother might be restored to him. Hoolagoo was soon informed of the imposition, but disdained to notice it otherwise than by sending back the child, saying he was too young, and requiring that his elder brother, if he had one, should be sent in place of Shahinshah. He at the same time dismissed Shahinshah with these words:--"Tell thy brother to demolish Maimoondees and come to me; if he does not come, the eternal God knows the consequences." The Mongol troops now covered all the hills and valleys, and Hoolagoo in person appeared before Maimoondees. The Assassins fought bravely, but Rukn-ed-deen had not spirit to hold out. He sent his other brother, his son, his vizir Nasir-ed-deen, and the principal persons of the society, bearing rich presents to the Mongol prince. Nasir-ed-deen was directed to magnify the strength of the Ismaïlite fortresses in order to gain good terms for his master; but, instead of so doing, he told Hoolagoo not to regard them, assuring him that the conjunction of the stars announced the downfall of the Ismaïlites, and that the sun of their power was hastening to its setting. It was agreed that the castle should be surrendered on condition of free egress. Rukn-ed-deen, his ministers, and his friends, entered the Mongol camp on the first day of the month Zoo-l-Kaadeh. His wealth was divided among the Mongol troops. Hoolagoo took compassion on himself, and spoke kindly to him, and treated him as his guest. Nasir-ed-deen became the vizir of the conqueror, who afterwards built for him the observatory of Meragha. Mongol officers were now dispatched to all the castles of the Ismaïlites in Kuhistan, Roodbar, and even in Syria, with orders from Rukn-ed-deen to the governors to surrender or demolish them. The number of these strong castles was upwards of one hundred, of which there were forty demolished in Roodbar alone. Three of the strongest castles in this province, namely, Alamoot, Lamseer, and Kirdkoh, hesitated to submit, their governors replying to the summons that they would wait till Hoolagoo should appear in person before them. In a few days the Mongol prince and his captive were at the foot of Alamoot. Rukn-ed-deen was led under the walls, and he ordered the governor to surrender. His command was disregarded, and Hoolagoo, not to waste time, removed his camp to Lamseer, leaving a corps to blockade Alamoot. The people of Lamseer came forth immediately with their homage, and a few days afterwards envoys arrived from Alamoot entreating Rukn-ed-deen to intercede for the inhabitants with the brother of Mangoo. The conqueror was moderate; he allowed them free egress, and gave them three days to collect and remove their families and property. On the third day the Mongol troops received permission to enter and plunder the fortress. They rushed, eager for prey, into the hitherto invincible, now deserted, Vulture's Nest, and rifled it of all that remained in it. As they hurried through its subterrane recesses in search of treasure they frequently, to their amazement, found themselves immersed in honey, or swimming in wine; for there were large receptacles of wine, honey, and corn, hewn into the solid rock, the nature of which was such that, though, as we are told, they had been filled in the time of Hassan Sabah, the corn was perfectly sound, and the wine had not soured. This extraordinary circumstance was regarded by the Ismaïlites as a miracle wrought by that founder of their society. When Alamoot fell into the hands of the Mongols Ata-Melek (_King's-father_) Jowainee, a celebrated vizir and historian, craved permission of Hoolagoo to inspect the celebrated library of that place, which had been founded by Hassan Sabah and increased by his successors, and to select from it such works as might be worthy of a place in that of the khan. The permission was readily granted, and he commenced his survey of the books. But Ata-Melek was too orthodox a Mussulman, or too lazy an examiner, to make the best use of his opportunity; for all he did was to take the short method of selecting the Koran and a few other books which he deemed of value out of the collection, and to commit the remainder, with all the philosophical instruments, to the flames, as being impious and heretical. All the archives of the society were thus destroyed, and our only source of information respecting its doctrines, regulations, and history, is derived from what Ata-Melek has related in his own history as the result of his search among the archives and books of the library of Alamoot, previous to his making an _auto da fé_ of them. The fate of the last of a dynasty, however worthless and insignificant his character may be, is always interesting from the circumstance alone of his being the last, and thus, as it were, embodying in himself the history of his predecessors. We shall therefore pause to relate the remainder of the story of the feeble Rukn-ed-deen. When Hoolagoo, after the conclusion of his campaign against Roodbar, retired to Hamadan, where he had left his children, he took with him Rukn-ed-deen, whom he continued to treat with kindness. Here the Assassin prince became enamoured of a Mongol maiden of the very lowest class. He asked permission of Hoolagoo to espouse her, and, by the directions of that prince, the wedding was celebrated with great solemnity. He next craved to be sent to the court of Mangoo Khan. Hoolagoo, though surprised at this request, acceded to it also, and gave him a corps of Mongols as an escort. He at the same time directed him to order on his way the garrison of Kirdkoh, who still held out, to surrender, and demolish the fortress. Rukn-ed-deen, as he passed by Kirdkoh, did as directed, but sent at the same time a private message to the governor to hold out as long as possible. Arrived at Kara-Kooroom, the residence of the khan, he was not admitted to an audience, but the following message was delivered to him:--"Thus saith Mangoo: Since thou affectest to be obedient to us, wherefore has not the castle of Kirdkoh been delivered up? Go back, and demolish all the castles which remain; then mayest thou be partaker of the honour of viewing our imperial countenance." Rukn-ed-deen was obliged to return, and, soon after he had crossed the Oxus, his escort, making him dismount under pretext of an entertainment, ran him through with their swords. Mangoo Khan was determined to exterminate the whole race of the Ismaïlites, and orders to that effect had already reached Hoolagoo, who was only waiting to execute them till Kirdkoh should have surrendered. As the garrison of that place continued obstinate, he no longer ventured to delay. Orders for indiscriminate massacre were issued, and 12,000 Ismaïlites soon fell as victims. The process was short; wherever a member of the society was met he was, without any trial, ordered to kneel down, and his head instantly rolled on the ground. Hoolagoo sent one of his vizirs to Casveen, where the family of Rukn-ed-deen were residing, and the whole of them were put to death, except two (females it is said), who were reserved to glut the vengeance of the princess Boolghan Khaloon, whose father Jagatai had perished by the daggers of the Assassins. The siege of Kirdkoh was committed by Hoolagoo (who was now on his march to Bagdad to put an end to the empire of the khalifs) to the princes of Mazenderân and Ruyan. The castle held out for three years, and the siege was rendered remarkable by the following curious occurrence:--It was in the beginning of the spring when a poet named Koorbee of Ruyan came to the camp. He began to sing, in the dialect of Taberistan, a celebrated popular song of the spring, beginning with these lines:-- When the sun from the fish to the ram doth return, Spring's banner waves high on the breeze of the morn.[66] [Footnote 66: "And Day, with his _banner_ of radiance _unfurled_, Shines in through the mountainous portal that opes Sublime from that valley of bliss to the world," says Mr. Moore in his "Lalla Rookh," undoubtedly without any knowledge of the eastern song. His original was perhaps Campbell's "Andes, giant of the western star, His meteor _standard_ to the winds _unfurled_, Looks from his throne of clouds o'er half the _world_;" which was again, in all probability, suggested, like Gray's "Loose his beard, and hoary hair Stream'd like a _meteor_ to the troubled air," by Milton's "Imperial _ensign_, which, full high advanced, Shone like a _meteor_ streaming to the wind." It is thus that the particles of poetry, like those of matter, are in eternal circulation, and forming new combinations.] The song awoke in the minds of princes and soldiers the recollection of the vernal delights they had left behind them; an invincible longing after them seized the whole army; and, without reflecting on the consequences, they broke up the siege, and set forth to enjoy the season of flowers in the fragrant gardens of Mazenderân. Hoolagoo was greatly incensed when he heard of their conduct, and sent a body of troops against them, but forgave them on their making due apologies and submissions. The Ismaïlite power in Persia was now completely at an end; the khalifat, whose destruction had been its great object, was also involved in its ruin, and the power of the Mongols established over the whole of Irân. The Mongol troops failed in their attempts on the Ismaïlite castles in Syria; but, at the end of fourteen years, what they could not effect was achieved by the great Beibars, the Circassian Mamlook sultan of Egypt, who reduced all the strongholds of the Assassins in the Syrian mountains, and extinguished their power in that region. The last intercourse of the Assassins with the western Christians which we read of was that with St. Louis. William of Nangis relates--but the tale is evidently apocryphal--that in the year 1250 two of the _Arsacidæ_ were sent to France to murder that prince, who was then only twenty-two years of age. The _Senex de Monte_ however repented, and sent others to warn the French monarch. These arriving in time, the former were discovered, on which the king loaded them all with presents, and dismissed them with rich gifts for their master. Rejecting this idle legend, we may safely credit the account of Joinville, that in 1250, when St. Louis was residing at Acre, after his captivity in Egypt, he was waited on by an embassy from the Old Man of the Mountain, the object of which was to procure, through his means, a remission of the tribute which he paid to the Templars and the Hospitallers. As if to obviate the answer which might naturally be made, the ambassador said that his master considered that it would be quite useless to sacrifice the lives of his people by murdering the masters of these orders, as men as good as they would be immediately appointed to succeed them. It being then morning, the king desired them to return in the evening. When they appeared again, he had with him the masters of the Temple and the Hospital, who, on the propositions being repeated, declared them to be most extravagant, and assured the ambassadors that, were it not for the sacredness of their character, and their regard for the word of the king, they would fling them into the sea. They were directed to go back, and to bring within fifteen days a satisfactory letter to the king. They departed, and, returning at the appointed time, said to the king that their chief, as the highest mark of friendship, had sent him his own shirt and his gold ring. They also brought him draught and chess-boards, adorned with amber, an elephant and a giraffe (_orafle_) of crystal. The king, not to be outdone in generosity, sent an embassy to Massyat with presents of scarlet robes, gold cups, and silver vases, for the Ismaïlite chief. Speculative tenets will continue and be propagated long after the sect or society which holds them may have lost all temporal influence and consideration. Accordingly, seventy years after the destruction of Alamoot, in the reign of Aboo-Zeid, the eighth successor of Hoolagoo, it was found that nearly all the people of Kuhistan were devoted to the Ismaïlite opinions. The monarch, who was an orthodox Soonnee, advised with the governor of the province, and it was resolved to send a mission, composed of learned and zealous divines, for the conversion of the heretics. At the head of the mission was placed the pious and orthodox sheikh Emad-ed-deen of Bokhara; the other members of it were the sheikh's two sons and four other learned ulemas (_Doctors of law_), in all seven persons. Full of enthusiasm and zeal for the good cause which they had in hand, the missionaries set forth. They arrived at Kaïn, the chief place of the province, and found with grief and indignation none of the ordinary testimonies of Moslem devotion. The mosks were in ruins, no morning or evening call to prayer was to be heard, no school or hospital was to be seen. Emad-ed-deen resolved to commence his mission by the solemn call to prayer. Adopting the precaution of arraying themselves in armour, he and his companions ascended the terrace of the castle, and all at once from its different sides shouted forth, "Say God is great! There is no god but God, and Mohammed is his prophet. Up to prayer; to good works!" The inhabitants, to whom these sounds were unusual and offensive, ran together, determined to bestow the crown of martyrdom on the missionaries; but these good men, whose zeal was of a prudent complexion, did not, though armed, abide the encounter. They took refuge in an aqueduct, where they concealed themselves till the people had dispersed, when they came forth once more, ascended the terrace, and gave the call to prayer. The people collected again, and again the missionaries sought their retreat. By perseverance, however, and the powerful support of the governor of the province, they gradually accustomed the ears of the people to the forms of orthodoxy. Many years afterwards sultan Shahrokh, the son of Timoor, resolved to send a commission to ascertain the state of religion in Kohistan. At the head of it he placed Jelalee of Kaïn, the grandson of Emad-ed-deen, a man of learning and talent and a distinguished writer. Jelalee deemed himself especially selected by heaven for this purpose, as his grandsire had headed the former mission, and the Prophet had appeared to himself in a dream, and given to him a broom to sweep the land, which he interpreted to be a commission to sweep away the impurity of infidelity out of the country. He therefore entered on his office with joy, and, after a peregrination of eleven months, reported favourably of the faith of the people of Kohistan, with the exception of some dervishes and others, who were addicted to _Soofeeism_. At the present day, nearly six centuries after the destruction of the Ismaïlite power, the sect is still in existence both in Persia and in Syria. But, like that of the Anabaptists, it has lost its terrors, and the Ismaïlite doctrine is now merely one of the speculative heresies of Islam. The Syrian Ismaïlites dwell in eighteen villages around Massyat, and pay an annual sum of 16,500 piastres to the governor of Hama, who nominates their sheikh or emir. They are divided into two sects or parties, the Sooweidanee, so named from one of their former sheikhs, and the Khisrewee, so called on account of their great reverence for Khiser, the guardian of the Well of Life. They are all externally rigid observers of the precepts of Islam, but they are said to believe in the divinity of Ali, in the uncreated light as the origin of all things, and in the sheikh Rasheed-eddeen Sinan as the last representative of God upon earth. The Persian Ismaïlites dwell chiefly in Roodbar, but they are to be met all over the east, and even appear as traders on the banks of the Ganges. Their imam, whose pedigree they trace up to Ismaïl, the son of Jaaffer-es-Sadik, resides, under the protection of the Shah of Persia, at the village of Khekh, in the district of Koom. As, according to their doctrine, he is an incarnate ray of the Divinity, they hold him in the utmost veneration, and make pilgrimages from the most distant places to obtain his blessing. We have thus traced the origin, the growth, and the decline of this formidable society, only to be paralleled by that of the Jesuits in extent of power and unity of plan and purpose. Unlike this last, however, its object was purely evil, and its career was one of blood: it has therefore left no deeds to which its apologists might appeal in its defence. Its history, notwithstanding, will always form a curious and instructive chapter in that of the human race. THE TEMPLARS. CHAPTER I. Introduction--The Crusades--Wrong Ideas respecting their Origin--True Causes of them--Pilgrimage--Pilgrimage of Frotmond--Of the Count of Anjou--Striking Difference between the Christianity of the East and that of the West--Causes of their different Characters--Feudalism--The Extent and Force of this Principle. Among the many extraordinary phenomena which the middle ages present, none is more deserving of attention, or more characteristic of the times and the state of society and opinion, than the institution of the religio-military orders of the Hospitallers, the Templars, and the Teutonic Knights. Of these orders, all of which owed their origin to the Crusades, and commenced in the 12th century, the last, after the final loss of the Holy Land, transferring the scene of their activity to the north of Germany, and directing their arms against the heathens who still occupied the south coast of the Baltic, became the founders, in a great measure, of the Prussian power; while the first, planting their standard on the Isle of Rhodes, long gallantly withstood the forces of the Ottoman Turks, and, when at length obliged to resign that island, took their station on the rock of Malta, where they bravely repelled the troops of the greatest of the Ottoman sultans, and maintained at least a nominal independence till the close of the 18th century. A less glorious fate attended the Knights of the Temple. They became the victims of the unprincipled rapacity of a merciless prince; their property was seized and confiscated; their noblest members perished in the flames; their memory was traduced and maligned; the foulest crimes were laid to their charge; and a secret doctrine, subversive of social tranquillity and national independence, was asserted to have animated their councils. Though many able defenders of these injured knights have arisen, the charges against them have been reiterated even in the present day; and a distinguished Orientalist (Von Hammer) has recently even attempted to bring forward additional and novel proofs of their secret guilt.[67] To add one more to the number of their defenders, to trace the origin, develope the internal constitution of their society, narrate their actions, examine the history of their condemnation and suppression, and show how absurd and frivolous were the charges against them, are the objects of the present writer, who, though he is persuaded, and hopes to prove, that they held no secret doctrine, yet places them among the secret societies of the middle ages, because it is by many confidently maintained that they were such. [Footnote 67: The principal works on the subject of the Templars are Raynouard Monumens historiques relatifs à la Condamnation des Templiers; Dupuy Histoire de la Condamnation des Templiers; Münter Statutenbuch des Ordens der Tempelherren; and Wilike Geschichte des Tempelherrenordens. There is scarcely anything on the subject in English.] As the society of the Templars was indebted for its origin to the Crusades, we will, before entering on our narrative, endeavour to correct some erroneous notions respecting the causes and nature of these celebrated expeditions. The opinion of the Crusades having been an emanation of the spirit of chivalry is one of the most erroneous that can be conceived, yet it is one most widely spread. Romancers, and those who write history as if it were romance, exert all their power to keep up the illusion, and the very sound of the word Crusade conjures up in most minds the ideas of waving plumes, gaudy surcoats, emblazoned shields, with lady's love, knightly honour, and courteous feats of arms. A vast deal of this perversion of truth is no doubt to be ascribed to the illustrious writer of the splendid epic whose subject is the first Crusade. Tasso, who, living at the time when the last faint gleam of expiring chivalry was fitfully glowing through the moral and political gloom which was overspreading the former abodes of freedom and industry in Italy, may be excused if, young and unversed in the philosophy of history, he mistook the character of European society six centuries before his time, or deemed himself at liberty to minister to the taste of a court which loved the fancied image of former times, and stimulate it to a generous emulation by representing the heroes of the first Crusade as animated with the spirit and the virtues of the ideal chivalry. But the same excuse is not to be made for those who, writing at the present day, confound chivalry and the Crusades, give an epitome of the history of the latter under the title of that of the former, and venture to assert that the valiant Tancred was the _beau ideal_ of chivalry, and that the "Talisman" contains a faithful picture of the spirit and character of the Crusades.[68] [Footnote 68: On the subject of chivalry see Ste. Palaye Mémoires sur la Chevalerie, Sir W. Scott's Essay on the same subject, and Mills's and James's histories of chivalry. We do not recollect that any of these writers has fairly proved that the chivalry which they describe ever existed as an institution, and we must demur to the principle which they all assume of romances like Perceforest being good authority for the manners of the age in which they were composed.] We venture to assert that the Crusades did _not_ originate in chivalry, and that the first Crusade, the most important of them, and that which gave the tone and character to all the succeeding ones, does not present a single vestige of what is usually understood by the term chivalry, not a trace of what the imagination rather than the knowledge of Burke described as embodying "the generous loyalty to rank and sex, the proud submission, the dignified obedience, and that subordination of the heart which kept alive, even in servitude itself, the spirit of an exalted freedom--that sensibility of principle, that chastity of honour, which felt a stain like a wound, which inspired courage whilst it mitigated ferocity, which ennobled whatever it touched, and under which vice itself lost half its evil by losing all its grossness." Little surely does he know of the 11th century and its spirit who can suppose any part of the foregoing description to apply to those who marched in arms to Asia to free the sepulchre of Christ; slightly must he have perused the _Gesta Tancredi_ of Radulphus Cadomens, who can conceive that gallant warrior, as he undoubtedly was, to have been the mirror of chivalry. Chivalry and the Crusades commenced in the same century, and drew their origin from the same source. One was not the cause of the other, but both were effects of the same cause, and that cause was _feudalism_. This inculcated "the proud submission, the dignified obedience," &c., &c., which were gradually idealised into chivalry; it impressed on the mind of the vassal those principles of regard to the rights and property of his lord which seemed to justify and sanction the Holy War. Previously, however, to explaining the manner in which this motive acted, we must stop to notice another concurring cause of the Crusades, without which it would perhaps never have begun to operate. Man has at all periods been led by a strong impulse of his nature to visit those spots which have been distinguished as the scenes of great and celebrated actions, or the abode of distinguished personages. The operation of this natural feeling is still stronger when it is combined with religion, and there arises a conviction that the object of his worship is gratified by this act of attention, and his favour thereby secured to the votary. Hence we find _pilgrimage_, or the practice of taking distant journeys to celebrated temples, and other places of devotion, to have prevailed in all ages of the world. In the most remote periods of the mythic history of Greece, where historic truth is not to be sought, and only manners and modes of thinking are to be discerned, we constantly meet the _theoria_, or pilgrimage to Delphi, mentioned in the history of the heroes, whence we may with certainty collect that it formed at all times a portion of the manners of the Greeks. India, at the present day, witnesses annually the pilgrimage of myriads to the temple of Juggernaut, and Jerusalem has been for thousands of years the resort of pious Israelites. The country which had witnessed the life and death of their Lord naturally acquired importance in the eyes of the early Christians, many of whom, moreover, were Jews by birth, and had always viewed Jerusalem with feelings of veneration. All, too, confounded--as has unfortunately been too much the case in later times--the old and the new law, and saw not that the former was but "beggarly elements" in comparison with the latter, and deemed that the political and economical precepts designed for a single nation, inhabiting one small region, were obligatory on the church of Christ, which was intended to comprise the whole human race. Many of the practices of Judaism were therefore observed by the Christians, and to this principle we are perhaps in a great measure to ascribe the rapid progress of the practice, and the belief in the efficacy, of pilgrimage to the Holy City. The abuses of pilgrimage were early discerned, and some of the more pious Fathers of the Church preached and wrote against the practice. But piety and eloquence were vain, and could little avail to stem the torrent when men believed that the waters of Jordan had efficacy to wash every sin, though unattended by sincere repentance. The Church, as she advanced in corruption, improved in worldly wisdom, and, taking pilgrimage under her protection, made it a part of her penal discipline. The sinner was now ordered a journey to the Holy Land as a means of freeing his soul from the guilt of his perhaps manifold enormities. Each year saw the number of the pilgrims augment, while the growing veneration for relics, of which those which came from the Holy Land were esteemed the most efficacious, stimulated pilgrimage by adding the incentive of profit, as a small stock of money laid out in the purchase of the generally counterfeit relics always on sale at Jerusalem would produce perhaps a thousand per cent. on the return of the pilgrim to his native country. A pilgrim was also held in respect and veneration wherever he came, as an especial favourite of the Divinity, having been admitted by him to the high privilege of visiting the sacred places, a portion of whose sanctity it would be supposed might still adhere to him. The 11th century was the great season of pilgrimage. A strange misconception of the meaning of a portion of Scripture had led men to fancy that the year 1000 was to be that of the advent of Christ, to judge the world. As the valley of Jehoshaphat was believed to be the spot on which this awful event would take place, the same feeling which leads people at the present day to lay a flattering unction to their souls by supposing that death-bed repentance will prove equivalent in the sight of God to a life passed in obedience to his will and in the exercise of virtue, impelled numbers to journey to the Holy Land, in the belief that this officiousness, as it were, of hitherto negligent servants would be well taken by their Lord, and procure them an indulgent hearing before his judgment-seat. Pilgrimage, therefore, increased greatly; the failure of their expectations, the appointed time having passed away without the Son of Man coming in the clouds of Heaven, gave it no check, but, on the contrary, rather an additional impulse; and during this century the caravans of pilgrims attained to such magnitude and strength as to be deserving of the appellation of _The armies of the Lord_--precursive of the first and greatest Crusade. In truth the belief in the merit and even the obligation of a pilgrimage, to Jerusalem, in the sight of God, was now as firmly impressed on the mind of every Christian, be his rank what it might, as that of the necessity and advantage of one to the Kaaba of Mecca is in the apprehension of the followers of Mohammed; and in the degraded state of the human intellect at that period a pilgrimage was deemed adequate to the removal of all sin. As a proof of this we shall narrate the pilgrimages of two distinguished personages of those times. The first occurred in the 9th, the second in the 11th century. In the reign of Lothaire, son of Louis the Debonnaire, a nobleman of Brittany, named Frotmond, who had murdered his uncle and his youngest brother, began to feel remorse for his crimes. Arrayed in the habit of a penitent, he presented himself before the monarch and an assembly of his prelates, and made confession of his guilty deeds. The king and bishops had him straitly bound in chains of iron, and then commanded him, in expiation of his guilt, to set forth for the East, and visit all the holy places, clad in hair-cloth, and his forehead marked with ashes. Accompanied by his servants and the partners of his crime, the Breton lord directed his course to Palestine, which he reached in safety. Having, in obedience to the mandates of his sovereign and of the church, visited all the holy places, he crossed the Arabian desert, which had been the scene of the wanderings of Israel, and entered Egypt. He thence traversed a part of Africa, and went as far as Carthage, whence he sailed for Rome. Here the Pope, on being consulted, advised him to make a second pilgrimage, in order to complete his penance, and obtain the perfect remission of his sins. Frotmond accordingly set forth once more, and having performed the requisite duties at the Holy City, proceeded to the shore of the Red Sea, and there took up his abode for three years on Mount Sinai, after which time he made a journey to Armenia, and visited the mountain on which the ark of Noah had rested. His crimes being now, according to the ideas of those times, expiated, he returned to his native country, where he was received as a saint, and taking up his abode in the convent of Redon, passed there the remainder of his days, and died deeply regretted by his brethren.[69] [Footnote 69: Michaud, Histoire des Croisades, I., p. 59.] Fulk de Nerra, Count of Anjou, had spilt much innocent blood; he had had his first wife burnt alive, and forced his second wife to seek refuge from his barbarity in the Holy Land. The public odium pursued him, and conscience asserting her rights presented to his disturbed imagination the forms of those who had perished by him issuing from their tombs, and reproaching him with his crimes. Anxious to escape from his invisible tormentors, the count put on him the habit of a pilgrim, and set forth for Palestine. The tempests which he encountered in the Syrian seas seemed to his guilty soul the instruments of divine vengeance, and augmented the fervour of his repentance. Having reached Jerusalem in safety, he set heartily about the work of penance. He traversed the streets of the Holy City with a cord about his neck, and beaten with rods by his servants, while he repeated these words, _Lord, have mercy on a faithless and perjured Christian, on a sinner wandering far from his home_. During his abode in Jerusalem he gave abundant alms, relieving the wants of the pilgrims, and leaving numerous monuments of his piety and munificence. Deep as was the penitence of the Count of Anjou, it did not stand in the way of the exercise of a little pious fraud. By an ingenious device he deceived the impious malignity of the profane Saracens, who would have made him defile the holy sepulchre; and the chroniclers tell us that as he lay prostrate before the sacred tomb he contrived to detach from it a precious stone, which he carried back with him to the West. On his return to his duchy he built, at the castle of Loches, a church after the model of that of the Resurrection at Jerusalem, and here he every day implored with tears the divine forgiveness. His mind, however, could not yet rest; he was still haunted by the same horrid images; and he once more visited the Holy Land, and edified the faithful by the austerity of his penance. Returning home by the way of Italy, he delivered the supreme pontiff from a formidable enemy who was ravaging his territory, and the grateful pope conferred on him in return the full absolution of all his sins. Fulk brought with him to Anjou a great quantity of relics, with which he adorned the churches of Loches and Angers; and his chief occupation thenceforward was the building of towns and monasteries, whence he acquired the name of _The Great Builder_. His people, who blessed heaven for his conversion, honoured and loved him; the guilt of his sins had been removed by the means which were then deemed of sovereign efficacy; yet still the monitor placed by God in the human breast, and which in a noble mind no power can reduce to perfect silence, did not rest; and the Holy Land beheld, for the third time, the Count of Anjou watering the sepulchre of Christ with his tears, and groaning afresh over his transgressions. He quitted Jerusalem for the last time, recommending his soul to the prayers of the pious brethren whose office it was to receive the pilgrims, and turned his face homewards. But Anjou he was never more to behold; death surprised him at Metz. His body was transferred to Loches, and buried in his church of the Holy Sepulchre. These instances may suffice to show what the opinion of the efficacy and merit of pilgrimage to the Holy Land was at the time of which we write. We here find convincing proof that in the minds of princes and prelates, the highest and most enlightened order of society, it was confidently believed to avail to remove the guilt of crimes of the deepest die. And let not any one say that the clergy took advantage of the ignorance of the people, and made it the instrument of extending their own power and influence; for such an assertion would evince ignorance both of human nature in general and of the temper and conduct of the Romish hierarchy at that, and we might almost say at all periods of its existence. However profligate the lives of many of the clergy may have been, they never called in question the truth of the dogmas of their religion. Even the great and daring Gregory VII., in the midst of what appear to us his arrogant and almost impious assumptions, never for a moment doubted of the course which he was pursuing being the right one, and agreeable to heaven. The clergy, as well as the laity, were firmly persuaded of the efficacy of pilgrimage, and in both the persuasion was naturally stronger in proportion to the ignorance of the believer. We accordingly find that vast numbers of all ranks, and both sexes, clergy as well as laity, annually repaired to the tomb of Christ. It remains to be explained what the principle was which gave origin to the idea of the right and justice of recovering the Holy Land, which was now in the hands of the fanatic Turks, instead of those of the tolerant Saracens. This cause was, as we have above asserted, the feudal spirit, that is, the spirit of the age, and not that emanation of it termed chivalry. Religion, whatever its original nature and character, will always take a tinge from the manners and temper of those who adopt it. Nothing can be more illustrative of the truth of this observation than the history of the Christian religion. Any one who opens the Gospel, and reads it without preconception or prejudice, cannot fail at once to recognise the rational and fervent piety, the active benevolence, the pure morality, the noble freedom from the trammels of the world, joined with the zealous discharge of all the social duties, which every page of it inculcates. Yet we find this religion in the East degenerating into abject grovelling superstition and metaphysical quibbling, pursued with all the rancour of the _odium theologicum_, while in the West it assumed a fiery fanatic character, and deemed the sword an instrument of conversion superior to reason and argument. This difference, apparently so strange, arose from the difference of the social state and political institutions of the people of the East and of the West at the time when they embraced Christianity. The free spirit had long since fled from Greece when the first Christian missionaries preached the faith among its people. But the temper of the Greek was still lively, and his reasoning powers acute. Moreover, he had still the same leaning towards a sensible and material religion which has at all times distinguished him, and the increasing despotism of the empire depressed and enfeebled more and more every day the martial spirit which he had displayed in the days of his freedom. No field remained for his mental activity but that of philosophy and religion. The former, which had long been his delight, he had contrived to subtilize into an almost unintelligible mysticism; and in this form it speedily spread its infection through his new faith, which was besides further metamorphosed and changed in character by an infusion from the dualistic system of Persia. Meantime the ascetic spirit which had come from the East joined with the timidity engendered by the pressure of despotism to make him mistake the spirit of the Gospel, and convert Christianity into a crouching cowardly superstition. When the emperor Nicephorus Phocas sought to infuse a martial and fanatic spirit into his subjects, and to rouse them to vigorous exertion against the Saracens, his bishops replied to his exhortations by citing a canon of St. Basil, which directed that he who had slain an enemy in battle should abstain during three years from participation in the holy sacraments. The priest of a little town in Cilicia was engaged one day in saying mass when a band of Saracens burst in, and began to plunder the town. Without waiting to take off his sacerdotal vestments, he seized the hammer, which in the churches of the East frequently serves the purpose of a bell, and, flying among the infidels, plied his weapon to such effect that he forced them to a precipitate flight, and saved the town. What was the reward of the gallant priest? He was censured by his diocesan, interdicted the exercise of his ghostly functions, and so ill-treated in other respects, that he flung off his robes and joined the Saracens, whose more martial and energetic creed accorded better with his manly sentiments. When the pilgrims of the first Crusade began to arrive in such terrific numbers at Constantinople, the Greek emperor and his subjects could hardly persuade themselves of the possibility of religion being the actuating cause of such a portentous movement--so little did religion and deeds of arms accord in their minds! But with the nations of the West the case was different. In these the ruling portion, that which gave tone to the whole, were of the Gothic and Germanic races, whose hardy bands had dashed to pieces the worn-out fabric of the Western empire. Worshippers in their native forests of Thor and Odin, and the other deities of Valhalla, who admitted none but the valiant dead to share in the celestial pork and mead which each day crowned the board in their lucid abode, their manners, their sentiments, their whole being was martial, and they infused this spirit into the religion which they adopted from their Roman subjects. In making this change in its tone they derived aid from the Jewish portion of the sacred volume, which has been in all ages abused, by men ignorant of its character and original use, to purposes of fanaticism and persecution; and the religion of Christian Europe, from the fifth century downwards, became of a martial and conquering character. By the sword Charlemagne converted the pagan Saxons; his successors employed the sword against the heathen Vends; and by fire and sword Olof Triggva-son spread Christianity throughout the North. In former times this mode of conversion had been in a great degree foreign to the Western church; and persuasion had been chiefly employed in the dissemination of the faith among the heathen nations. The religion of the West we thus see was martial; but this spirit alone would not have sufficed to produce the Crusade which was to interest and appear as a duty to all orders of men. Here the feudal principle came into operation, and gave the requisite impulse. In the 11th century the feudal system was completely developed in France and Germany, and the modes of thinking, speaking, and acting derived from it pervaded all the relations of life. From the top to the bottom of society the mutual obligations of lords and vassals were recognised and acted upon, and each vassal deemed it a most sacred duty to defend by arms the honour and property of his superior lord. There was also a kind of supreme temporal chief of the Christian world acknowledged in the person of the Emperor of Germany, who was viewed as the successor of Charlemagne, and the representative of the Roman emperors. The feudal ideas extended even to the hierarchy, which now put forth such exorbitant claims to supremacy over the temporal power. The head of the church was an acknowledged vicegerent of Him who was styled in scripture Lord of all the kingdoms of the earth. Jesus Christ was, therefore, the apex of the pyramid of feudal society; he was the great suzerain and lord paramount of all princes and peoples, and all were equally under obligation to defend his rights and honour. Such were evidently the sentiments of the age. It is hardly necessary to remind the reader that the religion of the period which we treat of was of a gross and material character, and that the passions and infirmities of human nature were freely bestowed on the glorified Son of God. He was deemed to take a peculiar interest in the spot of land where he had sojourned when on earth, and more especially in the tomb in which his body had been deposited, and with grief and indignation to see them in the hands of those who contemptuously derided his divinity, and treated with insult and cruelty those of his faithful vassals who underwent the toils and dangers of a distant journey to offer their homage at his tomb. Nothing could, therefore, be more grateful to his feelings than to behold the sacred soil of Palestine free from heathen pollution, and occupied and defended by his faithful vassals, and no true son of the church could hesitate a moment to believe that it was his bounden duty to arm himself in the cause of his lord, and help to reinstate him in his heritage. Here, then, without having recourse to the romantic principle of chivalry, we have an adequate solution of the phenomenon of the first Crusade. Here we have a motive calculated to operate on the minds of all orders, equally effectual with men of piety, virtue, and wealth, like Godfrey of Bouillon and Stephen of Chartres, who looked for no temporal advantages, as with the meanest and most superstitious of the vassals and serfs who might be supposed to have only sought a refuge from misery and oppression by assuming the cross. We would not by any means be supposed to deny that many other causes and motives were in operation at the same time; but this we deem the grand one. This was the motive which gave dignity to and hallowed all others, and which affected the mind of every Crusader, be his rank or station in society what it might. Pilgrimage then was esteemed a duty, and a powerful mean of removing guilt and appeasing the wrath of the Almighty; the spirit of the age was martial, and its religion, tinged by the ancient system of the North of Europe, was of the same character; the feudal principle was in its vigour, and extended even to the relations of man with the deity; the rude and barbarous Turks had usurped the heritage, the very crown-lands, as we may say, of Jesus Christ, and insulted his servants, whose duty it plainly was to punish them, and free the tomb of their lord;--the natural result of such a state of circumstances and opinion was the first Crusade. CHAPTER II. First Hospital at Jerusalem--Church of Santa Maria de Latina--Hospital of St. John--The Hospitallers--Origin of the Templars--Their original Poverty--They acquire Consideration--St. Bernard--His Character of the Templars--The Order approved of and confirmed by the Council of Troyes--Proofs of the Esteem in which they were held. In consequence of the resort of pilgrims and traders from the West to Jerusalem it had been found necessary to build there, with the consent of the Saracens, _hospitia_, or places of entertainment for them during their abode in the holy city. For they could not, consistently with the religious animosity which prevailed between them and the Moslems, seek the hospitality of these last, and the Christians of the Greek church who dwelt in the Holy City, besides that they had no very friendly feeling towards their Catholic brethren, were loth to admit them into their houses, on account of the imprudent language and indecorous acts in which they were too frequently in the habit of indulging, and which were so likely to compromise their hosts with their Saracen lords. Accordingly the monk Bernard, who visited Jerusalem in the year 870, found there, in the valley of Jehoshaphat, near the church of the Holy Virgin, a hospital consisting of twelve mansions, for western pilgrims, which was in the possession of some gardens, vineyards, and corn-fields. It had also a good collection of books, the gift of Charlemagne. There was a market held in front of it, which was much resorted to, and every dealer paid two pieces of gold to the overseer for permission to have a stand there. In the 11th century, when the ardour of pilgrimage was inflamed anew, there was a hospital within the walls of Jerusalem for the use of the Latin pilgrims, which had been erected by Italian traders, chiefly of Amalfi. Near this hospital, and within a stone's cast of the church of the Holy Sepulchre, they erected, with the permission of the Egyptian khalif, a church dedicated to the Holy Virgin, which was usually called Sta. Maria de Latina. In this hospital abode an abbot and a good number of monks, who were of the Latin church, and followed the rule of St. Benedict. They devoted themselves to the reception and entertainment of pilgrims, and gave alms to those who were poor, or had been rifled by robbers, to enable them to pay the tax required by the Moslems for permission to visit the holy places. When the number of the pilgrims became so great that the hospital was incapable of receiving them all, the monks raised another _hospitium_ close by their church, with a chapel dedicated to a canonized patriarch of Alexandria, named St. John Eleëmon, or the Compassionate. This new hospital had no income of its own; the monks and the pilgrims whom they received derived their support from the bounty of the abbot of the convent of the Holy Virgin, or from the alms of pious Christians. At the time when the army of the crusaders appeared before the walls of Jerusalem the Hospital of St. John was presided over by Gerard, a native of Provence, a man of great uprightness and of exemplary piety. His benevolence was of a truly Christian character, and far transcended that of his age in general; for during the period of the siege he relieved all who applied to him for succour, and not merely did the schismatic Greek share his bounty, even the unbelieving Moslem was not repelled when he implored his aid. When the city was taken, numbers of the wounded pilgrims were received, and their wounds tended in the hospital of St. John, and the pious Duke Godfrey, on visiting them some days afterwards, heard nothing but the praises of the good Gerard and his monks. Emboldened by the universal favour which they enjoyed, Gerard and his companions expressed their wish to separate themselves from the monastery of Sta. Maria de Latina, and pursue their works of charity alone and independently. Their desire met no opposition: they drew up a rule for themselves, to which they made a vow of obedience in presence of the patriarch, and assumed as their dress a black mantle with a white cross on the breast. The humility of these Hospitallers was extreme. They styled the poor and the sick their lords and themselves their servants; to them they were liberal and compassionate, to themselves rigid and austere. The finest flour went to compose the food which they gave to the sick and poor; what remained after they were satisfied, mingled with clay, was the repast of the monks. As long as the brotherhood were poor they continued in obedience to the abbot of Sta. Maria de Latina, and also paid tithes to the patriarch. But a tide of wealth soon began to flow in upon them. Duke Godfrey, enamoured of their virtue, bestowed on them his lordship of Montboire, in Brabant, with all its appurtenances; and his brother and successor, Baldwin, gave them a share of all the booty taken from the infidels. These examples were followed by other Christian princes; so that within the space of a very few years the Hospital of St. John was in possession of numerous manors both in the East and in Europe, which were placed under the management of members of their society. The Hospitallers now coveted a total remission of all the burdens to which they were subject, and they found no difficulty in obtaining all that they desired. Pope Paschal II., in the year 1113, confirmed their rule, gave them permission, on the death of Gerard, to elect their own head, without the interference of any temporal or spiritual power whatever, freed them from the obligation of paying tithes to the patriarch, and confirmed all the donations made or to be made to them. The brotherhood of the Hospital was now greatly advanced in consideration, and reckoned among its members many gallant knights, who laid aside their arms, and devoted themselves to the humble office of ministering to the sick and needy. The worthy Gerard died in the same year with King Baldwin I. (1118), and Raymond Dupuy, a knight of Dauphiné, who had become a brother of the order, was unanimously elected to succeed him in his office. Raymond, who was a man of great vigour and capacity, drew up a series of rules for the direction of the society, adapted to its present state of consequence and extent. From these rules it appears that the order of St. John admitted both the clergy and the laity among its members, and that both were alike bound to yield the most implicit obedience to the commands of their superior. Whether Raymond had any ulterior views is uncertain, but in the regulations which he made we cannot discern any traces of the spirit which afterwards animated the order of St. John. Just, however, as Raymond had completed his regulations there sprang up a new society, with different maxims, whose example that of St. John found itself afterwards obliged to adopt and follow. The Holy Land was at that time in a very disturbed and unquiet state; the Egyptian power pressed it on the south, the Turkish on the north and east; the Arab tribes indulged in their usual predatory habits, and infested it with hostile incursions; the Mussulman inhabitants were still numerous; the Syrian Christians were ill affected towards the Latins, from whom they frequently experienced the grossest ill-treatment; the Latins were few and scattered. Hence the pilgrim was exposed to numerous dangers; peril beset him on his way from the port at which he landed to the Holy City, and new perils awaited him when he visited the banks of the Jordan, or went to pluck his branch of consecrated palm in the gardens of Jericho. Many a pilgrim had lost his life on these occasions. Viewing these evils, nine valiant and pious knights resolved to form themselves into an association which should unite the characters of the monk and the knight, by devoting themselves to a life of chastity and piety at the tomb of the Saviour, and by employing their swords in the protection of the pilgrims on their visits to the holy places. They selected as their patroness the sweet Mother of God (_La doce Mère de Dieu_), and their resolution, according so perfectly with the spirit of the Crusades, which combined piety and valour, gained at once the warm approbation of the king and the patriarch. In the presence of the latter they took the three ordinary vows of chastity, poverty, and obedience, and a fourth of fighting incessantly in the cause of pilgrims and the Holy Land against the heathen. They bound themselves to live according to the rule of the canons of St. Augustine, and elected as their first master Hugh de Payens. The king, Baldwin II., assigned them a portion of his palace for their abode, and he and his barons contributed to their support. As the palace stood close by the church and convent of the Temple, the abbot and canons gave them a street leading from it to the palace, for keeping their magazines and equipments in, and hence they styled themselves the Soldiery of the Temple (_Militia Templi_), and Templars. They attracted such immediate consideration, owing in great part, no doubt, to the novelty of their plan, that the very year after their establishment (1120), Fulk, Count of Anjou, who was come on pilgrimage to Jerusalem, joined their society as a married brother, and on his return home annually remitted them thirty pounds of silver in furtherance of their pious objects, and the example of the Count of Anjou was followed by several other princes and nobles of the West. The English historian, Brompton, who wrote in the 12th century, asserts that the founders of the order of the Temple had originally been members of that of St. John. We know not what degree of credit this may be entitled to[70], but it is certain that there had been as yet nothing of a military character in this last, and that its assumption of such a character was an imitation of the society of the Temple; for, urged by the praise which they saw lavished on the Templars for their meritorious conduct, the Hospitallers resolved to add the task of protecting to that of tending and relieving pilgrims, and such of their members as were knights resumed their arms, joyful to employ them once more in the cause of God. The amplitude of their revenues enabled them to take a number of knights and footmen into their pay--a practice in which they had probably been preceded by the Templars, who thus employed the money which was remitted to them from Europe. But during the lifetime of Raymond Dupuy the order of the Hospital did not become completely a military one; he always bore the simple title of director (_procurator_) of the Hospital, and it was not till some time afterwards that the head of the society was, like that of the Templars, styled master, and led its troops to battle. At all times the tendence of the poor and the sick formed a part of the duties of the brethren of the Hospital, and this was always a marked distinction between them and the rival order of the Temple, whose only task was that of fighting against the infidels. [Footnote 70: The other writers of that century agree in the account given above. Brompton's authority has been preferred by some modern writers, who probably wished to pay their court to the order of Malta.] [Illustration] During the first nine years which elapsed after the institution of their order the knights of the Temple lived in poverty, religiously devoting all the money which was sent to them from Europe to the advantage of the Holy Land, and the service of pilgrims. They had no peculiar habit, their raiment was such as the charity of the faithful bestowed upon them; and though knights, and engaged in constant warfare against the infidels, their poverty and moderation were such that Hugh des Payens and his companion, Godfrey, of St. Omer, had but one war-horse between them--a circumstance which they afterwards, in their brilliant period, commemorated by their seal, which represented two knights mounted on the one horse, a device chosen with a view to inculcating humility on the brethren, now beginning to wax haughty and insolent. A chief cause of the extraordinary success of the first Crusaders had been the want of union among their enemies. The Saracens and Turks mutually hated each other, and would not combine for a common object, and the Turks were, moreover, at enmity among themselves, and one prince frequently allied himself with the Christians against another. But they were now beginning to perceive the necessity of union, and were becoming every day more formidable to their Christian neighbours. King Baldwin II., who had been a prisoner in their hands, made every effort when he had obtained his freedom to strengthen his kingdom, and, among other means for this purpose, he resolved to gain for the Templars, whose valour, humility, and single-mindedness were the theme of general applause, additional consideration, by obtaining from the Holy Father the confirmation of their order. With this view he despatched, in the year 1127, two of their members, named Andreas and Gundemar, to Rome, with this request to the Pope, to whom they were also to make a strong representation of the perilous state of the Holy Land. The king, moreover, furnished them with a letter of recommendation to St. Bernard, Abbot of Clairvaux, whose influence was then all-powerful in the Christian world, and who was nephew of the envoy Andreas. Shortly afterwards Hugh de Payens himself arrived in Europe with five others of the brethren. Nothing could be more advantageous to the new order than the favour and countenance of the illustrious Abbot of Clairvaux, who had been for some time past an admirer of its objects and deeds. Three years before this time he had written a letter to the Count of Champagne, who had entered the order of the Templars, praising the act as one of eminent merit in the sight of God. He now, on occasion of the visit of the Master[71], wrote, at his request, an eloquent work, exhorting the brethren of the new order to persevere in their toilsome but highly laudable task of fighting against the tyranny of the heathens, and commending their piety to the attention of all the faithful, setting in strong opposition to the luxury of the knights of his time the modesty and simplicity of these holy warriors. He extolled the unlimited obedience of the Templars to their Master, both at home and in the field. "They go and come," says he, "at a sign from their Master; they wear the clothing which he gives them, and ask neither food nor clothing from any one else; they live cheerfully and temperately together, without wives and children, and, that nothing may be wanting for evangelical perfection, without property, in one house, endeavouring to preserve the unity of the spirit in the bond of peace, so that one heart and one soul would appear to dwell in them all. They never sit idle, or go about gaping alter news. When they are resting from warfare against the infidels, a thing which rarely occurs, not to eat the bread of idleness, they employ themselves in repairing their clothes and arms, or do something which the command of the Master or the common need enjoins. There is with them no respect of persons; the best, not the noblest, are the most highly regarded; they endeavour to anticipate one another in respect and to lighten each other's burdens. No unseemly word or light mocking, no murmur or immoderate laughter, is let to pass unreproved, if any one should allow himself to indulge in such. They avoid games of chess and tables; they are adverse to the chase, and equally so to hawking, in which others so much delight. They hate all jugglers and mountebanks, all wanton songs and plays, as vanities and follies of this world. They cut their hair in obedience to these words of the apostle, 'it is not seemly in a man to have long hair;' no one ever sees them dressed out; they are seldom ever washed; they are mostly to be seen with disordered hair, and covered with dust, brown from their corslets and the heat of the sun. When they go forth to war they arm themselves within with faith, without with iron, but never adorn themselves with gold, wishing to excite fear in the enemy, and not the desire of booty. They delight in horses which are strong and swift, not in such as are handsomely marked and richly caparisoned, wishing to inspire terror rather than admiration. They go not impetuously and headlong into battle, but with care and foresight, peacefully, as the true children of Israel. But as soon as the fight has begun, then they rush without delay on the foes, esteeming them but as sheep; and know no fear, even though they should be few, relying on the aid of the Lord of Sabaoth. Hence one of them has often put a thousand, and two of them ten thousand, to flight. Thus they are, in union strange, at the same time gentler than lambs and grimmer than lions, so that one may doubt whether to call them monks or knights. But both names suit them, for theirs is the mildness of the monk and the valour of the knight. What remains to be said but that this is the Lord's doing, and it is wonderful in our eyes? Such are they whom God has chosen out of the bravest in Israel, that, watchful and true, they may guard the holy sepulchre, armed with swords, and well skilled in war." [Footnote 71: Wilken I. 28, gives 1135 as the year in which this piece was written.] Though in these expressions of St. Bernard there may be perceived some marks of rhetorical exaggeration, they prove incontestibly the high character and sincere virtue of the founders of the society of the Templars, and that it was organized and regulated with none but worthy objects in view. They also offer, if such were required, an additional proof that the crusade was no emanation of chivalry; for those to whom St. Bernard throughout sets the Templars in opposition were the chivalry of the age. This epistle of the Abbot of Clairvaux had been circulated, and every other just and honest mean employed to conciliate the public favour for the Templars, when, on the 31st January, 1128, the Master, Hugh de Payens, appeared before the council of Troyes, consisting of the Archbishops of Rheims and Sens, ten bishops, and a number of abbots, among whom was St. Bernard himself, and presided over by the Cardinal of Albano, the papal legate. The Master having given an account of the principles and exploits of the Templars, the assembled fathers approved of the new order, and gave them a new rule, containing their own previous regulations, with several additions drawn from that of the Benedictines, and chiefly relating to spiritual matters. The validity of this rule was made to depend on the approbation of it by the Holy Father and by the Patriarch of Jerusalem, neither of whom hesitated to confirm it. By the direction of the Pope Honorius, the synod appointed a white mantle to be the distinguishing dress of the brethren of the Temple, that of those of the Hospital being black. This mantle was plain, without any cross, and such it remained till the pontificate of Pope Eugenius III., who, in 1146, appointed the Templars to wear a _red_ cross on the breast, as a symbol of the martyrdom to which they stood constantly exposed: the cross worn on their black mantles, by the knights of St. John, was, as we have seen[72], _white_. The order now assumed, or were assigned, a peculiar banner, formed of cloth, striped black and white, called in old French, _Bauseant_[73], which word became the battle-cry of the knights of the Temple, and often struck terror into the hearts of the infidels. It bore on it the ruddy cross of the order, and the pious and humble inscription, _Non nobis, Domine, non nobis, sed nomini tuo, da gloriam_, (Not to us, O Lord, not to us, but to thy name give the glory!) [Footnote 72: _See_ p. 187. Sir W. Scott describes his Templar in Ivanhoe, as wearing a white mantle with a _black_ cross of eight points. The original cross of the Hospitallers, we may observe, had not eight points. That of the order of Malta was of this form.] [Footnote 73: _Bauseant_, or _Bausant_, was, in old French, a piebald horse, or a horse marked white and black. Ducange, Roquefort. The word is still preserved with its original meaning in the Scotch dialect, in the form _Bawsent_: "His honest, sonsie, baws'nt face Aye gat him friends in ilka place," says Burns, describing the "ploughman's collie," in his tale of the "Twa Dogs;" and in the Glossary, Dr. Currie explains _Baws'nt_ as meaning "having a white stripe down the face." As, however, some notion of handsomeness or attractiveness of appearance seems to be involved in the epithet, _Bauseant_, or _Beauséant_, may possibly be merely an older form of the present French word, _Bienséant_.] Several knights now assumed the habit of the order, and in a progress which Hugh de Payens, accompanied by some of the brethren, made through France and England, he acquired for it universal favour. He did not neglect the charge, committed to him by the king of Jerusalem, of invoking aid for the Holy Land, now so hard bested, and his exhortations were not without effect. Fulk, Count of Anjou, now rejoined his Master and brethren; but as he had gotten an invitation to repair to Jerusalem, and espouse the only daughter of the King, he set out before them to the East. Hugh de Payens would admit no knight into the order who did not terminate all his feuds and enmities, and amend his life. Thus, when a knight, named Hugh d'Amboise, who had oppressed the people of Marmoutier, and had refused obedience to the judicial sentence of the Count of Anjou, was desirous to enter the order, he refused to admit him to take the vows till he had given perfect satisfaction to those whom he had injured. Honour and respect awaited the Templars wherever they appeared, and persons of all ranks were eager to do what might be grateful to them. When the Templar who came with the seal of Godfrey of St. Omer, as his credential to the governor of that place, to demand his goods which Godfrey had given the order, he met with a most favourable reception, not only from the governor, but from the bishop; and on their applying, as was necessary in this case, to the Count of Flanders and Alsatia, that prince was so far from throwing any impediments in the way, that, in a very short space of time, the buildings which had belonged to Godfrey were converted into a church and a temple-house. Many Flemish gentlemen followed the example of Godfrey, and bestowed a part of their property on the Templars. King Henry I. of England, who met and conversed with Hugh de Payens in Normandy, was so pleased with his account of the new order, that he presented him with many rich gifts, and gave him strong recommendations to the principal of the English barons. The Emperor Lothaire bestowed in 1130 on the order a large part of his patrimony of Supplinburg. The old Count Raymond Berenger, of Barcelona and Provence, weary of the world and of the toils of government, became a Templar, and took up his abode in the temple-house at Barcelona; and, as he could not go personally to combat the infidels in the Holy Land, he continually sent rich gifts to the brethren at Jerusalem, and he complied rigorously with all the other duties of the order. In 1133 Alfonso, king of Arragon and Navarre, a valiant and warlike monarch, who had been victor in nine and twenty battles against the Moors, finding himself old and without children, made a will, by which he appointed the knights of the Temple and of the Hospital, together with the canons of the Holy Sepulchre, to be his joint-heirs, deeming, perhaps, that the most gallant defenders of the Holy Land would best prosecute his favourite object of breaking the power of the infidels. The aged monarch fell the following year in the battle of Fraga, against the Moors; and, negligent of his disposition of the realm, the nobles of Arragon and Navarre met and chose sovereigns out of his family. The orders were not strong enough to assert their rights; and this instance, therefore, only serves to show the high degree of consideration to which they had so early attained. [Illustration: Seal of the Templars.] CHAPTER III. Return of the Templars to the East--Exoneration and Refutation of the Charge of a Connection with the Ismaïlites--Actions of the Templars--Crusade of Louis VII.--Siege of Ascalon--Sale of Nassir-ed-deen--Corruption of the Hospitallers--The bull, _Omne Datum Optimum_--Refusal of the Templars to march against Egypt--Murder of the Ismaïlite Envoy. In the year 1129 Hugh de Payens, accompanied by 300 knights of the noblest families in Europe, who had become members of the order, and followed by a large train of pilgrims, returned to the Holy Land. Shortly after his arrival, the unlucky expedition to Damascus above narrated[74], was undertaken, and the Templars formed a portion of the troops which marched, as they fancied, to take possession of that city. As has been observed, this is the first occasion on which we find the Christians in alliance and connection with the Ismaïlites; and as Hammer, the historian of the last, makes the grave charge against Hugh de Payens, of having modelled his new society on the plan of that deadly association, and of having been the chief planner and instigator of the treacherous attempt on Damascus, we will suspend the course of our narration, to discuss the probability of that opinion, though in so doing we must anticipate a little respecting the organisation of the Order of the Temple. [Footnote 74: _See_ p. 88.] Hammer argues an identity between the two orders, as he styles them, of the Ismaïlites and the Templars, from the similarity of their dress, their internal organisation, and their secret doctrine; and as the two societies existed in the same country, and that of the Ismaïlites was first instituted, he infers that this was the original, and that of the Templars the copy. First, with respect to the outward habiliment, the dress of the order. Nothing, as appears to us, can be weaker than to lay any stress on so casual a circumstance as similarity of forms or colours, more especially when a true and distinct cause for the assumption of them on either side can be assigned. The colour of the khalifs of the house of Ommiyah was _white_; hence the house of Abbas, in their contest with them, adopted _black_, as their distinguishing hue; and hence, when the Abbassides were in possession of the supreme power, all those who, under pretence of supporting the rights of the family of Ali, or on any other pretext, raised the standard of revolt against them, naturally selected _white_, as the sign of their opposition. Hassan Sabah, therefore, only retained the use of the colour which he found already established. When he formed the institution of the Fedavee, or the _Devoted to Death_, what more suitable mark of distinction could he assign them than a _red_ girdle or cap, which indicated their readiness to spill their own blood or that of others? With respect to the Templars, the society of the Hospitallers was already existing when Hugh de Payens and his companions resolved to form themselves into a new association. The mantle worn by the members of the Hospital was _black_: what colour then was so natural for them to adopt as its opposite, _white_? and when, nearly thirty years after their institution, the pope appointed them or gave them permission to wear a cross on their mantle, like the rival order, no colour could present itself so well suited to those who daily and hourly exposed themselves to martyrdom, as that of blood, in which there was so much of what was symbolical. With respect to internal organisation, it will, we apprehend, be always found that this is, for the most part, the growth of time and the product of circumstances, and is always nearly the same where these last are similar. The dominion of the Assassins extended over large tracks of country; hence arose the necessity of appointing lieutenants. In like manner, when the Templars got large possessions in the West and the East, they could not avoid, after the example of the Hospitallers, appointing persons to manage the affairs of the society in different countries. Hence, then, as the Ismaïlites had their Sheikh-al-Jebal, with his Dais-al-Kebir of Kuhistan and Syria, so the Templars had their Master and their Priors of different provinces. The resemblance is so far exact, but, as we see, easily accounted for. That which Hammer goes on to draw between the component parts of each society is altogether fanciful. To the Refeek, Fedavee and Lazik of the Ismaïlites, he sets as counterparts the knights, esquires, and serving-brethren of the Templars. It is needless to point out the arbitrariness of this comparison. The chaplains of the Templars, we may see, are omitted, and it was, perhaps, they who bore the greatest resemblance to the Refeeks, while neither knights nor esquires had the smallest similarity to the Fedavee. As to a secret doctrine, we shall hereafter discuss the question whether the Templars had one or not. Here we shall only observe, that the proof of it, and of the ultimate object of the Templars being the same with that of the Ismaïlites, namely, the acquisition of independent power, adduced by Hammer, is by no means satisfactory. He says that it was the object of both societies to make themselves masters of the surrounding country, by the possession of fortresses and castles, and thus become formidable rivals to princes; and he sees, in the preceptories or houses of the Templars, the copies of the hill-forts of the Ismaïlites. That such was the design of this last society is quite apparent from the preceding part of our work; but what resemblance is there between such formidable places of defence as Alamoot and Lamseer, and the simple structures in which a few knights and their attendants dwelt in the different parts of Europe, and which were hardly, if at all, stronger than the ordinary baronial residences? and what resistance could the Temple of London or that of Paris offer to the royal strength, if put forth? Hammer has here again fallen into his usual error of arguing too hastily from accidental resemblances. The preceptories of the Templars were, as we shall show, the necessary consequence of the acquisition of property by the order, and had nothing hostile to society in their nature. When we reflect on the character of the first crusaders, and particularly on that of the first Templars, and call to mind their piety, ignorance, and simplicity, nothing can appear more absurd than to ascribe to them secret philosophical doctrines of impiety, imbibed from those whose language they did not even understand, and whose religion and manners they held in abhorrence, and to suppose that the first poor knights of the Temple could have had visions of the future power of their order, and have looked forward to its dominion over the Christian world. "But this is a common mistake with ingenious men, who are for ever ascribing to the founders of empires, religions, and societies, that attribute of divinity which sees from the beginning the ultimate end, and forms all its plans and projects with a view to it. It is thus that some would fain persuade us that Mahommed, in his solitary cave at Mecca, saw clearly and distinctly the future triumphs of Islam, and its banners floating at the Pyrenees and the Oxus; that Cromwell, when an obscure individual, already in fancy grasped the sceptre of England; and that Loyola beheld the members of his order governing the consciences of kings, and ruling an empire in Paraguay. All such results are in fact the slow and gradual growth of time; one step leads to another, till the individual or the society looks back with amazement to the feeble commencement." The Templars and the Ismaïlites are mentioned together by history in only one more relation, that is, on occasion of the tribute paid to the former by the Syrian branch of the latter, and the murder of the Ismaïlite ambassador above related[75]. As this act was very probably committed by order of the Master of the Temple, who, it might be, doubted the ability or the future inclination of the king to pay the 3000 byzants a year, it testifies but little for any very friendly feeling between the Templars and the Ismaïlites. Yet Hammer opines that the 3000 byzants were paid, not as the tribute of the weaker to the stronger, but by way of pension for the secret services which the Templars were in the habit of rendering their cause; such, for example, as refusing on one occasion to join in the expedition against the khalif of Egypt, the great head of the society of the Assassins. [Footnote 75: Page 116.] To narrate the various exploits of the knights of the Temple, would be to write the history of the Crusades; for, from the time that the order acquired strength and consistency, no action with the Infidels ever was fought in which the chivalry of the Temple did not bear a distinguished part. Their war-cry was ever heard in the thickest of the fray, and rarely was _Bauseant_ seen to waver or give back in the conflict. The knights of St. John fought with emulative valour; the example of the rival orders stimulated all parts of the Christian army; and to this influence may be, in great measure, ascribed many of the most wonderful triumphs of the Cross during the twelfth century. In the year 1147, when Pope Eugenius III. came to Paris to arrange the proposed crusade with Louis VII., both the pope and the king honoured with their presence a general chapter of the order of the Temple, which was holden at that place. It was probably on this occasion that the supreme pontiff conferred on the order the important privilege of having mass said once a year in places lying under interdict. The newly-elected Master of the Temple, Eberhard de Bar, and 130 knights, accompanied the king on his march for the Holy Land; and their valour and their skill greatly contributed towards the preservation of the crusading army in their unfortunate march through Lesser Asia. The siege of Damascus, which was undertaken after the arrival of the French and German kings in the Holy Land, miscarried, as is well known, through treachery. The traitors were doubtless the _Pullani_, as the Latins of Syria were called, who were at this time capable of every thing that is bad. Some writers most unjustly charge the Templars with this guilt; but those who are the best informed on the subject make no accusation against them. The charge, however, while it shows the power and consideration of the Templars at that time, may be considered to prove also that they had degenerated somewhat from their original virtue; for otherwise it could never have been made. The Christian army laid siege in 1153 to the town of Ascalon, which the Saracens still held, and would have taken it, but for the cupidity of the Templars. A large heap of wood had been piled by the besiegers against a part of the wall, and set fire to. The wind blew strong towards the town during an entire night, carrying the smoke and heat into the town, so that the garrison was forced to retire from that quarter. The Christians fed the flames with pitch, oil, and other inflammable substances, and the wall next the pile, cracked by the heat, fell down, leaving a considerable breach. The army was preparing to enter at this opening when Bernard de Tremelai, the Master of the Temple, taking his station at it with his knights, refused all ingress. It was the law of war in those days, among the crusaders, that whatever house or spoil any one took when a town was stormed, became his property. The Templars, therefore, were eager to have the first choice; and having kept off all others, Tremelai, with forty of his knights, boldly entered a strongly-garrisoned town. But they paid the penalty of their rashness and cupidity; for the garrison surrounded and slew them all, and then closed up the breach. One of the most disgraceful acts which stain the annals of the Templars occurred in the year 1155, when Bertrand de Blancford, whom William of Tyre calls a "pious and God-fearing man," was Master of the order. In a contest for the supreme power in Egypt, which the viziers, bearing the proud title of _Sultan_, exercised under the phantom-khalifs, Sultan Abbas, who had put to death the khalif his master, found himself obliged to fly from before the vengeance of the incensed people. With his harem, and his own and a great part of the royal treasures, he took his way through the Desert. A body of Christians, chiefly Templars, lay in wait for the fugitives near Ascalon; the resistance offered by the Moslems was slight and ineffectual; Abbas himself was either slain or fled, and his son Nassir-ed-deen and the treasures became the prize of the victors. The far larger part of the booty of course fell to the Templars; but this did not satisfy their avarice; and though Nassir-ed-deen had professed his desire to become a Christian, and had begun, by way of preparation for that change, to learn the Latin language, they sold him to his father's enemies for 60,000 pieces of gold, and stood by to see him bound hand and foot, and placed in a sort of cage or iron-latticed sedan, on a camel, to be conducted to Egypt, where a death by protracted torture awaited him. The Hospitallers were at this time become as corrupt as the Templars; and in this same year, when the patriarch demanded from them the tithes which they were bound to pay him, they treated the demand with scorn; raised, to show their superior wealth, stately and lofty buildings, before the humble church of the Holy Sepulchre; and whenever the patriarch entered it to exhort the people, or pronounce the absolution of sins, they rang, by order of their Master, the bells of the Hospital so loud, that, with the utmost efforts, he could not succeed in making himself heard. One day, when the congregation was assembled in the church, the Hospitallers rushed into it in arms, and shot arrows among them as if they were robbers or infidels. These arrows were collected and hung up on Mount Calvary, where Christ had been crucified, to the scandal of these recreant knights. On applying to the Pope Adrian IV. for redress, the Syrian clergy found him and his cardinals so prepossessed in favour of their enemies,--bribed by them, as was said,--that they had no chance of relief. The insolence of the Hospitallers became in consequence greater than ever. In fact, as an extremely judicious writer[76] observes, valiantly as the knights of the spiritual orders fought against the heathens, and great as was their undoubted merit in the defence of the helpless pilgrims, it cannot be denied that these knights were, if not the original promoters, at least active participators in all the mischiefs which prevailed in the Holy Land, and that they were often led to a shameful dereliction of their duties, by avarice and thirst after booty. [Footnote 76: Wilken Geschichte der Kreuzzüge, Vol. iii. pt. ii. p. 39.] The year 1162 is conspicuous in the annals of the Templars, as the date of the bull _Omne Datum Optimum_, the Magna Charta of the order, and the great key-stone of their power. On the death of Adrian IV. two rival popes were elected,--Alexander III. by the Sicilian,--Victor III. by the Imperial party. The Templars at first acknowledged the latter; but at a synod, held at Nazareth, in 1161, they took the side of his rival. Alexander, who came off victor, was not ungrateful; and on the 7th January, of the following year, the aforesaid bull was issued. By this document, which would almost appear to be the dictation of the order, the Templars were released from all spiritual obedience except to the Holy See; they were allowed to have peculiar burial-grounds at their houses, and to have chaplains of their own; they were freed from the obligation to pay tithes, and could, with the consent of the bishop, receive them. It was also prohibited to any one who had once entered the order, to leave it, unless it were to enter into a stricter one. These great privileges necessarily awakened the envy and enmity of the clergy against the Templars and the Hospitallers, which last were equally favoured by the pontiffs; but these artful prelates, who were now aiming at universal power, knew well the advantage which they might derive from attaching firmly to them these associations, which united the valour of the knight to the obedience of the monk, whose members were of the noblest families in Europe, and whose possessions were extensive and spread over all parts of the Christian world. In 1167 occurred one of the few instances of cowardice, or rather, we might say, treachery, which the annals of the Templars present. Almeric, king of Jerusalem, had committed to the Templars the charge of guarding one of those strong fortified caverns which were on the other side of the Jordan. Here they were besieged by the Turks, and, though the king was hastening to their relief, they capitulated. Almeric, incensed at their conduct, though he was a great friend of the order, and particularly of the Master, Philip of Naploos, instantly had twelve of the cowardly or treacherous knights hanged, and he experienced no opposition whatever on the part of the order. Philip, we may observe, was the first Master of the Temple who was a born Syrian; but he appears to have been a man of fair and honourable character. He was lord of the fortresses of Krak and Montreal in the Stony Arabia, which he had obtained with his wife. It was not till after her death that he became a Templar. Alter holding the dignity of Master for three years he resigned it. The cause of his resignation is unknown; but he was highly honoured and respected during the remainder of his life, and was employed on various important occasions. It was during the mastership of Philip of Naploos, that King Almeric, at the instigation of the Master of the Hospital, and in violation of a solemn treaty, undertook an unprosperous expedition into Egypt. The Templars loudly protested against this act of perfidy, and refused to take any share in the war, either, as William, the honest Archbishop of Tyre, observes, "because it was against their conscience, or because the Master of the rival order was the author and projector of it." The prelate seems to regard the more honourable as the true cause. Perhaps we should express ourselves correctly if we said that in this, as in many other cases, duty and prejudice happily combined, and the path which was the most agreeable was also the most honourable. In the mastership of Ado of St. Amando, the successor of Philip of Naploos, occurred the treacherous murder of the Ismaïlite envoy above narrated[77]--an act which brought the Templars into great disrepute with pious Christians, as it was quite manifest that they preferred money to winning souls to Christ. [Footnote 77: Page 116.] CHAPTER IV. Heroism of the Templars and Hospitallers--Battle of Hittin--Crusade of Richard of England and Philip of France--Corruption of the Order--Pope Innocent III. writes a Letter of Censure--Frederic II.--Great Slaughter of the Templars--Henry III. of England and the Templars--Power of the Templars in Moravia--Slaughter of them by the Hospitallers--Fall of Acre. The fall of the Christian power in the East was now fast approaching, and it was not a little hastened by the enmity of the rival orders. The truth of the old sentence, that the Deity deprives of sense those whom he will destroy, was manifested on this as on so many other similar occasions; and while the great and able Saladin was consolidating his power and preparing for the accomplishment of the object which, as a true Moslem, lay nearest his heart, the recovery of the Holy City, discord, enmity, and animosity, prevailed among those who should have been actuated by one soul and by one spirit. Yet the two orders of religious chivalry had not derogated from their original valour, and the last days of Jerusalem were illumined by some noble feats of prowess. On the 1st of May, 1187, when Malek-el-Afdal, the son of Saladin, was returning from an expedition into the Holy Land, which he had undertaken with the consent of the Count of Tripolis, regent of the kingdom, the Masters of the Temple and of the Hospital, having collected about 140 knights and 500 footmen, met the Moslems, who were 7,000 in number, at the celebrated brook Kishon. They immediately charged them with the utmost impetuosity; the Turks, according to custom, turned and fled; the Christian knights pursued, leaving their infantry unprotected. Suddenly a large body of the Turks emerged from a valley, and fell on and slaughtered the footmen. Their cries brought back the knights to their aid, but, impeded by the narrowness of the ground, they could neither lay their lances in rest nor run their horses against the enemy, and all fell beneath the weapons of the Turks, with the exception of the Master of the Temple and three of his knights, who were saved by the fleetness of their horses. The Master of the Hospital was among the slain. In this unfortunate fight, James De Mailly, the marshal of the Templars, and a Hospitaller, named Henry, especially distinguished themselves. After all their brave companions had been slain around them, they still maintained the conflict; the Turks, filled with admiration of their valour, repeatedly offered them quarter, but in vain; and they fell at last, overwhelmed with darts flung from a distance, no one venturing to approach them. The historian, Vinisauf, tells us that De Mailly was mounted on a white horse, which, joined with his relucent arms and white mantle, made him appear to the infidels to be St. George, and they exulted greatly in having slain the tutelar saint of the Christians. He adds, what is not an unlikely circumstance, that the Turks covered his body with dust, which they afterwards powdered on their heads, thinking thereby to acquire some portion of his valour. At the fatal battle of Hittin, where 30,000 Christians lost their lives, where the king and all his princes became captives, and where the Latin power in the East was broken for ever, the Master of the Temple, Gerard of Ridefort, and several of his knights and those of the Hospital, were among the captives. Saladin, who bore a particular hatred to the spiritual knights, would spare them on no condition but that of their renouncing their faith. To a man they gallantly refused; and, with the exception of the Master, the heads of all were struck off. Many who belonged not to the orders, smit with desire for the glory of martyrdom, cast the mantles of Templars around them, and went cheerfully to death as such. One Templar, named Nicolaus, evinced such joy and impatience for this glorious fate, that, according to the ideas of those times, heaven was believed to testify its approbation by a visible sign, and during three nights a celestial light illumined the unburied corpse of the Christian martyr. It was indeed rare for a Templar to renounce his faith: prejudice, or honour, we may style it, or a better principle, always kept him steady in it, whatever the irregularities of his life might be. We recollect but one instance of a brother of the Temple abjuring his faith, and he was unhappily an English knight, named Robert of St. Albans. From some unassigned cause, he flung away the dress of his order, broke his vows, went over to Saladin, and became a Musselman. The sultan gave him one of his female relatives in marriage, and the recreant knight appeared before Jerusalem at the head of an army of the infidels. He had promised to Saladin to reduce the Holy City; but her hour was not yet come; and after wasting all the country from Mont-royal to Jericho with fire and sword, he was forced to retreat before the chivalry of Jerusalem, who came forth with the holy cross, and gave him a signal defeat. This event occurred in the year 1184; and the apostacy of this Templar caused extreme dismay among the Christians, and excited great ill-will against the order in general. It had hitherto been the maxim of the order, not to redeem any of their members out of captivity with any higher ransom than a girdle, or a knife, or some other insignificant matter, acting in this on the same principle with the old Romans, who never redeemed prisoners. The Master, Ado de St. Amando, had died in captivity; but to redeem Gerard de Ridefort, no less a ransom was given than the city of Ascalon.--Gerard died of a wound received in battle the following year. During the memorable crusade of Philip of France and Richard of England to the Holy Land, which their rivalry and animosity rendered utterly ineffectual, we find the Hospitallers on the side of the king of England, and of course the Templars the warm partizans of the king of France. Yet, when Richard was on his return to Europe, he sent for the Master of the Temple, and said to him, that he knew by many he was not loved, and that he ran great risk of his life on his way to his kingdom; he therefore besought him that he would permit him to assume the dress of the order, and send two of the brethren with him. The Master readily granted the request of so potent a monarch, and the king went on board in the habit of a Templar. It was probably on account of the known enmity of the order to him, that King Richard adopted this expedient, thinking that no one would ever suspect him of being with the Templars. His brother John, we may here observe, was, on the contrary, a great favourer of the order, to whom he gave Lundy Island, at the mouth of the Bristol Channel. Throughout his reign, this odious prince attached himself to the Templars as the faithful servants of his lord the pope, reckoning on their aid against his gallant barons, who would not leave the liberties of the nation at the feet of a faithless tyrant. It was now very much the custom for monarchs to deposit their treasures in the Temple houses; and in the year 1213 we find King John demanding 20,000 marks which he had committed to the Templars to keep. We meet with no instance of breach of trust on the part of the knights. The Templars shared in the common dishonesty of the church with respect to false miracles, and they felt no scruple at augmenting their wealth by deceptions calculated to impose on the ignorance and zeal of the laity. In the year 1204 it was given out that an image of the Virgin, in a convent not far from Damascus, had become clothed with flesh, and that there issued from its breasts a kind of juice or liquor of wondrous efficacy in removing the sins of pious pilgrims. As the place was distant, and the road beset with danger, the knights of the Temple took upon themselves the task of fetching the mirific fluid to the part of the coast still held by the Latins, and accommodating pilgrims with it, and the coffers of the order were largely replenished by this pious traffic. Though, like all other proprietors in the Holy Land, the order of the Temple had been losers in consequence of the conquest of it by Saladin, their possessions in the West were so extensive that they hardly felt the loss. At this very time we find the number of their possessions of various kinds in Europe, stated at 7050, principally situated in France and in England. Their arrogance and luxury naturally kept pace with their wealth; and, though writers of the twelfth century, and even the Troubadours--the satirists of the age--always speak of the knights of the Temple with honour, there was a secret dislike of them gaining ground, especially with the clergy, in consequence of the great privileges granted to them by the bull _Omne Datum Optimum_, and the insolent manner in which these privileges were exercised. Accordingly we find, in the year 1208, the great Innocent III. the most ambitious of popes, and one who was a steady friend to the order, under the necessity of passing the first public censure of them, and endeavouring to set, by authority, a limit to their excesses. In his epistle to the Master on this occasion, the holy father says that they abused the privilege of having mass celebrated in places which were under interdict, by causing their churches to be thrown open, and mass to be said every day, with loud ringing of bells, bearing the cross of Christ on their breast, but not caring to follow his doctrines, who forbids to give offence to any of the little ones who believe on him. He goes on to state that, following the doctrines of demons, they affixed the cross of their order on the breast of (i.e. _affiliated_) every kind of scoundrel, asserting that whoever, by paying two or three pence a year, became one of their fraternity, could not, even though interdicted, be deprived of Christian burial; and that hence, known adulterers, usurers, and others who were lying under sentence of interdict, were honourably interred in their cemeteries; "and thus they themselves, being captive to the devil, cease not to make captive the souls of the faithful, seeking to make alive those whom they know to be dead." The pontiff laments, that instead of, like religious men, using the world for the sake of God, they employed their religious character as a means of indulging in the pleasures of the world. Though, on account of these and such abuses, they deserved to be deprived of the privileges which had been conferred on them, the holy father will not proceed to extremity, relying on the exertions of the Master to effect a reformation. In this epistle we have all the charges, which, as will hereafter appear, could be at any time brought with justice against the order, whose corruption proceeded in the ordinary course of human nature, and no otherwise,--privileges and exemptions producing insolence and assumption, and wealth generating luxury and relaxation of morals. It was the lavish generosity of popes, princes, and nobles, that caused the ruin of the Templars. The Templars bore a distinguished part in the expedition to Egypt and siege of Damietta, in 1219, as the chief commander on that occasion was the papal legate, whose conduct, under show of obedience, they chiefly directed. But when, in 1228, the Emperor Frederic II., then under the sentence of the church, undertook the crusade which he had vowed, he found nothing but opposition and treachery from these staunch adherents of the pope. Considering the spirit of the age, their opposition is, perhaps, not so much to be blamed; but no principle will excuse the act of their writing to inform the Egyptian sultan of the plans of the emperor. The generous Moslem, instead of taking advantage of this treachery, sent the letter to Frederic, to the confusion of its authors. Frederic checked his indignation at the time, but on his return to Europe he took his satisfaction on those who were most guilty, and he seized the property of the order in Sicily and his Italian dominions. Though he was excommunicated again for so doing, Frederic persisted in his enmity both to them and the Hospitallers; and though, perhaps, the least given to superstition and illiberality of any man of his age, he did not disdain to make friendly intercourse with the Moslems a serious charge against them. "The haughty religion of the Templars," writes he, "reared on the pleasures of the native barons of the land, waxes wanton.... We know, on good authority, that sultans and their trains are received with pompous alacrity within the gates of the Temple, and that the Templars suffer them to celebrate secular plays, and to perform their superstitious rites with invocation of Mahommet." The hostility between the Templars and the Hospitallers still continued, though the Christian power was now nearly restricted to the walls of Acre. The Templars were in alliance with the prince of Damascus: the Hospitallers were the friends of the sultan of Egypt. The Templars extended their enmity against the emperor to the Teutonic knights, whom they deprived of their possessions in Syria. The appearance of a new enemy, however, brought concord for a time among them. The Turks of Khaurizm, on the east of the Caspian, were now in flight before the hordes of the Mongols, and 20,000 of their horsemen burst into the Holy Land. They took and plundered Jerusalem, which was unfortified and open, and then united themselves with the troops of Egypt. The Christians applied to the prince of Damascus for aid, who forthwith sent the required troops, and their combined forces went in quest of the foes. In the battle the Templars and the militia occupied the centre; the Hospitallers were posted on the left wing, the light horse on the right. The battle lasted two days, and ended in the total defeat of the Christians, a result which is ascribed, though probably with injustice, to the treachery of the Damascenes. The Master of the Temple and the whole chapter, with the knights, in all 300, were slain; only four knights and fourteen esquires escaped. The improvident and needy Henry III. of England, in general such a dutiful son of the holy father, who, for a share of the spoil, usually aided him in the pious work of robbing his subjects, summoned courage in 1252 to speak of seizing some of the property of the church and the military orders. "You prelates and religious," said he, "especially you Templars and Hospitallers, have so many liberties and charters, that your enormous possessions make you rave with pride and haughtiness. What was imprudently given, must be therefore prudently revoked; and what was inconsiderately bestowed must be considerately recalled.... I will break this and other charters which my predecessors and myself have rashly granted." But the prior of the Templars immediately replied, "What sayest thou, O king? Far be it that thy mouth should utter so disagreeable and silly a word. So long as thou dost exercise justice thou wilt reign; but if thou infringe it, thou wilt cease to be a king!" These bold words appear to have checked the feeble king, who next year besought the two orders to become his security for a large sum of money which he owed. They refused his request, and Henry thenceforth did them all the injury in his power. There occurred an event in Moravia in 1252, which may serve to show the power of the order in Europe. A nobleman, named Vratislaf, who had been obliged to fly from that country, became a Templar in France. He made over all his property, among which was the castle of Eichhorn in Moravia, to the order. But his elder brother, Burian, took possession of his property, as having fallen to himself as head of the family. King Winzel, on being applied to, decided in favour of the order. Burian, however, still kept possession. The next year the Templars collected some thousands of men, and marched, under the command of their Great Prior, to take the castle. Burian, assembling 6000 men, 900 of whom he placed in the castle, advanced to give them battle. The engagement was bloody; 1700 men, among them the Great Prior of the Templars, lay slain, when night terminated the conflict. A truce was made for three days, at the end of which Burian and his men were driven into the castle, which they defended bravely, till king Attocar sent to threaten them with his wrath if they did not give it up. Burian surrendered it, and Vratislaf, returning to Moravia, became Prior of Eichhorn, in which thirty Templars took up their abode. Though the Templars were so extremely numerous in Europe, they were little disposed to go out to the East to encounter toil and danger, in the performance of their duties. They preferred living in ease and luxury on their rich possessions in the West; and the members of the chapter alone, with a few knights, and other persons attached to the order, abode in Syria. It would even seem that the heads of the society were meditating a final retreat from the East, where they probably saw that nothing of permanent advantage was to be achieved. The Hospitallers, on the other hand, whatever may have been the cause, appear to have been more zealous in their calling, and to have had a greater number of their members in Syria; and it is, probably, to this cause, that we are to assign the total defeat which they were enabled to give their rivals in 1259: for the animosity between the orders had come to such a height, that, in this year, they came to open war. A bloody battle was fought, in which the Templars were defeated, when, such was the bitterness of their enmity, that the victors made no prisoners, but cut to pieces every Templar who fell into their hands, and scarce a Templar remained to carry the intelligence to Europe. From this period till the capture of Acre and final destruction of the Latin power in the East in 1291, after a continuance of nearly two centuries, the annals of the Templars are bare of events. The rivalry between them and the other orders still continued; and in the opinion of some historians, it was their jealousy that hastened the fall of that last remnant of the Christian dominion in the East. Not more than ten knights of the Temple escaped in the storm of the town, and these, with the remnants of the other orders, and the garrison, sought a retreat in Cyprus. We have now traced the history of the order from its institution to within a few years of the period of its suppression. Of this most important event we shall delay the consideration for some time, and shall occupy the intervening space with an account of the internal organisation of the society, its officers, its wealth, and various possessions. This will, we trust, prove no slight contribution to our knowledge of one of the most curious portions of the history of the world--that of the middle ages--and gratify the reader by the display of manners and institutions which have long since passed away[78]. [Footnote 78: The organisation and the rules of the Hospitallers were similar to those of the Templars; but as that order existed down to modern times, the rules, &c., given by Vertot, contain a great number of modern additions.] CHAPTER V. Classes of the Templars--The Knights--Their Qualifications--Mode of Reception--Dress and Arms of the Knight--Mode of Burial--The Chaplains--Mode of Reception--Dress--Duties and Privileges--The Serving-Brethren--Mode of Reception--Their Duties--The Affiliated--Causes and Advantages of Affiliation--The Donates and Oblates. The founders of the order of the Templars were, as we have seen, knights; and they were the first who conceived the novel idea, and happy one, as we may call it in accordance with the sentiments of those times, of uniting in the same person the two characters held in highest estimation--the knight and the monk. The latter added sanctity to the former, the former gave dignity and consideration to the latter, in the eyes of a martial generation. Hence, the Templar naturally regarded himself as the first of men; and the proudest nobles of the Christian world esteemed it an honour to belong to the order. The knights were, therefore, the strength, the flower, the ornament of the society. The order of the Templars, when it was fully developed, consisted not of _degrees_, but of distinct and separate _classes_. These were the knights, the chaplains, and the serving-brethren; to which may be added the affiliated, the donates, and the oblates, or persons attached to the order without taking the vows. I. The Knights.--Whoever presented himself to be received as a knight of the order must solemnly aver that he was sprung from a knightly family, and that his father was or might have been a knight. He was further to prove, that he was born in lawful wedlock, for, like the church in general, the Templars excluded bastards from their society. In this rule there was prudence, though, possibly, it was merely established in accordance with the ideas of the time; for, had a king of France or an emperor of Germany been able to get his natural child into the order, and should he then have been chosen Master of it, as he probably would, it might have lost its independence, and become the mere tool of the monarch. The candidate was, moreover, to declare that he was free from all previous obligations; that he was neither married nor betrothed; had not made any vows, or received any consecration in another order; and that he was not involved in debt. He had finally to declare himself to be of a sound and healthy constitution, and free from disease. When the order was grown great and powerful, and candidates for admission were numerous and of the highest families, it became the custom to require the payment of a large fee on admission. It was necessary that the candidate for admission among the knights of the Temple should already be a knight; for as knighthood was a secular honour, the order would have regarded it as derogating from its dignity if any of its members were to receive it. The Hospitallers and Teutonic knights thought differently, and with them the aspirant was knighted on his admission. If the candidate Templar, therefore, had not been knighted, he was obliged to receive knighthood, in the usual manner, from a secular knight, or a bishop, previous to taking his vows. A noviciate forms an essential and reasonable part of the course of admission into the spiritual orders in general; for it is but right that a person should become, in some measure, acquainted with the rules and duties of a society before he enters it. But, though the original rule of the Templars enjoined a noviciate, it was totally neglected in practice; a matter which was afterwards made one of the charges against the order. Perhaps there was in their case little necessity for this preparatory process; the Templars were so much in the world, and those who joined them had been in general so frequently among them, and were consequently so well acquainted with their mode of life, that they hardly required any such preliminary discipline to familiarize them with their duties. The neglect of the practice at the same time gave the Templars an advantage over the rival orders who enjoined it; for a young nobleman would, in all likelihood, feel most disposed to join the society into which he could be admitted at once; and perhaps no small part of the corruption of the Templars, in which they undoubtedly surpassed their rivals, may be ascribed to the facility which was thus afforded to unworthy persons entering among them. With respect to the age at which persons were admitted, it is plain, from the previously required reception of knighthood, that it must have been that of adolescence or manhood. All that is said by the statutes is, that no child could be received; and that the parents or relatives of a child destined to be a member of the order, should keep and breed him till _he could manfully and with armed hand extirpate the enemies of Christ out of the land_. This formed a marked distinction between the Templars and the mere religious orders, who, even at the present day, we believe, admit children, taking the charge of their rearing and education; whereas, children could only be destined to the order of the Temple, and could not be presented for admission, till able to bear arms, that is, usually in the twenty-first year of their age. The reception of a knight took place in one of the chapels of the order, in presence of the assembled chapter. It was secret, not even the relatives of the candidate being allowed to be present. The ceremony commenced by the Master[79] or prior, who presided, saying, "Beloved brethren, ye see that the majority are agreed to receive this man as a brother. If there be any among you who knows any thing of him, on account of which he cannot lawfully become a brother, let him say it; for it is better that this should be signified beforehand than after he is brought before us." [Footnote 79: When we use the word "Master," we would always be understood to mean the Master or his representative.] The aspirant, if no objection was made, was then led into a chamber near the chapter-room; and two or three reputable knights of the oldest in the house were sent to lay before him what it was needful for him to know. They commenced by saying, "Brother, are you desirous of being associated to the order?" If he replied in the affirmative, they stated to him the whole rigour of the order. Should he reply that he was willing to endure everything for God's sake, and to be all his life long the servant and slave of the order, they asked him if he had a wife or was betrothed? if he had made profession or vows in any other order? if he owed to any man in the world more than he could pay? if he was of sound body, and had no secret infirmity, and if he was the servant of any one? Should his answers be in the negative, the brethren went back to the chapter and informed the Master or his representative of the result of the examination. The latter then asked once more, if any one knew any thing to the contrary. If all were silent, he said "Are you willing that he should be brought in in God's name?" The knights then said, "Let him be brought in in God's name." Those who had been already with him then went out again, and asked him if he persisted in his resolution. If he said that he did, they instructed him in what he was to do when suing for admission. They then led him back to the chapter, where, casting himself on his knees, with folded hands, before the receptor, he said, "Sir, I am come, before God, and before you and the brethren, and pray and beseech you, for the sake of God and our dear Lady, to admit me into your society, and the good deeds of the order, as one who will be, all his life long, the servant and slave of the order." The receptor then replied, "Beloved brother, you are desirous of a great matter, for you see nothing but the outward shell of our order. It is only the outward shell when you see that we have fine horses and rich caparisons, that we eat and drink well, and are splendidly clothed. From this you conclude that you will be well off with us. But you know not the rigorous maxims which are in our interior. For it is a hard matter for you, who are your own master, to become the servant of another. You will hardly be able to perform, in future, what you wish yourself. For when you may wish to be on this side of the sea, you will be sent to the other side; when you will wish to be in Acre, you will be sent to the district of Antioch, to Tripolis, or to Armenia; or you will be sent to Apulia, to Sicily, or to Lombardy, or to Burgundy, France, England, or any other country where we have houses and possessions. When you will wish to sleep you will be ordered to watch; when you will wish to watch, then you will be ordered to go to bed; when you will wish to eat, then you will be ordered to do something else. And as both we and you might suffer great inconvenience from what you have, mayhap, concealed from us, look here on the holy Evangelists and the word of God, and answer the truth to the questions which we shall put to you; for if you lie you will be perjured, and may be expelled the order, from which God keep you!" He was now asked over again, by the receptor, the same questions as before; and, moreover, if he had made any simoniacal contract with a Templar or any other for admission. If his answers proved satisfactory, the receptor proceeded, "Beloved brother, take good care that you have spoken the truth to us; for should you have spoken false in any one point, you might be put out of the order, from which God keep you! Now, beloved brother, attend strictly to what we shall say unto you. Do you promise to God, and our dear Lady Mary, to be, all your life long, obedient to the Master of the Temple, and to the prior who shall be set over you?" "Yea, Sir, with the help of God!" "Do you promise to God, and our dear Lady Mary, to live chaste of your body all your life long?" "Yea, Sir, with the help of God!" "Do you promise to God, and our dear Lady Mary, to observe, all your life long, the laudable manners and customs of our order, both those which are already in use, and those which the Master and knights may add?" "Yea, Sir, with the help of God!" "Do you promise to God, and our dear Lady Mary, that you will, with the strength and powers which God has bestowed on you, help, as long as you live, to conquer the Holy Land of Jerusalem; and that you will, with all your strength, aid to keep and guard that which the Christians possess?" "Yea, Sir, with the help of God!" "Do you promise to God, and our dear Lady Mary, never to hold this order for stronger or weaker, for better or worse, than with permission of the Master, or of the chapter which has the authority[80]?" [Footnote 80: That is, never to quit the order.] "Yea, Sir, with the help of God!" "Do you finally promise to God, and our dear Lady Mary, never to be present when a Christian is unjustly and unlawfully despoiled of his heritage, and that you will never, by counsel or by act, take part therein?" "Yea, Sir, with the help of God!" "In the name, then, of God, and our dear Lady Mary, and in the name of St. Peter of Rome, and of our father the pope, and in the name of all the brethren of the Temple, we receive to all the good works of the order which have been performed from the beginning, and shall be performed to the end, you, your father, your mother, and all of your family whom you will let have share therein. In like manner do you receive us to all the good works which you have performed and shall perform. We assure you of bread and water, and the poor clothing of the order, and labour and toil enow." The Master then took the distinguishing habit of the order, namely, the white mantle with the red cross, and putting it about the neck of the candidate, clasped it firmly. The chaplain then repeated the 132d psalm, _Ecce quam bonum_, and the prayer of the Holy Ghost, _Deus qui corda fidelium_, and each brother repeated a _Pater noster_. The Master and the chaplain then kissed him on the mouth; and he sat down before the Master, who delivered to him a discourse, of which the following is the substance. He was not to strike or wound any Christian; not to swear; not to receive any service or attendance from a woman without the permission of his superiors; not on any account to kiss a woman, even if she was his mother or his sister; to hold no child at the baptismal font, or be a god-father; to abuse no man or call him foul names; but to be always courteous and polite. He was to sleep in a linen shirt, drawers, and hose, and girded with a small girdle. He was to attend divine service punctually, and at table he was to commence and conclude with prayer; during the meal he was to preserve silence. When the Master died, he was, be he where he might, to repeat 200 _Pater nosters_ for the repose of his soul. Each knight was supplied with clothes, arms, and equipments, out of the funds of the order. His dress was a long white tunic, nearly resembling that of priests in shape, with a red cross on the back and front of it; his girdle was under this, over his linen shirt. Over all he wore his white mantle with its red cross of four arms (the under one being the longest, so that it resembled that on which the Saviour suffered) on the left breast. His head was covered by a cap or a hood attached to his mantle. His arms were shield, sword, lance, and mace; and, owing to the heat of the East, and the necessity of activity in combats with the Turks and Saracens, his arms and equipments in general were lighter than those used by the secular knights. He was allowed three horses and an esquire, who was either a serving-brother of the order or some layman who was hired for the purpose. At times this office was performed by youths of noble birth, whom their parents and relatives gladly placed in the service of distinguished knights of the Temple, that they might have an opportunity of acquiring the knightly virtues; and these often became afterwards members of the order. [Illustration: Costume of Knight Templar.] When a knight had become, from age or wounds, incapable of service, he took up his abode in one of the temple-houses, where he lived in ease, and was treated with the utmost respect and consideration. These emeriti knights are frequently mentioned under the name of _Prodomes_ (_Good men_); they were present at all deliberations of importance; and their experience and knowledge of the rules of the order were highly prized and attended to. When the Templar died, he was placed in a coffin in his habit, and with his legs crossed, and thus buried. Masses were said for his soul; his arms and clothes were partly given back to the marshal or draper of the order--partly distributed among the poor. II. The Chaplains.--The order of the Templars, being purely military in its commencement, consisted then solely of laymen. That of the Hospital, on the contrary, on account of its office of attending the sick, had, necessarily, priests in it from its origin. This advantage of the latter society excited the jealousy of the Templars, and they were urgent with the popes to be allowed a similar privilege. But the pontiffs were loth to give offence to the oriental prelates, already displeased at the exemption from their control granted in this case to the Hospitallers; and it was not till the year 1162, that is, four years after the founding of the order, when their great favourer, Alexander III., occupied the papal throne, that the Templars attained their object. [Illustration: Knights in Temple Church, London.] The bull, _Omne Datum Optimum_, issued on this occasion, gave permission to the Templars to receive into their houses spiritual persons, in all countries, who were not bound by previous vows. If they were clergy of the vicinity, they were to ask them of the bishop; and if he refused his consent, they were empowered, by the bull, to receive them without it. The clergy of the Temple were to perform a noviciate of a year--a practice which, as in the case of the knights, was dispensed with in the days of the power and corruption of the order. The reception of the clergy was the same as that of the knights, with the omission of such questions as did not apply to them. They were only required to take the three vows of poverty, chastity, and obedience. The ritual of their reception was in Latin, and was almost precisely the same with that of the Benedictines. Like that of the knights, their reception was secret. When the psalms had been sung the Master put on the recipient the dress of the order and the girdle, and, if he was a priest, the cap called _baret_. [Illustration: Effigies of Knights in Temple Church.] The habit of the chaplains of the order was a white close-fitting tunic, with a red cross on the left breast. Though, according to the statutes, they were to have the best clothes in the order, they were not permitted to assume the white mantle as long as they were mere priests. But should one of them, as was not unfrequently the case, arrive at the episcopal dignity, he was, if desirous of it, cheerfully granted that privilege. It was a further distinction between the knights and the chaplains, that the former wore their beards, while the latter were close-shaven. The chaplains were also to wear gloves, _out of respect to the body of the Lord_. All who had received the _first tonsure_ were eligible to the office of chaplain to the order. When those who were only sub-deacons and deacons were to be raised to the rank of priests, the Master or his deputy sent them with letters dimissory to a bishop of the vicinity, who was bound to confer the required order. The clergy were, like all other members of the order, bound to obey the Master and the chapter. The Master and the chief officers of the order had always chaplains in their train to celebrate mass and other religious offices, as also to act as secretaries, the knights being in general as illiterate as their secular brethren. It was by this last office that the chaplains acquired their chief influence in the society; mind and superior knowledge vindicating, as they always do, their natural rights. For though it was specially provided that the clergy should take no share in the government of the society without being invited thereto by their superiors, the opinion of the secretary was naturally taken in general, and if he was a man of sense and talent, it was most commonly followed[81]. [Footnote 81: This influence of the clergy excited the spleen of the knights. Gerard de Caux, in his examination hereafter to be noticed, said, "The aged men of the order were unanimous in maintaining that the order had gained nothing in _internal goodness_ by the admission of learned members."] The duties of the clergy of the order were nearly the same as those of monks in general. They performed all religious offices, and officiated at all the ceremonies of the order, such as the admission of members, the installation of a Master, &c. Their privileges were very unimportant; they had merely the best clothes, sat next the Master in the chapter and in the refectory, and were first served at table; when they committed any offence, they were also more lightly punished than others. They could, however, if it so pleased the heads of the order, arrive at high rank in it; and we find that they were not unfrequently among the preceptors. The attorney-general of the order at Rome, who was always a person of considerable importance, was most probably a priest of the order; at least we know that Peter de Bononia, the last of them, was such. It is worthy of notice, that even in the most flourishing period of the order it never had a sufficient number of chaplains, and was always obliged to have recourse to the ministry of secular priests. The causes of this were probably the circumstance of the order having attained its full form and consistency long before the clergy formed a part of it, and they consequently had not an opportunity of arranging it so as to give themselves their due share of power and importance. It must have been galling to the pride of those who were used to rule, obeying only their spiritual superiors, to find themselves subject to the command of mere laymen, as they esteemed the knights of the order. Further, though they shared in the good things of the order and enjoyed the advantage of the consideration in which it stood, yet they had no dignities to look forward to; whereas an entrance into a Benedictine order held out to the ambitious a prospect of rich priories, abbacies, and bishoprics, and, at the least, a voice in the chapter. It may well be supposed that the pride of the knights of the Temple refused to admit into their society such persons as those who afterwards joined the mendicant orders--peasants and others who preferred a life of ease and idleness to the labours of the plough and the workshop. The number consequently of those who presented themselves for admission was small. But the knights felt no disadvantage thereby; enow of secular priests were to be had, who were willing to have the master of the Temple as their ordinary, and to share in the good things of the order, and as neither party was bound to the other, they could easily part if they disagreed. III. The Serving-brethren. The order, consisting at first of only knights and men of noble birth, had no serving-brethren in it. The knights probably found esquires for a limited time among those who fought under their banner and received their pay. The Hospitallers seem to have set the example of introducing into the order the class of serving-brethren, which is not to be found with the Templars till some time after the council of Troyes. The advantage of this alteration was very apparent. Hitherto only knights and nobles were interested in the fate of the society to which their relatives belonged; the regards of burghers and traders would now be obtained by the formation of this class, to admission into which their sons and brothers were eligible. They felt themselves honoured by their relatives coming into contact with knights, and were therefore liberal in the admission-fee and in other contributions to the _quêtes_ of the order. We should be wrong in supposing the serving-brethren to have been all persons of mean birth. The high consideration in which the order stood induced many men of wealth, talent, and valour, but who were not of noble birth, to join it. We thus find among the serving-brethren William of Arteblay, almoner to the king of France; Radulf de Gisi, collector of the taxes in Champagne; John de Folkay, an eminent lawyer. Bartholomew Bartholet gave property to the amount of 1,000 _livres Tournois_ to be admitted; William of Liege gave 200 _livres Tournois_ a year. The serving-brother, indeed, could never arrive at the dignity of knight (for which he was disqualified by birth), and consequently never exercise any of the higher offices of the order, but in other respects he enjoyed the same advantages and privileges as the knights and priests. The reception of the serving-brethren was the same as that of the two higher classes, the necessary difference being made in the questions which were asked. As the order would receive no slave into their body, the candidate was required to aver that he was a free-born man: he was moreover obliged to declare that he was not a knight. This last condition may cause surprise, but it was probably justified by experience, as it is not unlikely that evil may have been felt or apprehended from men of noble birth, out of humility, or by way of atoning for the sins of their youth, or from some other of the causes which might operate on the minds of superstitious men, or even from poverty, if, as is likely, the admission-fee was lower for a serving-brother than for a knight, concealing their birth, and entering the order as serving-brethren. As the more disagreeable duties of the order probably fell to their share, the general duties and obligations were laid before them in stronger and more explicit terms than were thought necessary in the case of knights and priests. In the times of the poverty of the order, the clothing of the serving-brethren was the cast-off garments of the knights. But this custom did not long continue, and as some abuses arose from all the members of the order being clad in white, the serving-brethren were appointed to wear black or brown kirtles, with the red cross upon them, to indicate that they belonged to the order. In battle, their arms were nearly the same as those of the knights, but of a lighter kind, as they had frequently to jump down from their horses, and fight on foot. A serving-brother was allowed but one horse by the order, but the Master was empowered to lend him another if he thought it expedient, which horse was to be afterwards returned. The serving-brethren were originally all of one kind; they fought in the field; they performed the menial offices in the houses of the order; but, in after-times, we find them divided into two classes--the brethren-in-arms (_Frères servons des armes_), and the handicraft-brethren (_Frères servons des mestiers_). These last, who were the least esteemed of the two, dwelt in the houses and on the lands of the order, exercising their various trades, or looking after the property of the society. We read in the statutes of the smiths and bakers of the order, and we hear of _preceptors_ (as was the phrase) of the mares, cows, swine, &c. of the order. These handicraft-brethren practised the usual religious duties of the order, and were even allowed to be present at chapters. The farrier, who was also armourer, enjoyed a much higher degree of consideration than the other handicraft-brethren, for this profession was highly prized by the martial generation of the middle ages[82]. [Footnote 82: Sir W. Scott is perfectly correct in making the smith so important a character in his St. Valentine's Eve.] The other class were more highly regarded. The knights associated with them on a footing of equality. They ate in the same refectory with the knights and priests, although at separate tables, and with always one dish less than the higher classes. They were, however, strictly subordinate to the knights; the master and all the great officers of the order had each several serving-brethren to attend him, and each knight had some of the serving-brethren among his esquires. The statutes provided carefully against their being tyrannized over or otherwise ill-treated by the knights. The statutes make a distinction between the serving-brethren who were armed with iron and those who were not. The former were the proper light-horse of the order; they were chiefly intended to support the knights in the action, and were usually placed in the second rank. The place of the unarmed was with the baggage; and as they were exposed to little danger, they wore only linen corslets. The others were enjoined to fight, without flinching, as long as a Christian banner flew on the field: it was matter of praise to these last if they managed to come safe out of the fight. When the troops of the Temple were on their march, the esquires rode before the knights with their baggage. When the knights were going to action, one esquire rode before each with his lance, another behind with his war-horse. There were various offices in the society, hereafter to be noticed, which were appropriated to the serving-brethren, or to which they were eligible. The knights, the chaplains, and the serving-brethren, were the proper members of the order, and it is to them alone that the name Templars applies. But both the Templars and the Hospitallers devised a mode of attaching secular persons to their interest, and of deriving advantages from their connexion with them, in which they were afterwards imitated by the mendicant orders of the Franciscans and Dominicans; the Jesuits also, who were always so keen at discerning what might be for the advantage of their society, adopted it; and it is, we believe, still practised in Catholic countries. This system is styled _affiliation_. The affiliated were persons of various ranks in society, and of both sexes, who, without giving up their secular mode of life, or wearing any peculiar habit, joined the order, with a view to the advantages, both spiritual and temporal, which they expected to derive from it. These advantages will appear to have been very considerable when we recollect that all who joined the order were admitted to a share in the merits of its good works, which were what those times esteemed of the highest order. Nothing could have more contributed to the extent of affiliation than the exemption which the Templars enjoyed from the effects of interdict. At a time when it was in the power of every bishop to lay entire towns under this formidable sentence it must have been highly consolatory to pious or superstitious minds to belong to a society who disregarded this spiritual thunder, and who could afford them an opportunity of at least occasionally hearing mass and receiving the sacraments, and secured them, if they should die while the interdict continued, the advantage of Christian burial. In those days also, when club-law prevailed so universally, and a man's safety depended not so much on his innocence or the justice of his cause as on the strength of his party, it was a matter of no small consequence to belong to so powerful a body as the Templars, and it must have been highly gratifying to both the secular and spiritual pride of a lawyer or a burgher to be a member of the same body with the high-born soldier-monks of the Temple. These important advantages were not conceded by the Templars without equivalent considerations. This ambitious and covetous order required that he who sought the honor of affiliation with them should, besides taking the three vows, pledge himself to lead a reputable life, to further the interests of the order to the best of his power, and leave it the entire of his property at his death. If he was married, and died before his wife, he might leave her a competent provision for life; but from the day of his admission into the order he was to abstain from her bed, though he might continue to reside in the same house with her; for were he to have children, he might provide for them to the disadvantage of the order, or on his death they might give trouble to it by claiming his property. For a similar reason the affiliated were forbidden to be sponsors, lest they might covertly or openly give some of their property to their godchildren. They were not even permitted to give offerings to the clergy. If they dared to violate these injunctions, a severe punishment--in general, confinement for life--awaited them. All orders of men were ambitious of a union with this honourable and powerful society. We find among the affiliated both sovereign princes and dignified prelates: even the great Pope Innocent III., in one of his bulls, declares himself to stand in this relation to the order. Many of the knights who dwelt with the Templars, and fought under their banner, were also affiliated, and the history of the order more than once makes mention of the _sisters_--that is, women who were affiliated to it, for there were no nuns of the Temple similar to those of the order of Malta in later times. In less intimate connexion with the order than the affiliated stood those who were styled _Donates_ and _Oblates_. These were persons who, as their titles denote, were given or presented to the order. They were either children whom their parents or relations destined to the service of the order when they should have attained a sufficient age, or they were full-grown persons who pledged themselves to serve the order as long as they lived without reward, purely out of reverence to it, and with a view to enjoying its protection, and sharing in its good works. Persons of all ranks, princes and priests, as well as others, were to be found among the oblates of the Temple. CHAPTER VI. Provinces of the Order--Eastern Provinces--Jerusalem--Houses of this Province--Tripolis--Antioch--Cyprus--Western Provinces--Portugal--Castile and Leon--Aragon--France and Auvergne--Normandy--Aquitaine--Provence--England--Germany--Upper and Central Italy--Apulia and Sicily. We have thus seen what a number of persons of all ranks were more or less intimately connected with the order of the Temple, and how powerful its influence must have been throughout the Christian world. To enable the reader to form some conception of its wealth and power, we shall, previous to explaining its system of internal regulation, give a view of its possessions in various countries. The extensive possessions of the order of the Temple, in Asia and in Europe, were divided into provinces, each containing numerous preceptories or temple-houses, and each under its appointed governor. These provinces may be classified under the heads of Eastern and Western. The eastern provinces of the order were,-- I. Jerusalem.--This province was always regarded as the ruling one; the chief seat and capital of the order. The Master and chapter resided here as long as the Holy City was in the hands of the Christians. This being the province which was first established, its regulations and organization served as a model for all others. Its provincial Master, or, as he was styled, the Preceptor of the Land and Kingdom of Jerusalem, took precedence of all others of the same rank. The bailiwicks, or commanderies, in this province, were,-- 1. The Temple of Jerusalem, the cradle of the order, and the original residence of the Master and the chapter. 2. Chateau Pélerin, or the Pilgrim's Castle, renowned in the history of the crusades. This castle was built by the Templars in 1217, in order that it might be their chief seat after the loss of Jerusalem. It was situated on the east side of Mount Carmel, which runs out into the sea between Caipha and Cæsarea. The Templars had long had a tower at a pass of this mountain, called _Destruction_, or the Tower of the Pass, for the defence of pilgrims against the robbers who lurked in the gorges of the mountains. They were aided in building the castle, which was also designed to be a defence to Acre, by Walter D'Avesnes and by the German knights and pilgrims who were at that time in the Holy Land, and hence, perhaps, they called it Chateau Pélerin. The Cardinal de Vitry, who was at that time bishop of Acre, thus describes it. It was built on the promontory, three sides of which were washed by the sea. As they were sinking the foundation, they came to two walls of ancient masonry, and to some springs of remarkably pure water; they also found a quantity of ancient coins with unknown inscriptions, given, as the bishop piously deems, by God to his beloved sons and warriors, to alleviate the toil and expense which they were at. The place had probably been fortified in former times by the Jews or the Romans. The builders raised two huge towers of large masses of rock on the landward side, each 100 feet high, and 74 broad; these were united by a lofty wall, broad enough at its summit for an armed knight to stand at his ease upon it. It had a parapet and battlements, with steps leading up to them. In the space within this wall were a chapel, a palace, and several houses, with fish-ponds, salt-works, woods, meads, gardens, and vineyards. Lying at a distance of six miles from Mount Tabor, it commanded the interjacent plain and the sea-coast to Acre. There the Master and the chapter took up their final abode, after having dwelt from 1118 to 1187 at Jerusalem, from 1187 to 1191 at Antioch, and from this last year till 1217 at Acre. "The chief use," says D'Vitry, "of this edifice is, that the whole chapter of the Templars, withdrawn from the sinful city of Acre, which is full of all impurity, will reside under the protection of this castle till the walls of Jerusalem are rebuilt." A prophecy never to be fulfilled! On the fall of Acre, in 1291, Chateau Pélerin was abandoned by the knights, and its walls were levelled by the infidels. 3. The castle of Safat, at the foot of Mount Tabor. This strong castle was taken by Saladin. It was demolished in 1220, by Coradin, but afterwards rebuilt by the Templars, who then held it till 1266, when they lost it finally. 4. The temple at Acre, a remarkably strong building, the last place taken in the capture of that town. 5. The hill-fort, Dok, between Bethel and Jericho. 6. Faba, the ancient Aphek, not far from Tyre, in the territory of the ancient tribe of Ashur. 7. Some small castles near Acre, mentioned in the history of the war with Saladin, such as _La Cave_, _Marle_, _Citerne-rouge_, _Castel-blanc_, _La Sommellerie du Temple_. 8. The house at Gaza. 9. The castle of Jacob's-ford, at the Jordan, built in 1178 by King Baldwin IV., to check the incursions of the roving Arabs. When Saladin took this castle, he treated the Templars whom he found in it with great cruelty. 10. The house at Jaffa. 11. The castle of Assur, near this town. 12. _Gerinum parvum._ 13. The castle of Beaufort, near Sidon, purchased by the order, in 1260, from Julian, the lord of that town. We may observe that most of these abodes of the Templars were strong castles and fortresses. It was only by means of such that possession could be retained of a country like Palestine, subject to the constant inroads of the Turks and Saracens. The Templars possessed, besides these strongholds, large farms and tracts of land, of which, though their names are unknown, frequent mention is made in the history of the order. II. Tripolis.--The principal houses of the order in this province were at Tripolis itself; Tortosa, the ancient Antaradus; Castel-blanc, in the same neighbourhood; Laodicea, Tyre, Sidon, and Berytus. III. Antioch.--Of this province but little is known. There was a house at Aleppo; and the jurisdiction of the prior probably extended into Armenia[83], where the order had estates to the value of 20,000 byzants. [Footnote 83: The Armenia of the crusades was a part of Cilicia.] IV. Cyprus.--As long as the Templars maintained their footing on the continent, Cyprus, it would appear, formed no distinct province, but belonged either to that of Tripolis or of Antioch. At the time when Richard, King of England, made the conquest of this island, he sold the sovereignty of it for 25,000 marks of silver to the Templars, who had already extensive possessions in it. The following year, with the consent of the order, who were, of course, reimbursed, he transferred the dominion to Guy de Lusignan, King of Jerusalem. On the capture of Acre the chief seat of the order was fixed at Limesal, also called Limissa and Nemosia, in this island, which town, having an excellent harbour, they strongly fortified. They had also a house at Nicosia, and one at the ancient Paphos, named Gastira, and, at the same place, the impregnable castle of Colossa. Some idea of the value of the possessions of the Templars in Cyprus may be formed from the circumstance, that when, in 1316, after the suppression of the order, the Pope directed the Bishop of Limissa to transfer their property there to the Hospitallers, there were found, in the house in that town, 26,000 byzants of coined money, and silver plate to the value of 1,500 marks. As the last Master, when setting out for France ten years before, had carried with him the treasure of the order, this property must have been accumulated during that time out of the surplus revenue of the possessions of the order in the island. The Western provinces of the order were-- I. Portugal.--So early as the year 1130 (a strong proof of the rapid increase of the order) Galdin Paez, the first provincial master of the Temple in Portugal, built the castles of Tomar, Monsento, and Idanna. The Templars had also settlements at Castromarin, Almural, and Langrovia. Tomar was the residence of the great-prior. II. Castile and Leon.--In this province the possessions of the order were so extensive as to form twenty-four bailiwicks in Castile alone. It is needless to enumerate their names[84]. [Footnote 84: They will be found in Campomanes, p. 80, and Münter, p. 424.] III. Aragon.--In this province, which abounded in castles, several belonged to the Templars; and the bailiwick of Majorca, where they were also settled, was under the jurisdiction of the great-prior of Aragon. It is to be observed that most of the castles possessed by the order in Spain and Portugal were on the borders of the Moorish territory. Some of these had been given to the Templars as the inveterate foes of the infidels; others had been conquered by them from the Moors. France, where the possessions of the order were so considerable, was divided into four provinces, namely-- IV. France and Auvergne, including Flanders and the Netherlands. V. Normandy. VI. Aquitaine, or Poitou. VII. Provence. The residences of the great-priors of these four provinces were, for France, the capacious and stately Temple at Paris, which was, as we are informed by Matthew Paris, large and roomy enough to contain an army; for Normandy, as is supposed, _La ville Dieu en la Montagne_; for Poitou, the Temple at Poitiers; for Provence, that at Montpellier. VIII. England.--The province of England included Scotland and Ireland. Though each of these two last kingdoms had its own great-prior, they were subordinate to the great-prior of England, who resided at the Temple of London. The principal bailiwicks of England were--1. London; 2. Kent; 3. Warwick; 4. Waesdone; 5. Lincoln; 6. Lindsey; 7. Bolingbroke; 8. Widine; 9. Agerstone; 10. York. In these were seventeen preceptories; and the number of churches, houses, farms, mills, &c., possessed by the order was very considerable[85]. [Footnote 85: The possessions of the Templars in England will be found in the works of Dugdale and Tanner.] [Illustration: Interior of Round Tower, in Temple Church, London.] [Illustration: Saxon Doorway, Temple Church, London.] [Illustration: Details of Saxon Capitals.] [Illustration: Round Temple Church, Cambridge.] The chief seat of the order in Scotland appears to have been Blancradox. Its possessions were not extensive in that poor and turbulent country; and in Ireland the Templars seem to have been few, and confined to the Pale. We hear of but three of their houses in that country--namely, Glaukhorp, in the diocese of Dublin; Wilbride, in that of Ferns; and Siewerk, in that of Kildare. IX. Germany.--It is difficult to ascertain how the order was regulated in Germany, where its possessions were very extensive. We hear of three great-priors: those of Upper Germany, of Brandenburg, and of Bohemia and Moravia; one of whom, but it cannot be determined which, had probably authority over the others. Though the Templars got lands in Germany as early as the year 1130, their acquisitions were not large in that country till the thirteenth century. Poland was included in the province of Germany. Great-prior in Alemania and Slavia was a usual title of the great-prior of Germany. Though the possessions of the Templars in Hungary were very considerable, there are no grounds for supposing that it formed a separate province: it was probably subject to the great-prior of Germany. X. Upper and Central Italy.--There was no town of any importance in this part of the Italian peninsula in which the Templars had not a house. The principal was that on the Aventine Hill at Rome, in which the great-prior resided. Its church still remains, and is called _Il Priorato_, or the Priory. XI. Apulia and Sicily.--The possessions of the Templars in Sicily were very considerable. They had houses and lands at Syracuse, Palermo, Trapani, Butera, Lentini, &c.; all of which were dependent on the principal house, which was in Messina. The great-prior resided either at Messina or at Benevento in Apulia. Possibly the seat was removed to this last place, after the Emperor Frederic II. had seized so much of the property of the order in Sicily. In Denmark, Norway, and Sweden, the order had no possessions whatever. Though the people of these countries took some share in the crusades, and were, therefore, not deficient in religious zeal, their poor and little-known lands offered no strong inducements to the avarice or ambition of the knights of the Temple, and they never sought a settlement in them. We thus see that, with the exception of the northern kingdoms, there was no part of Europe in which the order of the Temple was not established. Everywhere they had churches, chapels, tithes, farms, villages, mills, rights of pasturage, of fishing, of venery, and of wood. They had also, in many places, the right of holding annual fairs, which were managed, and the tolls received, either by some of the brethren of the nearest houses or by their _donates_ and servants. The number of their preceptories is, by the most moderate computation, rated at 9,000; and the annual income of the order at about six millions sterling--an enormous sum for those times! Masters of such a revenue, descended from the noblest houses of Christendom, uniting in their persons the most esteemed secular and religious characters, regarded as the chosen champions of Christ, and the flower of Christian knights, it was not possible for the Templars, in such lax times as the twelfth and thirteenth centuries, to escape falling into the vices of extravagant luxury and overweening pride. Nor are we to wonder at their becoming objects of jealousy and aversion to both the clergy and the laity, and exciting the fears and the cupidity of an avaricious and faithless prince. CHAPTER VII. Officers of the Order--The Master--Mode of Election--His Rights and Privileges--Restraints on him--The Seneschal--The Marshal--The Treasurer--The Draper--The Turcopilar--Great- Priors--Commanders--Visitors--Sub-Marshal--Standard-bearer. An order consisting of so many members, and whose wealth and possessions were of such extent, must necessarily have had numerous officers and various ranks and dignities. The elucidation of this branch of their constitution is now to engage our attention. At the head of the order stood the Master, or, as he was sometimes called, the Great-Master[86] of the Temple. This personage was always a knight, and had generally held one of the higher dignities of the order. Though, like the Doge of Venice, his power was greatly controlled by the chapter, he enjoyed very great consideration, and was always regarded as the representative of the order. In the councils, the Masters of the Temple and the Hospital took precedence of all ambassadors, and sat next the prelates. All monarchs conceded princely rank and place to the Master of the Temple. [Footnote 86: _Magister_, _Maistre_, is the almost invariable expression in the historians, the statutes of the order, and most documents. _Magnus Magister_ was, however, early employed. Terricus, the Master of the order, thus styles himself when writing to Henry II. of England. The term Grand-Master is apt to convey erroneous ideas of pomp and magnificence to the minds of many readers.] A situation which offered so much state and consideration must, of necessity, have been an object of ambition; but the scanty records remaining of the society do not enable us to point out any specific cases of intrigue employed for the attainment of it. That of the last Master, hereafter to be mentioned, is somewhat problematic. The election of a Master of the Temple was as follows:-- When the Master was dead, an event which always occurred in the East, as he was bound to reside there, if it took place in the kingdom of Jerusalem, and the marshal of the order was on the spot, he took upon him the exercise of the vacant dignity till, with the aid of the chapter and of all the bailiffs on this side of the sea (_i. e._ in the East), he had appointed a great-prior to represent the Master. But this election did not take place till after the funeral. Should the death of the Master have occurred in the province of Tripolis, or that of Antioch, the prior of the province took the direction of the order till the great-prior was appointed. Owing to the constant state of war which prevailed in the East, and to other causes, a considerable space of time occasionally intervened between the death of one Master and the appointment of his successor. During the _interregnum_ the society was directed by the great-prior who bore the seal of the Master. When the day appointed for the election was arrived, the great officers of the order and all the bailiffs who were invited to be present assembled in the place selected for holding the election--generally the chapel of the order. The great-prior, taking several of the knights aside, consulted with them; and they then made two or three or more of the knights who were most highly-esteemed retire. The great-prior took the voices of those present on the merits of the absent knights; and he who had most in his favour was declared the electing-prior. The knights were then called in, and the choice of the assembly notified to them. A knight, possessing the same virtues of piety, love of peace, and impartiality with himself, was then assigned for an assistant to the electing-prior: and the whole assemblage withdrew, leaving the two alone in the chapel, where they passed the entire night in prayer. Early next morning, after performing their usual devotions and hearing the mass of the Holy Ghost, the chapter re-assembled. The great-prior then exhorted the two electing brethren to perform their duty truly and honestly. These, then retiring, chose two other brethren; these four chose two more, and so on, till the number amounted to twelve, in honour of the apostles. The twelve then chose a brother-chaplain to represent the person of Jesus Christ, and maintain peace and concord. It was necessary that these thirteen should be of different provinces--eight of them knights, four serving-brethren, and one priest. The thirteen electors then returned to the chapter, and the electing-prior besought all present to pray for them, as a great task had been laid on them. All then fell on their knees and prayed; and the great-prior solemnly reminded the electors of their duty, and conjured them to perform it truly and uprightly. Having again implored the prayers of the assembly, the electing-prior and his companions retired to the place appointed for their deliberations. If the electors, or the majority of them, declared for any knight on this or the other side of the sea, he was appointed; if they were divided into parties, the electing-prior came with one of the knights, and, informing the assembly of the circumstance, asked their prayers. All fell on their knees, and the two electors returned to their companions; if they now agreed, the person whom they chose was declared Master. Should the object of their choice be, as was not unfrequently the case, actually present in the chapter, the thirteen came in; and the electing-prior speaking in their name, said, "Beloved sirs, give praise and thanks to our Lord Jesus Christ, and to our dear Lady, and to all the saints, that we are agreed, and have, according to your command, chosen, in the name of God, a Master of the Temple. Are ye content with what we have done?" All then replied, "In the name of God!" "Do ye promise to yield him obedience as long as he lives?" "Yea, with the help of God!" The electing-prior then turned to the great-prior, and said, "Prior, if God and we have chosen thee for the Master, wilt thou promise to obey the chapter as long as thou live, and to maintain the good morals and good usages of the order?" and he answered, "Yea, with the aid of God!" The same question was then put to some of the most distinguished knights; and if the person elected was present, the electing-prior went up to him, and said, "In the name of the Father, the Son, and the Holy Ghost, we have chosen you brother, N. N., for Master, and do choose you!" He then said, "Beloved sirs and brethren, give thanks unto God: behold our Master." The chaplains then chanted aloud the _Te Deum laudamus_, the brethren arose, and, with the utmost reverence and joy, taking the new Master in their arms, carried him into the chapel, and placed him before the altar, where he continued kneeling while the brethren prayed, the chaplains repeating _Kyrie Eleïson_, _Pater noster_, and other devotional forms. The election of the Master of the Temple required no papal confirmation: the choice of the chapter was conclusive. Two knights were assigned to him as his companions. The allowances and train of the Master were suitable to the rank which he was to support in the world, and to the dignity of the order which he represented. He was allowed four horses, and an esquire of noble birth. He had a chaplain and two secretaries; one for managing his Latin correspondence, whom he might, after a time, admit to become a knight of the order; the other, who was called his Saracenic secretary, and who was probably an eastern Christian, for carrying on his Arabic correspondence with the Infidels. He had, moreover, a farrier, a cook, and a Turcopole[87], two footmen, and a Turcoman[88], to serve as guide. On a march, the Turcoman rode on a horse behind an esquire: during the time of war he was led by a cord, to prevent his escape. On any ordinary journey, the Master might take two beasts of burden with him; but in war-time, or in case of his going beyond the Jordan, or the Dog's Pass[89], he might extend the number to four, which the statutes thriftily direct to be put into the stable when he arrives at the house where he is going to stop, and to be employed in the service of the house. The Master was finally commander-in-chief of the order in the field; and then, like the Spartan kings, he could act in some degree unfettered by the chapter. When he died, he was buried with great solemnity and pomp, by the light of torches and wax tapers--an honour bestowed by the order on no other of its members. All the knights were required to attend the funeral; and the prelates were invited to give their presence at it. Each brother who was present was to repeat 200 _Pater nosters_ within seven days, for the repose of the soul of the deceased; and 100 poor persons were fed at home in the evening, with the same design. [Footnote 87: The Turcopoles were the offspring of a Turkish father, by a Christian mother; or also those who had been reared among the Turks, and had learned their mode of fighting. The Christians employed them as light cavalry; and the Templars had always a number of them in their pay.] [Footnote 88: The Turcomans were, as their name denotes, born Turks. The Christians used them as guides on their expeditions.] [Footnote 89: _Le pas de chien._ Münter (p. 66) declares his ignorance of where it lay. It was evidently the dangerous pass at the Nahr-el-Kelb, (_Dog's River_), near the sea, on the way to Antioch.] On the other hand, the Master was bound to obey the chapter; and he could do nothing without consulting some of the brethren. He could not nominate to any of the higher dignities of the order; but he might, with the advice and consent of some of the most reputable knights, appoint to the inferior priories and preceptories. He could not sell, or in any other way dispose of, any of the lands of the order, without the consent of the chapter; neither could he make peace or truce without their approbation. Their consent was also required to enable him to make any alteration in the laws of the society, to receive any person into it, or to send a brother beyond sea. He could take no money out of the treasury without the consent of the prior of Jerusalem, who was the treasurer of the society. In fact, the Master of the Temple was so curbed and restrained in every way, and his office made so much an honorary one, that his dignity may best be compared with that of a Spartan king or a Venetian doge. It is rather curious that the Master of the Temple should be thus limited in authority, when the abbot of the Benedictines, whose rules the Templars in a great measure adopted, enjoyed monarchical power. Next in rank to the Master stood the seneschal, who, as his name denotes[90], was the Master's representative and lieutenant. He had a right to be present at all chapters of the order; and to be acquainted with all transactions of consequence. He was allowed the same number of horses as the Master; but, instead of a mule, he was to have a palfrey: he had two esquires, and was assigned a knight as his companion; a deacon acted as his chaplain and Latin secretary; he had also a Saracenic secretary and a Turcopole, with two footmen. Like the Master, he bore the seal of the order. [Footnote 90: Seneschal is one _qui alterius vicem gerit_. Charpentier Supplem. ad Dufresne Gloss. iii. p. 759.] The marshal was the general of the order; he had charge of the banner, and led the brethren to battle. All the arms, equipments, and stables of the order were under his superintendence. It was he who nominated the sub-marshal and the standard-bearer. Like all the other great officers, he was appointed by the Master and the chapter. As we have seen, when the Master died in the kingdom of Jerusalem, the marshal occupied his place till a great-prior was chosen. The marshal was allowed four horses, two esquires, a serving-brother, and a Turcopole. The office of treasurer of the order was always united with the dignity of preceptor of the kingdom of Jerusalem. This officer had the charge of all the receipts and expenditure of the order, of which he was bound to give an account, when required, to the Master and the chapter. The wardrobe of the order was also under him; and the draper was assigned as his companion, without whose knowledge he could not dispose of any of the clothes. As the ships, though few in number, which the Templars possessed, were under him, he may be regarded as, also, in some sort, the admiral of the order; and on this account the preceptor of Acre was subordinate to him. The treasurer had the same allowance of horses, &c. as the seneschal. The draper had charge of the clothing of the order: he was to see that each brother was decently and properly dressed. His allowance was four horses, two esquires, and a pack-servant. The Turcopilar was the commander of the light horse. All the armed serving-brethren and the Turcopoles were under his command. He was himself subordinate to the marshal. When he was going into action, some of the knights were sent with him. These were under his orders; but if their number amounted to ten, and they had with them a banner and a knight-preceptor, the Turcopilar became subordinate to this officer; which proves that the office of Turcopilar was not one of the higher dignitaries of the order. The Turcopilar was allowed four horses. Besides these offices of the order in the East, there were the great-priors, great-preceptors, or provincial-masters (for the terms are synonymous) of the three provinces of Jerusalem, Tripolis, and Antioch; and the preceptors, who were subordinate to them. The great-prior of the kingdom of Jerusalem was also treasurer. His office has been already noticed. The great-priors of Tripolis and Antioch had the superintendence over the brethren and the possessions of the order in these provinces. They had the same allowances of attendants and horses as the seneschal. The prior of Antioch, when on a journey to Armenia, which bordered on his province, and in which the order had possessions, was allowed to take with him a chaplain and a portable chapel, as the Armenians were monophysite heretics, with whom the orthodox brethren of the Temple could not join in worship. The prior of the town of Jerusalem had peculiar duties to perform. It was his office, with ten knights who stood under his command, to escort the pilgrims on their way to and from the Jordan--one of the principal objects of the institution of the order. On this occasion he had with him the banner of the order and a round tent, into which he might take any persons whom he should find sick when he encamped: he was also to take with him provisions, and beasts of burden on which to place such of the pilgrims as might be fatigued on the return. When the true cross was brought forth on any expedition, it was the duty of the prior of Jerusalem to keep by it, with his ten knights, night and day, and to guard it; he was to encamp close to it; and two brethren were to watch it every night. All the secular knights who associated themselves to the order in Jerusalem were under his orders, and fought beneath his banner. All the brethren of the order who were in Jerusalem were, in the absence of the marshal, under his command. One half of the booty captured beyond the Jordan fell to him, the other half to the prior of the kingdom. As we have seen above, the West was, like the East, divided into provinces of the order. Each of these provinces was presided over by a lieutenant of the master, named the provincial-master, great-prior, or great-preceptor, with his chapter and officers corresponding to those of the kingdom of Jerusalem. He was appointed, as it would appear, by the Master and chapter; and when entering on his office, he bound himself by oath to defend the Catholic religion, not only with his lips, but with arms and all his strength; to follow the rules drawn up by St. Bernard; to obey the Master; to come over the sea to his aid whenever it was necessary; to defend him against all unbelieving kings and princes; not to fly before these unbelieving foes; not to alienate the goods of the order; to be loyal to the prince of the country; to be chaste; and to aid all spiritual persons, especially the Cistercians, by words and by deeds. Under the provincial-masters stood the priors, bailiffs, or masters, who governed large districts of the provinces, and had under their inspection several of the houses of the order and their preceptors. They dwelt in large temple-houses, with a good number of knights; they had the power of holding chapters, and of receiving members into the order. The preceptors were subordinate to the priors; they presided over one or more houses. They were generally knights, but they were sometimes priests. They were of two kinds--house-preceptors and knight-preceptors; the former, as their name denotes, merely presided over the houses, and might be priests or serving-brethren; the latter, who were probably only to be found in the East or in Spain, led each ten knights in the battle. Another office to be found among the Templars was that of visitors. These were knights, who, as the representatives of the Master, visited the different provinces of the order, especially in the West, to reform abuses, make new regulations, and terminate such disputes and law-suits as were usually reserved for the decision of the Master and the chapter. All the provincial officers, even the great-priors, were subject to the visitors, as the representatives of the Master. The powers of the visitors ceased as soon as the business ended for which they were sent, or when they were recalled. [Illustration: Preceptory, Swingfield, Dover] Besides the foregoing offices, which were almost exclusively confined to the knights, there were some inferior ones appropriated to the serving-brethren. These offices were five in number--namely, those of sub-marshal, standard-bearer, farrier, cook, and preceptor of the coast of Acre. Each of these was allowed two horses. The sub-marshal had the charge of all the inferior sort of accoutrements (_le petit harnois_) of the order, in which the horse-furniture seems to have been included. All the handicraftsmen of the order were under him, and were obliged to account to him for their work. He supplied them with the needful tools and materials; could send them where he pleased on the service of the house; and on holidays give them permission to go from one house to another to amuse themselves. The sub-marshal and the standard-bearer were each the representative of the other in his absence. The standard-bearer had the command over all the esquires of the house; that is, those who were engaged for a limited time in the service of the order, whom he was bound to make acquainted with the rules to which they were subject, and the punishments to which they were liable in case of disobedience; he was also to pay them their wages. Whenever the esquires took the horses out to graze, he was bound to precede them with a standard of the order. He always presided at the table of the serving-brethren and esquires. When the order was marching to battle, it was his task to ride before the standard, which was borne after him by an esquire, or carried on a wain[91]; he was to lead whithersoever the marshal directed him. When the battle commenced, those esquires who led the horses of the knights were to combat behind their masters; the others were to take the mules on which their masters rode, and remain with the standard-bearer, who was to have a banner rolled about his lance, which, when he saw the marshal engaged in action, he was to unfurl, and draw up the esquires in as handsome order as possible behind the combatants, in order to support them. [Footnote 91: The _Carroccio_ of the Italian republics.] The serving-brethren were eligible to the office of house-preceptor; but there was this distinction made between them and knights who held that office, that, the serving-brethren being allowed but one horse, their esquire was a serving-brother. As Acre was the sea-port at which all the shipments of the order to and from Europe took place, the preceptory there was necessarily an office which entailed a good deal of toil and business on the person who held that situation, and required a knowledge of commerce and of the affairs of the world. It was therefore not considered suitable to a knight, and was always given to a serving-brother. The serving-brethren were also set over the various farms and estates of the order. These were named the brother-stewards,--in Latin, _grangiarii_ and _preceptores grangiarum_,--and were probably selected from the craftsmen of the order. They were allowed two horses and an esquire. CHAPTER VIII. Chapters--Mode of holding them--Templars' Mode of Living--Amusements--Conduct in War. Such as we have described them were the members, the possessions, and the various offices of the powerful society of the Temple. In order to complete our view, it only remains to trace its internal government and most important regulations. We shall therefore commence with an account of the chapters, from which all the acts and rules of the society emanated. It is frequently declared in the statutes, that the Master was in the place of God; and that all his commands were to be obeyed as those of God. But these expressions, which were borrowed from the rule of the Benedictines, are, as we have already seen, not to be understood too literally; for the constitution of the order of the Templars was aristocratic, and not monarchic; and the Master was anything but absolute. In every matter he was to be guided by the opinion of the majority of the chapter. The general chapter, or high legislative assembly of the order, consisted of all the great officers, of the great-priors of the provinces, and the most distinguished of the knights who could attend. Every brother, even the lowest of the serving-brethren, was at liberty to be present as a spectator; but only the proper members of the chapter had the privilege of speaking. The place of holding the chapter was undetermined, and was left to the choice of the Master. All laws and regulations were made or confirmed in the general chapter: there brethren were received--the great officers appointed--visitors chosen to be sent to the different provinces. It is remarkable, that a papal legate never seems to have been present at a chapter of the Templars; though the legates frequently assisted at those of the other orders. This is, most probably, to be ascribed to the secrecy in which the Templars were pleased to envelope their councils and proceedings; and as they rarely held general chapters, a suitable pretext could not well be wanting for freeing themselves from the presence of the legate when they desired it. Those who impute to the Templars the holding of a secret doctrine naturally regard this as the cause of their not admitting to their chapters those who were not initiated in it. A general chapter was not often assembled--a circumstance easily to be accounted for. Though the order was wealthy, it might not be well able to bear, without inconvenience, the expense of deputies from all the provinces journeying to the kingdom of Jerusalem, where the chapters were in general held; and further, it was obviously the interest of the Master and the great officers to avoid assembling a body which would at once assume the powers which they were in the habit of exercising. In the intervals between the meetings of general chapters, the powers of the order were exercised by the chapter of the Temple at Jerusalem. This was composed of the Master, the dignitaries of the order, such of the provincial masters as happened to be present, the two assistants of the Master, and such knights as he chose to invite to it. This last provision was the great source of the Master's power; and, when he was a man of talent and address, he could, by managing to get his friends and those whom he could depend on into the different offices, and by summoning to the chapter such knights as were attached or looked up to him, contrive to carry any matters that he desired. The laws, however, by way of check upon him, made it imperative that the high officers of the order should have seats in the chapter; and as these were not appointed by the Master, and were independent of him, it was supposed that they would not be his creatures. This chapter could decide on all matters relating to the order, some important affairs, such as war and peace, excepted; make laws and regulations, which were binding on the whole society; and send visitors to the different provinces. All public documents, such as papal bulls, were addressed to it and the Master; all decisions in matters of importance came from it; and all the brethren who were received in the West were sent to it to be distributed where they might be wanting. The declaration made by a French knight on his examination, that the receptions in the chapter of Jerusalem were rare, as the members could be seldom brought to agree respecting a candidate, gives a hint that it was not in general a scene of the greatest harmony and unity. It is, indeed, but natural to suppose, that, as it was the chief seat of the power of the order, it was also the great theatre of intrigue and cabal. Each province of the order had its general chapter, and also a smaller one, presided over by the great-prior, and composed of the principal officers and such knights of character and estimation as the prior chose to call to it. In like manner every preceptory and every large house of the order had its chapter, at which all the brethren were required to attend. The commander was president, and each question was decided by the majority of voices. The chief transactions in it consisted in the reception of new brethren, and the making up of quarrels and disputes, which must have frequently fallen out among men like the Templars, who were almost all soldiers. It was holden early on a Sunday morning; and the strictest secrecy, as to what took place, was enjoined on all present, for _secrecy was the soul of the order_. The ordinary chapters were held in the following manner. Each brother, as he entered, made the sign of the cross, and, unless he was bald, took off his cap. The president then rose and said, "Stand up, beloved brethren, and pray to God to send his holy grace among us to-day." Each member repeated a _pater noster_, and, if there was a chaplain present, he said a prayer. Search was then made to see that there was no one present but those who belonged to the order. The president then delivered a discourse, exhorting the brethren to amendment of life. During this discourse no one was on any account to leave the room. When it was ended, any one who had transgressions to acknowledge went up to the president and made confession. He then retired out of sight and hearing, and the sentiments of the assembly were taken, which were afterwards signified to him. The brethren were also to remind each other of their transgressions, and exhort to confession and penitence. If any one accused a brother falsely, he was severely punished for it: while the inquiry was going on the accused was obliged to retire from the chapter. The discipline was usually administered in presence of the assembled chapter, with a scourge, or with a girdle. Those who were sick were not punished till they were recovered. When these matters were over, the president explained a portion of the statutes, and exhorted all present to live suitably thereto. He then said, "Beloved brethren, we may now close our chapter, for, praise be to God, all is well; and may God and our dear Lady grant that it may so continue, and goodness be every day increased. Beloved brethren, ye must know how it is with pardon in our chapter, and who has not part therein; know, then, that those have no part either in the pardon of our chapter, or in the other good works of the chapter; who live as they should not; who depart from the righteousness of the order; who do not acknowledge their offences and do penance in the mode prescribed by the order; who treat the alms of the order as their own property, or in any other way contrary to law, and squander them in an unrighteous, scandalous, and foolish manner. But those who honestly acknowledge their faults, and conceal nothing out of shame or fear of the punishment of the order, and are right sorry for their transgressions, have a large share in the forgiveness of our chapter, and in the good works which take place in our order. And to such, in virtue of my authority, I dispense forgiveness in the name of God and of our dear Lady, in the names of the apostles Peter and Paul, of our father the pope, and of you all who have given me authority; and pray to God that, according to his mercy, he will, for the merits of his mother, and of himself, and all the saints, forgive you your sins, as he forgave the famous Mary Magdalene." He then implored the forgiveness of those to whom he might have given any offence or done any injury; and prayed for peace, for the church, for the holy kingdom of Jerusalem, for the order and all its houses and people, for the brethren and sisters of the order, and for its living and dead benefactors; finally, for all the dead who waited for the mercy of God, especially those who lay buried in the Temple burial-grounds, and for the souls of the fathers and mothers of the Templars. The chaplain, if present, repeated a confession of sin, in which all followed him, and then pronounced an absolution. If there was no chaplain present, each brother repeated a _pater_ and an _ave_, and so the chapter ended. The statutes of the order are full of the most minute directions respecting the equipment, clothing, and mode of living of the various members of the order. They were obliged to attend divine service punctually each day at all the different hours at which it was celebrated, and regularly to observe all the fasts of the church; they were also to have at their houses both public and private devotions. Their meals were also strictly regulated. They assembled by sound of bell: if there was a priest in the house he said grace for them, if not, each brother repeated a _pater_ before he began to eat. During the meal a clergyman read out something edifying for them, and when it was over no one was to speak till grace was said. There was no difference made in the quality of the food; all, both high and low, fared alike, and they ate two off one plate. They had flesh-meat but three times a week, unless when festival days occurred. On days when they had no flesh-meat they had but two dishes. When the order were in the field a server regulated the supply and distribution of provisions. Before giving out the provisions he was to direct the serving-brethren to notify it to the superiors of the order, that they might come and select the best for themselves; he distributed the remainder without any other distinction than that of giving the best to the sick. The plate given to every two of the brethren was so large that what remained when they were done was sufficient to satisfy two of the poor. Two brethren were allowed as much food as three Turcopoles, and two of these as much as three of the servants. The brethren were not allowed to seek for any food elsewhere than from the server, vegetables, game, and venison excepted. But as by the rules of the order the chase was prohibited to them, they could not procure these themselves. Amusements could not be rigorously prohibited to men who were semi-secular, and had to mingle so much in the world as the Templars. They were therefore allowed to tilt, but only with headless lances; whether only among themselves, or also at public tournaments, is uncertain[92]. They were permitted to run races with their horses, but for no higher wager than a headless cross-bow bolt, or some other trifle. Chess and draughts were prohibited games; nor were they allowed to play at any other game whatever for a stake. Hawking was absolutely forbidden to the Templar, probably on account of the high price of hawks, and of this being the favourite amusement of the secular knights. The reason assigned by the statutes is:--"Because it is not seemly in the members of an order to play sinfully, but willingly to hearken to the commands of God, to pray often, and daily in their prayers before God to bewail their sins with weeping and tears." A Templar might not even accompany one who was going out a-hawking. Moreover, as shouting and bawling were unseemly in a member of an order, he might not go a-hunting in a wood with bow and crossbow, nor accompany any one thus engaged, except to protect him against the heathen. In fine, every species of chase was forbidden to the Templar, except that of the lion 'who goes about seeking whom he may devour, whose hand is against every one, and every one's hand against him'[93]. [Footnote 92: Sir W. Scott would probably find some difficulty in justifyin his making his Templar accept the combat _à outrance_ at the "gentle and free passage of Ashby de la Zouche."] [Footnote 93: It is not clear whether this is to be understood literally or metaphorically.] The battle was the Templar's scene of glory, and consequently every thing relating to the conduct of the order in war was strictly regulated. On the march the Templars, as the guardians of the holy cross, formed the vanguard of the Christian army; in the array they were in the right wing. The Hospitallers usually formed the rear-guard, and in the field were posted on the left. The Templars mounted and set forward at the voice of their marshal, the standard-bearer preceding them with the standard of the order. They moved in a walk or a small trot. The march usually took place by night, on account of the heat of eastern climes, and every precaution was adopted to prevent confusion or inconvenience. When the standard halted for encampment, the marshal selected a place for his own tent and the chapel, which was to contain the true cross; the tents of the server, and of the great-prior of the province, had also their places marked out. It was then cried out, "Brethren, pitch your tents in the name of God!" on which each Templar forthwith raised his tent in his rank. All the tents were around the chapel, outside of its cords. The herald pitched by the standard. No brother was allowed, on any account, to go out of hearing of the war-cry, or to visit the quarters of any others than the Hospitallers, in case these last should be encamped beside them. The place for encamping was selected by the prior of the province in which the war was, who was therefore in some sort quartermaster-general; the marshal assigned the different quarters, and over each he set a knight-preceptor to govern and regulate it. When the battle commenced, the marshal usually took the standard out of the hands of the sub-marshal and unfurled it in the name of God. He then nominated from five to ten of the brethren to surround and guard it; one of these he made a knight-preceptor, who was to keep close by him with a banner furled on a spear, that, in case of that which the marshal carried being torn, or having fallen, or met with any other mishap, he might display it. If the marshal was wounded or surrounded, this knight was to raise the banner in his stead. No one was to lower a banner, or thrust with it, on any account, for fear of causing confusion. The brethren were to fight on all sides, and in every way in which they could annoy the foe, but still to keep near enough to be able to defend the banner of the order, if needful. But if a Templar saw a Christian in imminent danger, he was at liberty to follow the dictates of his conscience, and hasten to his relief. He was to return to his place as speedily as possible; but if the Turks had gotten between him and the banner, he was to join the nearest Christian squadron, giving the preference to the Hospitallers, if they were at hand. Should the Christians meet with defeat, the Templar, under penalty of expulsion from the order, was not to quit the field so long as the banner of the order flew; and, should there be no red-cross flag to be seen, he was to join that of the Hospitallers, or any other. Should every Christian banner have disappeared, he was to retreat as well as he could. Such were the military principles of the order of the Temple--principles which, instead of rage, Deliberate valour breathed, firm and unmoved With dread of death to flight or foul retreat; and never, unquestionably, was more unflinching valour displayed than by the Templars. Where all were brave and daring as the fabled heroes of romance, the Templar was still regarded as prominent, and the Cardinal of Vitry could thus speak of them in the early part of the thirteenth century, when they may be regarded as somewhat declined from their original elevation:-- "They seek to expel the enemies of the cross of Christ from the lands of the Christians, by fighting manfully, and by moving to battle at the signal and command of him who is at the head of their forces, _not impetuously or disorderly, but prudently and with all caution_--the first in advance, the last in retreat; nor is it permitted to them to turn their backs in flight, or to retreat without orders. They are become so formidable to the adversaries of the faith of Christ, that one chases a thousand, and two ten thousand; not asking, when there is a call to arms, how many they are, but where they are: lions in war, gentle lambs at home; rugged warriors on an expedition, like monks and eremites in the church." The language of the worthy cardinal is no doubt declamatory and rhetorical, and some deduction must consequently be made from it; but still enough will remain to prove that the chivalry of the Temple must still have retained no small portion of the virtues for which they had been originally renowned. CHAPTER IX. Molay elected Master--Last attempt of the Christians in Syria--Conduct of the Three Military Orders--Philip the Fair and Pope Boniface VIII.--Seizure of the Pope--Election of Clement V.--The Papal See removed to France--Causes of Philip's enmity to the Templars--Arrival of Molay in France--His interviews with the Pope--Charges made against the Templars--Seizure of the Knights--Proceedings in England--Nature of the Charges against the Order. We have, in what precedes, traced the order of the Templars from its institution to the period when the Latin dominion was overthrown for ever on the coast of Syria, and have described, at some length, its internal organisation, and exhibited its power and extent of possessions. It remains for us to tell how this mighty order was suddenly annihilated, to examine the charges made against it[94], and, as we have promised, to establish the falsehood and futility of them--a task far from ungrateful, though not unattended with pain; for it is of advantage to strengthen our love of justice and hatred of tyranny and oppression, by vindicating the memory even of those who perished their victims centuries agone. It is also of use to furnish one instance more to the world of the operation of the principle which will be found so generally to prevail, that, let falsehood and sophistry exert their utmost to conceal the truth, means will always remain of refuting them, and of displaying vice, however high seated, in its true colours. [Footnote 94: The proceedings against the Templars have been published from the original documents by Mowdenhaler, in Germany; but the work has been bought up by the freemasons, who fancy themselves descended from the Templars, so that we have been unable to procure a copy of it. Wilike has, however, extracted largely from it.] In the year 1297, when the order had established its head-quarters in the isle of Cyprus, James de Molay, a native of Besançon, in the Franche Comté, was elected Master. The character of Molay appears to have been at all times noble and estimable; but if we are to credit the statement of a knight named Hugh de Travaux, he attained his dignity by an artifice not unlike that said to have been employed by Sixtus V. for arriving at the papacy. The chapter, according to De Travaux, could not agree, one part being for Molay, the other, and the stronger, for Hugh de Peyraud. Molay, seeing that he had little chance of success, assured some of the principal knights that he did not covet the office, and would himself vote for his competitor. Believing him, they joyfully made him great-prior. His tone now altered. "The mantle is done, now put the hood on it. You have made me great-prior, and whether you will or not I will be great-master also." The astounded knights instantly chose him. If this account be true, the mode of election at this time must have differed very considerably from that which we have described above out of the statutes of the order. This election, moreover, took place in France, where, in 1297, Molay, we are told, held the fourth son of the king at the baptismal font. One feeble attempt, the last military exploit of the Templars, was made by the Christians to acquire once more a footing on the continent of Asia during the mastership of Molay. In 1300, the Mongol chief Gazan came to the aid of the king of Armenia, against the Turks. As it was the policy of the Tartars, who had not as yet embraced Islam, to stir up enemies to the Mohammedans, Gazan, after over-running the country as far as Damascus, sent an embassy to the Pope, Boniface VIII., inviting the Christians, particularly the three military orders, to come and take possession of the Holy Land. The Templars, Hospitallers, and Henry, king of Cyprus, forthwith manned seven galleys and five smaller vessels. Almeric de Lusignan, Lord of Tyre, and the Masters of the two orders, landed at Tortosa, and endeavoured to maintain that islet against the Egyptian sultan, but were forced to yield to numbers. The Templars fought gallantly to no purpose, and a few of them, who defended a tower into which they had thrown themselves, surrendered, and were carried prisoners to Egypt. The Hospitallers, in the year 1306, renewed their attacks on the isle of Rhodes, where they finally succeeded in expelling the Turks, and planting the standard of their order. The Teutonic knights transferred the sphere of their warfare to Russia, and the adjacent country, whose inhabitants were still heathens. The Templars meantime remained inactive in Cyprus, and seem even to have been meditating a retreat to Europe. France was at this time governed by Philip the Fair, son of St. Louis. Philip, who had come to the throne at the early age of seventeen years, had been educated by Giles de Colonna, afterwards archbishop of Bourges, a man distinguished for his learning and for the boldness of his opinions. One of his favourite maxims was, "that Jesus Christ had not given any temporal dominion to his church, and that the king of France has his authority from God alone." Such principles having been early instilled into his mind, the young monarch was not likely to be a very dutiful son of the Church, and the character of Boniface VIII., who, without possessing the talents or the virtues of a Gregory or an Innocent, attempted to stretch the papal pretensions to their greatest extent, soon roused him to resistance. In the plenitude of his fancied authority, the pope issued a bull, forbidding the clergy to give any subsidies to lay-powers without permission from Rome. Philip, in return, issued an order prohibiting the exportation of gold, silver, or merchandize from France, thereby cutting off a great source of papal revenue. In the course of the dispute, Boniface maintained that princes were subject to him in temporals also. Philip's reply was,--"Philip, by the grace of God, king of the French, to Boniface, acting as supreme pontiff, little or no health. Let your extreme folly know, that in temporals we are not subject to any one." Shortly afterwards he publicly burned a bull of the pope, and proclaimed the deed by sound of trumpet in Paris. Boniface, raving with indignation, summoned the French clergy to Rome, to deliberate on the means of preserving the liberties of the Church. Philip convoked a national assembly to Paris, in which, for the first time, there appeared deputies of the third estate, who readily expressed their resolution to stand by their monarch in defence of his rights, and the clergy willingly denied the temporal jurisdiction of the pontiff. Several prelates and abbots having obeyed the summons of the pope, the king seized on their temporalities. The pope menaced with deprivation all those who had not attended, and, in his famous bull of _Unam sanctam_, asserted that every human being was subject to the Roman pontiff. Another bull declared that every person, be his rank what it might, was bound to appear personally when summoned to Rome. Philip forbade the publication of these bulls; and the states general being again convoked appealed to a council against the pope. Commissaries were sent through France to procure the adhesion of the clergy to this act, which was given in some cases voluntarily, in others obtained by means of a little wholesome rigour. The king, his wife, and his son, pledged themselves to stand by those who adhered to the resistance made by France to papal usurpation. Boniface next excommunicated the king, who intercepted the bull, and prevented its publication. The pope finally offered the crown of France to the emperor Albert of Austria. Matters were now come to an extremity, and Philip ventured on one of the boldest acts that have ever been attempted in the Christian world. Philip had afforded an asylum at his court to some members of the Colonna family, the personal enemies of the pope. His chancellor and fast adherent was William de Nogaret, who had been his agent in the affair of appealing to a general council, by presenting to the states general a charge of simony, magic, and the usual real or imaginary crimes of the day against the pontiff. This man, and some of the Italian exiles, attended by a body of 300 horse, set out for Italy, and took up his abode at a castle between Florence and Sienna, under pretext of its being a convenient situation for carrying on negociations with Rome. The pope was meantime residing at Anagni, his native town. Nogaret having, by a liberal distribution of money, acquired a sufficient number of partisans, appeared before the gate of Anagni early on the morning of the 7th September, 1303. The gate was opened by a traitor, and the French and their partisans ran through the streets, crying _Live the king of France, die Boniface_. They entered the palace without opposition; the French ran here and there in search of plunder, and Sciarra Colonna and his Italians alone came in presence of the pope. Boniface, who was now eighty-six years of age, was clad in his pontifical vestments, and on his knees before the altar, in expectation of death. At the sight of him the conspirators, whose intention had been to slay him, stopped short, filled with involuntary awe, and did not dare to lay a hand upon him. During three days they kept him a prisoner; on the fourth the people of the town rose and expelled them, and released the pontiff. Boniface returned to Rome; but rage at the humiliation which he had undergone deranged his intellect, and in one of his paroxysms he dashed his head against the wall of his chamber, and died in consequence of the injury which he received[95]. [Footnote 95: Sismondi Républiques Italiennes, iv. p. 143.] Benedict XI., the successor of Boniface, absolved Philip, and his ministers and subjects, from the sentence of excommunication. As he felt his power, he was proceeding to more vigorous measures to avenge the insulted dignity of the holy see, when he died of poison, administered, as a contemporary historian asserts, by the agents of Philip. During ten months the conclave were unable to agree on his successor among the Italian cardinals. It was then proposed by the partisans of the king of France, that one party in the conclave should name three ultramontane prelates, from among whom the other party should select one. The choice fell on Bertrand de Gotte, archbishop of Bordeaux, who had many serious causes of enmity to Philip and his brother Charles of Valois. Philip's friend, the cardinal of Prato, instantly sent off a courier with the news, advising the king to acquiesce in the election as soon as he had secured him to his interest. Philip set out for Gascony, and had a private interview with the pontiff elect, in an abbey in the midst of a forest near St. Jean d'Angély. Having sworn mutual secresy, the king told the prelate that it was in his power to make him pope on condition of his granting him six favours. He showed him his proofs, and the ambitious Gascon, falling at his feet, promised everything. The six favours demanded by Philip were a perfect reconciliation with the Church; admission to the communion for himself and friends; the tithes of the clergy of France for five years, to defray the expenses of his war in Flanders; the persecution and destruction of the memory of Pope Boniface; the conferring the dignity of cardinal on James and Peter Colonna. "The sixth favour," said he, "is great and secret, and I reserve the asking of it for a suitable time and place." The prelate swore on the host, and gave his brother and two of his nephews as hostages. The king then sent orders to the cardinal of Prato, to elect the archbishop of Bordeaux, who took the name of Clement V. Whether urged by the vanity of shining in the eyes of his countrymen, or by dread of the tyranny exercised by the cardinals over his predecessors, or, what seems more probable, in compliance with the wishes of Philip, or in consequence of impediments thrown by that monarch in the way of his departure, Clement, to the dismay of all Christendom, instead of repairing to Rome, summoned the cardinals to Lyons for his coronation. They reluctantly obeyed, and he was crowned in that city on the 17th December, 1305, the king, his brother, and his principal nobles, assisting at the ceremony. Clement forthwith created twelve new cardinals, all creatures of Philip, whose most devoted slave the pope showed himself to be on all occasions. His promises to him were most punctually fulfilled, with the exception of that respecting the memory of Boniface, which the cardinal of Prato proved to Philip it would be highly impolitic and dangerous to perform; but Clement cheerfully authorised him to seize, on the festival of St. Madelaine, all the Jews in his kingdom, to banish them, and confiscate their property in the name of religion. What the sixth and secret grace which Philip required was is unknown. Many conjectures have been made to little purpose. It is not at all improbable that the king had at the time no definite object in view, and that, like the fabled grant of Neptune to Theseus, it was to be claimed whenever an occasion of sufficient importance should present itself. Such as we have described them were Philip and the sovereign pontiff; the one able, daring, rapacious, ambitious, and unprincipled; the other mean, submissive, and little scrupulous. As it was the object of Philip to depress the papal power, and make it subservient to his ambition, he must naturally have desired to deprive it of support. The Templars, therefore, who had been on all occasions the staunch partizans of the papacy, must on this account alone have been objects of his aversion; they had, moreover, loudly exclaimed against his repeated adulteration of the coin, by which they sustained so much injury; and they were very urgent in their demands for repayment of the money which they had lent him on the occasion of the marriage of his daughter Isabella with the son of the king of England. Their wealth was great; their possessions in France were most extensive; they were connected with the noblest families in the realm; they were consequently, now that they seemed to have given up all idea of making any farther efforts in the East, likely to prove a serious obstacle in the way of the establishment of the absolute power of the crown. They were finally very generally disliked on account of their excessive pride and arrogance, and it was to be expected that in an attack on their power and privileges the popular favour would be with the king. These motives will, we apprehend, sufficiently account for Philip's anxiety to give a check to the order, beyond which, as it would appear, his plans did not at first extend. We cannot venture to say when this project first entered the mind of king Philip; whether he had the Hospitallers also in view, and whether he impelled the pope to invite the Masters of the two orders to France. As the rivalry and ill-feeling between the two orders had long been regarded as one of the principal causes of the little success of the Christians in the East, the idea of uniting them had been conceived, and Gregory X. and St. Louis had striven, but in vain, at the council at Lyons, to effect it. Pope Boniface VIII. had also been anxious to bring this project to bear, and Clement now resolved to attempt it. On the 6th June, 1306, only six months after his coronation, he wrote to the Masters of the two orders to the following effect;--The kings of Armenia and Cyprus were calling on him for aid; he therefore wished to confer with them, who knew the country well, and were so much interested in it, as to what were best to be done, and desired that they would come to him as secretly as possible, and with a very small train, as they would find plenty of their knights on this side of the sea; he directed them to provide for the defence of Limisso during their absence. The Master of the Hospital, William de Villaret, was, when the letter arrived, engaged in the attack on Rhodes, and, therefore, could not obey the summons. But De Molay, the Master of the Temple, having confided Limisso and the direction of the order to the marshal, embarked with sixty of his most distinguished knights, taking with him the treasure of the order, consisting of 150,000 florins of gold, and so much silver, that the whole formed the lading of twelve horses. When they arrived in France, he proceeded to Paris, where the king received him with the greatest marks of favour and distinction, and he deposited the treasure in the Temple of that city. Shortly afterwards he set out for Poitiers, where he had an interview with Clement, who consulted him on the affairs of the East. On the subject of a new crusade, Molay gave it as his opinion that nothing but a simultaneous effort of all the Christian powers would be of any avail. He objected to the union of the orders on the following grounds, which were, on the whole, sufficiently frivolous. He said, 1st. That what is new is not always the best; that the orders, as they were, had done good service in Palestine, and, in short, used the good old argument of anti-reformists, _It works well_. 2dly. That as the orders were spiritual as well as temporal, and many a one had entered them for the weal of his soul, it might not be a matter of indifference to such to leave the one which he had selected and enter another. 3dly. There might be discord, as each order would want its own wealth and influence, and seek to gain the mastery for its own rules and discipline. 4thly. The Templars were generous of their goods, while the Hospitallers were only anxious to accumulate--a difference which might produce dissension. 5thly. As the Templars received more gifts and support from the laity than the Hospitallers, they would be the losers, or at least be envied by their associates. 6thly. There would probably be some disputing between the superiors about the appointment to the dignities in the new order. He however candidly acknowledged, that the new order would be stronger than the old one, and so more zealous to combat the infidels, and that many commanderies might be suppressed, and some saving effected thereby. Having thus delivered his sentiments, Molay took leave of the pope, and returned to Paris. Vague rumours of serious charges made, or to be made, against the order now beginning to prevail, Molay, accompanied by Rimbaud de Caron, preceptor of Outre-mer, Jeffrey de Goneville, preceptor of Aquitaine, and Hugh de Perando, preceptor of France, repaired once more to Poitiers, about April, 1307, to justify himself and the order in the eyes of the pope. Clement, we are told, informed them of the serious charges of the commission of various crimes which had been made against them; but they gave him such explanations as appeared to content him, and returned to Paris, satisfied that they had removed all doubts from his mind. The following was the way in which the charges were made against the Templars. There was lying in prison, at Paris or Toulouse, for some crime, a man named Squin de Flexian, a native of Beziers, who had been formerly a Templar, and prior of Mantfaucon, but had been put out of the order for heresy and other offences. His companion in captivity was a Florentine, named Noffo Dei--"a man (says Villani) full of all iniquity." These two began to plan how they might best extricate themselves from their present hopeless state; and, as it would appear, aware of the king's dislike to the Templars, and hating them for having punished him for his crimes, Squin de Flexian resolved to accuse them of the most monstrous offences, and thus obtain his liberation. Accordingly, calling for the governor of the prison, he told him that he had a discovery to make to the king, which would be more for his advantage than the acquisition of a new kingdom, but that he would only reveal it to the king in person. Squin was immediately conveyed to Paris, and brought before the king, to whom he declared the crimes of the order; and some of the Templars were seized and examined by order of Philip. Another account says that Squin Flexian and Noffo Dei, who were both degraded Templars, had been actively engaged in an insurrection of the people some time before, from which the king was obliged to take shelter in the Temple. They had been taken, and were lying in prison without any hope of their lives, when they hit on the plan of accusing their former associates. They were both set at liberty; but Squin was afterwards hanged, and Noffo Dei beheaded, as was said with little probability, by the Templars. It is also said, that, about the same time, Cardinal Cantilupo, the pope's chamberlain, who had been in connexion with the Templars from his eleventh year, made some discoveries respecting it to his master. The charges made by Squin Flexian against the order were as follows:-- 1. Each Templar, on his admission, was sworn never to quit the order; and to further its interests, by right or by wrong. 2. The heads of the order are in secret alliance with the Saracens; and have more Mahommedan infidelity than Christian faith; in proof of which, they make every novice spit and trample on the cross of Christ, and blaspheme his faith in various ways. 3. The heads of the order are heretical, cruel, and sacrilegious men. Whenever any novice, on discovering the iniquity of the order, attempts to quit it, they put him to death, and bury him privately by night. They teach the women who are pregnant by them how to procure abortion, and secretly murder the new-born babes. 4. The Templars are infected with all the errors of the Fraticelli; they despise the pope and the authority of the Church; they contemn the sacraments, especially those of penance and confession. They feign compliance with the rites of the Church merely to escape detection. 5. The superiors are addicted to the most infamous excesses of debauchery; to which, if any one expresses his repugnance, he is punished by perpetual captivity. 6. The temple-houses are the receptacles of every crime and abomination that can be committed. 7. The order labours to put the Holy Land into the hands of the Saracens; and favours them more than the Christians. 8. The installation of the Master takes place in secret, and few of the younger brethren are present at it; whence there is a strong suspicion that he denies the Christian faith or promises, or does something contrary to right. 9. Many statutes of the order are unlawful, profane, and contrary to the Christian religion; the members are, therefore, forbidden, under pain of perpetual confinement, to reveal them to any one. 10. No vice or crime committed for the honour or benefit of the order is held to be a sin. Such were the charges brought against the order by the degraded prior of Montfaucon--charges in general absurd, or founded on gross exaggeration of some of the rules of the society. Others, still more incredible, were subsequently brought forward in the course of the examinations of witnesses. Philip and his ministers, having now what they regarded as a plausible case against the Templars, prepared their measures in secret; and on the 12th September, 1307, sealed letters were sent to all the governors and royal officers throughout France, with orders to arm themselves on the 12th of the following month; and in the night to open the letters and act according to the instructions contained therein. The appointed day arrived; and, on the morning of Friday, the 13th October, nearly all the Templars throughout France saw themselves captives in the hands of their enemies. So well had Philip taken his measures, that his meditated victims were without suspicion; and, on the very eve of his arrest, Molay was chosen by the treacherous monarch to be one of the four pall-bearers at the funeral of the Princess Catherine, wife of the Count of Valois. The directions sent by the king to his officers had been to seize the persons and the goods of the Templars; to interrogate, torture, and obtain confessions from them; to promise pardon to those who confessed; and to menace those who denied. On the day of the arrest of the Master and his knights, the king took possession of the Temple at Paris; and the Master and the preceptors of Aquitaine, France, and beyond sea, were sent prisoners to Corbeil. The following day the doctors of the University of Paris and several canons assembled with the royal ministers in the church of Notre Dame, and William de Nogaret, the chancellor, stated to them that the knights had been proceeded against on account of their heresies. On the 15th the University met in the Temple; and some of the heads of the order, particularly the Master, were examined, and are said to have made some confessions of the guilt of the order for the last forty years. The king now published an act of accusation, conceived in no moderate or gentle terms. He calls the accused in it devouring wolves, a perfidious and idolatrous society, whose deeds, whose very words alone, are enough to pollute the earth and infect the air, &c., &c. The inhabitants of Paris were then assembled in the royal gardens; and the king's agents spoke, and some monks preached to them against the accused. Philip, in his hostility to the order, would be content with nothing short of its utter ruin. Almost immediately after his _coup d'etat_ of the 13th October, he despatched a priest, named Bernard Peletus, to his son-in-law, Edward II., king of England, inviting him to follow his example. Edward wrote, on the 30th of the same month, to say that the charges made against the Templars by Philip and his agent appeared to him, his barons, and his prelates, to be incredible; and that he would, therefore, summon the senechal of Agen, whence this rumour had proceeded, to inform him thereupon, before proceeding any farther. Clement had been at first offended at the hasty and arbitrary proceedings of the king of France against the Templars; but Philip easily managed to appease him; and on the 22d November the pope wrote to the king of England, assuring him that the Master of the Temple, had spontaneously confessed that the brethren, on their admission, denied Christ; and that several of the brethren in different parts of France had acknowledged the idolatry and other crimes laid to the charge of the order; and that a knight of the highest and most honourable character, whom he had himself examined, had confessed the denial of Jesus Christ to be a part of the ceremony of admission. He therefore calls on the king to arrest all the Templars within his realms, and to place their lands and goods in safe custody, till their guilt or innocence should be ascertained. Edward, in a letter, dated November 26, inquired particularly of the senechal of Agen, in Guienne, respecting the charges against the Templars. On the 4th December he wrote to the kings of Portugal, Castile, Aragon, and Sicily, telling them of what he had heard, and adding that he had given no credit to it; and begging of them not to hearken to these rumours. On the 10th, evidently before he had received the bull, he wrote to the pope, stating his disbelief of what he had heard, and praying of his holiness to institute an inquiry. But when the papal bull, so strongly asserting the guilt of the order, arrived, the good-hearted king did not venture to refuse compliance with it; and he issued a writ on the 15th December, appointing the morn of Wednesday after Epiphany, in the following month, for seizing the Templars and their property, but directing them to be treated with all gentleness. Similar orders were forwarded to Scotland, Wales, and Ireland, on the 20th; and on the 26th he wrote to assure the pope that his mandates would be speedily obeyed. The arrests took place accordingly; and the Templars and their property were thus seized in the two countries in which they were most powerful[96]. [Footnote 96: The arrests were made in England in the same secret and sudden manner as in France. Rymer iii. 34, 43.] The reluctance of the king of England and his parliament to proceed to any harsh measures against the Templars affords some presumption in their favour, and would incline us to believe that, had Philip been actuated by a similar love of justice, the order would not have been so cruelly treated in France. But Philip had resolved on the destruction of the society, and his privy councillors and favourites were not men who would seek to check him in his career of blood and spoliation. These men were William Imbert, his confessor, a Dominican monk, one of an order inured in Languedoc to blood, and deeply versed in all inquisitorial arts and practices; William Nogaret, his chancellor, the violator of the sanctity of the head of the church; William Plasian, who had shared in that daring deed, and afterwards sworn, in an assembly of the peers and prelates of France, that Boniface was an atheist and a sorcerer, and had a familiar demon. The whole order of the Dominicans also went heart and hand in the pious work of detecting and punishing the heretics. We must constantly bear in mind that the charges made against the Templars, if they may not all be classed under the term heresy, were all such as the Church was in the habit of making against those whom she persecuted as public heretics. And in this, Philip and his advisers acted wisely in their generation; for treason, or any other political charge, would have sounded dull and inefficient in the ears of the people, in comparison with the formidable word _heresy_. [Illustration: Philip le Bel.] CHAPTER X. Examination of the captive Knights--Different kinds of Torture--Causes of Confession--What Confessions were made--Templars brought before the Pope--Their Declarations--Papal Commission--Molay brought before it--Ponsard de Gisi--Defenders of the Order--Act of Accusation--Heads of Defence--Witnesses against the Order--Fifty-four Templars committed to the flames at Paris--Remarkable words of Aymeric de Villars-le-Duc--Templars burnt in other Places--Further Examinations--The Head worshipped by the Templars--John de Pollincourt--Peter de la Palu. The charge of conducting the inquiry against the society was committed by Philip, without asking or waiting for the Pope's approbation, to Imbert, who lost no time in proceeding to action. He wrote to all the inquisitors of his order, directing them to proceed against the Templars, as he had already done himself; and, in case of ascertaining the truth of the charges, to communicate it to the Minorite Friars, or some other order, that the people might take no offence at the procedure; and to send the declarations as soon as possible to the king and himself. They were to use no cruelty towards the prisoners; but, if necessary, they might employ the torture. On the 19th October, six days after their seizure, Imbert commenced his examinations at the Temple of Paris. One hundred and forty prisoners were examined; when, by promises and by the aid of the torture, confessions in abundance were procured. Thirty-six of the knights expired under the gentle method employed to extract the truth from them. The zealous Imbert then proceeded to Bayeux, Metz, Toul, and Verdun; in all which places examinations were held and confessions extorted in the same way. It was, however, carefully stated in each deposition, that the witness had spoken without any constraint. As our readers fortunately cannot be supposed familiarly acquainted with the mild and gentle modes employed by the brethren of St. Dominic, for eliciting the truth, we will present a slight sketch of some of them, that they may be able to form some idea of the value of rack-extorted testimony. Sometimes the patient was stripped naked, his hands were tied behind his back, heavy weights were fastened to his feet, and the cord which confined his hands passed over a pulley. At a given signal he was hoisted into the air, where he hung suspended by his arms, which were thus drawn out of their natural position: then suddenly the cord would be let run, but checked before the patient reached the ground, and thus a tremendous shock given to his frame. Another mode of torture was to fasten the feet of the patient on an instrument, which prevented his drawing them back; they were then rubbed with some unctious substance, and set before a flaming fire; a board was occasionally placed between his feet and the fire, and withdrawn again, in order to increase his pain by intervals of cessation. The heel of the patient was at times enclosed in an iron heel, which could be tightened at pleasure, and thus caused excruciating pain. What was regarded as a very gentle mode, and only indulged to those who had not strength to undergo the preceding tortures, was to place round sticks between their fingers, and compress them till the bones of the fingers were cracked. The teeth of the Templars were occasionally drawn, their feet roasted, weights suspended from all parts of their bodies; and thus they gave their testimony without constraint! What is understood as testimony or confession, by inquisitors, is an affirmative answer to such questions as they ask. They usually assume the guilt of the accused; and no witnesses for the defence are heard. It is useless to prove the absurdity and unreasonableness of the charges; for that would be impugning the sense and judgment of those who gave ear to them; and promises are always held out that, if full and free confession is made, the criminal will be gently dealt with. The accused is, moreover, always confined in a solitary cell; he has none to console and cheer him; he feels abandoned by the whole world; conscious innocence is of no avail; his only hope is in the mercy of his judge. The Templars, we must recollect, were seized towards the commencement of winter; and at that season a dungeon of the middle ages must have been cheerless beyond description. They were barely allowed the necessaries of life; they were stripped of the habit of the order, and denied the consolations of religion, for they were treated as heretics; and they were shown a real or pretended letter of their Master, in which he confessed the crimes of the order, and exhorted them to do the same. Enthusiasts in religion or politics are supported by the consciousness of rectitude, and bear up against privations or torture in firm reliance on the favour of the Divinity, or the praise and esteem of a grateful and admiring posterity. But the great majority of the Templars were far from being such characters; they were illiterate knights, who had long lived in luxury and indulged in arrogance; they knew themselves to be objects of dislike to many, and felt that their power was gone. Need we then be surprised that, beguiled by the hopes held out, numbers of them readily acknowledged all the charges made against their order? and must we not so much the more admire the constancy of those who, unseduced by flattering hopes, and undismayed by menaces and torture, yielded up their breath rather than confess a falsehood? At Paris the knights who confessed acknowledged the denial of Christ (this was the point which the inquisitors were most anxious to establish), but in an uncertain, contradictory manner, as what was said on one examination was retracted on another, or was enlarged or diminished. It was also confessed that an idol was adored in their chapters. At Nîmes, in November, 1307, forty-five knights confessed the guilt of the order. They afterwards retracted; but in 1311 the torture made them revert to their original declaration. At Troyes two knights confessed everything that was required of them. At Pont de l'Arche seven confessed. These and six others were again examined at Caen; they terminated their declarations by imploring the mercy of the Church, and entreating with tears to be spared the torture. Those examined at Carcassonne all deposed to the worship of the image; but some of them afterwards retracted that admission, and died maintaining the innocence of the order. Six Templars at Bigorre[97] and seven at Cahors confessed; but several of them afterwards retracted. [Footnote 97: In the church of the romantic hamlet of Gavarnic, a few leagues from Barèges, on the road to Spain, in the heart of the Hautes Pyrénées, are shown twelve skulls, which are said to have been those of Templars who were beheaded in that place. The tradition is, in all probability, incorrect; but the Templars had possessions in Bigorre.] Philip and his creatures were at this stage of their career, when the pope began to testify some little dissatisfaction at the irregularity of the proceedings. The king instantly wrote to upbraid him with his lukewarmness in the cause of religion. He stated that the bishops, who were his (the king's) helpers in the government of the Church, were the fittest persons to carry on the business, on account of their local knowledge; and added that neither he nor they could comply with the desires of the pope: "he acted," he said, "as the servant of God, and must render to God his account." Clement could not venture to impede the pious labours of such a zealous servant of the Lord; he cancelled the bull which he had prepared on the subject, only requiring that each bishop's inquisitors should be confirmed by a provincial council, and that the examination of the heads of the order should be reserved for himself. Philip then condescended to offer to put the captives into the hands of the papal judges, and to devote the goods of the order to the profit of the Holy Land. The clergy declined taking charge of the knights, and the king and pope managed the property of the order in common. In the beginning of the year 1308, we are told[98], the Master of the Templars, the preceptor of Cyprus, the visiter of France, and the great-priors of Aquitaine and Normandy, were brought before the pope at Chinon, where they voluntarily, and without the application of any torture, confessed the truth of the enormities laid to the charge of the order. They abjured their errors, and the cardinals implored the king in their favour. [Footnote 98: This is mentioned in a private letter from Clement to Philip, of the 30th December, 1308.] M. Raynouard[99], we know not on what authority, positively denies that the Master and his companions were ever brought before the pope. He says that, in the month of August following, they were on their way to Poitiers, in order to be examined by the pontiff in person; but that, under pretext of some of them being sick, they were detained at Chinon, instead of being brought on to Poitiers, where the pope remained, and were finally conducted back to Paris without having seen him. He does not give the date of this occurrence, but it would seem to have been in the following autumn. [Footnote 99: Monumens Historiques, &c. p. 46.] The proceedings against the Templars were so manifestly contrary to the interest of the pope, that Philip deemed it necessary to keep a strict eye over him. Having, in May, 1308, convoked an assembly of the states at Tours, and obtained from them a declaration of his right to punish notorious heretics without asking the consent of the pope, and in which he was called upon to act with rigour against the Templars, he proceeded with it himself to Poitiers, and presented it to Clement. During the negociations which took place at that time, the pope attempted to make his escape to Bordeaux, but his baggage and his treasures were stopped by the king's orders at the gate of the town, and Clement remained in effect a prisoner. While the supreme pontiff was thus in his power, Philip, who still remained at Poitiers, by way of removing all his scruples, had, on the 29th and 30th June, and 1st July, seventy-two of the Templars, who had confessed, brought before Clement and examined. As was to be expected, the greater part repeated their former declarations of the impiety, idolatry, and licentiousness of the order. From these depositions it appears clearly that the torture had been employed to extract the former confessions. Pierre de Broel said that he had been stripped and put to the torture, but that he had said neither more nor less on that account. He added that those who tortured him were all drunk. Guillaume de Haymes had not been tortured, but he had been kept a month in solitary confinement on bread and water before he made any confession. Gerard de St. Martial, who confessed to having denied Christ, and spitten _beside_ the cross, said that he had been cruelly tortured, being at first ashamed to acknowledge these facts, although they were true. Deodat Jafet had been tortured, but it was the inspiration of God and the blessed Virgin Mary, and not the rack, which had made him confess. He acknowledged every crime imputed to the order. Speaking of the idol, he said, "I was alone in a chamber with the person who received me: he drew out of a box a head, or idol, which appeared to me to have three faces, and said, _Thou shouldst adore it as thy Saviour and that of the order of the Temple_. We then bent our two knees, and I cried, _Blessed be he who will save my soul_, and I worshipped it." Yet Jafet afterwards retracted this deposition, and stood forth as one of the defenders of the order. Iter de Rochefort, though he said he had confessed, had been tortured repeatedly, with a view to extracting more from him. He declared that, having been received in the unlawful way, he had confessed himself to the patriarch of Jerusalem, who had wept bitterly at hearing of such wickedness. As Raynouard very justly observes, the patriarch, who could hardly be a friend to the Templars, was not very likely to content himself with shedding a few useless tears had the knowledge of such a heresy come to his ears. Pierre de Conders had confessed at the sight of the rack. Raymond de Stéphani had been severely tortured at Carcassonne. Being asked why he did not then tell the truth, he replied, "Because I did not recollect it; but I prayed the senechal to allow me to confer with my companions, and when I had deliberated with them I recollected." Who can give credit to depositions like these, most of which were subsequently revoked? Yet it was by these that the pope declared himself to be perfectly satisfied of the guilt of the order, and justified the rigorous measures which he authorized against it. Philip, we are to observe, was all this time at Poitiers: the prisoners were examined before the cardinals, and only those who had not retracted their former rack-extorted confessions were produced in the large concourse of nobles, clergy, and people assembled on this occasion[100]. [Footnote 100: Raynouard, p. 253.] Clement and Philip now arranged the convocation of an oecumenic council at Vienne, to pronounce the abolition of the order. The pope also appointed a commission to take at Paris a juridical information against it; and, on the 1st August, he authorised the bishops and his delegates to proceed in their inquiries. On the 12th August by the bull _Faciens misericordiam_, after asserting the guilt of the order, he called upon all princes and prelates throughout the Christian world to assist him in making inquiry into this affair. The commission appointed by the pope was composed of the archbishop of Narbonne, the bishops of Bayeux, Mende, and Limoges; Matthew of Naples, archdeacon of Rouen, notary of the Holy See; John of Mantua, archdeacon of Trent; John of Montlaur, archdeacon of Maguelone; and William Agelin, provost of Aix, which last was prevented by business from giving attendance. They entered on their functions on the 7th August, 1309, and ordered that the brethren of the Temple should be cited before them on the first day of business after the festival of St. Martin, in November. The citations were to be published in presence of the people and clergy in the cathedrals, churches, and schools, in the principal houses of the order, and in the prisons in which the knights were confined. No one appearing, new citations were issued; and at length the Bishop of Paris was called on by the commission to go himself to the prison where the Master and the heads of the order were confined, and notify it to them. Having done so, he caused the same notification to be made throughout his diocese. The following circumstance, which occurred at this time, would seem to indicate that impediments were thrown in the way of those who were disposed to defend the order by the royal ministers. The commissioners were informed that the governor of the Chatelet had arrested and imprisoned some persons who were presumed to have come to defend the order. The governor being summoned before them, declared that, by order of the ministers, he had arrested seven persons who were denounced as being Templars in a lay habit, who had come to Paris with money in order to procure advocates and defenders for the accused. He acknowledged that he had put them to the torture, but said that he did not believe them to be Templars. On Wednesday, Nov. 26, the commission sat, and Molay, the Master of the Temple, was brought before it. He was asked if he would defend the order, or speak for himself. He replied by expressing his surprise that the Church should proceed with such precipitation in this case, when the sentence relative to the Emperor Frederic had been suspended for thirty-two years. Though he had neither knowledge nor talent sufficient to defend the order, he should consider himself vile in his own eyes, and in those of others, if he hesitated to do so; but being the prisoner of the king and the pope, and without money, he asked for aid and counsel. The commissioners desired him to reflect on his offer, and to consider the confessions respecting himself and the order which he had made. They agreed, however, to give him time; and, that he might not be ignorant of what was alleged against him, had the documents containing their powers read to him in the vulgar language. During the reading of the letters which recited his confession made to the cardinals at Chinon, he crossed himself repeatedly, and gave other signs of indignation and surprise, and said, that, were it not for the respect due to the envoys of the pope, he should express himself differently. They said they were not come there to receive challenges. He replied that he spoke not of cartels, he only wished they acted in this case as the Saracens and Tartars did, who cut off the head and cut the body in two of those who were found to be guilty. Two circumstances are worthy of note in this examination; one, that William Plasian was present at it, and, as the commissioners expressly declared, without being invited by them; the other, that the confessions, which were imputed to Molay, and which he evidently intimated to be false, were inserted in the bull _Faciens misericordiam_, which bears the date of the 12th August, although the festival of the Assumption, that is the 16th of August, is given as the day on which they were made[101]. It was there declared that the heads of the order had confessed and been absolved; yet here we find the Master treated as a heretic who was still unreconciled. [Footnote 101: Raynouard, 61. This circumstance was first remarked by Fleury, _Hist. Eccles._, lib. xci. Yet it seems hardly credible that the pope and his secretaries could have made so gross a mistake.] The following day (Nov. 27), Ponsard de Gisi, prior of Payens, appeared before the commission. On being asked if he would defend the order, he replied, "Yes; the imputations cast on us of denying Christ, of spitting on the cross, of authorising infamous crimes, and all such accusations, are false. If I, myself, or other knights, have made confessions before the bishop of Paris, or elsewhere, we have betrayed the truth--we have yielded to fear, to danger, to violence. We were tortured by Flexien de Beziers, prior of Montfaucon, and the monk William Robert, our enemies. Several of the prisoners had agreed among themselves to make these confessions, in order to escape death, and because thirty-six knights had died at Paris, and a great number in other places, under the torture. As for me, I am ready to defend the order in my own name, and in the names of those who will make common cause with me, if I am assigned out of the goods of the order as much as will defray the needful expense. I require to be granted the counsel of Raynaud of Orleans and of Peter of Bologna, priests of the order." He was asked if he had been tortured. He replied that he had, three months before he made his confession. Next day the Master was brought up again. He demanded to be brought before the pope, appealed to the valour and charity of the Templars, and their zeal in adorning churches, in proof of their piety, and made an orthodox confession of his own faith. Nogaret, who was present, then observed, that it was related in the chronicles of St. Denis that the Master of the order had done homage to Saladin; and that the sultan had ascribed their ill fortune to their secret vices and impiety. Molay declared that he had never heard of such calumnies; and gave an instance of the prudence and good faith of a former Master, when himself and some other young men wanted him to break a truce. Molay concluded by praying the chancellor and the commissioners to procure him the favour of hearing mass, and being attended by his chaplains. Orders having been given that all the Templars who were desirous to undertake the defence of the order should be conveyed to Paris, they were brought thither strongly guarded. The commission then renewed its sittings. As the prisoners were successively brought before it, they, with few exceptions, declared their readiness to defend their order--_till death_, cried some; _till the end_, cried others; _because I wish to save my soul_, added one. Bertrand de St. Paul declared that he never did, and never would, confess the guilt of the order, because it was not true; and that he believed that God would work a miracle if the body of Christ was administered to those who confessed and those who denied. Seven of those who had been examined before the pope, and had confessed, now declared that they had lied, and revoked what they then said. John de Valgellé maintained that he had made no confession on that occasion. "I was tortured so much, and held so long before a burning fire," said Bernard de Vado, "that the flesh of my heels was burnt, and these two bones (which he showed) came off." In the course of these examinations, a Templar, named Laurent de Beaune, showed a letter with the seals of Philip de Voet and John Jainville, the persons set by the pope and king over the prisoners, addressed to the Templars confined at Sens, inviting them to confess what was required, and declaring that the pope had given orders that those who did not persevere in their confessions should be committed to the flames. Philip de Voet, on being interrogated, said that he did not believe that he had sent that letter; his seal had often lain in the hands of his secretary; he had always advised the prisoners to speak the truth. Jainville was not examined, neither was John Carpini, the bearer of the letter. De Beaune was one of the first afterwards committed to the flames; the supposition is natural, that the letter was a stratagem of the king and his ministers. The Master having been again brought before the commissioners, and having renewed his demand of being sent to the pope, they promised to write to the pope on the subject, but there is no proof of their having done so. On the 28th March all the Templars who had expressed their willingness to defend the order were assembled in the garden of the bishop's palace. Their number was 546. The Master was not among them. The articles of accusation were then read over to them in Latin; the commissioners ordered that they should be read again to them in the vulgar tongue, but the knights all cried out that it was enough, they did not desire that such abominations, which were false and not to be named, should be repeated in the vulgar language. Again, they complained of the deprivation of their religious habits and the sacraments of the church, and desired that the Master and the heads of the order should be called thither also. But this reasonable request was not complied with. In vain the Master demanded to be brought before the pope; in vain the knights required to be permitted to enjoy the presence of their chief. Neither the one nor the other suited the interest or the designs of the king. The number of the Templars in Paris soon amounted to near 900. The commissioners were desirous that they should appoint agents to manage their defence; but this they declined to do, some alleging that they could not do so without the consent of their chief, others insisting on defending the order in person. At length, after a great deal of argument and deliberation, seventy-five Templars were chosen to draw up the defence of the order; and the priests of the order, Raynaud de Pruino and Peter of Bologna, and the knights, William de Chambonnet and Bertrand de Sartiges, were appointed to be present at the deposition of the witnesses. The act of accusation against the Templars, drawn up in the name of the pope, ran thus. At the time of their reception they were made to deny God, Christ, the Virgin, &c.; in particular to declare that Christ was not the true God, but a false prophet, who had been crucified for his own crimes, and not for the redemption of the world. They spat and trampled on the cross, especially on Good Friday. They worshipped a cat which sometimes appeared in their chapters. Their priests, when celebrating mass, did not pronounce the words of consecration. They believed that their Master could absolve them from their sins. They were told at their reception that they might abandon themselves to all kinds of licentiousness. They had idols in all their provinces, some with three faces, some with one. They worshipped these idols in their chapters, believed that they could save them, regarded them as the givers of wealth to the order, and of fertility to the earth; they touched them with cords which they afterwards tied round their own bodies. Those who at the time of their reception would not comply with these practices were put to death or imprisoned. All this, it was stated, took place _according to the statutes of the order_; it was a general and ancient custom, and there was no other mode of reception. The act of accusation stated farther that the Templars stopped at no means of enriching the order[102]. [Footnote 102: All these crimes had been acknowledged by various members of the order. Yet what can be more improbable than the worship of the cat for instance? This charge, by the way, had already been made against the sect of the Cathari, who were said to have derived their name _a catta:_--rather their name gave origin to the invention.] The Templars, in their reply, asserted that all these imputations were false, and that if any of them had confessed them, they had done so under terror and violence, thirty-six having expired by torture at Paris and several others elsewhere. The forms of law had been violated with respect to them; to obtain from them false depositions letters of the king had been shown them declaring that the order had been condemned irrevocably, and offering life, liberty, and pensions, to those who would depose falsely. "All these facts, said they, are so public and so notorious that there are no means or pretexts for disavowing them." The heads of accusation were nothing but falsehoods and absurdities, and the bull contained nothing but horrible, detestable, and iniquitous falsehoods. Their order was pure, and if their statutes were consulted they would be found to be the same for all Templars and for all countries. Their belief was that of the Church; parents brought their children, brothers each other, uncles their nephews, into the order, because it was pure and holy. When in captivity to the infidels, the Templars died sooner than renounce their religion. They declared their readiness to defend their innocence in every way, and against every person except the pope and the king, demanded to be brought personally before the general council, required that those who had quitted the order and deposed against it should be kept in close custody till their truth or falsehood should be ascertained, and that no layman should be present to intimidate the accused when under examination. The knights, they maintained, had been struck with such terror, that the false confessions made by some were less matter of surprise than the courage of those who maintained the truth was of admiration. Inquire, said they, of those who were present at the last moments of the knights who died in prison; let their confessions be revealed, and it will be seen if the accusations are true. Is it not strange, asked they in conclusion, that more credit should be given to the lies of those who yielded to tortures or to promises than to the asseverations of those who, in defence of the truth, have died with the palm of martyrdom--of the sound majority of those knights who have suffered and still suffer so much for conscience' sake? On the 11th April, 1310, the hearing of the witnesses against the order commenced. Only twenty-one were produced, two of whom did not belong to the order, the others being principally those who had persisted in their declarations before the pope. As might be expected, all the crimes laid to the charge of the order in the papal bull were again deposed to by these men; but the commission had only got as far as the examination of the thirteenth witness when the impatience of the king manifested itself in a barbarous and illegal act, which had apparently long been meditated. The Archbishop of Sens, whose suffragan the Bishop of Paris was, had died about Easter, 1309, and the pope had reserved the nomination to himself. Philip wrote to him requiring of him to nominate Philip de Marigny, Bishop of Cambray, brother to Enquerrand, his prime minister, alleging that his youth was no just impediment, and that his acts would prove how much he was beyond his age. The pope, though very reluctant, was obliged to consent, and in April, 1310, Marigny was installed. No time was now lost in proceeding to operation. On Sunday, May 10, the four defenders of the order learned that the provincial council of Sens was convoked at Paris in order to proceed against the knights individually. They took alarm, and applied to the commission, which, though it did not sit on Sundays, assembled, and Peter of Bologna informed them of what he had heard. He begged that they would suffer him to read an appeal which he had drawn up. This they declined doing, but said that, if he had any defence of the order to give in, they would receive it. He forthwith laid down a written paper, stating the danger which the prisoners were in dread of, appealing to the holy see, and entreating the commission to stop the proceedings of the archbishop and his suffragans. The defenders of the order then retired, and the further consideration of the affair was put off till after vespers, when they re-appeared and gave in an address to the Archbishop of Sens, containing an appeal to the pope. The commissioners, however, declined interfering for the present. It is to be noticed that the defenders of the order prayed on this occasion of the commission to nominate one or more of its notaries to draw up their act of defence, because they could find no notary who would act for them, owing probably to fear of the royal displeasure, or to the want of funds by the accused. On Monday and Tuesday two more of the witnesses were heard. One of them named Humbert de Puy declared that, having refused to acknowledge the crimes laid to the charge of the order, he had been tortured three times and kept for thirty-six weeks on bread and water in the bottom of an infected tower, by order of John de Jainville. While thus engaged, the commissioners learned to their dismay that the council was about to commit to the flames fifty-four of the knights who had stepped forth as the defenders of the order. They instantly sent one of their notaries and one of the keepers of the prison of the Templars to entreat the archbishop to act with caution, as there were strong reasons for doubting the truth of the charges; and representing that the witnesses were so terrified at what they had heard of the intentions of the council, that they were incapable of giving their evidence; that moreover the Templars had delivered in an appeal to the pope. The archbishop, who was paying the price of his elevation to a hard creditor, was not to be stopped by these considerations. He was making short work of the business. On the Monday he had a number of those who had undertaken the defence of the order brought before the council, and he interrogated them once more himself. Those of them who, having confessed, had afterwards retracted, and now persisted in their retractation, were declared to be _relapsed heretics_, and were delivered over to the secular arm and condemned to the flames; those who, had not confessed, and would not, were sentenced to imprisonment as _unreconciled_ Templars; those who persisted in their confession of the enormities laid to the charge of the order were set at liberty, and called _reconciled_ Templars. The next morning the fifty-four Templars who had been declared relapsed were taken from their prison, placed in carts, and conducted to the place of execution, where they beheld the piles prepared, and the executioners standing with flaming torches in their hands. An envoy from the court was present, who proclaimed liberty and the royal favour for those who would even then retract their declarations and confess the guilt of the order. The friends and relatives of the unhappy victims crowded round them, with tears and prayers, imploring of them to make the required acknowledgment and save their lives. In vain. These gallant knights, who, yielding to the anguish of torture, and worn down by solitude and privations, had confessed to the truth of the most absurd charges, now that they beheld the certain limit of their sufferings, disdained to purchase by falsehood a prolongation of life to be spent in infamy and contempt. With one voice they re-asserted their own innocence and that of their order. They called on God, the Virgin, and all the saints to aid and support them, raised the hymn of death, and expired amidst the tears and commiseration of the by-standers. Felons convicted on the clearest evidence will, as is well known, die asserting their innocence; but this is when they have no hope of escape remaining. Here life and liberty were offered, and the victims were implored by those whom they most loved to accept of them. May we not then assert that the men who resisted all solicitations were sincere and spoke the truth, and were supported by their confidence of being received as martyrs by that God whom they devoutly adored according to the doctrines of their church? On Wednesday, Aymeric de Villars-le-Duc, aged about fifty years, was brought before the commissioners. He was quite pallid, and seemed terrified beyond measure. On the articles to which he was to depose being explained to him, he asseverated in the strongest manner his resolution to speak the truth; then striking his breast with his clenched hands, he bent his knees, and stretching his hands towards the altar, spake these memorable words:-- "I persist in maintaining that the errors imputed to the Templars are absolutely false, though I have confessed some of them myself, overcome by the tortures which G. de Marcillac and Hugh de Celle, the king's knights, ordered to be inflicted on me. I have seen the fifty-four knights led in carts to be committed to the flames because they would not make the confessions which were required of them. I have heard that they were burnt; and I doubt if I could, like them, have had the noble constancy to brave the terrors of the pile. I believe that, if I were threatened with it, I should depose on oath before the commission, and before any other persons who should interrogate me, that these same errors imputed to the order are true. _I would kill God himself if it was required of me._" He then earnestly implored the commissioners and the notaries who were present not to reveal to the king's officers, and to the keepers of the Templars, the words which had escaped him, lest they should deliver him also to the flames. Ought not these simple honest words, the very accents of truth, to prevail with us against all the confessions procured by torture, or by promises or threats, and satisfy us as to their value? The commissioners, whose conduct throughout the whole affair was regulated by humanity and justice, declared that the evening before one of the witnesses had come to them and implored of them to keep his deposition secret, on account of the danger which he ran if it should be known; and, judging that in their present state of terror it would not be just to hear the witnesses, they deliberated on proroguing their session to a future period. We thus see that even the papal commission could not protect against the king such of the witnesses as were honest and bold enough to maintain the innocence of the order. Strict justice was therefore out of the question, Philip _would_ have the order guilty of the most incredible crimes, and death awaited the witness who did not depose as he wished. Meantime his agents were busily engaged in tampering with the prisoners; and by threats and promises they prevailed on forty-four of them to give up their design of defending the order. On the 21st May the commissioners met, in the absence of the Archbishop of Narbonne and the Archdeacon of Trent, and, declaring their labours suspended for the present, adjourned to the 3d November. In the interval the conduct of the council of Sens had been imitated in other provinces. The Archbishop of Rheims held a council at Senlis, by whose sentence nine Templars were committed to the flames. Another council was held at Pont-de-l'Arche by the Archbishop of Rouen, and several knights were burnt. The Bishop of Carcassonne presided at a council which delivered many victims to the secular arm. On the 18th August the Archbishop of Sens held a second council, and burned four knights. Thibault, Duke of Lorraine, the close friend of King Philip, put many Templars to death, and seized the property of the order. On the 3d November three of the papal commissioners met at Paris: they asked if any one wished to defend the order of the Templars. No one appearing they adjourned to the 27th December. On resuming their sittings they called on William de Chambonnet and Bertrand de Sartiges to give their presence at the hearing of the witnesses. These knights required the presence of Raynaud de Pruino and Peter of Bologna, but were informed that these priests had solemnly and voluntarily renounced the defence of the order, and revoked their retractations; that the latter had escaped from his prison and fled, and that the former could not be admitted to defend the order, as he had been degraded at the council of Sens. The knights reiterated their refusal and retired. The commissioners then proceeded in their labours without them, and continued the examination of witnesses till the 26th May, 1311. The whole number of persons examined before the commission amounted to 231, for the far greater part serving-brethren. Of these about two-thirds acknowledged the truth of the principal charges against the order. The denial of Christ and spitting on the cross were very generally confessed, but many said they had spitten _beside_ it, not _on_ it, and also that they had denied God with their lips, not with their hearts. With respect to the head which the Templars were said to worship, as it was of some importance to prove this offence, in order to make out the charge of heresy, it was testified to by a few. Some said it was like that of a man with a long white beard, others that it was like that of a woman, and that it was said to be the head of one of the 11,000 virgins. One witness gave the following account of it, which he said he had had from a secular knight at Limisso, in Cyprus. A certain nobleman was passionately in love with a maiden. Being unable, however, to overcome her repugnance to him, he took her body, when she was dead, out of her grave, and cut off her head, and while thus engaged he heard a voice crying--_Keep it safe, whatever looks on it will be destroyed_. He did as desired, and made the first trial of it on the Grissons, an Arab tribe, which dwelt in Cyprus and the neighbouring country, and whenever he uncovered the head and turned it towards any of their towns, its walls instantly fell down. He next embarked with the head for Constantinople, being resolved to destroy that city also. On the way his nurse, out of curiosity, opened the box which contained the head. Instantly there came on a terrific storm, the ship went to pieces, and nearly all who were on board perished. The very fish vanished from that part of the sea. Another of the witnesses had heard the same story. The common tradition of the East, he said, was, that in old times, before the two spiritual orders of knighthood were founded, a head used to rise in a certain whirlpool named Setalia, the appearance of which was very dangerous for the ships which happened to be near it. We are to suppose, though it does not appear that the witnesses said so, that the Templars had contrived to get possession of this formidable head. We are to observe that the witnesses who thus deposed had been picked and culled in all parts of France, by the king's officers, out of those who had confessed before the different prelates and provincial councils, and who were, by threats and promises, engaged to persist in what they had said. The terror they were under was visible in their countenances, their words, and their actions. Many of them began by saying that they would not vary from what they had deposed before such a bishop or such a council; yet even among these some were bold enough to revoke their confessions, declaring that they had been drawn from them by torture, and asserted the innocence of the order. Others retracted their confessions when brought before the commissioners, but shortly afterwards, having probably in the interval been well menaced or tortured by the king's officers, returned and retracted their retraction. The case of John de Pollencourt, the thirty-seventh witness, is a remarkable instance. He began in the usual way, by declaring that he would persist in his confession made before the Bishop of Amiens, touching the denial of Christ, &c. The commissioners, observing his paleness and agitation, told him to tell the truth and save his soul, and not to persist in his confession if it had not been sincere, assuring him that neither they nor their notaries would reveal any thing that he said. After a pause he replied:-- "I declare then, on peril of my soul, and on the oath which I have taken, that, at the time of my reception, I neither denied God nor spat upon the cross, nor committed any of the indecencies of which we are accused, and was not required so to do. It is true that I have made confessions before the inquisitors; but it was through the fear of death, and because Giles de Rotangi had, with tears, said to me, and many others who were with me in prison at Montreuil, that we should pay for it with our lives, if we did not assist by our confessions to destroy the order. I yielded, and afterwards I wished to confess myself to the Bishop of Amiens; he referred me to a Minorite friar; I accused myself of this falsehood, and obtained absolution, on condition that I would make no more false depositions in this affair. I tell you the truth; I persist in attesting it before you; come what may of it, I prefer my soul to my body." Nothing can bear more plainly the character of truth than this declaration; yet three days afterwards the witness came back, revoked it all, spoke of the cat which used to appear in the chapters, and said that, if the order had not been abolished, he would have quitted it. Had he not been well menaced and tortured in the _interim_? The examination of Peter de la Palu, a bachelor in theology of the order of the preachers, the 201st witness, brought from him these remarkable words: "I have been present at the examination of several Templars, some of whom confessed many of the things contained in the said articles, and some others totally denied them; and for many reasons it appeared to me that greater credit was to be given to those who denied than to those who confessed." CHAPTER XI. Examinations in England--Germany--Spain--Italy--Naples and Provence--Sicily--Cyprus--Meeting of the Council of Vienne--Suppression of the order--Fate of its Members--Death of Molay. The time fixed for the meeting of the council at Vienne was now at hand, in which the fate of the order was to be decided. Before we proceed to narrate its acts we will briefly state the result of the examinations of the Templars in other countries. The pope sent, as his judges, to England, Dieu-donné, abbot of Lagny, and Sicard de Vaux, canon of Narbonne; and the examinations commenced at York, London, Lincoln, and other places, on the 25th November, 1309. The inquiry continued till the council held in London in 1311; the number of Templars examined was two hundred and twenty-eight; that of the witnesses against the order was seventy-two, almost all Carmelites, Minorites, Dominicans, and Augustinians, the natural foes of the order. The Templars were treated with great mildness; and in England, Ireland, and Scotland, they were unanimous and constant in their assertion of the innocence of the order. The evidence against the order was almost all hearsay: its nature will be shown by the following specimens. John de Goderal, a Minorite, had _heard_ that Robert de Raxat, a Templar, had once gone about a meadow crying "Wo, wo is me! that ever I was born. I have been forced to deny God, and give myself up to the devil." A Templar had said to William de Berney, in the presence of several respectable people, at the funeral of the parish-priest of Duxworth, near Cambridge, that a man has no more a soul, after death, than a dog. John De Eure, a secular knight, said that he once invited the prior William de Fenne to dine with him. After dinner the prior took from his bosom a book, and gave it to the knight's lady to read. She found on a paper which was fastened into the book the following words, "Christ was not the Son of God, nor born of a virgin, but conceived by Mary, the wife of Joseph, in the same way as all other men. Christ was not a true but a false prophet, and was crucified for his own crimes and not for the redemption of mankind, &c." The lady showed this paper to her husband, who spoke to the prior, who only laughed at it; but, being brought before a court of justice, he confessed the truth, excusing himself on the grounds of his being illiterate and ignorant of what the book contained. Robert of Oteringham, a Minorite, said, "One evening my prior did not appear at table, as relics were come from Palestine which he wished to show the brethren. About midnight I heard a confused noise in the chapel; I got up, and, looking through the keyhole, saw that it was lighted. In the morning I asked a brother who was the saint in whose honour they had celebrated the festival during the night? He turned pale with terror, thinking I had seen something, and said 'Ask me not; and if you value your life say nothing of it before the superiors.'" Another witness said that the son of a Templar had peeped through the slits of the door into the chapter-room, and seen a new member put to death for hesitating to deny Christ. Long afterwards, being asked by his father to become a Templar, he refused, telling what he had seen: his father instantly slew him. John of Gertia, a Minorite, was told by a woman named Agnes Lovecote, who said she had it from Exvalethus, prior in London, that when in one of the chapters a brother had refused to spit on the cross, they suspended him in a well and covered it up. This witness also deposed to some other enormities which he said he had heard of from the same woman, herself speaking from hearsay. In June, 1310, the pope wrote to King Edward, blaming his lenity and calling on him to employ the torture in order to elicit the truth. The council of London, after a long discussion, ordered it to be employed, but so as not to mutilate the limbs or cause an incurable wound or violent effusion of blood. The knights persisted in asserting their innocence. In Germany the different prelates examined the Templars in their respective dioceses. Nothing was elicited. At Mentz the order was pronounced innocent. The Wildgraf Frederic, preceptor on the Rhine, offered to undergo the ordeal of glowing iron. He had known the Master intimately in the East, and believed him to be as good a Christian as any man. The Templars in the Spanish peninsula were examined, and witnesses heard for and against them in Castile, Leon, Aragon, and Portugal, and nothing was proved against them. The council of Tarragona in Aragon, after applying the torture, pronounced the order free from the stain of heresy. At the council of Medina del Campo in Leon, one witness said that he had heard that, when some Minorites visited the preceptor at Villalpando, they found him reading a little book, which he instantly locked up in three boxes, saying, "This book might fall into hands where it may be very dangerous to the order." The influence of the pope may be supposed to have been stronger in Italy than in the countries above mentioned, and accordingly we find that declarations similar to those made in France were given there. Yet it was at Florence that the adoration of the idols, the cat, &c., was most fully acknowledged. In the patrimony of St. Peter some confessions to the same effect were made; but at Bologna, Cesena, and Ancona, nothing transpired. Nine Templars maintained the innocence of the order before the council of Ravenna. It was debated whether the torture should be employed. Two Dominican inquisitors were for it, the remainder of the council declared against it. It was decreed that the innocent should be absolved, the guilty punished according to law. _Those who had revoked the confessions made under torture, or through fear of it, were to be regarded as innocent_--a very different rule from that acted on by King Philip. Charles II. of Anjou, the relation of King Philip, and the enemy of the Templars, who were on the side of Frederick, king of Sicily, had the Templars seized and examined in Provence and Naples. Those examined in Provence were all serving-brethren, and some of them testified to the impiety and idolatry of the order. Two Templars were examined at Brindisi, in the kingdom of Naples, in June, 1310; one had denied the cross in Cyprus, he said, six years after he had entered the order; the other had trampled on the cross at the time of his reception. He, as well as others, had bowed down and worshipped a grey cat in the chapters. In Sicily six Templars, the only ones who were arrested, deposed against the order. One of them said he had been received in the unlawful way in Catalonia, where, as we have just seen, the innocence of the order was fully recognized. His evidence was full of absurdity. He said the cat had not appeared for a long time in the chapters but that the ancient statutes of Damietta said that it used to appear and be worshipped. In Cyprus 110 witnesses were examined; 75 belonged to the order and maintained its innocence; the testimony of the remainder was also in favour of it. We thus find that, in every place beyond the sphere of the influence of the king of France and his creature the pope, the innocence of the order was maintained and acknowledged; and undoubtedly the same would have been the case in France if the proceedings against it had been regulated by justice and the love of truth. The time appointed for the meeting of the general council was now arrived. On the 1st October, 1311, the pope came to Vienne, which is a short distance from the city of Lyons, and found there 114 bishops, besides several other prelates, already assembled. On the 13th, the anniversary of the arrest of the Templars four years before, the council commenced its sittings in the cathedral. The pope, in his opening speech, stated the grounds of its having been convoked, namely, the process against the Templars, the support of the Holy Land, the reformation of the Church. The bishops of Soissons, Mende, Leon, and Aquila, who had been appointed to draw up a report of the result of the different examinations respecting the order, read it before the assembled fathers, who then once more invited any Templars who wished to defend the order to appear. Though the order was now broken up and persecuted, and numbers of its ablest members dead or languishing in dungeons with their superiors, yet nine knights had the courage to come forward in defence of their order, and present themselves before the council as the representatives of from 1500 to 2000 Templars, who were still dwelling or rather lurking in Lyons and its vicinity. The pope was not present when they appeared, but his letter of the 11th November shows how he acted when he heard that defenders of the order had presented themselves. Clement had these brave knights arrested and thrown into prison, and, in real or affected terror at the number of Templars at large, he took additional precautions for the security of his person, and counselled the king to do the same. To the honour of the assembled fathers, they refused to sanction this flagrant act of injustice. The prelates of Spain, Germany, Denmark, England, Ireland, and Scotland, without exception; the Italians, all but one; the French, with the exception of the archbishops of Rheims, Sens, and Rouen, declared, but in vain, for admitting the Templars and hearing their defence. Instead of complying with this demand of justice and humanity, Clement suddenly put an end to the session. The winter passed away in arguments and negociations. Philip, whose practice it was always to look after his affairs himself, deeming his presence necessary at Vienne, set out for that place, where he arrived early in February, accompanied by his three sons, his brother, and several nobles and men-at-arms. The effect of his presence was soon perceptible; the pope assembled the cardinals and several other prelates in a secret consistory, and abolished the order, by his sole authority, on the 22d March, 1313. The second session of the council was opened on the 3d April, with great solemnity; the king of France, his sons, and his brother, gave their presence at it, and the royal guards appeared for honour, for protection, or for intimidation. The pope read his bull of abolition. All present listened in silence. No one ventured to raise his voice in the cause of justice. The wealthy and powerful order of the knights of the Temple was suppressed. On the 2d May the bull was published, and the order as such ceased to exist. The order being suppressed, persecution became needless, and it consequently ceased in a great measure. The king and the pope converted to their own use the moveable property of the order in France. Its other possessions were, sorely against the will of the king, assigned to the order of the Hospitallers, who were, however, obliged to pay such large fines to the king and pope as completely impoverished them. This extended to all countries, except the Spanish peninsula and Majorca. The property of the Templars in Aragon was given to the order of Our Lady of Montesa, which was founded in 1317. Its destination was to combat the Moors; its habit was similar to that of the Templars; and it might, therefore, be almost called the same order. Diniz, the able and enlightened king of Portugal, did not suppress the order, whose innocence his prelates had recognised. To yield a show of obedience to the papal will, he made it change its name, and the great-prior of the Templars in Portugal became the master of the Order of Christ, which has continued to the present times. With respect to the remaining Templars, who were in prison, it was ordered in council that those who should be found guiltless should be set at liberty, and maintained out of the property of the order; that the guilty, if they confessed and lamented their offences, should be treated with mildness; if they did not, dealt with according to the ecclesiastical law, and kept in custody in the former temple-houses and in the convents. Those who had escaped were, if they did not appear within a year before the council or their diocesan, to be excommunicated. Most of the knights were immediately set at liberty; but the property of the order was all gone, and no means of support remained for them: they were, therefore, reduced to the greatest distress, and many of them obliged to submit to the most menial employment in order to gain a livelihood. A great number were received into the order of St. John, on the same footing as they had stood on in their own order--a strong proof that the guilt of the order of the Templars was not, by any means, regarded as proved. Gradually, as the members died off, or merged into other orders, the name of the Templars fell into oblivion, or was only recollected with pity for their unmerited fate. While the noble order over which he had presided was thus suppressed, its members scattered, its property bestowed on others, the Master, James de Molay, with his three companions, the great-prior of Normandy, Hugh de Peyraud, visiter of France, and Guy, brother to the Dauphin of Auvergne, still languished in prison. Molay had there but one attendant, his cook; the allowance made to him was barely sufficient to procure him common necessaries, and life had now lost all its value in his eyes. The pope at length determined to inform the captives of the fate destined for them. A papal commission, composed of the bishop of Alba and two other cardinals, proceeded to Paris, not to hear the prisoners, but, taking their guilt for proved, to pronounce their sentence. To give all publicity to this act, probably in accordance with the desire of the king, a stage was erected in front of the church of Notre Dame, on which the three commissioners, with the archbishop of Sens and several other prelates, took their places, on the 18th March, 1314. An immense concourse of people stood around. The four noble prisoners were conducted from their dungeons, and led up on the stage. The cardinal of Alba read out their former confessions, and pronounced the sentence of perpetual imprisonment. He was then proceeding to expose the guilt of the order, when the Master interrupted him, and thus spoke, taking all the spectators to witness:-- "It is just that, in so terrible a day, and in the last moments of my life, I should discover all the iniquity of falsehood, and make the truth to triumph. I declare, then, in the face of heaven and earth, and acknowledge, though to my eternal shame, that I have committed the greatest of crimes; but it has been the acknowledging of those which have been so foully charged on the order. I attest, and truth obliges me to attest, that it is innocent. I made the contrary declaration only to suspend the excessive pains of torture, and to mollify those who made me endure them. I know the punishments which have been inflicted on all the knights who had the courage to revoke a similar confession; but the dreadful spectacle which is presented to me is not able to make me confirm one lie by another. The life offered me on such infamous terms I abandon without regret." Molay was followed by Guy in his assertion of the innocence of the order; the other two remained silent. The commissioners were confounded, and stopped. The intelligence was conveyed to the king, who, instantly calling his council together, without any spiritual person being present, condemned the two knights to the flames. A pile was erected on that point of the islet in the Seine where afterwards was erected the statue of Henry IV., and the following day Molay and his companion were brought forth and placed upon it. They still persisted in their assertion of the innocence of the order. The flames were first applied to their feet, then to their more vital parts. The fetid smell of their burning flesh infected the surrounding air, and added to their torments; yet still they persevered in their declarations. At length death terminated their misery. The spectators shed tears at the view of their constancy, and during the night their ashes were gathered up to be preserved as relics. [Illustration: Portrait of last Grand Master.] It is mentioned as a tradition, by some historians, that Molay, ere he expired, summoned Clement to appear within forty days before the Supreme Judge, and Philip to the same tribunal within the space of a year. The pontiff actually _did_ die of a cholic on the night of the 19th of the following month, and, the church in which his body was laid taking fire, the corpse was half consumed. The king, before the year had elapsed, died of a fall from his horse. Most probably it was these events which gave rise to the tradition, which testifies the general belief of the innocence of the Templars. It was also remarked that all the active persecutors of the order perished by premature or violent deaths. It remains to discuss the two following points:--Did the religio-military order of the Knights Templars hold a secret doctrine subversive of religion and morality? Has the order been continued down to our own days? We have seen what the evidence against the Templars was, and it is very plain that such evidence would not be admitted in any modern court of justice. It was either hearsay, or given by persons utterly unworthy of credit, or wrung from the accused by agony and torture. The articles themselves are absurd and contradictory. Are we to believe that the same men had adopted the pure deism of the Mahommedans, and were guilty of a species of idolatry[103] almost too gross for the lowest superstition? But when did this corruption commence among the Templars? Were those whom St. Bernard praised as models of Christian zeal and piety, and whom the whole Christian world admired and revered, engaged in a secret conspiracy against religion and government? Yes, boldly replies Hammer, the two humble and pious knights who founded the order were the pupils and secret allies of the Mahommedan Ismaelites. This was going too far for Wilike, and he thinks that the guilt of introducing the secret doctrine lies on the chaplains; for he could discern that the doctrines of gnosticism, which the Templars are supposed to have held, were beyond the comprehension of illiterate knights, who, though they could fight and pray, were but ill qualified to enter into the mazes of mystic metaphysics. According, therefore, to one party, the whole order was corrupt from top to bottom; according to another, the secrets were confined to a few, and, contrary to all analogy, the heads of the order were frequently in ignorance of them. Neither offer any thing like evidence in support of their assumption. [Footnote 103: Almost every charge brought against the Templars had been previously made against the Albigenses, with how much truth every one is aware.] The real guilt of the Templars was their wealth and their pride[104]: the last alienated the people from them, the former excited the cupidity of the king of France. Far be it from us to maintain that the morals of the Templars were purer than those of the other religious orders. With such ample means as they possessed of indulging all their appetites and passions, it would be contrary to all experience to suppose that they always restrained them, and we will even concede that some of their members were obnoxious to charges of deism, impiety, breaches of their religious vows, and gross licentiousness. We only deny that such were the rules of the order. Had they not been so devoted as they were to the Holy See they would perhaps have come down to us as unsullied as the knights of St. John[105]; but they sided with Pope Boniface against Philip the Fair, and a subservient pontiff sacrificed to his own avarice and personal ambition the most devoted adherents of the court of Rome[106]. [Footnote 104: Our readers will call to mind the well-known anecdote of King Richard I. When admonished by the zealous Fulk, of Neuilly, to get rid of his three favourite daughters, pride, avarice, and voluptuousness,--"You counsel well," said the king, "and I hereby dispose of the first to the Templars, of the second to the Benedictines, and of the third to my prelates."] [Footnote 105: Similar charges are said to have been brought against the Hospitallers in the year 1238, but without effect. There was no Philip the Fair at that time in France.] [Footnote 106: Clement, in a bull dated but four days after that of the suppression, acknowledged that the whole of the evidence against the order amounted only to suspicion!] We make little doubt that any one who coolly and candidly considers the preceding account of the manner in which the order was suppressed will readily concede that the guilt of its members was anything but proved. It behoves their modern impugners to furnish some stronger proofs than any they have as yet brought forward. The chief adversary of the Templars at the present day is a writer whose veracity and love of justice are beyond suspicion, and who has earned for himself enduring fame by his labours in the field of oriental literature, but in whose mind, as his most partial friends must allow, learning and imagination are apt to overbalance judgment and philosophy[107]. He has been replied to by Raynouard, Münter, and other able advocates of the knights. [Footnote 107: We mean the illustrious Jos. von Hammer, whose essay on the subject is to be found in the sixth volume of the Mines de l'Orient, where it will be seen that he regards Sir W. Scott, in his Ivanhoe, as a competent witness against the Templars, on account of his _correct and faithful_ pictures of the manners and opinions of the middle ages. We apprehend that people are beginning now to entertain somewhat different ideas on the subject of our great romancer's fidelity, of which the present pages present some instances.] We now come to the question of the continuance of the order to the present day. That it has in some sort been transmitted to our times is a matter of no doubt; for, as we have just seen, the king of Portugal formed the Order of Christ out of the Templars in his dominions. But our readers are no doubt aware that the freemasons assert a connexion with the Templars, and that there is a society calling themselves Templars, whose chief seat is at Paris, and whose branches extend into England and other countries. The account which they give of themselves is as follows:-- James de Molay, in the year 1314, in anticipation of his speedy martyrdom, appointed Johannes Marcus Lormenius to be his successor in his dignity. This appointment was made by a regular well-authenticated charter, bearing the signatures of the various chiefs of the order, and it is still preserved at Paris, together with the statutes, archives, banners, &c., of the soldiery of the Temple. There has been an unbroken succession of grand-masters down to the present times, among whom are to be found some of the most illustrious names in France. Bertrand du Guesclin was grand-master for a number of years; the dignity was sustained by several of the Montmorencies; and during the last century the heads of the society were princes of the different branches of the house of Bourbon. Bernard Raymond Fabré Palaprat is its head at present, at least was so a few years ago[108]. [Footnote 108: See Manuel des Templiers. As this book is only sold to members of the society, we have been unable to obtain a copy of it. Our account has been derived from Mills's History of Chivalry. That this writer should have believed it implicitly is, we apprehend, no proof of its truth.] This is no doubt a very plausible circumstantial account; but, on applying the Ithuriel spear of criticism to it, various ugly shapes resembling falsehood start up. Thus Molay, we are told, appointed his successor in 1314. He was put to death on the 18th March of that year, and the order had been abolished nearly a year before. Why then did he delay so long, and why was he become so apprehensive of martyrdom at that time, especially when, as is well known, there was then no intention of putting him to death? Again, where were the chiefs of the society at that time? How many of them were living? and how could they manage to assemble in the dungeon of Molay and execute a formal instrument! Moreover, was it not repugnant to the rules and customs of the Templars for a Master to appoint his successor? These are a few of the objections which we think may be justly made; and, on the whole, we feel strongly disposed to reject the whole story. As to the freemasons, we incline to think that it was the accidental circumstance of the name of the Templars which has led them to claim a descent from that order; and it is possible that, if the same fate had fallen on the knights of St. John, the claim had never been set up. We are very far from denying that at the time of the suppression of the order of the Temple there was a secret doctrine in existence, and that the overthrow of the papal power, with its idolatry, superstition, and impiety, was the object aimed at by those who held it, and that freemasonry may possibly be that doctrine under another name[109]. But we are perfectly convinced that no proof of any weight has been given of the Templars' participation in that doctrine, and that all probability is on the other side. We regard them, in fine, whatever their sins may have been, as martyrs--martyrs to the cupidity, blood-thirstiness, and ambition of the king of France. [Footnote 109: This has, we think, been fully proved by Sr. Rossetti. It must not be concealed that this writer strongly asserts that the Templars were a branch of this society.] THE SECRET TRIBUNALS OF WESTPHALIA[110]. [Footnote 110: Dr. Berck has, in his elaborate work on this subject (_Geschichte der Westphälischen Femgerichte_, Bremen, 1815), collected, we believe, nearly all the information that is now attainable. This work has been our principal guide; for, though we have read some others, we cannot say that we have derived any important information from them. As the subject is in its historical form entirely new in English literature, we have, at the hazard of appearing occasionally dry, traced with some minuteness the construction and mode of procedure of these celebrated courts.] CHAPTER I. Introduction--The Original Westphalia--Conquest of the Saxons by Charlemagne--His Regulations--Dukes of Saxony--State of Germany--Henry the Lion--His Outlawry--Consequences of it--Origin of German Towns--Origin of the Fehm-gerichte, or Secret Tribunals--Theories of their Origin--Origin of their Name--Synonymous Terms. We are now arrived at an association remarkable in itself, but which has been, by the magic arts of romancers, especially of the great archimage of the north, enveloped in darkness, mystery, and awe, far beyond the degree in which such a poetical investiture can be bestowed upon it by the calm inquirer after truth. The gloom of midnight will rise to the mind of many a reader at the name of the Secret Tribunals of Westphalia: a dimly lighted cavern beneath the walls of some castle, or peradventure Swiss _hostelrie_, wherein sit black-robed judges in solemn silence, will be present to his imagination, and he is prepared with breathless anxiety to peruse the details of deeds without a name[111]. [Footnote 111: The romantic accounts of the Secret Tribunals will be found in Sir W. Scott's translation of Goëthe's Götz von Berlichingen, and in his House of Aspen and Anne of Geierstein. From various passages in Sir W. Scott's biographical and other essays, it is plain that he believed such to be the true character of the Secret Tribunals.] We fear that we cannot promise the full gratification of these high-wrought expectations. Extraordinary as the Secret Tribunals really were, we can only view them as an instance of that compensating principle which may be discerned in the moral as well as in the natural empire of the Deity; for, during the most turbulent and lawless period of the history of Germany, almost the sole check on crime, in a large portion of that country, was the salutary terror of these Fehm-Gerichte, or Secret Tribunals. And those readers who have taken their notions of them only from works of fiction will learn with surprise that no courts of justice at the time exceeded, or perhaps we might say equalled, them in the equity of their proceedings. Unfortunately their history is involved in much obscurity, and we cannot, as in the case of the two preceding societies, clearly trace this association from its first formation to the time when it became evanescent and faded from the view. While it flourished, the dread and the fear of it weighed too heavily on the minds of men to allow them to venture to pry into its mysteries. Certain and instantaneous death was the portion of the stranger who was seen at any place where a tribunal was sitting, or who dared so much as to look into the books which contained the laws and ordinances of the society. Death was also the portion of any member of the society who revealed its secrets; and so strongly did this terror, or a principle of honour, operate, that, as Æneas Sylvius (afterwards Pope Pius II.), the secretary of the Emperor Frederick III., assures us, though the number of the members usually exceeded 100,000, no motive had ever induced a single one to be faithless to his trust. Still, however, sufficient materials are to be found for satisfying all reasonable curiosity on the subject. To ascertain the exact and legal sphere of the operation of this formidable jurisdiction, and to point out its most probable origin, are necessary preliminaries to an account of its constitution and its proceedings. We shall therefore commence with the consideration of these points. Westphalia, then, was the birth-place of this institution, and over Westphalia alone did it exercise authority. But the Westphalia of the middle ages did not exactly correspond with that of the later times. In a general sense it comprehended the country between the Rhine and the Weser; its southern boundary was the mountains of Hesse; its northern, the district of Friesland, which at that time extended from Holland to Sleswig. In the records and law-books of the middle ages, this land bears the mystic appellation of the _red earth_, a name derived, as one writer thinks, from the _gules_, or red, which was the colour of the field in the ducal shield of Saxony; another regards it as synonymous with the _bloody earth_; and a third hints that it may owe its origin to the _red_ colour of the soil in some districts of Westphalia. This land formed a large portion of the country of the Saxons, who, after a gallant resistance of thirty years, were forced to submit to the sway of Charlemagne, and to embrace the religion of their conqueror. The Saxons had hitherto lived in a state of rude independence, and their dukes and princes possessed little or no civil power, being merely the presidents in their assemblies and their leaders in war. Charlemagne thought it advisable to abolish this dignity altogether, and he extended to the country of the Saxons the French system of counts and counties. Each count was merely a royal officer who exercised in the district over which he was placed the civil and military authority. The _missi dominici_ or _regii_ were despatched from the court to hold their visitations in Saxony, as well as in the other dominions of Charles, and at these persons of all classes might appear and prefer their complaints to the representative of the king, if they thought themselves aggrieved by the count or any of the inferior officers. In the reign of Louis the German, the excellent institutions of Charlemagne had begun to fall into desuetude; anarchy and violence had greatly increased. The incursions of the Northmen had become most formidable, and the Vends[112] also gave great disturbance to Germany. The Saxon land being the part most immediately exposed to invasion, the emperor resolved to revive the ancient dignity of dukes, and to place the district under one head, who might direct the energies of the whole people against the invaders. The duke was a royal lieutenant, like the counts, only differing from them in the extent of the district over which he exercised authority. The first duke of Saxony was Count Ludolf, the founder of Gandersheim; on his death the dignity was conferred on his son Bruno, who, being slain in the bloody battle of Ebsdorf fought against the Northmen, was succeeded by his younger brother Otto, the father of Henry the Fowler. [Footnote 112: The Vends (_Wenden_) were a portion of the Slavonian race who dwelt along the south coast of the Baltic.] On the failure of the German branch of the Carlovingians, the different nations which composed the Germanic body appointed Conrad the Franconian to be their supreme head; for a new enemy, the Magyars, or Hungarians, now harassed the empire, and energy was demanded from its chief. Of this Conrad himself was so convinced, that, when dying, after a short reign, he recommended to the choice of the electors, not his own brother, but Henry the Fowler, Duke of Saxony, who had, in his conflicts with the Vends and the Northmen, given the strongest proofs of his talents and valour. Henry was chosen, and the measures adopted by him during his reign, and the defeat of the Hungarians, justified the act of his elevation. On the death of Henry, his son Otto, afterwards justly styled the Great, was unanimously chosen to succeed him in the imperial dignity. Otto conferred the Duchy of Saxony on Herman Billung. From their constant warfare with the Vends and the Northmen, the Saxons were now esteemed the most valiant nation in Germany, and they were naturally the most favoured by the emperors of the house of Saxony. This line ending with Henry II. in 1024, the sceptre passed to that of Franconia, under which and the succeeding line of Suabia, owing to the contests with the popes about investitures and to various other causes, the imperial power greatly declined in Germany; anarchy and feuds prevailed to an alarming extent; the castles of the nobles became dens of robbers; and law and justice were nowhere to be found. The most remarkable event of this disastrous period, and one closely connected with our subject, is the outlawry of Henry the Lion, Duke of Saxony and Bavaria. Magnus, the last of the Billungs of Saxony, died, leaving only two daughters, of whom the eldest was married to Henry the Black, Duke of Bavaria, who consequently had, according to the maxims of that age, a right to the Duchy of Saxony; but the Emperor Henry V. refused to admit his claim, and conferred it on Lothaire of Supplinburg. As, however, Henry the Black's son, Henry the Proud, was married to the only daughter of Lothaire, and this prince succeeded Henry V. in the empire, Henry found no difficulty in obtaining the Duchy of Saxony from his father-in-law, who also endeavoured to have him chosen his successor in the imperial dignity. But the other princes were jealous of him, and on the death of Lothaire they hastily elected Conrad of Suabia, who, under the pretext that no duke should possess two duchies, called on Henry to resign either Saxony or Bavaria. On his refusal, Conrad, in conjunction with the princes of the empire, pronounced them both forfeited, and conferred Bavaria on the Margraf of Austria, and Saxony on Albert the Bear, the son of the second daughter of Duke Magnus of Saxony. Saxony was, however, afterwards restored by Conrad to Henry the Lion, son of Henry the Proud, and Conrad's successor, Frederick Barbarossa, gave him again Bavaria. Henry had himself carried his arms from the Elbe to the Baltic, and conquered a considerable territory from the Vends, which he regarded as his own peculiar principality. He was now master of the greater part of Germany, and it was quite evident that he must either obtain the imperial dignity or fall. His pride and his severity made him many enemies; but as he had no child but a daughter, who was married to a cousin of the emperor, his power was regarded without much apprehension. It was, however, the ambition of Henry to be the father of a race of heroes, and, after the fashion of those times, he divorced his wife and espoused Matilda, daughter of Henry II. of England, by whom he had four sons. Owing to this and other circumstances all friendly feeling ceased between Henry and the emperor, whom, however, he accompanied on the expedition to Italy, which terminated in the battle of Legnano. But he suddenly drew off his forces and quitted the imperial army on the way, and Frederick, imputing the ill success which he met with in a great measure to the conduct of the Duke of Saxony, was, on his return to Germany, in a mood to lend a ready ear to any charges against him. These did not fail soon to pour in: the Saxon clergy, over whom he had arrogated a right of investiture, appeared as his principal accusers. Their charges, which were partly true, partly false, were listened to by Frederick and the princes of the empire, and the downfall of Henry was resolved upon. He was thrice summoned, but in vain, to appear and answer the charges made against him. He was summoned a fourth time, but to as little purpose; the sentence of outlawry was then formally pronounced at Würtzburg. He denied the legality of the sentence, and attempted to oppose its execution; several counts stood by him in his resistance; but he was forced to submit and sue for grace at Erfurt. The emperor pardoned him and permitted him to retain his allodial property on condition of his leaving Germany for three years. He was deprived of all his imperial fiefs, which were immediately bestowed upon others. In the division of the spoil of Henry the Lion Saxony was cut up into pieces; a large portion of it went to the Archbishop of Cologne; and Bernhard of Anhalt, son of Albert the Bear, obtained a considerable part of the remainder; the supremacy over Holstein, Mecklenburg, and Pomerania, ceased; and Lübeck became a free imperial city. All the archbishops, bishops, counts, and barons, seized as much as they could, and became immediate vassals of the empire. Neither Bernhard nor the Archbishop of Cologne was able completely to establish his power over the portion assigned him, and lawless violence everywhere prevailed. "There was no king in Israel, and every one did that which was right in his own eyes," is the language of the Chronicler[113]. [Footnote 113: Arnold of Lübeck, Chronica Slavorum, l. iii. c. 1., apud Leibnitz Scriptores Rerum Brunsvicarum, t. ii. p. 653.] We here again meet an instance of the compensatory principle which prevails in the arrangements of Providence. It was the period of turbulence and anarchy succeeding the outlawry of Henry the Lion which gave an impulse to the building or enlarging of towns in the north of Germany. The free Germans, as described by Tacitus, scorned to be pent up within walls and ditches; and their descendants in Saxony would seem to have inherited their sentiments, for there were no towns in that country till the time of Henry the Fowler. As a security against the Northmen, the Slavs, and the Magyars, this monarch caused pieces of land to be enclosed by earthen walls and ditches, within which was collected a third part of the produce of the surrounding country, and in which he made every ninth man of the population fix his residence. The courts of justice were held in these places to give them consequence; and, their strength augmenting with their population, they became towns capable of resisting the attacks of the enemy, and of giving shelter and defence to the people of the open country. Other towns, such as Münster, Osnabrück (_Osnaburgh_), Paderborn, and Minden, grew up gradually, from the desire of the people to dwell close to abbeys, churches, and episcopal residences, whence they might obtain succour in time of temporal or spiritual need, and derive protection from the reverence shown to the church. A third class of towns owed their origin to the stormy period of which we now write; for the people of the open country, the victims of oppression and tyranny, fled to where they might, in return for their obedience, meet with some degree of protection, and erected their houses at the foot of the castle of some powerful nobleman. These towns gradually increased in power, with the favour of the emperors, who, like other monarchs, viewing in them allies against the excessive power of the church and the nobility, gladly bestowed on them extensive privileges; and from these originated the celebrated Hanseatic League, to which almost every town of any importance in Westphalia belonged, either mediately or immediately. But the growth of cities, and the prosperity and the better system of social regulation which they presented, were not the only beneficial effects which resulted from the overthrow of the power of Henry the Lion. There is every reason to conclude that it was at this period that the Fehm-gerichte, or Secret Tribunals, were instituted in Westphalia; at least, the earliest document in which there is any clear and express mention of them is dated in the year 1267. This is an instrument by which Engelbert, Count of the Mark, frees one Gervin of Kinkenrode from the feudal obligations for his inheritance of Broke, which was in the county of Mark; and it is declared to have been executed at a place named Berle, the court being presided over by Bernhard of Henedorp, and the _Fehmenotes_ being present. By the Fehmenotes were at all times understood the initiated in the secrets of the Westphalian tribunals; so that we have here a clear and decisive proof of the existence of these tribunals at that time. In another document, dated 1280, the Fehmenotes again appear as witnesses, and after this time the mention of them becomes frequent. We thus find that, in little more than half a century after the outlawry of Henry the Lion, the Fehm-gerichte were in operation in Westphalia; and there is not the slightest allusion to them before that date, or any proof, at all convincing, to be produced in favour of their having been an earlier institution. Are we not, therefore, justified in adopting the opinion of those who place their origin in the first half of the thirteenth century, and ascribe it to the anarchy and confusion consequent on the removal of the power which had hitherto kept within bounds the excesses of the nobles and the people? And is it a conjecture altogether devoid of probability that some courageous and upright men may have formed a secret determination to apply a violent remedy to the intolerable evils which afflicted the country, and to have adopted those expedients for preserving the public peace, out of which gradually grew the Secret Tribunals? or that some powerful prince of the country, acting from purely selfish motives, devised the plan of the society, and appointed his judges to make the first essay of it[114]? [Footnote 114: Berck, pp. 259, 260.] Still it must be confessed that the origin of the Fehm-gerichte is involved in the same degree of obscurity which hangs over that of the Hanseatic league and so many other institutions of the middle ages; and little hopes can be entertained of this obscurity ever being totally dispelled. Conjecture will, therefore, ever have free scope of the subject; and the opinion which we have just expressed ourselves as inclined to adopt is only one of nine which have been already advanced on it. Four of these carry back the origin of the Fehm-gerichte to the time of Charlemagne, making them to have been either directly instituted by that great prince, or to have gradually grown out of some of his other institutions for the better governing of his states. A fifth places their origin in the latter half of the eleventh century, and regards them as an invention of the Westphalian clergy for forwarding the views of the popes in their attempt to arrive at dominion over all temporal princes. A sixth ascribes the institution to St. Engelbert, Archbishop of Cologne, to whom the Emperor Frederic II. committed the administration of affairs in Germany during his own absence in Sicily, and who was distinguished for his zeal in the persecution of heretics. He modelled it, the advocates of this opinion say, on that of the Inquisition, which had lately been established. The seventh and eighth theories are undeserving of notice. On the others we shall make a few remarks. The first writers who mention the Fehm-gerichte are Henry of Hervorden, a Dominican, who wrote against them in the reign of the Emperor Charles IV., about the middle of the fourteenth century; and Æneas Sylvius, the secretary of Frederic III., a century later. These writers are among those who refer the origin of the Fehm-gerichte to Charlemagne, and such was evidently the current opinion of the time--an opinion studiously disseminated by the members of the society, who sought to give it consequence in the eyes of the emperor and people, by associating it with the memory of the illustrious monarch of the West. There is, however, neither external testimony nor internal probability to support that opinion. Eginhart, the secretary and biographer of Charlemagne, and all the other contemporary writers, are silent on the subject; the valuable fragments of the ancient Saxon laws collected in the twelfth century make not the slightest allusion to these courts; and, in fine, their spirit and mode of procedure are utterly at variance with the Carlovingian institutions. As to the hypothesis which makes Archbishop Engelbert the author of the Fehm-gerichte, it is entirely unsupported by external evidence, and has nothing in its favour but the coincidence, in point of time, of Engelbert's administration with the first account which we have of this jurisdiction, and the similarity which it bore in the secrecy of its proceedings to that of the Holy Inquisition--a resemblance easy to be accounted for, without any necessity for having recourse to the supposition of the one being borrowed from the other. We can therefore only say with certainty that, in the middle of the thirteenth century, the Fehm-gerichte were existing and in operation in the country which we have described as the Westphalia of the middle ages. To this we may add that this jurisdiction extended over the whole of that country, and was originally confined to it, all the courts in other parts of Germany, which bore a resemblance to the Westphalian Fehm-gerichte, being of a different character and nature[115]. [Footnote 115: See Berck, l. i. c. 5, 6, 7.] It remains, before proceeding to a description of these tribunals, to give some account of the origin of their name. And here again we find ourselves involved in as much difficulty and uncertainty as when inquiring into the origin of the society itself. Almost every word in the German and cognate languages, which bears the slightest resemblance to the word _Fehm_[116], has been given by some writer or other as its true etymon. It is unnecessary, in the present sketch of the history of the Fehm-gerichte, to discuss the merits of each of the claimants: we shall content ourselves with remarking that, among those which appear to have most probability in their favour, is the Latin _Fama_, which was first proposed by Leibnitz. At the time when we have most reason for supposing these tribunals to have been instituted the Germans were familiar with the language of the civil and canonical laws; the Fehm-gerichte departed from the original maxim of German law, which was--_no accuser, no judge_, and, in imitation of those foreign laws[117], proceeded on _common fame_, and without any formal accusation against persons suspected of crime or of evil courses. Moreover, various tribunals, not in Westphalia, which proceeded in the same manner, on common report, were also called Fehm-gerichte, which may therefore be interpreted Fame-tribunals, or such as did not, according to the old German rule, require a formal accusation, but proceeded to the investigation of the truth of any charge which common fame or general report made against any person--a dangerous mode of proceeding, no doubt, and one liable to the greatest abuse, but which the lawless state of Germany at that period, and the consequent impunity which great criminals would else have enjoyed, from the fear of them, which would have kept back accusers and witnesses, perhaps abundantly justified. It is proper to observe, however, that _fem_ appears to be an old German word, signifying condemnation; and it is far from being unlikely, after all, that the Fehm-gerichte may mean merely the tribunals of condemnation--in other words, courts for the punishment of crime, or what we should call criminal courts. [Footnote 116: Spelt also _Fem_, _Fäm_, _Vem_, _Vehm_. In German _f_ and _v_ are pronounced alike, as also are _ä_ and _e_. The words from which _Fahm_ has been derived are _Fahne_, a standard; _Femen_, to skin; _Fehde_, feud; _Vemi_ (i. e. væ mihi), wo is me; _Ve_ or _Vaem_, which Dreyer says signifies, in the northern languages, _holy_; _Vitte_ (old German), prudence; _Vette_, punishment; the _Fimmiha_ of the Salic law; Swedish _Fem_, Islandic _Fimm_, five, such being erroneously supposed to be the number of judges in a Fehm, or court. Finally, Mözer deduces it from _Fahm_, which he says is employed in Austria and some other countries for _Rahm_, cream.] [Footnote 117: Common fame was a sufficient ground of arraignment in England, also, in the Anglo-Saxon period.] The Fehm-gerichte was not the only name which these tribunals bore; they were also called _Fehm-ding_, the word _ding_[118] being, in the middle ages, equivalent to _gericht_, or tribunal. They were also called the Westphalian tribunals, as they could only be holden in the _Red Land_, or Westphalia, and only Westphalians were amenable to their jurisdiction. They were further styled free-seats (_Frei-stühle_, _stühl_ also being the same as _gericht_), free-tribunals, &c., as only freemen were subject to them. A Frei-gericht, however, was not a convertible term with a Westphalian Fehm-gericht; the former was the genus, the latter the species. They are in the records also named Secret Tribunals, (_Heimliche Gerichte_), and Silent Tribunals (_Stillgerichte_), from the secrecy of their proceedings; Forbidden Tribunals (_Verbotene Gerichte_), the reason of which name is not very clear; Carolinian Tribunals, as having been, as was believed, instituted by Charles the Great; also the Free Bann, which last word was equivalent to _jurisdiction_. A Fehm-gericht was also termed a _Heimliche Acht_, and a _Heimliche beschlossene Acht_ (secret and secret-closed tribunal); _acht_ also being the same as _gericht_, or tribunal. [Footnote 118: In the northern languages, _Ting_; hence the _Store Ting_ (in our journals usually written _Storthing_), i. e. _Great Ting_, or Parliament of Norway.] CHAPTER II. The Tribunal-Lord--The Count--The Schöppen--The Messengers--The Public Court--The Secret Tribunal--Extent of its Jurisdiction--Places of holding the Courts--Time of holding them--Proceedings in them--Process where the criminal was caught in the fact--Inquisitorial Process. Having traced the origin of the Fehm-gerichte and their various appellations, as far as the existing documents and other evidences admit, we are now to describe the constitution and procedure of these celebrated tribunals, and to ascertain who were the persons that composed them; whence their authority was derived; and over what classes of persons their jurisdiction extended. Even in the periods of greatest anarchy in Germany, the emperor was regarded as the fountain of all judicial power and authority, more particularly where it extended to the right of inflicting capital punishment. The Fehm-gerichte, therefore, regarded the emperor as their head, from whom they derived all the power which they possessed, and acknowledged his right to control and modify their constitution and decisions. These rights of the emperors we shall, in the sequel, describe at length. Between the emperor and the Westphalian tribunal-lords (_Stuhlherren_), as they were styled, that is, lay and ecclesiastical territorial lords, there was no intermediate authority until the fourteenth century, when the Archbishop of Cologne was made the imperial lieutenant in Westphalia. Each tribunal-lord had his peculiar district, within which he had the power of erecting-tribunals, and beyond which his authority did not extend. He either presided in person in his court, or he appointed a count (_Freigraf_) to supply his place. The rights of a stuhlherr[119] had some resemblance to those of the owner of an advowson in this country. He had merely the power of nominating either himself or another person as count; the right to inflict capital punishment was to be conferred by the emperor or his deputy. To this end, when a tribunal-lord presented a count for investiture, he was obliged to certify on oath that the person so presented was truly and honestly, both by father and mother, born on Westphalian soil; that he stood in no ill repute; that he knew of no open crime he had committed; and that he believed him to be perfectly well qualified to preside over the county. [Footnote 119: _Stuhlherr_ is _tribunal-lord_, or, literally, _lord of the seat_ (of judgment); _stuhl_ (_Anglice_, stool) being a seat, or chair.] The count, on being appointed, was to swear that he would judge truly and justly, according to the law and the regulations of the emperor Charles and the _closed tribunal_; that he would be obedient to the emperor or king, and his lieutenant; and that he would repair, at least once in each year, to the general chapter which was to be held on the Westphalian land, and give an account of his conduct, &c. The income of the free-count arose from fees and a share in fines; he had also a fixed allowance in money or in kind from the stuhlherr. Each free-schöppe who was admitted made him a present, _to repair_, as the laws express it, _his countly hat_. If the person admitted was a knight, this fee was a mark of gold; if not, a mark of silver. Every one of the initiated who cleared himself by oath from any charge paid the count a cross-penny. He had a share of all the fines imposed in his court, and a fee on citations, &c. There was in general but one count to each tribunal; but instances occur of there being as many as seven or eight. The count presided in the court, and the citations of the accused proceeded from him. Next to the count were the assessors or (_Schöppen_)[120]. These formed the main body and strength of the society. They were nominated by the count with the approbation of the tribunal-lord. Two persons, who were already in the society, were obliged to vouch on oath for the fitness of the candidate to be admitted. It was necessary that he should be a German by birth; born in wedlock of free parents; of the Christian religion; neither ex-communicate nor outlawed; not involved in any Fehm-gericht process; a member of no spiritual order, &c. [Footnote 120: This word, which cannot be adequately translated, is the low-Latin _Scabini_, the French _Echevins_. We shall take the liberty of using it throughout. The schöppen were called frei-(_free_) schöppen, as the count was called _frei-graf_, the court _frei-stuhl_, on account of the jurisdiction of the tribunals being confined to freemen.] These schöppen were divided into two classes, the knightly, and the simple, respectable assessors; for, as the maxim that every man should be judged by his peers prevailed universally during the middle ages, it was necessary to conform to it also in the Fehm-tribunals. Previous to their admission to a knowledge of the secrets of the society, the schöppen were named Ignorant; when they had been initiated they were called Knowing (_Wissende_) or Fehmenotes. It was only these last who were admitted to the secret-tribunal. The initiation of a schöppe was attended with a good deal of ceremony. He appeared bare-headed before the assembled tribunal, and was there questioned respecting his qualifications. Then, kneeling down, with the thumb and forefinger of his right hand on a naked sword and a halter, he pronounced the following oath after the count:-- "I promise, on the holy marriage, that I will, from henceforth, aid, keep, and conceal the holy Fehms, from wife and child, from father and mother, from sister and brother, from fire and wind, from all that the sun shines on and the rain covers, from all that is between sky and ground, especially from the man who knows the law, and will bring before this free tribunal, under which I sit, all that belongs to the secret jurisdiction of the emperor, whether I know it to be true myself, or have heard it from trustworthy people, whatever requires correction or punishment, whatever is Fehm-free (_i. e._ a crime committed in the county), that it may be judged, or, with the consent of the accuser, be put off in grace; and will not cease so to do, for love or for fear, for gold or for silver, or for precious stones; and will strengthen this tribunal and jurisdiction with all my five senses and power; and that I do not take on me this office for any other cause than for the sake of right and justice; moreover, that I will ever further and honour this free tribunal more than any other free tribunals; and what I thus promise will I stedfastly and firmly keep, so help me God and his Holy Gospel." He was further obliged to swear that he would ever, to the best of his ability, enlarge the holy empire; and that he would undertake nothing with unrighteous hand against the land and people of the stuhlherr. The count then inquired of the officers of the court (the _Frohnboten_) if the candidate had gone through all the formalities requisite to reception, and when that officer had answered in the affirmative, the count revealed to the aspirant the secrets of the tribunal, and communicated to him the secret sign by which the initiated knew one another. What this sign was is utterly unknown: some say that when they met at table they used to turn the point of their knife to themselves, and the haft away from them. Others take the letters S S G G, which were found in an old MS. at Herford, to have been the sign, and interpret them _Stock Stein, Gras Grein_. These are, however, the most arbitrary conjectures, without a shadow of proof. The count then was bound to enter the name of the new member in his register, and henceforth he was one of the powerful body of the initiated. Princes and nobles were anxious to have their chancellors and ministers, corporate towns to have their magistrates, among the initiated. Many princes sought to be themselves members of this formidable association, and we are assured that in the fourteenth and fifteenth centuries (which are the only ones of which we have any particular accounts) the number of the initiated exceeded 100,000. The duty of the initiated was to go through the country to serve citations and to trace out and denounce evil-doers; or, if they caught them in the fact, to execute instant justice upon them. They were also the count's assessors when the tribunal sat. For that purpose seven at least were required to be present, all belonging to the county in which the court was held; those belonging to other counties might attend, but they could not act as assessors; they only formed a part of the by-standers of the court. Of these there were frequently some hundreds present. All the initiated of every degree might go on foot and on horseback through the country, for daring was the man who would presume to injure them, as certain death was his inevitable lot. A dreadful punishment also awaited any one of them who should forget his vow and reveal the secrets of the society; he was to be seized, a cloth bound over his eyes, his hands tied behind his back, a halter put about his neck; he was to be thrown upon his belly, his tongue pulled out behind by the nape of his neck, and he was then to be hung seven feet higher than any other felon. It is doubtful, however, if there ever was a necessity for inflicting this punishment, for Æneas Sylvius, who wrote at the time when the society had degenerated, assures us that no member had ever been induced, by any motives whatever, to betray its secrets; and he describes the initiated as grave men and lovers of right and justice. Similar language is employed concerning them by other writers of the time. Besides the count and the assessors, there were required, for the due holding a Fehm-court, the officers named _Frohnboten_[121], or serjeants, or messengers, and a clerk to enter the decisions in what was called the blood-book (_Liber sanguinis_). These were, of course, initiated, or they could not be present. It was required that the messengers should be freemen belonging to the county, and have all the qualifications of the simple schöppen. Their duty was to attend on the court when sitting, and to take care that the ignorant, against whom there was any charge, were duly cited[122]. [Footnote 121: _Frohnbote_ is interpreted a _Holy Messenger_, or a _Servant of God_.] [Footnote 122: When a person was admitted into the society he paid, besides the fee to the count already mentioned, to each schöppe who was assisting there, and to each frohnbote, four livres Tournois.] The count was to hold two kinds of courts, the one public, named the Open or Public Court (_Offenbare Ding_), to which every freeman had access; the other private, called the Secret Tribunal (_Heimliche Acht_), at which no one who was not initiated could venture to appear. The former court was held at stated periods, and at least three times in each year. It was announced fourteen days previously by the messengers (_Frohnboten_), and every householder in the county, whether initiated or not, free or servile, was bound under a penalty of four heavy shillings, to appear at it and declare on oath what crimes he knew to have been committed in the county. When the count held the Secret Court, the clergy, who had received the tonsure and ordination, women and children, Jews and Heathens[123], and, as it would appear, the higher nobility, were exempted from its jurisdiction. The clergy were exempted, probably, from prudential motives, as it was not deemed safe to irritate the members of so powerful a body, by encroaching on their privileges; they might, however, voluntarily subject themselves to the Fehm-gerichte if they were desirous of partaking of the advantages of initiation. Women and children were exempt on account of their sex and age, and the period of infancy was extended, in the citations, to fourteen, eighteen, and sometimes twenty years of age. Jews, Heathens, and such like, were exempted on account of their unworthiness. The higher nobility were exempted (if such was really the case) in compliance with the maxim of German law that each person should be judged by his peers, as it was scarcely possible that in any county there could be found a count and seven assessors of equal rank with accused persons of that class. [Footnote 123: The natives of Prussia were still heathens at that time.] In their original constitution the Fehm-gerichte, agreeably to the derivation of the name from _Fem_, condemnation, were purely criminal courts, and had no jurisdiction in civil matters. They took cognizance of all offences against the Christian faith, the holy gospel, the holy ten commandments, the public peace, and private honour--a category, however, which might easily be made to include almost every transgression and crime that could be committed. We accordingly find in the laws of the Fehm-gerichte, sacrilege, robbery, rape, murder, apostacy, treason, perjury, coining, &c., &c., enumerated; and the courts, by an astute interpretation of the law, eventually managed to make matters which had not even the most remote appearance of criminality _Fehmbar_, or within their jurisdiction. But all exceptions were disregarded in cases of contumacy, or of a person being taken in the actual commission of an offence. When a person, after being duly cited, even in a civil case, did not appear to answer the charge against him, he was outlawed, and his offence became _fehmbar_; every judge was then authorized to seize the accused, whether he belonged to his county or not; the whole force of the initiated was now directed against him, and escape was hardly possible. Here it was that the superior power of the Fehm-gerichte exhibited itself. Other courts could outlaw as well as they, but no other had the same means of putting its sentences into execution. The only remedy which remained for the accused was to offer to appear and defend his cause, or to sue to the emperor for protection. In cases where a person was caught _flagranti delicto_, the Westphalian tribunals were competent to proceed to instant punishment. Those who derive their knowledge of the Fehm-gerichte from plays and romances are apt to imagine that they were always held in subterranean chambers, or in the deepest recesses of impenetrable forests, while night, by pouring her deepest gloom over them, added to their awfulness and solemnity. Here, as elsewhere, we must, however reluctantly, lend our aid to dispel the illusions of fiction. They were _not_ held either in woods or in vaults, and rarely even under a roof. There is only _one_ recorded instance of a Fehm-gericht being held under ground, viz., at Heinberg, under the house of John Menkin. At Paderborn indeed it was held in the town-house; there was also one held in the castle of Wulften. But the situation most frequently selected for holding a court was some place under the blue canopy of heaven, for the free German still retained the predilection of his ancestors for open space and expansion. Thus at Nordkirchen and Südkirchen (_north and south church_) the court was held in the churchyard; at Dortmund, in the market-place close by the town-house. But the favourite place for holding these courts was the neighbourhood of trees, as in the olden time: and we read of the tribunal at Arensberg in the orchard; of another under the hawthorn; of a third under the pear-tree; of a fourth under the linden, and so on. We also find the courts denominated simply from the trees by which they were held, such as the tribunal at the elder, that at the broad oak, &c. The idea of their being held at night is also utterly devoid of proof, no mention of any such practice being found in any of the remaining documents. It is much more analogous to Germanic usage to infer that, as the Public Court, and the German courts in general, were held in the morning, soon after the break of day, such was also the rule with the Secret Court. When an affair was brought before a Fehm-court, the first point to be determined was whether it was a matter of Fehm-jurisdiction. Should such prove to be the case, the accused was summoned to appear and answer the charge before the Public Court. All sorts of persons, Jews and Heathens included, might be summoned before this court, at which the uninitiated schöppen also gave attendance, and which was as public as any court in Germany. If the accused did not appear, or appeared and could not clear himself, the affair was transferred to the Secret Court. Civil matters also, which on account of a denial of satisfaction were brought before the Fehm-court, were, in like manner, in cases of extreme contumacy, transferred thither. The Fehm-tribunals had three different modes of procedure, namely, that in case of the criminal being taken in the fact, the inquisitorial, and the purely accusatorial. Two things were requisite in the first case; the criminal must be taken in the fact, and there must be three schöppen, at least, present to punish him. With respect to the first particular, the legal language of Saxony gave great extent to the term _taken in the fact_. It applied not merely to him who was seized in the instant of his committing the crime, but to him who was caught as he was running away. In cases of murder, those who were found with weapons in their hands were considered as taken in the fact; as also, in case of theft, was a person who had the key of any place in which stolen articles were found, unless he could prove that they came there without his consent or knowledge. The Fehm-law enumerated three tokens or proofs of guilt in these cases; the Habende Hand (_Having Hand_), or having the proof in his hand; the Blickende Schein (_looking appearance_), such as the wound in the body of one who was slain; and the Gichtige Mund (_faltering mouth_), or confession of the criminal. Still, under all these circumstances, it was necessary that he should be taken immediately; for if he succeeded in making his escape, and was caught again, as he was not this time taken in the fact, he must be proceeded against before the tribunal with all the requisite formalities. The second condition was, that there should be at least three initiated persons together, to entitle them to seize, try, and execute a person taken in the fact. These then were at the same time judges, accusers, witnesses, and executioners. We shall in the sequel describe their mode of procedure. It is a matter of uncertainty whether the rule of trial by peers was observed on these occasions: what is called the Arensberg Reformation of the Fehm-law positively asserts, that, in case of a person being taken _flagranti delicto_, birth formed no exemption, and the noble was to be tried like the commoner. The cases, however, in which three of the initiated happened to come on a criminal in the commission of the fact must have been of extremely rare occurrence. When a crime had been committed, and the criminal had not been taken in the fact, there remained two ways of proceeding against him, namely, the _inquisitorial_ and the _accusatorial_ processes. It depended on circumstances which of these should be adopted. In the case, however, of his being initiated, it was imperative that he should be proceeded against accusatorially. Supposing the former course to have been chosen,--which was usually done when the criminal had been taken in the fact, but had contrived to escape, or when he was a man whom common fame charged openly and distinctly with a crime,--he was not cited to appear before the court or vouchsafed a hearing. He was usually denounced by one of the initiated; the court then examined into the evidence of his guilt, and if it was found sufficient he was outlawed, or, as it was called, _forfehmed_[124], and his name was inscribed in the blood-book. A sentence was immediately drawn out, in which all princes, lords, nobles, towns, every person, in short, especially the initiated, were called upon to lend their aid to justice. This sentence, of course, could originally have extended only to Westphalia; but the Fehm-courts gradually enlarged their claims; their pretensions were favoured by the emperors, who regarded them as a support to their authority; and it was soon required that their sentence should be obeyed all over the empire, as emanating from the imperial power. [Footnote 124: In German _Verfehmt_. We have ventured to coin the word in the text. The English for answers to the German _ver_; _vergessen_ is _forget_; _verloren_ is _forlorn_.] Unhappy now was he who was _forfehmed_; the whole body of the initiated, that is 100,000 persons, were in pursuit of him. If those who met him were sufficient in number, they seized him at once; if they felt themselves too weak, they called on their brethren to aid, and every one of the society was bound, when thus called on by three or four of the initiated, who averred to him on oath that the man was _forfehmed_, to help to take him. As soon as they had seized the criminal they proceeded without a moment's delay to execution; they hung him on a tree by the road-side and not on a gallows, intimating thereby that they were entitled to exercise their office in the king's name anywhere they pleased, and without any regard to territorial jurisdiction. The halter which they employed was, agreeably to the usage of the middle ages, a _withy_; and they are said to have had so much practice, and to have arrived at such expertness in this business, that the word _Fehmen_ at last began to signify simply _to hang_, as _execution_ has come to do in English. It is more probable, however, that this, or something very near it, was the original signification of the word from which the tribunals took their name. Should the malefactor resist, his captors were authorised to knock him down and kill him. In this case they bound the dead body to a tree, and stuck their knives beside it, to intimate that he had not been slain by robbers, but had been executed in the name of the emperor. Were the person who was _forfehmed_ uninitiated, he had no means whatever of knowing his danger till the halter was actually about his neck; for the severe penalty which awaited any one who divulged the secrets of the Fehm-courts was such as utterly to preclude the chance of a friendly hint or warning to be on his guard. Should he, however, by any casualty, such, for instance, as making his escape from those who attempted to seize him, become aware of how he stood, he might, if he thought he could clear himself, seek the protection and aid of the Stuhlherr, or of the emperor. If any one knowingly associated with or entertained a person who was _forfehmed_, he became involved in his danger. It was necessary, however, to prove that he had done so knowingly--a point which was to be determined by the emperor, or by the judge of the district in which the accused resided. This rule originally had extended only to Westphalia, but the Fehm-judges afterwards assumed a right of punishing in any part of the empire the person who entertained one who was _forfehmed_. Nothing can appear more harsh and unjust than this mode of procedure to those who would apply the ideas and maxims of the present to former times. But violent evils require violent remedies; and the disorganized state of Europe in general, and of Germany in particular, during the middle ages, was such as almost to exceed our conception. Might it not then be argued that we ought to regard as a benefit, rather than as an evil, any institution which set some bounds to injustice and violence, by infusing into the bosom of the evil-doer a salutary fear of the consequences? When a man committed a crime he knew that there was a tribunal to judge it from which his power, however great it might be, would not avail to protect him; he knew not who were the initiated, or at what moment he might fall into their hands; his very brother might be the person who had denounced him; his intimate associates might be those who would seize and execute him. So strongly was the necessity of such a power felt in general, that several cities, such as Nuremberg, Cologne, Strasburg, and others, applied for and obtained permission from the emperors, to proceed to pass sentence of death on evil-doers even unheard, when the evidence of common fame against them was satisfactory to the majority of the town-council. Several counts also obtained similar privileges, so that there were, as we may see, Fehm-courts in other places besides Westphalia, but they were far inferior to those in power, not having a numerous body of schöppen at their devotion. It is finally to be observed that it was only when the crimes were of great magnitude, and the voice of fame loud and constant, that the inquisitorial process could be properly adopted. In cases of a minor nature the accused had a right to be heard in his own behalf. Here then the inquisitorial process had its limit: if report was not sufficiently strong and overpowering, and the matter was still dubious, the offender was to be proceeded against accusatorially. If he was one of the initiated, such was his undoubted right and privilege in all cases. CHAPTER III. Accusatorial process--Persons liable to it--Mode of citation--Mode of procedure--Right of appeal. As we have stated above, the first inquiry when a matter was brought before a Fehm-court was, did it come within its jurisdiction, and, on its being found to do so, the accused was summoned before the Public Court, and when he did not appear, or could not clear himself, the cause was transferred to the Secret Court. We shall now consider the whole procedure specially. The summons was at the expense of the accuser; it was to be written on good new parchment, without any erasures, and sealed with at least seven seals, to wit, those of the count and of six assessors. The seals of the different courts were different. The summonses varied according to whether the accused was a free-count, a free-schöppe, or one of the ignorant and uninitiated, a community, a noth-schöppe, or a mere vagabond. In all cases they were to be served by schöppen. They were to have on them the name of the count, of the accuser, and of the accused, the charge, and the place where the court was to be holden. The stuhlherr was also to be previously informed of it. For a good and legal service it was requisite that two schöppen should either serve the accused personally or leave the summons openly or clandestinely at his residence, or at the place where he had taken refuge. If he did not appear to answer the charge within six weeks and three days, he was again summoned by four persons. Six weeks was the least term set for appearing to this summons, and it was requisite that a piece of imperial coin should be given with it. Should he still neglect appearing, he was summoned for the third and last time by six schöppen and a count, and the term set was six weeks and three days as before. If the accused was not merely initiated but also a count, he was treated with corresponding respect. The first summons was served by seven schöppen, the second by fourteen and four counts, and the third by twenty-one and six counts. The uninitiated, whether bond or free, did not share in the preceding advantages. The summons was served on themselves, or at their residence, by a messenger, and only once. There is some doubt as to the period set for their appearance, but it seems to have been in general the ordinary one of six weeks and three days. The summons of a town or community was usually addressed to all the male inhabitants. In general some of them were specially named in it; the Arensberg Reformation directed that the names of at least thirty persons should be inserted. The term was six weeks and three days, and those who served the summons were required to be _true and upright_ schöppen. The noth-schöppe, that is, the person who had surreptitiously become possessed of the secrets of the society, was summoned but once. The usual time was allowed him for appearing to the charge. Should the accused be a mere vagabond, one who had no fixed residence, the course adopted was to send, six weeks and three days before the day the court was to sit, and post up four summonses at a cross-road which faced the four cardinal points, placing a piece of imperial money with each. This was esteemed good and valid service, and if the accused did not appear the court proceeded to act upon it. Notwithstanding the privileges which the members of the society enjoyed, and the precautions which were employed to ensure their safety, and moreover the deadly vengeance likely to be taken on any one who should aggrieve them, we are not to suppose the service of a summons to appear before a Fehm-court to have been absolutely free from danger. The tyrannic and self-willed noble, when in his own strong castle, and surrounded by his dependents, might not scruple to inflict summary chastisement on the audacious men who presumed to summon him to answer for his crimes before a tribunal; the magistrates of a town also might indignantly spurn at the citation to appear before a Fehm-court, and treat its messengers as offenders. To provide against these cases it was determined that it should be considered good service when the summons was affixed by night to the gate of a town or castle, to the door of the house of the accused, or to the nearest alms-house. The schöppen employed were then to desire the watchman, or some person who was going by, to inform the accused of the summons being there, and they were to take away with them a chip cut from the gate or door, as a proof of the service for the court. If the accused was resolved to obey the summons, he had only to repair on the appointed day to the place where the court was to be held, the summons being his protection. Those who would persuade us that the Fehm-courts were held by night in secret places say that the mode appointed for the accused to meet the court was for him to repair three-quarters of an hour before midnight to the next cross-roads, where a schöppe was always waiting for him, who bound his eyes and led him to where the court was sitting. This, however, is all mere fiction; for the place where the court was to be held was expressly mentioned in every summons. The Fehm-courts (like the German courts in general) were holden on a Tuesday[125]. If on this day the accused, or his attorney, appeared at the appointed place, and no court was holden, the summons abated or lost its force; the same was the case when admission was refused to him and his suite, a circumstance which sometimes occurred. But should he not appear to the first summons, he was fined the first time thirty shillings, the second time sixty, the third time he was _forfehmed_. The court had however the power of granting a further respite of six weeks and three days previous to passing this last severe sentence. This term of grace was called the King's Dag, or the Emperor Charles's Day of Grace. [Footnote 125: In German, _Dienstag_, probably _Dinstag_, i.e. _Court-day_.] The plea of necessary and unavoidable absence was, however, admitted in all cases, and the Fehm-law distinctly recognised four legal impediments to appearance, namely, imprisonment, sickness, the service of God (that is, pilgrimage), and the public service. The law also justly added the following cases:--inability to cross a river for want of a bridge or a boat, or on account of a storm; the loss of his horse when the accused was riding to the court, so that he could not arrive in time; absence from the country on knightly, mercantile, or other honest occasions; and lastly, the service of his lord or master. In short, any just excuse was admitted. As long as the impediment continued in operation all proceedings against the accused were void. If the impediment arose from his being in prison, or in the public service, or that of his master, he was to notify the same by letter sealed with his seal, or else by his own oath and those of two or three other persons. The other impediments above enumerated were to be sworn to by himself alone. If the accused neglected answering the two first summonses, but appeared to the third, he was required to pay the two fines for non-appearance; but if he declared himself too poor to pay them, he was obliged to place his two fore-fingers on the naked sword which lay before the court, and swear, _by the death which God endured on the cross_, that such was the case. It was then remitted to him, and the court proceeded to his trial. When a Fehm-court sat the count presided; before him lay on the table a naked sword and a withy-halter; the former, says the law, signifying the cross on which Christ suffered and the rigour of the court, the latter denoting the punishment of evil-doers, whereby the wrath of God is appeased. On his right and left stood the clerks of the court, the assessors, and the audience. All were bare-headed, to signify, says the law, that they would proceed openly and fairly, punish men only for the crimes which they had committed, and _cover no right with unright_. They were also to have their hands uncovered to signify that they would do nothing covertly and underhand. They were to have short cloaks on their shoulders, significatory of the warm love which they should have for justice; _for as the cloak covers all the other clothes and the body, so should their love cover justice_. They were to wear neither weapons nor harness, that no one might feel any fear of them, and to indicate that they were under the peace of the emperor, king, or empire. Finally, they were to be free from wrath and sober, that drunkenness might not lead them to pass unrighteous judgment, _for drunkenness causes much wickedness_. If one who was not initiated was detected in the assembly, his process was a brief one. He was seized without any ceremony, his hands and feet were tied together, and he was hung on the next tree. Should a noth-schöppe be caught in the assembly, a halter of oaken twigs was put about his neck, and he was thrown for nine days into a dark dungeon, at the end of which time he was brought to trial, and, if he failed in clearing himself, he was proceeded with according to law, that is, was hanged. The business of the day commenced, as in German courts in general, by the count asking of the messengers if it was the day and time for holding a court under the royal authority. An affirmative answer being given, the count then asked how many assessors should there be on the tribunal, and how the seat should be filled. When these questions were answered, he proclaimed the holding of the court. Each party was permitted to bring with him as many as thirty friends to act as witnesses and compurgators. Lest, however, they might attempt to impede the course of justice, they were required to appear unarmed. Each party had, moreover, the right of being represented by his attorney. The person so employed must be initiated; he must also be the peer of the party, and if he had been engaged on either side he could not, during any stage of the action, be employed on the other, even with the permission of the party which had just engaged him. When he presented himself before the court, his credentials were carefully examined, and if found strictly conformable to what the law had enjoined, they were declared valid. It was necessary that they should have been written on good, new, and sound parchment, without blot or erasure, and be sealed by the seals of at least two frei-schöppen. The attorney of a prince of the empire appeared with a green cross in his right hand, and a golden penny of the empire in his left. He was also to have a glove on his right hand. If there were two attorneys, they were both to bear crosses and pence. The attorney of a simple prince bore a silver penny. The old law, which loves to give a reason for every thing, says, "By the cross they intimate that the prince whom they represent will, in case he should be found guilty, amend his conduct according to the direction of the faith which Jesus Christ preached, and be constant and true to the holy Christian faith, and obedient to the holy empire and justice." All the preliminaries being arranged, the trial commenced by the charge against him being made known to the accused, who was called upon for his defence. If he did not wish to defend himself in person, he was permitted to employ an advocate whom he might have brought with him. If it was a civil suit, he might, however, stay the proceedings at once by giving good security for his satisfying the claims of the plaintiff, in which case he was allowed the usual grace of six weeks and three days. He might also except to the competence of the court, or to the legality of the summons, or to anything else which would, if defective, annul the proceedings. If the accused did not appear, the regular course was for the prosecutor to _overswear_ him; that is, himself to swear by the saints to the truth of what he had stated, and six true and genuine frei-schöppen to swear that they believed him to have spoken the truth. The older Fehm-law made a great distinction between the initiated and the ignorant, and one very much to the advantage of the former. The accused, if initiated, was allowed to clear himself from the charge by laying his two fore-fingers on the naked sword, and swearing by the saints "that he was innocent of the things and the deed which the court had mentioned to him, and which the accuser charged him with, so help him God and all the saints." He then threw a cross-penny (Kreutzer?) to the court and went his way, no one being permitted to let or hinder him. But if he was one of the uninitiated, he was not permitted to clear himself in this manner, and the truth of the fact was determined by the evidence given. It is plain, however, that such a regulation as this could properly only belong to the time when none but persons of irreproachable character were initiated. As the institution degenerated, this distinction was gradually lost sight of, and facts were determined by evidence without any regard to the rank of the accused. The accuser could prevent the accused from clearing himself thus easily, by offering himself and six compurgators to swear to the truth of his charge. If the accused wanted to outweigh this evidence, he was obliged to come forward with thirteen or twenty compurgators and swear to his innocence. If he could bring the last number he was acquitted, for the law did not allow it to be exceeded; but if he had but thirteen, the accuser might then overpower him by bringing forward twenty to vouch for his veracity. If the accuser had convicted the accused, he forthwith prayed the count to grant him a just sentence. The count never took on himself the office of finding the verdict; he always directed one of the assessors to perform it. If the assessor thought the matter too difficult for his judgment, he averred on oath that such was the case, and the court then gave the duty to another, who might free himself from the responsibility in the same manner. Should none of the assessors be able to come to a decision, the matter was put off till the next court-day. But if the assessor undertook the finding of the verdict, it lay with himself whether he should do so alone, or retire to take the opinion of the other assessors and the by-standers. To give the verdict due force it must be found sitting, otherwise it might be objected to. Whether or not the assessor was bound to decide according to the majority of voices is uncertain. When the verdict had been found the assessor appeared with his colleagues before the tribunal, and delivered it to the count, who then passed sentence. What, the penalties were for different offences was a secret known only to the initiated; but, if they were of a capital nature, the halter, as was intimated by the one which lay before the count, was the instrument of punishment. Should the accused not have appeared, and been in consequence outlawed, he was _forfehmed_ by the following awful curse: it was declared that "he should be excluded from the public peace, from all liberties and rights, and the highest _un-peace_, _un-grace_, and halter be appointed for him; that he should be cut off from all communication with any Christian people, and be cursed so that he might wither in his body, and neither become any more verdant, nor increase in any manner; that his wife should be held to be a widow, and his children orphans; that he should be without honour and without right, and given up to any one; that his neck should be left to the ravens, his body to all beasts, to the birds of the air and the fishes in the water; but his soul should be commended to God," &c., &c. If he continued a year and a day under the sentence of outlawry, all his goods then fell to the emperor or king. A prince, town, or community, that incurred the sentence of outlawry, lost thereby at once all liberties, privileges, and graces. Should the sentence passed be a capital one, the count flung the halter over his head out of the inclosure of the tribunal, the schöppen spat on it, and the name of the condemned was entered in the blood-book. If the criminal was present he was instantly seized, and, according to the custom of the middle ages, when, as in the East, no disgrace was attached to the office of executioner, the task of executing him was committed to the youngest schöppe present, who forthwith hung him from the nearest tree. The quality of the criminal was duly attended to; for if he was initiated he was hung seven feet higher than any other, as being esteemed a greater criminal. If the accused was not present, all the schöppen were, as we have already described, set in pursuit of him, and wherever they caught him they hanged him without any further ceremony. The sentence was kept a profound secret from the uninitiated. A copy of it, drawn up in the usual form, and sealed with seven seals, was given to the accuser. We thus see that the proceedings in the Fehm-courts were strictly consonant to justice, and even leaned to the side of mercy. But this was not all: the right of appeal was also secured to the accused in case the schöppen who consulted about the verdict did not agree, or that the witnesses did not correspond in their evidence; or, finally, if the verdict found was considered unjust or unsuitable; which last case afforded a most ample field of appeal, for it must have been very rarely that a sentence did not appear unjust or over-severe to the party who was condemned. It was, however, necessary that the appeal should be made on publication of the sentence, or at least before the court broke up. The parties were allowed to retire for a few minutes, to consult with their friends who had accompanied them. If they did not then say that they would appeal, the sentence was declared absolute, and they were forbidden, under heavy penalties, to oppose it in any other court. If they did resolve to appeal, both parties were obliged to give security _de lite prosequenda_. Should either party, being poor or a stranger, be unable to give security, his oath was held to be sufficient, that, as the law humanely and justly expresses it, "the stranger or the poor man may be able to seek his right in the Holy Roman Empire as well as the native or the rich man." The appeal lay to the general chapter of the _Secret closed Tribunal of the Imperial Chamber_, which usually, if not constantly, sat at Dortmund; or it lay to the emperor, or king, as the supreme head of these tribunals. In case of the monarch being initiated, he could examine into the cause himself; otherwise he was obliged to commit the inquiry to such of his councillors as were initiated, or to initiated commissioners, and that only on Westphalian soil. Of this species of appeal there are numerous instances. Finally, the appeal might be made to the imperial lieutenant, who then inquired into the matter himself, with the aid of some initiated schöppen, or brought it before the general chapter of which he was president. There was no appeal to the emperor from his sentence, or from that of the chapter. There were, besides the right of appeal, other means of averting the execution of the sentence of a Fehm-court. Such was what was called _replacing in the former state_, of which, however, it was only the initiated who could avail himself. Sentence having been passed on a person who had not appeared, he might voluntarily and personally repair to where the secret tribunal was sitting, and sue for this favour. He was to appear before the court which had passed the sentence, accompanied by two frei-schöppen, with a halter about his neck, with white gloves on him, and his hands folded, with an imperial coin and a green cross in them. He and his companions were then to fall down on their knees, and pray for him to be placed in the condition which he was in before the proceedings commenced against him. There was also what was called the complaint of nullity, in case the prescribed form of the proceedings had been violated. Some other means shall presently be noticed. CHAPTER IV. The General Chapter--Rights of the Emperor--Of his Lieutenant--Of the Stuhlherrn, or Tribunal-Lords. To complete the sketch of the Fehm-tribunals and their proceedings, we must state the rights and powers of the general chapter and of the emperor, his lieutenant, and the tribunal-lords. The general chapter was a general assembly of the Westphalian tribunal-lords, counts, and schöppen, summoned once a-year by the emperor or his lieutenant. Every count was bound by oath to appear at it. It could only be holden in Westphalia, and almost exclusively at Dortmund or Arensberg. No one could appear at it who was not initiated, not even the emperor himself. The president was the emperor, if present and initiated, otherwise the lieutenant or his substitute. The business of the general chapter was to inquire into the conduct and proceedings of the different Fehm-courts. The counts were therefore to give an account of all their proceedings during the past year; to furnish a list of the names of the schöppen who had been admitted, as well as of the suits which had been commenced, with the names of the accusers, the accused, the _forfehmed_, &c. Such counts as had neglected their duty were deposed by the general chapter. The general chapter was, as we have above observed, a court of appeal from all the Fehm-tribunals. In matters of great importance the decrees of the lower courts were, to give them greater weight, confirmed by the general chapter. It was finally at the general chapter that all regulations, laws, and reformations, concerning the Fehm-law and courts, were made. The emperor, even when the imperial authority was at the lowest, was regarded in Germany as the fountain of judicial authority. The right of passing capital sentence in particular was considered to emanate either mediately or immediately from him. The Fehm-courts were conspicuous for their readiness to acknowledge him as the source of their authority, and all their decrees were pronounced in his name. As superior lord and judge of all the counts and tribunals, the emperor had a right of inspection and reformation over them. He could summon and preside in a general chapter; he might enter any court; and the presiding count was obliged to give way and allow him to preside in his stead. He had the power to make new schöppen, provided he did so on Westphalian soil. Every schöppe was moreover bound to give a true answer to the emperor when he asked whether such a one was _forfehmed_ or not, and in what court. He could also depose disobedient counts, but only in Westphalia. The emperor could even withdraw a cause out of the hands of the tribunals. The right of appeal to him has been already noticed; but, besides this, he had a power of forbidding the count to proceed in the cause when the accused offered himself to him _for honour and right_; and it was at his own risk then that the count proceeded any further in the business. The emperor could also grant a safe-conduct to any person who might apply for it under apprehension of having been _forfehmed_, which safe-conduct the schöppen dared not violate. Even when a person had been _forfehmed_, the emperor could save him by issuing his command to stay execution of the sentence for a hundred years, six weeks, and a day. It is plain, that, to be able to exercise these rights, the emperor must be himself _initiated_, for otherwise he could not, for instance, appear where a court was sitting, make alterations in laws with which, if _ignorant_, he must necessarily be unacquainted, or extend mercy when he could not know who was _forfehmed_ or not. In the laws establishing the rights of the emperor it was therefore always inserted, _provided he be initiated_, and the acts of uninitiated emperors were by the Fehm-courts frequently declared invalid. The emperor had, therefore, his choice of setting a substitute over the Fehm-courts, or of being himself initiated. The latter course was naturally preferred, and each emperor, at his coronation at Aix-la-Chapelle, was initiated by the hereditary Count of Dortmund. Though Aix-la-Chapelle was not in Westphalia, the law sanctioned this departure from the general rule that frei-schöppen should only be made in that country. The emperor's lieutenant, who was almost always the Archbishop of Cologne, had the right of confirming such counts as were presented to him by the Tribunal-lords, and of investing them with the powers of life and death. He could also summon general chapters, and preside and exercise the other imperial rights in them. He might decide, with the aid of some schöppen, in cases of appeal to him, without bringing the affair before the general chapter; and he had the power of making schöppen at any tribunal in Westphalia, which proves that, like the emperor, he had free access to them all. Hence it is clear that he also must have been initiated. The dignity and pre-eminence of the Archbishop of Cologne, when this office had been conferred on him, caused a good deal of envy and jealousy among the lords of Westphalia, who had been hitherto his equals, and who considered themselves equally entitled to it with him. They never let slip an occasion of showing their feelings, and they always had their counts invested by the emperor, and not by the archbishop; nay, there are not wanting instances of their having such counts as he had invested confirmed and re-invested by the emperor. There now remain only the Tribunal-Lords (_Stuhl-herrn_) to be considered. The Tribunal-lord was the lord of the district in which there was a Fehm-tribunal. He might himself, if initiated, become the count of it, having previously obtained the power of life and death from the emperor, or his lieutenant; or, if he did not choose to do so, he might, as we have already seen, present a count to be invested, for whose conduct he was held responsible; and, if the count appointed by him misconducted himself, the Stuhl-herr was liable to a forfeiture of his rights. He was, in consequence, permitted to exercise a right of inspection over the Fehm-courts in his territory; no schöppe could be made, no cause brought into the court, not even a summons issued, without his approbation. There even lay a kind of appeal to him from the sentence of the count; and he could also, like the emperor, withdraw certain persons and causes from his jurisdiction. But as his power did not extend beyond his own territory, the count might refer those causes in which he wished, but was prohibited, to proceed, to the courts in other territories; he might also, if he apprehended opposition from the Tribunal-lord, require him (if initiated) to be present at the proceedings. The Tribunal-lord, if uninitiated, could, like the emperor in the same case, exercise these powers only by initiated deputies. The great advantage which resulted from the right of having Fehm-tribunals induced the high lords, both spiritual and temporal, to be very anxious to become possessed of this species of territorial property, and in consequence nearly all the lords in Westphalia had Fehm-tribunals. Even towns, such as Dortmund, Soëst, Münster, and Osnabrück, had these tribunals, either within their walls, or in their districts, or their neighbourhood, for it would not have been good policy in them to suffer this sort of _Status in Statu_, to be independent of their authority. CHAPTER V. Fehm-courts at Celle--At Brunswick--Tribunal of the Knowing in the Tyrol--The Castle of Baden--African Purrahs. We have now gone through the constitution and modes of procedure of the Fehm-tribunals of Westphalia, as far as the imperfect notices of them which have reached the present age permit. It remains to trace their history down to the last vestiges of them which appear. A matter of some curiosity should, however, be previously touched on, namely, how far they were peculiar to Westphalia, and what institutions resembling them may be elsewhere found. Fehm-tribunals were, in fact, as we have already observed, not peculiar to Westphalia. In a MS. life of Duke Julius of Celle, by Francis Algermann[126], of the year 1608, we read the following description of a Fehm-court, which the author remembered to have seen holden at Celle in his youth:-- [Footnote 126: Berck, p. 231, from Spittler's History of Hanover.] "When the Fehm-law[127] was to be put in operation, all the inhabitants of the district who were above twelve years of age were obliged to appear, without fail, on a heath or some large open place, and sit down on the ground. Some tables were then set in the middle of the assembly, at which the prince, his councillors, and bailiffs, took their seats. The Secret Judges then reported the delinquents and the offences; and they went round with a white wand and smote the offenders on the legs. Whoever then had a bad conscience, and knew himself to be guilty of a capital offence, was permitted to stand up and to quit the country within a day and a night. He might even wait till he got the second blow. But if he was struck the third time, the executioner was at hand, a pastor gave him the sacrament, and away with him to the nearest tree. [Footnote 127: _Vimricht_, i.e. _Fehm-law_, the German word, of which the author presently gives a childish etymology.] "But if a person was struck but once or twice, that was a paternal warning to him to amend his life thenceforward. Hence it was called _Jus Veniæ_, because there was grace in it, which has been corrupted and made _Vim-richt_." There were similar courts, we are told, at places named Wölpe and Rotenwald. Here the custom was for the Secret Judges, when they knew of any one having committed an offence which fell within the Fehm-jurisdiction, to give him a private friendly warning. To this end they set, during the night, a mark on his door, and at drinking-parties they managed to have the can sent past him. If these warnings took no effect the court was held. According to an ancient law-book, the Fehm-court at Brunswick was thus regulated and holden. Certain of the most prudent and respectable citizens, named _Fehmenotes_, had the secret duty of watching the conduct of their fellow-citizens and giving information of it to the council. Had so many offences been committed that it seemed time to hold a Fehm-court, a day was appointed for that purpose. Some members of the council from the different districts of the town met at midnight in St. Martin's churchyard, and then called all the council together. All the gates and entrances of the town were closed; all corners and bridges, and the boats both above and below the town, were guarded. The Fehm-clerk was then directed to begin his office, and the Fehmenotes were desired to give their informations to him to be put into legal form if the time should prove sufficient. At daybreak it was notified to the citizens that the council had resolved that the Fehm-court should be holden on this day, and they were directed to repair to the market-place as soon as the tocsin sounded. When the bell had tolled three times all who had assembled accompanied the council, through the gate of St. Peter, out of the town to what was called the Fehm-ditch. Here they separated; the council took their station on the space between the ditch and the town-gate, the citizens stood at the other side of the ditch. The Fehmenotes now mingled themselves among the townsmen, inquired after such offences as were not yet come to their knowledge, and communicated whatever information they obtained, and also their former discoveries (if they had not had time to do so in the night) to the clerk, to be put by him into proper form and laid before the council. The clerk having delivered his protocol to the council, they examined it and ascertained which of the offences contained in it were to be brought before a Fehm-court, and which not; for matters under the value of four shillings did not belong to it. The council then handed the protocol back to the clerk, who went with it to the Fehm-court, which now took its seat in presence of a deputation of the council. Those on whom theft had been committed were first brought forward and asked if they knew the thief. If they replied in the negative, they were obliged to swear by the saints to the truth of their answer; if they named an individual, and that it was the first charge against him, he was permitted to clear himself by oath; but if there was a second charge against him, his own oath was not sufficient, and he was obliged to bring six compurgators to swear along with him. Should there be a third charge, his only course was to clear himself by the ordeal. He was forthwith to wash his hand in water, and to take in it a piece of glowing-hot iron, which the beadles and executioners had always in readiness on the left of the tribunal, and to carry it a distance of nine feet. The Fehm-count, according to ancient custom, chose whom he would to find the verdict. The council could dissolve the court whenever they pleased. Such causes as had not come on, or were put off on account of sickness, or any other just impediment, were, on such occasions, noted and reserved for another session. It is evident, however, that this municipal court, of which the chief object was the punishment of theft, the grand offence of the middle ages, though called a Fehm-court, was widely different from those of the same name in Westphalia. The Tribunal of the Knowing (_Gericht der Wissenden_), in Tyrol, has also been erroneously supposed to be the same with the Westphalian courts. The mode of procedure in this was for the accuser to lay his finger on the head of the accused, and swear that he knew him to be an infamous person, while six reputable people, laying their fingers on the arm of the accuser, swore that they knew him to have sworn truly and honestly. This was considered sufficient evidence against any person, and the court proceeded to judgment on it. The ideal Fehm-court beneath the castle of Baden must not be passed over without notice, as it seems to be the model after which our popular novelist described his Fehm-tribunal in Switzerland! A female writer in Germany[128] informs us that beneath the castle of Baden the vaults extend to a considerable distance in labyrinthine windings, and were in former times appropriated to the secret mysteries of a Fehm-tribunal. Those who were brought before this awful tribunal were not conducted into the castle-vaults in the usual way; they were, lowered into the gloomy abyss by a cord in a basket, and restored to the light, if so fortunate as to be acquitted, in the same manner; so that they never could, however inclined, discover where they had been. The ordinary entrance led through a long dark passage, which was closed by a door of a single stone as large as a tombstone. This door revolved on invisible hinges, and fitted so exactly, that when it was shut the person who was inside could not distinguish it from the adjoining stones, or tell where it was that he had entered. It could only be opened on the outside by a secret spring. Proceeding along this passage you reached the torture-room, where you saw hooks in the wall, thumb-screws, and every species of instruments of torture. A door on the left opened into a recess, the place of the _Maiden's Kiss_. When any person who had been condemned was led hither, a stone gave way under his feet, and he fell into the arms of the Maiden, who, like the wife of Nabis, crushed him to death in her arms, which were thick set with spikes. Proceeding on farther, after passing through several doors, you came to the vault of the Tribunal. This was a long spacious quadrangle hung round with black. At the upper end was a niche in which were an altar and crucifix. In this place the chief judge sat; his assessors had their seats on wooden benches along the walls. [Footnote 128: Friederika Brun. Episoden aus Reisen durch das Südliche Deutschland, &c.] We need not to observe how totally different from the proceedings of a genuine Fehm-tribunal is all this. That there are vaults under the castle of Baden is certain, and the description above given is possibly correct. But the Fehm-court which was held in them is the mere coinage of the lady's brain, and utterly unlike any thing real, unless it be the Holy Office, whose secret proceedings never could vie in justice or humanity with those of the Westphalian Fehm-courts. It is, moreover, not confirmed by any document, or even by the tradition of the place, and would be undeserving of notice were it not for the reason assigned above. The similarity between the Fehm-courts and the Inquisition has been often observed. In the secrecy of their proceedings, and the great number of agents which they had at their devotion, they resemble each other; but the Holy Office had nothing to correspond to the public and repeated citations of the Fehm-courts, the fair trial given to the accused, the leaning towards mercy of the judges, and the right of appeal which was secured. The most remarkable resemblance to the Fehm-tribunals is (or was) to be found among the negroes on the west coast of Africa, as they are described by a French traveller[129]. These are the Purrahs of the Foollahs, who dwell between Sierra Leone river and Cape Monte. [Footnote 129: Golberry, Voyage en Afrique, t. i. p. 114, and seq.] There are five tribes of this people, who form a confederation, at the head of which is a union of warriors, which is called a Purrah. Each tribe has its own separate Purrah, and each Purrah has its chiefs and its tribunal, which is, in a more restricted sense, also called a Purrah. The general Purrah of the confederation is formed from the Purrahs of the five tribes. To be a member of the inferior Purrahs, a man must be thirty years of age; no one under fifty can have a seat in the general Purrah. The candidate for admission into an inferior Purrah has to undergo a most severe course of probation, in which all the elements are employed to try him. Before he is permitted to enter on this course, such of his relatives as are already members are obliged to pledge themselves for his fitness, and to swear to take his life if ever he should betray the secrets of the society. Having passed through the ordeal, he is admitted into the society and sworn to secrecy and obedience. If he is unmindful of his oath, he becomes the child of death. When he least expects it a warrior in disguise makes his appearance and says, "The great Purrah sends thee death." Every one present departs; no one ventures to make any opposition, and the victim falls. The subordinate Purrahs punish all crimes committed within their district, and take care that their sentences are duly executed. They also settle disputes and quarrels between the leading families. It is only on extraordinary occasions that the great Purrah meets. It then decides on the punishment of traitors and those who had resisted its decrees. Frequently too it has to interfere to put an end to wars between the tribes. When it has met on this account it gives information to the belligerents, directing them to abstain from hostilities, and menacing death if a drop more of blood should be spilt. It then inquires into the causes of the war, and condemns the tribe which is found to have been the aggressor to a four days' plundering. The warriors to whom the execution of this sentence is committed must, however, be selected from a neutral district. They arm and disguise themselves, put horrible-looking vizards on their faces, and with pitch-torches in their hands set out by night from the place of assembly. Making no delay, they reach the devoted district before the break of day, and in parties of from forty to sixty men, they fall unexpectedly on the devoted tribe, and, with fearful cries, making known the sentence of the great Purrah, proceed to put it into execution. The booty is then divided: one half is given to the injured tribe, the other falls to the great Purrah, who bestow one half of their share on the warriors who executed their sentence. Even a single family, if its power should appear to be increasing so fast as to put the society in fear for its independence, is condemned to a plundering by the Purrah. It was thus, though under more specious pretexts, that the Athenian democracy sought to reduce the power of their great citizens by condemning them to build ships, give theatrical exhibitions, and otherwise spend their fortunes. Nothing can exceed the dread which the Purrah inspires. The people speak of it with terror and awe, and look upon the members of it as enchanters who are in compact with the devil. The Purrah itself is solicitous to diffuse this notion as much as possible, esteeming it a good mean for increasing its power and influence. The number of its members is estimated at upwards of 6000, who recognise each other by certain words and signs. Its laws and secrets are, notwithstanding the great number of the members, most religiously concealed from the knowledge of the uninitiated. CHAPTER VI. The Emperor Lewis the Bavarian--Charles IV.--Wenceslaus--Rupertian Reformation--Encroachments of the Fehm-courts--Case of Nickel Weller and the town of Görlitz--Of the City of Dantzig--Of Hans David and the Teutonic Knights--Other instances of the presumption of the Free-counts--Citation of the Emperor Frederic III.--Case of the Count of Teckenburg. The history of the Fehm-gerichte, previous to the fifteenth century, offers but few events to detain attention. The Emperor Lewis the Bavarian appears to have exerted his authority on several occasions in granting privileges in Westphalia according, as it is expressly stated, to the Fehm-law. His successor, the luxurious Charles IV., acted with the same caprice respecting the Fehm-tribunals as he did in every thing else, granting privileges and revoking them just as it seemed to accord with his interest at the moment. This monarch attempted also to extend the Fehm-system beyond Westphalia, deeming it perhaps a good mean for bringing all Germany under the authority of his patrimonial kingdom of Bohemia. He therefore gave permission to the Bishop of Hildesheim to erect two Free-tribunals out of Westphalia. On the representations of the Archbishop of Cologne and the lords of Westphalia, however, he afterwards abolished them. Wenceslaus, the son of Charles, acted with his usual folly in the case of the Fehm-tribunals; he is said, as he could keep nothing secret, to have blabbed their private sign, and he took on him to make frei-schöppen, contrary to the law, out of Westphalia. These schöppen of the emperor's making did not, however, meet with much respect from the genuine ones, as the answer given to the Emperor Rupert by the Westphalian tribunals evinces. On his asking how they acted with regard to such schöppen, their reply was, "We ask them at what court they were made schöppen. Should it appear that they were made schöppen at courts which had no right so to do, we hang them, in case of their being met in Westphalia, on the instant, without any mercy." Wenceslaus, little as he cared about Germany in general, occasionally employed the Fehm-courts for the furtherance of his plans, and, in the year 1389, he had Count Henry of Wernengerode tried and hanged for treason by Westphalian schöppen. The reign of Wenceslaus is particularly distinguished by its being the period in which the Archbishop of Cologne arrived at the important office of lieutenant of the emperor over all the Westphalian tribunals. The reign of Rupert was, with respect to the Westphalian Fehm-courts, chiefly remarkable by the reformation of them named from him. This reformation, which is the earliest publicly-accredited source from which a knowledge of the Fehm-law can be derived, was made in the year 1404. It is a collection of decisions by which the rights and privileges of a king of the Romans are ascertained with respect to these tribunals. The Rupertian reformation, and the establishment of the office of lieutenant in the person of the Archbishop of Cologne, which was completed by either Rupert or his successor Sigismund, form together an epoch in the history of the Fehm-gerichte. Hitherto Westphalia alone was the scene of their operations, and their authority was of evident advantage to the empire. Their power had now attained its zenith; confidence in their strength led them to abuse it; and, during the century which elapsed between the Rupertian reformation and the establishment of the Perpetual Public Peace and the Imperial Chamber by the Emperor Maximilian, we shall have to contemplate chiefly their abuses and assumptions. The right of citation was what was chiefly abused by the Free-courts. Now that they were so formally acknowledged to act under the imperial authority, they began to regard Westphalia as too narrow a theatre for the display of their activity and their power. As imperial commissioners, they maintained that their jurisdiction extended to every place which acknowledged that of the emperor's, and there was hardly a corner of Germany free from the visits of their messengers; nay, even beyond the limits of the empire men trembled at their citations. It was chiefly the towns which were harassed by these citations, which were frequently issued at the instance of persons whom they had punished or expelled for their misdeeds. Their power and consequence did not protect even the greatest: we find, during the fifteenth century, some of the principal cities of the empire summoned before the tribunals of Westphalian counts. Thus in the records of those times we read of citations served on Bremen, Lübeck, Augsburg, Nuremberg, Erfurt, Görlitz, and Dantzig. Even Prussia and Livonia, then belonging to the order of the Teutonic knights, were annoyed by their interference. One of the most remarkable cases which this period presents is that of the uneasiness caused to the town of Görlitz by means of one of its inhabitants named Nickel Weller. This man, who was a Westphalian schöppe, was accused of having disinterred an unchristened child, and of having made a candle of the bone of its arm, which he had filled with the wax of an Easter-taper and with incense, and of having employed it in a barn in presence of his mother, his wife, and an old peasant, for magical purposes. As he could not deny the fact, he was, according to the law of those times, liable to be hanged; but the high-bailiff of Stein, and some other persons of consequence, interfering in his favour, the magistrates contented themselves with expelling him from the town and confiscating his goods. As it afterwards proved, they would have acted more wisely had they condemned him to perpetual imprisonment. Weller immediately repaired to Bresslau, and besought the council, the Bishop of Waradein, and the imperial chancellor, to advocate his cause. They acceded to his desire; but the magistrates of Görlitz perfectly justified their conduct. Weller, still indisposed to rest, applied to the pope, Innocent VIII., asserting that he could not to any purpose bring an accusation against the council of Görlitz within the town of the diocese of Meissen, and that he had no chance of justice there. The pope forthwith named John de' Medici and Dr. Nicholas Tauchen of Bresslau spiritual commissioners in this affair, and these desired the high-bailiff of Stein to do his best that Weller should recover his rights within the space of a month, on his taking his oath to the truth of his statements, otherwise they should be obliged themselves to take measures for that purpose. From some unassigned cause, however, nothing came of this, and Weller once more addressed himself to the pope, with whom the Bishop of Ostia became his advocate. He was re-admitted into the bosom of the Church; but the decree of the magistracy of Görlitz still remained in force, and the new commissioners appointed by the pope even confirmed it. Finding that he had nothing to expect from papal interference, Weller had at last recourse to the Fehm-tribunals, and on the 3d May, 1490, John of Hulschede, count of the tribunal at Brackel, cited the burgomasters, council, and all the lay inhabitants of Görlitz above the age of eighteen years, before his tribunal. This summons was served in rather a remarkable manner, for it was found fastened to a twig on a hedge, on a farm belonging to a man named Wenzel Emmerich, a little distance from the town. As by the Golden Bull of the Emperor Charles IV., and moreover by a special privilege granted by Sigismund, Görlitz was exempted from all foreign jurisdiction, the magistracy informed Vladislaus, King of Bohemia, of this citation, and implored his mediation. The Bohemian monarch accordingly addressed himself to the tribunal at Brackel, but George Hackenberg, who was at that time the free-count of that court, Hulschede being dead, did not even deign to give him an answer. Meanwhile the appointed period had elapsed without the people of Görlitz having appeared to the summons, and Weller, charging them with disobedience and contempt of court, prayed that they might be condemned in all the costs and penalties thereby incurred, and that he might be himself permitted to proceed with his complaint. To this end he estimated the losses and injuries which he had sustained at 500 Rhenish florins, and made a declaration to that effect on oath, with two joint-swearers. He was accordingly authorised by the court to indemnify himself in any manner he could at the expense of the people of Görlitz. It was farther added that, if any one should impede Weller in the prosecution of his rights, that person should _ipso facto_ fall under the heavy displeasure of the empire and the pains and penalties of the tribunal at Brackel, and be moreover obliged to pay all the costs of the accuser. On the 16th August of the same year, the count set a new peremptory term for the people of Görlitz, assuring them that, in case of disobedience, "he should be obliged, though greatly against his inclination, to pass the heaviest and most rigorous sentence on their persons, their lives, and their honour." The citation was this time found on the floor of the convent church. The council in consternation applied to the Archbishop of Cologne and to the free-count himself, to be relieved from this condition, but in vain; the count did not condescend to take any notice of their application, and when they did not appear at the set time, declared the town of Görlitz outlawed for contumacy. It appears that Weller had, for some cause or other, brought an accusation against the city of Bresslau also; for in the published decree of outlawry against Görlitz it was included. By this act it was prohibited to every person, under penalty of similar outlawry, to harbour any inhabitant of either of these towns; to eat or drink, or hold any intercourse with them, till they had reconciled themselves to the Fehm-tribunals, and given satisfaction to the complainant. Weller himself stuck up a copy of this decree on a market-day at Leipzig; but it was instantly torn down by some of the people of Görlitz who happened to be there. The two towns of Görlitz and Bresslau held a consultation at Liegnitz, to devise what measures it were best to adopt in order to relieve themselves from this system of persecution. They resolved that they would jointly and separately defend themselves and their proceedings by a public declaration, which should be posted up in Görlitz, Bresslau, Leipzig, and other places. They also resolved to lay their griefs before the Diet at Prague, and pray for its intercession with the Archbishop of Cologne and the Landgraf of Hessen. They accordingly did so, and the Diet assented to their desire; but their good offices were of no avail, and the answer of the landgraf clearly showed, either that he had no authority over his count, or that he was secretly pleased with what he had done. The indefatigable Weller now endeavoured to seize some of the people of Bresslau and Görlitz, in Hein and other places in Meissen. But they frustrated his plans by obtaining a promise of protection and safe-conduct from the Duke George. Weller, however, did not desist, and when Duke Albert came from the Netherlands to Meissen, he sought and obtained his protection. But here again he was foiled; for, when the high-bailiff and council of Görlitz had informed that prince of the real state of the case, he withdrew his countenance from him. Wearied out by this ceaseless teasing, the towns applied, through the king of Bohemia, to the Emperor Frederic III. for a mandate to all the subjects of the empire, and an inhibition to the tribunal at Brackel and all the free-counts and schöppen. These, when obtained, they took care to have secretly served on the council of Dortmund and the free-count of Brackel. By these means they appear to have put an end to their annoyances for the remainder of Weller's life. But, in the year 1502, his son and his son-in-law revived his claims on Görlitz. Count Ernest of Hohenstein interceded for them; but the council adhered firmly to their previous resolution, and declared that it was only to their own or to higher tribunals that they must look for relief. The matter then lay over for ten years, when it was again stirred by one Guy of Taubenheim, and was eventually settled by an amicable arrangement. As we have said, the Fehm-tribunals extended their claims of jurisdiction even to the Baltic. We find that a citizen of the town of Dantzig, named Hans Holloger, who was a free schöppe, was cited to appear before the tribunal of Elleringhausen, under the hawthorn, "because he had spoken what he ought not to have spoken about the Secret Tribunal." This might seem just enough, as he belonged to the society; but the town-council were commanded, under a penalty of fifty pounds of fine gold, to cast the accused into prison till he had given security for standing his trial. Even the powerful order of the Teutonic Knights, who were the masters of Prussia and Livonia, did not escape being annoyed by the Fehm-tribunals. How little their power availed against that formidable jurisdiction is evinced by the answer made by the Grand Master to the towns which sued to him for protection. "Beloved liegemen! you have besought us to protect you therefrom; we would cheerfully do it knew we but ways and means thereto." And when he wrote to Mangolt, the count of the tribunal at Freyenhagen, warning him against summoning before him the subjects of the order, the latter haughtily replied, "You have your rights from the empire, and I have power to judge over all who hold of the empire." The following very curious case occurred in the first half of the fifteenth century:-- A shopkeeper at Liebstadt died very much indebted to the two officers of the Teutonic order, whose business it was to keep the small towns in Prussia supplied with mercantile goods, and they accordingly seized on the effects which he had left behind him. These, however, were not sufficient to satisfy even the demands of one of them, much less of both, and they had made up their minds to rest content with the loss, when, to their surprise, Hans David, the son of the deceased, came forward with an account against the order of such amount, that, as it was observed, if all the houses in the town were sold, and all the townsmen taxed to the utmost, the produce would not discharge the one-half of it. He however produced a document purporting to be a bond of the order. This instrument bore all the marks of falsification; it was full of erasures and insertions; among the witnesses to it, some were set down as priors who were only simple brethren of the order; there were the names of others who had never seen it; it was asserted to have been attested and verified by the tribunal at Passnar, but in the records of that court there were not the slightest traces of it; the seal of the Grand Master, which was appended to every document of any importance, was wanting. Of course payment was resisted, but Hans David was told to pursue his claim, if he pleased, before the emperor and the pope, whom the order recognised as their superiors. As Hans David was under the protection of the king of Poland, he had recourse to that prince; but he declined interfering any farther than to apply for a safe-conduct for him that he might apply for a new inquiry. The Grand Master, on application being made to him, swore on his honour that he owed to the complainant nothing, and that the bond was a forgery; he moreover promised to answer the charge in any fit place that the complainant might select; nay, even in Prussia, and he granted him a safe-conduct as before. It is not known what course Hans David now adopted; but nine years afterwards (1441) we find him addressing himself to the Free-tribunal at Freyenhagen, whose count, the notorious Mangolt, forthwith issued his citations, "because, as he expressed himself, the order judges with the sword and gentle murder and burning." The Grand Master, indignant at this piece of arrogance, immediately brought the matter before the assembly of the free-counts at Coblentz, who declared the proceedings null, and Mangolt liable to punishment, as the knights were spiritual persons. He moreover applied to the emperor, who, to gratify him, issued a mandate, addressed to all princes of the empire, declaring the act of Mangolt to be a piece of iniquity, and null and void. Hans David was now cast into prison at Cologne, and, notwithstanding a prohibition of the Free-tribunal, was detained there for two years. Existing documents attest (though the fact is inexplicable) that the emperor directed the Archbishop of Cologne and the Margraf of Baden to examine anew into the affair, and to send the acts into the imperial chancery, and, finally, to set the complainant free on his oath, or on his giving bail to appear at Nuremberg. As this proceeding can only be ascribed to the influence of the Secret Tribunals, bent on annoying the order, it serves to show what their power and consequence must have been at that time. Two years afterwards it was clearly proved at Vienna that the bond had been forged, at the desire of Hans David, by a scholar of Elbingen, named Rothofé. As the case against the former was now so plain, it might be supposed that he would be punished at once. Instead of that, the emperor referred the parties to the pope, as Hans David had struck a prior of the order, and this last was not content with the satisfaction accorded by the emperor. The cause of the order was triumphant in Rome also, yet still Hans David found means to keep off the execution of the sentence already passed on him at Vienna. It was not till after the death of the then Grand Master that final judgment was formally delivered by Cardinal Jossi, and Hans David, his comrade Paul Frankleuen, and the Count Mangolt, were condemned to perpetual silence, and to payment of the sum of 6,000 Rhenish florins to the order, and, in case of disobedience, they were declared to be outlawed. All this, however, did not yet avail, and two years afterwards Jossi was obliged to apply to the emperor for the aid of the temporal arm for the execution of the sentence. The chaplain of the order at Vienna also found that Hans David had still the art to deceive many and gain them over to his cause, and he accordingly took care to have the whole account of his conduct posted up on the church-doors. Still the unwearied Hans David did not rest. He now went to the Free-tribunal at Waldeck, and had the art to deceive the count by his false representations. He assured him that the order had offered him no less than 15,000 florins and an annuity, if he would let his action drop; that they would have been extremely well content if he had escaped out of prison at Cologne, but that he preferred justice and truth to liberty. The order however succeeded here again in detecting and exposing his arts, and the count honestly confessed that he had been deceived by him. He cast him off forthwith, and Hans David, ceasing to annoy the order, devoted himself to astrology and conjuring for the rest of his days[130]. [Footnote 130: The following is one of his predictions, delivered by him, under the name of Master Von Dolete, in the year 1457: "In the ensuing month, September, the sun will appear like a black dragon; cruel winds will blow, the sea will roar, and men will be knocked to pieces by the wind. The sun will then be turned to blood; that betokeneth war in the East and West. A mighty emperor will die; the earth will quake, and few men will remain alive. Wherefore secure your houses and chambers; lay up provisions for thirty days in caverns," &c., &c. The arts of knaves and the language of impostors are the same in all ages and countries.] He had, however, caused the order abundance of uneasiness and expense. Existing documents prove that this affair cost them no less than upwards of 1580 ducats, and 7000 florins, which must be in a great measure ascribed to the secret machinations of the Free-tribunals, anxious to depress the Teutonic Knights, who stood in their way. In 1410 the Wild and Rhein Graf was summoned before the tribunal at Nordernau, and, in 1454, the Duke of Saxony before that at Limburg. The Elector-Palatine found it difficult, in 1448, to defend himself against a sentence passed on him by one of the Fehm-courts. Duke Henry of Bavaria found it necessary, on the following occasion, actually to become a frei-schöppe in order to save himself. One Gaspar, of Torringen, had accused him before the tribunal of Waldeck of "having taken from him his hereditary office of Chief Huntsman; of having seized and beaten his huntsmen and servants, taken his hounds, battered down his castle of Torringen, and taken from his wife her property and jewels, in despite of God, honour, and ancient right." The free-count forthwith cited the duke, who applied to the emperor Sigismund, and procured an inhibition to the count. The duke found it necessary, notwithstanding, to appear before the court; but he adopted the expedient of getting himself made a frei-schöppe, and then, probably in consequence of his rank and influence, procured a sentence to be passed in accordance with his wishes. Gaspar, who was probably an injured man, appealed to the emperor, who referred the matter to the Archbishop of Cologne, and we are not informed how it ended. But the audacity of the free-counts went so far as even to cite the head of the empire himself before their tribunals. The imperial chancery having, for just and good cause, declared several free-counts and their Tribunal-lord, Walrabe of Waldeck, to be outlawed, three free-counts had the hardihood, in 1470, to cite the emperor Frederic III., with his chancellor, the Bishop of Passau, and the assessors of the chancery-court, to appear before the free-tribunal between the gates of Wünnenberg in the diocese of Paderborn, "there to defend his person and highest honour under penalty of being held to be a disobedient emperor;" and on his not appearing, they had the impudence to cite him again, declaring that, if he did not appear, justice should take its course. Feeble, however, as was the character of the emperor, he did not give way to such assumptions. Even robbery and spoliation could find a defence with the Fehm-courts. Towards the end of the thirteenth century a count of Teckenburg plundered and ravaged the diocese of Münster. The bishop assembled his own people and called on his allies to aid him, and they took two castles belonging to the count and pushed him to extremity. To extricate himself he accused the bishop, and all those who were with him, before his Fehm-court, and though there were among them the Bishop of Paderborn, three counts, and several knights, the free-count had the boldness to cite them all to appear and defend their honour. The affair was eventually amicably arranged and the citation recalled. These instances may suffice to show how far the Fehm-tribunals had departed from the original object of their institution, and how corrupt and iniquitous they were become. CHAPTER VII. Cause of the degeneracy of the Fehm-courts--Attempts at reformation--Causes of their high reputation--Case of the Duke of Würtemberg--Of Kerstian Kerkerink--Causes of the decline of the Fehm-jurisdiction. The chief cause of the degeneracy of the Fehm-courts was the admission of improper persons into the society. Originally, as we have seen, no man was admitted to become a schöppe without producing satisfactory evidence as to the correctness of his character; but now, in the case of either count or schöppe, a sufficient sum of money availed to supersede inquiry, and the consequence was that men of the most disgraceful characters frequently presided at the tribunals and wielded the formidable powers of the society. A writer in the reign of Sigismund says, "that those who had gotten authority to hang men were hardly deserving enough to keep pigs; that they were themselves well worthy of the gallows if one cast a glance over their course of life; that they left not unobserved the mote in their brother's eye, but overlooked the beam in their own, &c." And it required no small courage in the writer thus to express himself; for, according to his own testimony, people then hardly ventured even to speak of the Secret Tribunals, so great was the awe in which they were held. The consequence was that justice was not to be had at any tribunal which was presided over by corrupt judges, as they selected assessors, and even by-standers, of the same character with themselves, and whatever verdict they pleased was found. The tribunal-lord generally winked at their proceedings, while the right of appeal to the emperor was treated with little respect; for these monarchs had generally affairs of more immediate importance to themselves to occupy their attention. The right of exemption was also trampled on; sovereign princes were, as we have seen, cited before the tribunals; so also were the Jews. Purely civil matters were now maintained to belong to the Fehm-jurisdiction, and parties in such cases were cited before the tribunals, and _forfehmed_ in case of disobedience. In short, the Fehm-jurisdiction was now become a positive evil instead of being, as heretofore, a benefit to the country. Various attempts were doubtless made to reform the Fehm-law and tribunals, such as the Arensberg reformation, the Osnaburgh regulation, and others, but to little purpose. The system, in fact, was at variance with the spirit which was now beginning to prevail, and could not be brought to accord with it. Before we proceed to the decline of the society, we will pause a moment to consider the causes of the great reputation and influence which it obtained and exercised during the period in which it flourished. The first and chief cause was the advantage which it was found to be of for the maintenance of social order and tranquillity. In the very worst and most turbulent times a portion of mankind will always be found desirous of peace and justice, even independently of any private interest; another portion, feeling themselves the victims of oppression, will gladly catch at any hope of protection; even the mighty and the oppressive themselves will at times view with satisfaction any institution which may avail to shield them against power superior to their own, or which they conceive may be made the instrument of extending and strengthening their consequence. The Fehm-jurisdiction was calculated to suit all these orders of persons. The fourteenth and fifteenth centuries were the most anarchic periods of Germany; the imperial power was feeble to control; and the characters of most of the emperors were such as to render still more unavailing the little authority which, as heads of the empire, they possessed. Sensible of their weakness, these monarchs generally favoured the Fehm-tribunals, which so freely, and even ostentatiously, recognised the imperial superiority, as long as it did not seek to control them or impede them in their proceedings. The knowledge which, if initiated, they could derive of the crimes and misdemeanors committed in the empire, and the power of directing the arms of the society against evil-doers, were also of no small importance, and they gradually became of opinion that their own existence was involved in that of the Fehm-courts. The nobles of Westphalia, in like manner, found their advantage in belonging to the society, and the office of tribunal-lord was, as we have seen, one of influence and emolument. But it was the more helpless and oppressed classes of society, more especially the unhappy serfs, that most rejoiced in the existence of the Fehm-tribunals; for there only could they hope to meet with sure redress when aggrieved, and frequently was a cause, when other courts had been appealed to in vain, brought before the Secret Tribunal, which judged without respect of persons. The accuser had farther not to fear the vengeance of the evil-doer, or his friends and dependents; for his name was kept a profound secret if the proofs which he could furnish were sufficient to justify the inquisitorial process already described, and thus the robber-noble, or the feudal tyrant, often met his merited punishment at a time when he perhaps least dreaded it, and when he held his victim, whose cries to justice had brought it on him, in the greatest contempt; for, like the Nemesis, or the "gloom-roaming" Erinnys of antiquity, the retributive justice of the Fehm-tribunals moved to vengeance with stealthy pace, and caught its victim in the midst of his security. A second cause was the opinion of these courts having been instituted by Charles the Great, a monarch whose memory was held in such high estimation and such just veneration during the middle ages. Emperors thought themselves bound to treat with respect the institution of him from whom they derived their authority; and the clergy themselves, exempt from its jurisdiction, were disposed to view with favour an institution established by the monarch to whom the Church was so deeply indebted, and of whose objects the punishment of heretics was one of the most prominent. A third, and not the least important cause, was the excellent organization of the society, which enabled it to give such effect to its decrees, and to which nothing in those times presented any parallel. The veil of secrecy which enveloped all its proceedings, and the number of agents ready to execute its mandates, inspired awe; the strict inquiry which was known to be made into the character of a man before he was admitted into it gained it respect. Its sentences were, though the proofs were unknown, believed to have emanated from justice; and bad men trembled, and good men rejoiced, as they beheld the body of a criminal suspended from a tree, and the schöppe's knife stuck beside it to intimate by whom he had been judged and condemned. The reign of the Emperor Maximilian was a period of great reform in Germany, and his establishment of the Perpetual Public Peace, and of the Imperial Chamber, joined with other measures, tended considerably to alter and improve the condition of the empire. The Fehm-tribunals should, as a matter of prudence, have endeavoured to accommodate themselves to the new order of things; but this is a part of wisdom of which societies and corporate bodies are rarely found capable; and, instead of relaxing in their pretensions, they even sought to extend them farther than before. Under their usual pretext--the denial of justice--they extended their citations to persons and places over which they had no jurisdiction, and thereby provoked the enmity and excited the active hostility of cities and powerful territorial lords. The most remarkable cases which this period presents of the perversion of the rights and powers of the Fehm-tribunals are the two following:-- Duke Ulrich of Würtemberg lived unhappily with his duchess Sabina. There was at his court a young nobleman named Hans Hutten, a member of an honourable and powerful family, to whose wife the duke was more particular in his attentions than could be agreeable to a husband. The duchess, on her side, testified a particular esteem for Hans Hutten, and the intimacy between them was such as the duke could not forgive. Hutten was either so vain or so inconsiderate as to wear publicly on his finger a valuable ring which had been given to him by the duchess. This filled up the measure of the jealousy and rage of the duke, and one day, at a hunting-party in the wood of Bebling, he contrived to draw Hutten away from the rest of the train, and, taking him at unawares, ran him through with his sword; he then took off his girdle, and with it suspended him from one of the oak-trees in the wood. When the murder was discovered he did not deny it, but asserted that he was a free schöppe, and had performed the deed in obedience to a mandate of the Secret Tribunal, to which he was bound to yield obedience. This tale, however, did not satisfy the family of Hutten, and they were as little content with the proposal made by the murderer of giving them satisfaction before a Westphalian tribunal. They loudly appealed to the emperor for justice, and the masculine eloquence of Ulrich von Hutten interested the public so strongly in their favour, that the emperor found himself obliged to issue a sentence of outlawry against the Duke of Würtemberg. At length, through the mediation of Cardinal Lang, an accommodation both with the Hutten family and the duchess was effected; but the enmity of the former was not appeased, and they some time afterwards lent their aid to effect the deposition of the duke and the confiscation of his property. It would seem that the Fehm-tribunals would have justified the assassination committed by the duke, at least that all confidence in their justice was now gone; and, at this period, even those writers who are most lavish in their praises of the schöppen of the olden time can find no language sufficiently strong to describe the iniquity of those of their own days. It was now become a common saying that the course of a Fehm-court was first to hang the accused and then to examine into the charges against him. By a solemn recess of the Diet at Triers, in 1512, it was declared "that by the Westphalian tribunals many an honest man had lost his honour, body, life, and property;" and the Archbishop of Cologne, who must have known them well, shortly afterwards asserted, among other charges, in a capitulation which he issued, that "by very many they were shunned and regarded as seminaries of villains." The second case to which we alluded affords a still stronger proof of their degeneracy. A man named Kerstian Kerkerink, who lived near the town of Münster, was accused, and probably with truth, of having committed repeated acts of adultery. The Free-tribunal of Münster determined to take cognizance of the affair, and they sent and had him taken out of his bed in the dead of the night. In order to prevent his making any noise and resistance, the persons who were employed assured him that he was to be brought before the tribunal of a respectable councillor of the city of Münster, and prevailed on him to put on his best clothes. They took him to a place named Beckman's-bush, where they kept him concealed while one of them conveyed intelligence of their success to the town-council. At break of day the tribunal-lords, free-count, and schöppen, taking with them a monk and a common hangman, proceeded to Beckman's-bush, and had the prisoner summoned before them. When he appeared he prayed to be allowed to have an advocate; but this request was refused, and the court proceeded forthwith to pass sentence of death. The unfortunate man now implored for the delay of but one single day to settle his affairs and make his peace with God; but this request also was strongly refused, and it was signified to him that he must die forthwith, and that if he wished he might make his confession, to which end a confessor had been brought to the place. When the unhappy wretch sued once more for favour, it was replied to him that he should find favour and be beheaded, not hung. The monk was then called forward, to hear his confession; when that was over the executioner (who had previously been sworn never to reveal what he saw) advanced and struck off the head of the delinquent. Meantime, information of what was going on had reached the town, and old and young came forth to witness the last act of the tragedy, or perhaps to interfere in favour of Kerkerink. But this had been foreseen and provided against; officers were set to watch all the approaches from the town till all was over, and when the people arrived they found nothing but the lifeless body of Kerkerink, which was placed in a coffin and buried in a neighbouring churchyard. The bishop and chapter of Münster expressed great indignation at this irregular proceeding and encroachment on their rights, and it served to augment the general aversion to the Fehm-courts. Our readers will at once perceive how much the proceedings in this case, which occurred in the year 1580, differed from those of former times. Then the accused was formally summoned, and he was allowed to have an advocate; here he was seized without knowing for what, and was hardly granted even the formality of a trial. Then the people who came, even accidentally, into the vicinity of a Fehm-court, would cross themselves and hasten away from the place, happy to escape with their lives: now they rush without apprehension to the spot where it was sitting, and the members of it fly at their approach. Finally, in severity as well as justice, the advantage was on the side of the old courts. The criminal suffered by the halter; we hear of no father confessor being present to console his last moments, and his body, instead of being deposited in consecrated earth, was left to be torn by the wild beasts and ravenous birds. The times were evidently altered! [Illustration: Seal of the Secret Tribunals.] The Fehm-tribunals were never formally abolished; but the excellent civil institutions of the Emperors Maximilian and Charles V., the consequent decrease of the turbulent and anarchic spirit, the introduction of the Roman law, the spread of the Protestant religion, and many other events of those times, conspired to give men an aversion for what now appeared to be a barbarous jurisdiction and only suited to such times as it was hoped and believed never could return. Some of the courts were abolished; exemptions and privileges against them were multiplied; they were prohibited all summary proceedings; their power gradually sank into insignificance; and, though up to the present century a shadow of them remained in some parts of Westphalia, they have long been only a subject of antiquarian curiosity as one of the most striking phenomena of the middle ages. They were only suited to a particular state of society: while that existed they were a benefit to the world; when it was gone they remained at variance with the state which succeeded, became pernicious, were hated and despised, lost all their influence and reputation, shared the fate of every thing human, whose character is instability and decay, and have left only their memorial behind them. * * * * * It is an important advance in civilization, and a great social gain, to have got rid, for all public purposes, of Secret Societies--both of their existence and of their use; for, that, like most of the other obsolete forms into which the arrangements of society have at one time or other resolved themselves, some of these mysterious and exclusive institutions, whether for preserving knowledge or dispensing justice, served, each in its day, purposes of the highest utility, which apparently could not have been accomplished by any other existing or available contrivance, has been sufficiently shown by the expositions that have been given, in the preceding pages, of the mechanism and working of certain of the most remarkable of their number. But it has been made at least equally evident that the evils attendant upon their operation, and inherent in their nature, were also very great, and that, considered even as the suitable remedies for a most disordered condition of human affairs, they were at best only not quite so bad as the disease. They were institutions for preserving knowledge, not by promoting, but by preventing that diffusion of it which, after all, both gives to it its chief value, and, in a natural state of things, most effectually ensures its purification, as well as its increase; and for executing justice, by trampling under foot the rights alike of the wrong-doer and of his victim. Mankind may be said to have stepped out of night into day, in having thrown off the burden and bondage of this form of the social system, and having attained to the power of pursuing knowledge in the spirit of knowledge, and justice in the spirit of justice. We have now escaped from that state of confusion and conflict in which one man's gain was necessarily another man's loss, and are fairly on our way towards that opposite state in which, in everything, as far as the constitution of this world will permit, the gain of one shall be the gain of all. This latter, to whatever degree it may be actually attainable, is the proper hope and goal of all human civilization. THE END. London: Printed by W. CLOWKS and SONS, Stamford Street. * * * * * Transcriber's Note: Variations in spelling, hyphens, and accents left as printed. 
29558	----	Transcriber's note: Page numbers in this book are indicated by numbers enclosed in curly braces, e.g. {99}. They have been located where page breaks occurred in the original book. Descriptions of illustrations are indented to distinguish them from the running text. The "next" page immediately preceding or following a group of illustrations may jump to account for the pages occupied by the illustrations. Italic are enclosed in underscores: _this is italicized_. Some suggestions that have serious consequences are noted (e.g., Use lead acetate to waterproof a tent). Numerous untitled or otherwise ambiguous illustrations are described and annotated with (tr)--transcriber. End Transcriber's note. BOY SCOUTS HANDBOOK _The First Edition, 1911_ [Illustration: Boy Scouts at camp. (tr)] BOY SCOUTS OF AMERICA Boy Scouts of America Official National Out SIGMUND EISNER New York Salesrooms 103 Fifth Avenue Red Bank. N. J. [Illustration: Two Boy Scouts in full uniform. (tr)] Each part of the uniform is stamped with the official seal of the Boy Scouts of America. If there is no agency for the official uniform in your city write for samples. SIGMUND EISNER Manufacturer of U. S. Army and National Guard Uniform The Best Food for The Boy Scouts is [Illustration: Cereal bowl. (tr)] Shredded Wheat because it has all the muscle-building, bone-making material in the whole wheat grain prepared in a digestible form, supplying all the strength needed for work or play. It is ready-cooked and ready-to-eat. It has the greatest amount of body-building nutriment in smallest bulk. Its crispness compels thorough mastication, and the more you chew it the better you like it. Shredded Wheat is the favorite food of athletes. It is on the training table of nearly every college and university in this country. The records show that the winners of many brilliant rowing and track events have been trained on Shredded Wheat. _The BISCUIT is in little loaf form. It is baked a crisp, golden brown. It is eaten with milk or cream, or fruit, or is delicious when eaten as a toast with butter. TRISCUIT is the Shredded Wheat wafer---the ideal food for the camp or the long tramp_. _Building buster boys is bully business--that's the reason we want to help the Boy Scout movement_. The Shredded Wheat Company Niagara Falls, N. Y. [Illustration: Getting the final word before hiking.] BOY SCOUTS of AMERICA THE OFFICIAL HANDBOOK FOR BOYS [Illustration: First Class Scout Emblem. (tr)] _Published for_ THE BOY SCOUTS OF AMERICA 200 FIFTH AVENUE NEW YORK GARDEN CITY, NEW YORK DOUBLEDAY, PAGE & COMPANY 1911 COPYRIGHT 1911 BY BOY SCOUTS OF AMERICA BOY SCOUT CERTIFICATE This is to certify that _________ of ___________ State of _________ Street and City or Town address Age_____ Height_____ Weigh_____ is a member of ________ Patrol, of Troop No. _____ ________________ Scout Master SCOUT HISTORY Qualified as Tenderfoot ________ 191_ Second Class Scout _________ 191_ First Class Scout _______ 191_ QUALIFIED FOR MERIT BADGES SUBJECT DATE 1________________ ________________ 2________________ ________________ 3________________ ________________ 4________________ ________________ 5________________ ________________ Qualified as Life Scout ________________ Qualified as Star Scout ________________ Qualified as Eagle Scout ________________ Awarded Honor Medal ________________ {v} PREFACE The Boy Scout Movement has become almost universal, and wherever organized its leaders are glad, as we are, to acknowledge the debt we all owe to Lieut.-Gen. Sir Robert S. S. Baden-Powell, who has done so much to make the movement of interest to boys of all nations. The BOY SCOUTS OF AMERICA is a corporation formed by a group of men who are anxious that the boys of America should come under the influence of this movement and be built up in all that goes to make character and good citizenship. The affairs of the organization are managed by a National Council, composed of some of the most prominent men of our country, who gladly and freely give their time and money that this purpose may be accomplished. In the various cities, towns, and villages, the welfare of the boy scouts is cared for by local councils, and these councils, like the National Council are composed of men who are seeking for the boys of the community the very best things. In order that the work of the boy scouts throughout America may be uniform and intelligent, the National Council has prepared its "Official Handbook," the purpose of which is to furnish to the patrols of the boy scouts advice in practical methods, as well as inspiring information. The work of preparing this handbook has enlisted the services of men eminently fitted for such work, for each is an expert in his own department, and the Editorial Board feels that the organization is to be congratulated in that such men have been found willing to give their time and ripe experience to this movement. It would be impossible adequately to thank all who by advice and friendly criticism have helped in the preparation of the book, or even to mention their names, but to the authors whose names are attached to the various chapters, we acknowledge an especial obligation. Without their friendly help this book could not be. We wish especially to express our appreciation of the helpful suggestions made by Daniel Carter Beard. We have carefully examined and approved all the material which goes to make up {vi} the manual, and have tried to make it as complete as possible; nevertheless, no one can be more conscious than we are of the difficulty of providing a book which will meet all the demands of such widely scattered patrols with such varied interests. We have constantly kept in mind the evils that confront the boys of our country and have struck at them by fostering better things. Our hope is that the information needed for successful work with boy scouts will be found within the pages of this book. In these pages and throughout our organization we have made it obligatory upon our scouts that they cultivate courage, loyalty, patriotism, brotherliness, self-control, courtesy, kindness to animals, usefulness, cheerfulness, cleanliness, thrift, purity and honor. No one can doubt that with such training added to his native gifts, the American boy will in the near future, as a man, be an efficient leader in the paths of civilization and peace. It has been deemed wise to publish all material especially for the aid of scout masters in a separate volume to be known as "The Scout Masters' Manual." We send out our "Official Handbook," therefore, with the earnest wish that many boys may find in it new methods for the proper use of their leisure time and fresh inspiration in their efforts to make their hours of recreation contribute to strong, noble manhood in the days to come. THE BOY SCOUTS OF AMERICA Editorial Board. WILLIAM D. MURRAY GEORGE D. PRATT, A. A. JAMESON, {vii} OFFICERS AND MEMBERS OF THE NATIONAL COUNCIL BOY SCOUTS OF AMERICA THE FIFTH AVENUE BUILDING, 200 FIFTH AVENUE NEW YORK CITY Honorary President THE HON. WILLIAM H. TAFT Honorary Vice-President Colonel THEODORE ROOSEVELT President COLIN H. LIVINGSTONE, Washington, D. C. 1st Vice-President B. L. DULANEY, Bristol, Tenn. 2d Vice-President MILTON A. McRAE, Detroit, Mich. 3d Vice-President DAVID STARR JORDAN, Stanford, Ca. Chief Scout ERNEST THOMPSON SETON, Cos Cob, Conn. National Scout Commissioner DANIEL CARTER BEARD, Flushing, L. I., N.Y. National Scout Commissioner Adj.-Gen. WILLIAM VERBECK, Albany, N.Y. National Scout Commissioner Colonel PETER S. BOMUS, New York City Treasurer GEORGE D. PRATT, Brooklyn, N. Y. MEMBERS OF THE EXECUTIVE BOARD COLIN H. LIVINGSTONE, Chairman Daniel Carter Beard Milton A. McRae Mortimer L. Schiff Col. Peter S. Bomus William D. Murray Ernest Thompson Seton B. L. Dulaney George D. Pratt Seth Sprague Terry Lee F. Hanmer Frank Presbrey Adj.-Gen. William Verbeck George W. Hinckley Edgar M. Robinson JAMES E. WEST, Executive Secretary MEMBERS OF NATIONAL COUNCIL Charles Conrad Abbott Arthur Adams Dr. Felix Adler Harry A. Allison Henry Morrell Atkinson B. N. Baker Ray Stannard Baker Evelyn Briggs Baldwin Clifford W. Barnes Daniel Carter Beard Henry M. Beardsley Martin Behrman August Belmont Ernest P. Bicknell {viii} Edward Bok Colonel Peter S. Bomus Hon. Charles J. Bonaparte William D. Boyce H. S. Braucher Roeliff Brinkerhoff Dr. Elmer E. Brown Luther Burbank Dr. Richard C. Cabot Rev. S. Parkes Cadman Arthur A. Carey E. C. Carter Richard B. Carter W. D. Champlin Thomas Chew Winston Churchill G. A. Clark P. P. Claxton Randall J. Condon C. M. Connolly Ernest K. Coulter Dr. C. Ward Crampton George H. Dalrymple Dr. George S. Davis E. B. DeGroot Judge William H. De Lacy William C. Demorest Dr. Edward T. Devine Admiral George Dewey Gov. John A. Diz Myron E. Douglas Benjamin L. Dulaney Hon. T. C. Du Pont Dr. George W. Ehler Griffith Ogden Ellis Robert Erskine Ely Henry P. Emerson Hon. John J. Esch J. W. Everman Eberhard Faber Dr. George J. Fisher Horace Fletcher Homer Folks Dr. William Byron Forbush Dr. Lee K. Frankel Robert Ives Gammell Hon. James R. Garfield Hamlin Garland Robert Garrett William H. Gay Bishop David H. Greer Jesse A. Gregg George B. Grinnell S. R. Guggenheim Luther Halsey Gulick, M. D. Dr. G. Stanley Hall Dr. Winfield Scott Hall Lee F. Hanmer Dr. Hastings H. Hart Hon. W. M. Hays Prof. C. R. Henderson Clark W. Hetherington George W. Hinckley Allen Hoben Hon. R. P. Hobson Rev. R. W. Hogue John Sherman Hoyt C. R. H. Jackson Prof. Jeremiah W. Jenks G. E. Johnson Dr. David Starr Jordan Mayor William S. Jordan Otto Herman Kahn Dr. William J. Kerby Charles H. Kip Dr. J. H. Kirkland Judge Henry E. Klamroth Rev. Walter Laidlow Charles R. Lamb Joseph Lee Samuel McC. Lindsay Judge Ben B. Lindsey Colin H. Livingstone Col. Frank L. Locke Hon. Nicholas Longworth Hon. Frank O. Lowden Hon. Lee McClung William McCormick {ix} Hon. Henry B. F. Macfarland J. Horace McFarland C. W. McKee Hon. William B. McKinley J. S. McLain Francis H. McLean Milton A. McRae Charles G. Maphis George W. Manton Edgar S. Martin Frank S. Mason Frank Lincoln Masseck Dr. William H. Maxwell Lieut.-Gen. Nelson A. Miles John F. Moore Arthur C. Moses William D. Murray Dr. Cyrus Northrop Frank W. Ober Hon. C. S. Page Dr. C. H. Parkhurst Hon. Herbert Parsons Hon. Gifford Pinchot David R. Porter George D. Porter Perry Edwards Powell Frederic B. Pratt George D. Pratt Frank Presbrey G. Barrett Rich, Jr. Jacob A. Riis Clarence C. Robinson Edgar M. Robinson Colonel Theodore Roosevelt Lincoln E. Rowley Oliver J. Sands Dr. D. A. Sargent Henry B. Sawyer Mortimer L. Schiff Charles Scribner George L. Sehon Rear Admiral Thomas Oliver Selfridge Jefferson Seligman Jesse Seligman Ernest Thompson Seton Samuel Shuman Rear Admiral Charles Dwight Sigsbee William F. Slocum Fred. B. Smith Hon. George Otis Smith Lorillard Spencer Lorillard Spencer, Jr. Judge William H. Staake Hon. Adlai Stevenson Andrew Stevenson A. E. Stilwell C. H. Stoddard Rev. John Timothy Stone, D.D. Isidor Straus Hon. Oscar S. Straus Josiah Strong Hon. William H. Taft Edward K. Taylor Graham Romeyn Taylor Judge Harry L. Taylor William L. Terhune Seth Sprague Terry John E. Thayer Rev. James I. Vance Dr. Henry Van Dyke Adj. Gen. William Verbeck John Wanamaker Henry L. Ward Lucien T. Warner Richard Benedict Watrous Rear Admiral J. C. Watson W. D. Weatherford Dr. Benjamin Ide Wheeler Eli Whitney Mornay Williams Gen. George W. Wingate A. E. Winship Henry Rogers Winthrop Major-Gen. Leonard Wood Surgeon-Gen. Walter Wyman Major Andrew C. Zabriskie {x} A MESSAGE FROM THE CHIEF SCOUT TO THE BOY SCOUTS OF AMERICA: There was once a boy who lived in a region of rough farms. He was wild with the love of the green outdoors--the trees, the tree-top singers, the wood-herbs and the live things that left their nightly tracks in the mud by his spring well. He wished so much to know them and learn about them, he would have given almost any price in his gift to know the name of this or that wonderful bird, or brilliant flower; he used to tremble with excitement and intensity of interest when some new bird was seen, or when some strange song came from the trees to thrill him with its power or vex him with its mystery, and he had a sad sense of lost opportunity when it flew away leaving him dark as ever. But he was alone and helpless, he had neither book nor friend to guide him, and he grew up with a kind of knowledge hunger in his heart that gnawed without ceasing. But this also it did: It inspired him with the hope that some day he might be the means of saving others from this sort of torment--he would aim to furnish to them what had been denied to himself. There were other things in the green and living world that had a binding charm for him. He wanted to learn to camp out, to live again the life of his hunter grandfather who knew all the tricks of winning comfort from the relentless wilderness the foster-mother so rude to those who fear her, so kind to the stout of heart. And he had yet another hankering--he loved the touch of romance. When he first found Fenimore Cooper's books, he drank them in as one parched might drink at a spring. He reveled in the tales of courage and heroic deeds, he gloated over records of their trailing and scouting by red man and white; he gloried in their woodcraft, and lived it all in imagination, secretly blaming the writer, a little, for praising without describing it so it could be followed. "Some day," he said, "I shall put it all down for other boys to learn." As years went by he found that there were books about most of the things he wished to know, the stars, the birds, the {xi} quadrupeds, the fish, the insects, the plants, telling their names; their hidden power or curious ways, about the camper's life the language of signs and even some of the secrets of the trail. But they were very expensive and a whole library would be needed to cover the ground. What he wanted--what every boy wants--is a handbook giving the broad facts as one sees them in the week-end hike, the open-air life. He did not want to know the trees as a botanist, but as a forester; nor the stars as an astronomer, but as a traveler. His interest in the animals was less that of anatomist than of a hunter and camper, and his craving for light on the insects was one to be met by a popular book on bugs, rather than by a learned treatise on entomology. So knowing the want he made many attempts to gather the simple facts together exactly to meet the need of other boys of like ideas, and finding it a mighty task he gladly enlisted the help of men who had lived and felt as he did. Young Scouts of America that boy is writing to you now. He thought himself peculiar in those days. He knows now he was simply a normal boy with the interests and desires of all normal boys, some of them a little deeper rooted and more lasting perhaps--and all the things that he loved and wished to learn have now part in the big broad work we call Scouting. "Scout" used to mean the one on watch for the rest. We have widened the word a little. We have made it fit the town as well as the wilderness and suited it to peace time instead of war. We have made the scout an expert in Life-craft as well as Wood-craft, for he is trained in the things of the heart as well as head and hand. Scouting we have made to cover riding, swimming, tramping, trailing, photography, first aid, camping, handicraft, loyalty, obedience, courtesy, thrift, courage, and kindness. Do these things appeal to you? Do you love the woods? Do you wish to learn the trees as the forester knows them? And the stars not as an astronomer, but as a traveler? Do you wish to have all-round, well-developed muscles, not those of a great athlete, but those of a sound body that will not fail you? Would you like to be an expert camper who can always make himself comfortable out of doors, and a swimmer that fears no waters? Do you desire the knowledge to help the wounded quickly, and to make yourself cool and self-reliant in an emergency? Do you believe in loyalty, courage, and kindness? Would {xii} you like to form habits that will surely make your success in life? Then, whether you be farm boy or shoe clerk, newsboy or millionaire's son, your place is in our ranks, for these are the thoughts in scouting; it will help you to do better work with your pigs, your shoes, your papers, or your dollars; it will give you new pleasures in life; it will teach you so much of the outdoor world that you wish to know; and this Handbook, the work of many men, each a leader in his field, is their best effort to show you the way. This is, indeed, the book that I so longed for, in those far-off days when I wandered, heart hungry in the woods. ERNEST THOMPSON SETON, Chief Scout. Headquarters Boy Scouts of America, 200 Fifth Avenue, New York City. June 1, 1911. {xiii} CONTENTS PAGE Boy Scout Certificate iii Preface v Officers and Members of the National Council vii CHAPTER I. Scoutcraft 3 AIM OF SCOUT MOVEMENT John L. Alexander WHAT SCOUTING MEANS John L. Alexander SCOUT VIRTUES John L. Alexander THE BOY SCOUT ORGANIZATION Special Committee SCOUT OATH Special Committee SCOUT LAW Special Committee TENDERFOOT, SECOND CLASS, AND FIRST CLASS SCOUT REQUIREMENTS Special Committee BADGES, AWARDS AND EQUIPMENT Special Committee KNOTS EVERY SCOUT SHOULD KNOW. Samuel A. Moffat CHAPTER II. Woodcraft 57 WOODLORE Ernest Thompson Seton BIRDCRAFT National Association Audubon Societies SHELLS AND SHELLFISH Dr. Wm. Healey Dall REPTILES Dr. Leonhard Stejneger INSECTS AND BUTTERFLIES United States Bureau of Entomology FISHES AND ANGLING Dr. Hugh M. Smith AQUARIUM Dr. Wm. Leland Stowell ROCKS AND PEBBLES United States Geological Survey FLOWERS, FERNS AND GRASSES Dr. L. C. Corbett MUSHROOMS, FUNGI OR TOADSTOOLS Ernest Thompson Seton COMMON NORTH AMERICAN TREES Ernest Thompson Seton NATIVE WILD ANIMALS Ernest Thompson Seton CHAPTER III. Campcraft 145 HIKING AND OVER-NIGHT CAMPS H. W. Gibson TENT MAKING MADE EASY H. J. Holden AN OPEN OUTING TENT Warren H. Miller CANOEING, ROWING, AND SAILING Special Committee {xiv} CHAPTER IV. Tracks, Trailing, and Signaling Ernest Thompson Seton 187 CHAPTER V. Health and Endurance George J. Fisher, M.D. 219 CHAPTER VI. Chivalry John L. Alexander 237 CHAPTER VII. First Aid and Life Saving Major Charles Lynch 255 WATER ACCIDENTS Wilbert E. Longfellow CHAPTER VIII. Games and Athletic Standards 291 INDOOR AND OUTDOOR GAMES Ernest Thompson Seton ATHLETIC STANDARDS Special Committee CHAPTER IX. Patriotism and Citizenship Waldo H. Sherman 323 PRACTICAL CITIZENSHIP Col. Theodore Roosevelt APPENDIX. EQUIPMENT 359 BOOKS FOR REFERENCE 369 INDEX 393 ADVERTISEMENTS HANDBOOK FOR BOYS {3} CHAPTER I SCOUTCRAFT _This chapter is the result of the work of the Committee on Scout Oath, Scout Law, Tenderfoot, Second-class and First-class Requirements; the Committee on Badges, Awards, and Equipment; the Committee on Permanent Organization and Field Supervision, and John L. Alexander and Samuel A. Moffat_. Aim of the Scout Movement _By John L. Alexander, Boy Scouts of America_ The aim of the Boy Scouts is to supplement the various existing educational agencies, and to promote the ability in boys to do things for themselves and others. It is not the aim to set up a new organization to parallel in its purposes others already established. The opportunity is afforded these organizations, however, to introduce into their programs unique features appealing to interests which are universal among boys. The method is summed up in the term Scoutcraft, and is a combination of observation, deduction, and handiness, or the ability to do things. Scoutcraft includes instruction in First Aid, Life Saving, Tracking, Signaling, Cycling, Nature Study, Seamanship, Campcraft, Woodcraft, Chivalry, Patriotism, and other subjects. This is accomplished in games and team play, and is pleasure, not work, for the boy. All that is needed is the out-of-doors, a group of boys, and a competent leader. What Scouting Means In all ages there have been scouts, the place of the scout being on the danger line of the army or at the outposts, protecting those of his company who confide in his care. The army scout was the soldier who was chosen out of all the army to go out on the skirmish line. The pioneer, who was out on the edge of the wilderness, {4} guarding the men, women, and children in the stockade, was also a scout. Should he fall asleep, or lose control of his faculties, or fail on his watch, then the lives of the men, women, and children paid the forfeit, and the scout lost his honor. But there have been other kinds of scouts besides war scouts and frontier scouts. They have been the men of all ages, who have gone out on new and strange adventures, and through their work have benefited the people of the earth. Thus, Columbus discovered America, the Pilgrim Fathers founded New England, the early English settlers colonized Jamestown, and the Dutch built up New York. In the same way the hardy Scotch-Irish pushed west and made a new home for the American people beyond the Alleghanies and the Rockies. These peace scouts had to be as well prepared as any war scouts. They had to know scoutcraft. They had to know how to live in the woods, and be able to find their way anywhere, without other chart or compass than the sun and stars, besides being able to interpret the meaning of the slightest signs of the forest and the foot tracks of animals and men. They had to know how to live so as to keep healthy and strong, to face any danger that came their way, and to help one another. These scouts of old were accustomed to take chances with death and they did not hesitate to give up their lives in helping their comrades or country. In fact, they left everything behind them, comfort and peace, in order to push forward into the wilderness beyond. And much of this they did because they felt it to be their duty. These little-known scouts could be multiplied indefinitely by going back into the past ages and reading the histories and stories of the knights of King Arthur, of the Crusaders, and of the great explorers and navigators of the world. Wherever there have been heroes, there have been scouts, and to be a scout means to be prepared to do the right thing at the right moment, no matter what the consequences may be. The way for achievement in big things is the preparing of one's self for doing the big things--by going into training and doing the little things well. It was this characteristic of Livingstone, the great explorer, that made him what he was, and that has marked the career of all good scouts. To be a good scout one should know something about the woods and the animals that inhabit them, and how to care for one's self when camping. {5} The habits of animals can be studied by stalking them and watching them in their native haunts. The scout should never kill an animal or other living creature needlessly. There is more sport in stalking animals to photograph them, and in coming to know their habits than in hunting to kill. But woodcraft means more than this. It means not only the following of tracks and other signs, but it means to be able to read them. To tell how fast the animal which made the tracks was going; to tell whether he was frightened, suspicious, or otherwise. Woodcraft also enables the scout to find his way, no matter where he is. It teaches him the various kinds of wild fruit, roots, nuts, etc., which are good for food, or are the favorite food of animals. [Illustration: Scout Stalking.] By woodcraft a scout may learn a great number of things. He may be able to tell whether the tracks were made by an animal or by man, bicycle, automobile or other vehicle. By having his power of observation trained he can tell by very slight signs, such as the sudden flying of birds, that someone is moving very near him though he may not be able to see the person. {6} Through woodcraft then, a boy may train his eye, and be able to observe things that otherwise would pass unnoticed. In this way he may be able to save animals from pain, as a horse from an ill-fitting harness. He may also be able to see little things which may give him the clew to great things and so be able to prevent harm and crime. [Illustration: Horse with head pulled back. (tr)] Torture (Note the check or bearing-rein) [Illustration: Horse with head relaxed. (tr)] Comfort Besides woodcraft one must know something of camp life. One of the chief characteristics of the scout is to be able to live in the open, know how to put up tents, build huts, throw up a lean-to for shelter, or make a dugout in the ground, how to build a fire, how to procure and cook food, how to bind logs together so as to construct bridges and rafts, and how to find his way by night as well as by day in a strange country. Living in the open in this way, and making friends of the trees, the streams, the mountains, and the stars, gives a scout a great deal of confidence and makes him love the natural life around him. [Illustration: Camp loom, for making mats and mattresses.] To be able to tell the difference between the trees by their bark and leaves is a source of pleasure; to be able to make a {7} bed out of rough timber, or weave a mattress or mat out of grass to sleep on is a joy. And all of these things a good scout should know. Then too, a good scout must be chivalrous. That is, he should be as manly as the knights or pioneers of old. He should be unselfish. He should show courage. He must do his duty. He should show benevolence and thrift. He should be loyal to his country. He should be obedient to his parents, and show respect to those who are his superiors. He should be very courteous to women. One of his obligations is to do a good turn every day to some one. He should be cheerful and seek self-improvement, and should make a career for himself. All these things were characteristics of the old-time American scouts and of the King Arthur knights. Their honor was sacred. They were courteous and polite to women and children, especially to the aged, protected the weak, and helped others to live better. They taught themselves to be strong, so as to be able to protect their country against enemies. They kept themselves strong and healthy, so that they might be prepared to do all of these things at a moment's notice, and do them well. So the boy scout of to-day must be chivalrous, manly, and gentlemanly. When he gets up in the morning he may tie a knot in his necktie, and leave the necktie outside his vest until he has done a good turn. Another way to remind himself is to wear his scout badge reversed until he has done his good turn. The good turn may not be a very big thing--help an old lady across the street; remove a banana skin from the pavement so that people may not fall; remove from streets or roads broken glass, dangerous to automobile or bicycle tires; give water to a thirsty horse; or deeds similar to these. The scout also ought to know how to save life. He ought to be able to make a stretcher; to throw a rope to a drowning person; to drag an unconscious person from a burning building, and to resuscitate a person overcome by gas fumes. He ought also to know the method of stopping runaway horses, and he should have the presence of mind and the skill to calm a panic and deal with street and other accidents. This means also that a boy scout must always be in the pink of condition. A boy cannot do things like these unless he is healthy and strong. Therefore, he must be systematically taking exercise, playing games, running, and walking. It means that he must sleep enough hours to give him the necessary strength, and if possible to sleep very much in the open, or at least {8} with the windows of his bedroom open both summer and winter. It means also that he should take a cold bath often, rubbing dry with a rough towel. He should breathe through the nose and not through the mouth. He should at all times train himself to endure hardships. In addition to these the scout should be a lover of his country. He should know his country. How many states there are in it, what are its natural resources, scope, and boundaries. He ought to know something of its history, its early settlers, and of the great deeds that won his land. How they settled along the banks of the James River. How Philadelphia, New York, and other great cities were founded. How the Pilgrim Fathers established New England and laid the foundation for our national life. How the scouts of the Middle West saved all that great section of the country for the Republic. He ought to know how Texas became part of the United States, and how our national heroes stretched out their hands, north and south, east and west, to make one great united country. He ought to know the history of the important wars. He ought to know about our army and navy flags and the insignia of rank of our officers. He ought to know the kind of government he lives under, and what it means to live in a republic. He ought to know what is expected of him as a citizen of his state and nation, and what to do to help the people among whom he lives. In short, to be a good scout is to be a well-developed, well-informed boy. Scout Virtues There are other things which a scout ought to know and which should be characteristic of him, if he is going to be the kind of scout for which the Boy Scouts of America stand. One of these is obedience. To be a good scout a boy must learn to obey the orders of his patrol leader, scout master, and scout commissioner. He must learn to obey, before he is able to command. He should so learn to discipline and control himself that he will have no thought but to obey the orders of his officers. He should keep such a strong grip on his own life that he will not allow himself to do anything which is ignoble, or which will harm his life or weaken his powers of endurance. Another virtue of a scout is that of courtesy. A boy scout {9} ought to have a command of polite language. He ought to show that he is a true gentleman by doing little things for others. Loyalty is also a scout virtue. A scout ought to be loyal to all to whom he has obligations. He ought to stand up courageously for the truth, for his parents and friends. Another scout virtue is self-respect. He ought to refuse to accept gratuities from anyone, unless absolutely necessary. He ought to work for the money he gets. For this same reason he should never look down upon anyone who may be poorer than himself, or envy anyone richer than himself. A scout's self-respect will cause him to value his own standing and make him sympathetic toward others who may be, on the one hand, worse off, or, on the other hand, better off as far as wealth is concerned. Scouts know neither a lower nor a higher class, for a scout is one who is a comrade to all and who is ready to share that which he has with others. The most important scout virtue is that of honor. Indeed, this is the basis of all scout virtues and is closely allied to that of self-respect. When a scout promises to do a thing on his honor, he is bound to do it. The honor of a scout will not permit of anything but the highest and the best and the manliest. The honor of a scout is a sacred thing, and cannot be lightly set aside or trampled on. Faithfulness to duty is another one of the scout virtues. When it is a scout's duty to do something, he dare not shirk. A scout is faithful to his own interest and the interests of others. He is true to his country and his God. Another scout virtue is cheerfulness. As the scout law intimates, he must never go about with a sulky air. He must always be bright and smiling, and as the humorist says, "Must always see the doughnut and not the hole." A bright face and a cheery word spread like sunshine from one to another. It is the scout's duty to be a sunshine-maker in the world. Another scout virtue is that of thoughtfulness, especially to animals; not merely the thoughtfulness that eases a horse from the pain of a badly fitting harness or gives food and drink to an animal that is in need, but also that which keeps a boy from throwing a stone at a cat or tying a tin can on a dog's tail. If a boy scout does not prove his thoughtfulness and friendship for animals, it is quite certain that he never will be really helpful to his comrades or to the men, women, and children who may need his care. {10} And then the final and chief test of the scout is the doing of a good turn to somebody every day, quietly and without boasting. This is the proof of the scout. It is practical religion, and a boy honors God best when he helps others most. A boy may wear all the scout uniforms made, all the scout badges ever manufactured, know all the woodcraft, campcraft, scoutcraft and other activities of boy scouts, and yet never be a real boy scout. To be a real boy scout means the doing of a good turn every day with the proper motive and if this be done, the boy has a right to be classed with the great scouts that have been of such service to their country. To accomplish this a scout should observe the scout law. Every boy ought to commit to memory the following abbreviated form of the Scout law. The Twelve Points of the Scout Law 1. A scout is trustworthy. 2. A scout is loyal. 3. A scout is helpful. 4. A scout is friendly. 5. A scout is courteous. 6. A scout is kind. 7. A scout is obedient. 8. A scout is cheerful. 9. A scout is thrifty. 10. A scout is brave. 11. A scout is clean. 12. A scout is reverent. The Boy Scout Organization (Result of work of Committee on Permanent Organization and Field Supervision:--H. S. Braucher, Chairman. Lorillard Spencer. Jr., Colin H. Livingstone. Richard C. Morse. Mortimer Schiff, Dr. George W. Ehler, C. M. Connolly, E. B. DeGroot, Lee F. Hamner.) To do good scouting a boy must understand the organization of which he is a part. The Boy Scouts of America is promoted and governed by a group of men called the National Council. This National Council is made up of leading men of the country and it is their desire that every American boy shall have the opportunity of becoming a good scout. The National Council holds one meeting annually at which it elects the officers and the members of the Executive Board. It copyrights badges and other scout designs, arranges for their manufacture and distribution, selects designs for uniforms and scout equipment, issues scout commissioners' and scout masters' certificates, and grants charters for local councils. {11} A local council through its officers--president, vice-president, secretary, treasurer, and scout commissioner, its executive committee, court of honor, and other committees--deals with all local matters that relate to scouting. The scout commissioner is the ranking scout master of the local council and presides at all scout masters' meetings as well as at all scout field meets. It is also the duty of the scout commissioner to report to and advise with the Chief Scout through the Executive Secretary concerning the scouts in his district. The scout commissioner's certificate is issued from National Headquarters upon the recommendation of a local council after this council has been granted a charter. The scout master is the adult leader of a troop, and must be at least twenty-one years of age. He should have a deep interest in boys, be genuine in his own life, have the ability to lead, and command the boys' respect and obedience. He need not be an expert at scoutcraft; a good scout master will discover experts for the various activities. His certificate is granted upon the recommendation of the local council. An assistant scout master should be eighteen years of age or over. His certificate is granted by the National Council upon the recommendation of the scout master of his troop and the local council. Chief Scout and Staff The Chief Scout is elected annually by the National Council and has a staff of deputies each of whom is chairman of a committee of scoutcraft. These deputies are as follows: Chief Scout Surgeon. Chief Scout Director of Health. Chief Scout Woodsman. Chief Scout Athletic Director. Chief Scout Stalker. Chief Scout Citizen. Chief Scout Master. Chief Scout Director of Chivalry. Chief Scout Camp Master. Scouts are graded as follows: Chief Scout and Staff. Scout Commissioner. Scout Master. Assistant Scout Master. Patrol Leader. Assistant Patrol Leader. Eagle Scout. Star Scout. Life Scout. First-class Scout. Second-class Scout. Tenderfoot. How to Become a Boy Scout The easiest way to become a boy scout is to join a patrol that has already been started. This patrol may be in {12} a Sunday School, Boys' Brigade, Boys' Club, Young Men's Christian Association, Young Men's Hebrew Association, Young Men's Catholic Association, or any other organization to which you may belong. If there is no patrol near you, get some man interested enough to start one by giving him all the information. A patrol consists of eight boys, one of whom becomes the patrol leader and another the assistant patrol leader. A troop consists of three or more patrols, and the leader of the troop is called a scout master. There can be no patrols or troops of boy scouts without this scout master. The Scout Motto The motto of the boy scouts is Be Prepared, and the badge of the boy scouts is a copyrighted design with this motto, "Be Prepared," on a scroll at its base. The motto, "Be Prepared," means that the scout is always in a state of readiness in mind and body to do his duty. To be prepared in mind, by having disciplined himself to be obedient, and also by having thought out beforehand any accident or situation that may occur, so that he may know the right thing to do at the right moment, and be willing to do it. To be prepared in body, by making himself strong and active and able to do the right thing at the right moment, and then to do it. The Scout Badge The scout badge is not intended to represent the fleur-de-lis, or an arrowhead. It is a modified form of the sign of the north on the mariner's compass, which is as old as the history of navigation. The Chinese claim its use among them as early as 2634 B. C., and we have definite information that it was used at sea by them as early as 300 A. D. Marco Polo brought the compass to Europe on his return from Cathay. The sign of the north on the compass gradually came to represent the north, and pioneers, trappers, woodsmen, and scouts, because of this, adopted it as their emblem. Through centuries of use it has undergone modification until it has now assumed the shape of our badge. This trefoil badge of the scouts is now used, with slight local variations, in almost every civilized country as the mark of brotherhood, for good citizenship, and friendliness. Its scroll is turned up at the ends like a scout's mouth, because he does his duty with a smile and willingly. The knot is to remind the scout to do a good turn to someone daily. {13} The arrowhead part is worn by the tenderfoot. The scroll part only is worn by the second-class scout. The badge worn by the first-class scout is the whole badge. The official badges of the Boy Scouts of America are issued by the National Council and may be secured only from the National Headquarters. These badges are protected by the U. S. Patent Laws (letters of patent numbers 41412 and 41532) and anyone infringing these patents is liable to prosecution at law. In order to protect the Boy Scout Movement and those who have qualified to receive badges designating the various degrees in scoutcraft, it is desired that all interested cooperate with the National Headquarters in safeguarding the sale and distribution of these badges. This may be done by observing the following rules: 1. Badges should not be ordered until after boys have actually complied with the requirements prescribed by the National Council and are entitled to receive them. 2. All orders for badges should be sent in by the scout master with a certificate from the local council that these requirements have been complied with. Blanks for this purpose may be secured on application to the National Headquarters. Where no local council has been formed, application for badges should be sent direct to Headquarters, signed by the registered scout master of the troop, giving his official number. Scout commissioners', scout masters', and assistant scout masters' badges can be issued only to those who are registered as such at National Headquarters. _Tenderfoot Badge_--Gilt metal. _Patrol Leader's Tenderfoot Badge_--Oxidized silver finish. These badges are seven eighths of an inch wide and are made either for the button-hole or with safety-pin clasp. Price 5 cents. _Second-Class Scout Badge_--Gilt metal. _Patrol Leader's Second-Class Scout Badge_--Oxidized silver. These badges--safety-pin style--to be worn upon the sleeve. Price 10 cents. _First-Class Scout Badge_--Gilt metal. _Patrol Leader's First-Class Scout Badge_--Oxidized silver. Both badges safety-pin style--to be worn upon the sleeve. Price 15 cents. _Scout Commissioner's, Scout Master's, and Assistant Scout Master's Arm Badges_. These badges are woven in blue, green, and red silk, and are to be worn on the sleeve of coat or shirt. Price 25 cents. {14} _Buttons_--The official buttons worn on the scout uniforms sell for 10 cents per set for shirt and 15 cents per set for coat. _Merit Badges_--Price 25 cents each. _Boy Scout Certificates_--A handsome certificate in two colors, 6 x 8 inches, has been prepared for boy scouts who wish to have a record of their enrolment. The certificate has the Scout Oath and Law and the official Seal upon it, with place for the signature of the scout master. The price is 5 cents. Directions For Ordering Important! When ordering supplies send exact remittance with order, If check is used add New York exchange. Make checks and money orders payable to Boy Scouts of America. All orders received without the proper remittance will be shipped C. O. D., or held until remittance arrives. The Scout Oath Before he becomes a scout a boy must promise: On my honor I will do my best: 1. To do my duty to God and my country, and to obey the scout law; 2. To help other people at all times; 3. To keep myself physically strong, mentally awake, and morally straight. [Illustration: Hand position. (tr)] When taking this oath the scout will stand, holding up his right hand, palm to the front, thumb resting on the nail of the little finger and the other three fingers upright and together. The Scout Sign This is the scout sign. The three fingers held up remind him of his three promises in the scout oath. The Scout Salute When the three fingers thus held are raised to the forehead, it is the scout salute. The scout always salutes an officer. The Scout Law (Result of work of Committee on Scout Oath, Scout Law, Tenderfoot, Second-class and First-class Scout Requirements:--Prof. Jeremiah W. Jenks, Chairman. Dr. Lee K. Frankel, George D. Porter, E. M. Robinson, G. W. Hinckley, B. E. Johnson, Clark W. Hetherington, Arthur A. Carey.) There have always been certain written and unwritten laws regulating the conduct and directing the activities of men. {15} We have such unwritten laws coming down from past ages. In Japan, the Japanese have their Bushido or laws of the old Samurai warriors. During the Middle Ages, the chivalry and rules of the Knights of King Arthur, the Knights Templar and the Crusaders were in force. In aboriginal America, the Red Indians had their laws of honor: likewise the Zulus, Hindus, and the later European nations have their ancient codes. The following laws which relate to the Boy Scouts of America, are the latest and most up to date. These laws a boy promises to obey when he takes his scout oath. 1. A scout is trustworthy. A scout's honor is to be trusted. If he were to violate his honor by telling a lie, or by cheating, or by not doing exactly a given task, when trusted on his honor, he may be directed to hand over his scout badge. 2. A scout is loyal. He is loyal to all to whom loyalty is due: his scout leader, his home, and parents and country. 3. A scout is helpful. He must be prepared at any time to save life, help injured persons, and share the home duties. He must do at least one good turn to somebody every day. 4. A scout is friendly. He is a friend to all and a brother to every other scout. 5. A scout is courteous. He is polite to all, especially to women, children, old people, and the weak and helpless. He must not take pay for being helpful or courteous. 6. A scout is kind. He is a friend to animals. He will not kill nor hurt any living creature needlessly, but will strive to save and protect all harmless life. 7. A scout is obedient. He obeys his parents, scout master, patrol leader, and all other duly constituted authorities. 8. A scout is cheerful. He smiles whenever he can. His obedience to orders is prompt and cheery. He never shirks nor grumbles at hardships. 9. A scout is thrifty. He does not wantonly destroy property. He works faithfully, wastes nothing, and makes the best use of his {16} opportunities. He saves his money so that he may pay his own way, be generous to those in need, and helpful to worthy objects. _He may work for pay but must not receive tips for courtesies or good turns_. 10. A scout is brave. He has the courage to face danger in spite of fear and has to stand up for the right against the coaxings of friends or the jeers or threats of enemies, and defeat does not down him. 11. A scout is clean. He keeps clean in body and thought, stands for clean speech, clean sport, clean habits, and travels with a clean crowd. 12. A scout is reverent. He is reverent toward God. He is faithful in his religious duties and respects the convictions of others in matters of custom and religion. The Three Classes of Scouts There are three classes of scouts among the Boy Scouts of America, the tenderfoot, second-class scout, and first-class scout. Before a boy can become a tenderfoot he must qualify for same. A tenderfoot, therefore, is superior to the ordinary boy because of his training. To be a tenderfoot means to occupy the lowest grade in scouting. A tenderfoot on meeting certain requirements may become a second-class scout, and a second-class scout upon meeting another set of requirements may become a first-class scout. The first-class scout may then qualify for the various merit badges which are offered in another part of this chapter for proficiency in scouting. The requirements of the tenderfoot, second-class scout, and first-class scout, are as follows: _Tenderfoot_ To become a scout a boy must be at least twelve years of age and must pass a test in the following: 1. Know the scout law, sign, salute, and significance of the badge. 2. Know the composition and history of the national flag and the customary forms of respect due to it. 3. Tie four out of the following knots: square or reef, sheet-bend, bowline, fisherman's, sheepshank, halter, clove hitch, timber hitch, or two half hitches. [Illustration: Tenderfoot badge. (tr)] Tenderfoot {17} He then takes the scout oath, is enrolled as a tenderfoot, and is entitled to wear the tenderfoot badge. [Illustration: Second-class Scout badge. (tr)] Second-class Scout _Second-class Scout_ To become a second-class scout, a tenderfoot must pass, to the satisfaction of the recognized local scout authorities, the following tests: 1. At least one month's service as a tenderfoot. 2. Elementary first aid and bandaging; know the general directions for first aid for injuries; know treatment for fainting, shock, fractures, bruises, sprains, injuries in which the skin is broken, burns, and scalds; demonstrate how to carry injured, and the use of the triangular and roller bandages and tourniquet. 3. Elementary signaling: Know the semaphore, or American Morse, or Myer alphabet. 4. Track half a mile in twenty-five minutes; or, if in town, describe satisfactorily the contents of one store window out of four observed for one minute each. 5. Go a mile in twelve minutes at scout's pace--about fifty steps running and fifty walking, alternately. 6. Use properly knife or hatchet. 7. Prove ability to build a fire in the open, using not more than two matches. 8. Cook a quarter of a pound of meat and two potatoes in the open without the ordinary kitchen cooking utensils. 9. Earn and deposit at least one dollar in a public bank. 10. Know the sixteen principal points of the compass. _First-class Scout_ To become a first-class scout, the second-class scout must pass the following tests: 1. Swim fifty yards. 2. Earn and deposit at least two dollars in a public bank. 3. Send and receive a message by semaphore, or American Morse, or Myer alphabet, sixteen letters per minute. 4. Make a round trip alone (or with another scout) to a point {18} at least seven miles away, going on foot or rowing boat, and write a satisfactory account of the trip and things observed. 5. Advanced first aid: Know the methods for panic prevention; what to do in case of fire and ice, electric and gas accidents; how to help in case of runaway horse, mad dog, or snake bite; treatment for dislocations, unconsciousness, poisoning, fainting, apoplexy, sunstroke, heat exhaustion, and freezing; know treatment for sunburn, ivy poisoning, bites and stings, nosebleed, earache, toothache, inflammation or grit in eye, cramp or stomach ache and chills; demonstrate artificial respiration. 6. Prepare and cook satisfactorily, in the open, without regular kitchen utensils, two of the following articles as may be directed. Eggs, bacon, hunter's stew, fish, fowl, game, pancakes, hoe-cake, biscuit, hardtack or a "twist," baked on a stick; explain to another boy the methods followed. 7. Read a map correctly, and draw, from field notes made on the spot, an intelligible rough sketch map, indicating by their proper marks important buildings, roads, trolley lines, main landmarks, principal elevations, etc. Point out a compass direction without the help of the compass. 8. Use properly an axe for felling or trimming light timber; or produce an article of carpentry or cabinet-making or metal work made by himself. Explain the method followed. 9. Judge distance, size, number, height and weight within 25 per cent. 10. Describe fully from observation ten species of trees or plants, including poison ivy, by their bark, leaves, flowers, fruit, or scent; or six species of wild birds by their plumage, notes, tracks, or habits; or six species of native wild animals by their form, color, call, tracks, or habits; find the North Star, and name and describe at least three constellations of stars. 11. Furnish satisfactory evidence that he has put into practice in his daily life the principles of the scout oath and law. 12. Enlist a boy trained by himself in the requirements of a tenderfoot. _NOTE.--No deviation from above requirements will be permitted unless in extraordinary cases, such as physical inability, and the written consent of the National Headquarters has been obtained by the recognized local scout authority_. [Illustration: First-class Scout badge. (tr)] First-class Scout {19} Patrol Signs Each troop of boy scouts is named after the place to which it belongs. For example, it is Troop No. 1, 2, 3, 4, etc., of New York or Chicago. Each patrol of the troop is named after an animal or bird, but may be given another kind of name if there is a valid reason. In this way, the Twenty-seventh New York Troop, for instance, may have several patrols, which may be respectively the Ox, Wolf, Jackal, Raven, Buffalo, Fox, Panther, and Rattlesnake. [Illustration: Boy Scout in uniform. (tr)] Positions of Various Badges Each scout in a patrol has a number, the patrol leader being No. 1, the assistant patrol leader No. 2, and the other scouts the remaining consecutive numbers. Scouts in this way should {22} work in pairs, Nos. 3 and 4 together; 5 and 6 together; 7 and. 8 together. {20} [Illustration: Outline of animals. (tr)] MONGOOSE Squeak--"Cheep" BROWN AND ORANGE HAWK Cry (same as Eagle)--"Kreeee" PINK WOLF Howl-"How-oooo" YELLOW AND BLACK PEEWIT Whistle-"Tewitt" GREEN AND WHITE HOUND Bark "Bawow-wow" ORANGE CAT Cry--"Meeaow" GRAY AND BROWN JACKAL Laughing Cry-"Wahwah-wah-wah-wah." GRAY AND BLACK RAVEN Cry-"Kar-kaw" BLACK BUFFALO Lowing (same as Bull) "Um-maouw" RED AND WHITE PEACOCK Cry-"Bee-oik" GREEN AND BLUE BULL Lowing-"Um-maouw" RED SEAL Call-"Hark" RED AND BLACK OWL Whistle "Koot-koot-koo" BLUE TIGER Purr-"Grrrao" VIOLET LION Roar-"Eu-Ugh" YELLOW AND RED KANGAROO Call-"Coo-ee" RED AND GRAY HORSE Whinney-"Hee-e-e-e" BLACK AND WHITE {21} FOX Bark-"Ha-ha" YELLOW AND GREEN BEAR Growl-"Boorrr" BROWN AND RED STAG Call-"Baow" VIOLET AND BLACK STORK Cry-"Korrr" BLUE AND WHITE PANTHER Tongue in side of mouth--"Keeook" YELLOW CURLEW Whistle--"Curley" GREEN HYENA Laughing Cry-"Ooowah-oowah-wah" YELLOW AND BROWN RAM Bleat--"Ba-a-a" BROWN WOOD PIGEON Call--"Book-hooroo" BLUE AND GRAY EAGLE Very shrill cry--"Kreeee" GREEN AND BLACK HIPPO Hiss-"Brrussssh" PINK AND BLACK RATTLESNAKE Rattle a pebble in a small potted meat tin. WILD BOAR Grunt--"Broof-broof" GRAY AND PINK COBRA Hiss--"Pssst" ORANGE AND BLACK CUCKOO Call--"Cook-koo" GRAY OTTER Cry--"Hoi-oi-oick" BROWN AND WHITE BEAVER Slap made by clapping bands BLUE AND YELLOW {22 continued} Each scout in a patrol should be able to imitate the call of his patrol animal. That is, the scouts of the Wolf patrol should be able to imitate a wolf. In this way scouts of the same patrol can communicate with each other when in hiding, or in the dark of night. It is not honorable for a scout to use the call of any other patrol except his own. The patrol leader calls up his patrol at will by sounding his whistle and by giving the call of the patrol. When the scout makes signs anywhere for others to read he also draws the head of his animal. That is to say, if he were out scouting and wanted to show that a certain road should not be followed by others, he would draw the sign, "not to be followed," across it and add the name of his patrol animal, in order to show which patrol discovered that the road was bad, and by adding his own number at the left of the head to show which scout had discovered it. [Illustration: Outline of animals. (tr)] BLUE BUFFALO on white ground FLYING EAGLES "Yeh-yeh-yeh" Black and white on red BLUE HERONS "Hrrrr" Blue and green HORNED KINGBIRDS SINAWA Black on red BLACKBEARS Black on red AHMEEKS SILVER FOXES RED TRAILERS MOON BAND Yellow on blue OWNEOKES BLAZING ARROW Each patrol leader carries a small flag on the end of his staff {23} or stave with the head of his patrol animal shown on both sides. Thus the Tigers of the Twenty-seventh New York Troop should have the flag shown below. [Illustration: Banner with tiger and "27 N.Y." (tr)] The Merit Badges (Result of work of Committee on Badges, Awards and Equipment: Dr. George J. Fisher, Chairman, Gen. George W. Wingate, Dr. C. Ward Crampton, Daniel Carter Beard. C. M. Connolly, A. A. Jameson. Ernest Thompson Seton.) When a boy has become a first-class scout he may qualify for the merit badges. _The examination for these badges should be given by the Court of Honor of the local council. This examination must not be given any boy who is not qualified as a first-class scout. After the boy has passed the examination, the local council may secure the merit badge for him by presenting the facts to the National Council. These badges are intended to stimulate the boy's interest in the life about him and are given for general knowledge. The wearing of these badges does not signify that a scout is qualified to make his living by the knowledge gained in securing the award_. Scouts winning any of the following badges are entitled to place after their names the insignia of the badges won. For instance, if he has successfully passed the signaling and seamanship tests, he signs his name in this manner-- [Illustration: Signature of "James E. Ward" with insignia. (tr)] {24} Agriculture [Illustration: Plow insignia. (tr)] To obtain a merit badge for Agriculture a scout must 1. State different tests with grains. 2. Grow at least an acre of corn which produces 25 per cent. better than the general average. 3. Be able to identify and describe common weeds of the community and tell how best to eliminate them. 4. Be able to identify the common insects and tell how best to handle them. 5. Have a practical knowledge of plowing, cultivating, drilling, hedging, and draining. 6. Have a working knowledge of farm machinery, haymaking, reaping, loading, and stacking. 7. Have a general acquaintance of the routine seasonal work on the farm, including the care of cattle, horses, sheep, and pigs. 8. Have a knowledge of Campbell's Soil Culture principle, and a knowledge of dry farming and of irrigation farming. Angling [Illustration: Fish insignia. (tr)] To obtain a merit badge for Angling a scout must 1. Catch and name ten different species of fish: salmon or trout to be taken with flies; bass, pickerel, or pike to be caught with rod or reel, muskallonge to be caught by trolling. 2. Make a bait rod of three joints, straight and sound, 14 oz. or less in weight, 10 feet or less in length, to stand a strain of 1-1/2 lbs. at the tip, 13 lbs. at the grip. 3. Make a jointed fly-rod 8-10 feet long, 4-8 ozs. in weight, capable of casting a fly sixty feet. 4. Name and describe twenty-five different species of fish found in North American waters and give a complete list of the fishes ascertained by himself to inhabit a given body of water. 5. Give the history of the young of any species of wild fish from the time of hatching until the adult stage is reached. Archery [Illustration: Bow and Arrow insignia. (tr)] To obtain a merit badge for Archery a scout must 1. Make a bow and arrow which will shoot a distance of one hundred feet with fair precision. 2. Make a total score of 350 with 60 shots in one or {25} two meets, using standard four-foot target at forty yards or three-foot target at thirty yards. 3. Make a total score of 300 with 72 arrows, using standard target at a distance of fifty yards. 4. Shoot so far and fast as to have six arrows in the air at once. Architecture [Illustration: Column and Lintel insignia. (tr)] To obtain a merit badge for Architecture a scout must 1. Present a satisfactory free-hand drawing. 2. Write an essay on the history of Architecture and describe the five orders. 3. Submit an original design for a two-story house and tell what material is necessary for its construction, giving detailed specifications. Art [Illustration: Brushes and Pallet insignia. (tr)] To obtain a merit badge for Art a scout must 1. Draw in outline two simple objects, one composed of straight lines, and one of curved lines, the two subjects to be grouped together a little below the eye. 2. Draw in outline two books a little below the eye, one book to be open; also a table or chair. 3. Make in outline an Egyptian ornament. 4. Make in outline a Greek or Renaissance ornament from a cast or copy. 5. Make an original arrangement or design using some detail of ornament. 6. Make a drawing from a group of two objects placed a little below the eye and show light and shade. 7. Draw a cylindrical object and a rectangular object, grouped together a little below the eye, and show light and shade. 8. Present a camp scene in color. Astronomy [Illustration: Star insignia. (tr)] To obtain a merit badge for Astronomy a scout must 1. Have a general knowledge of the nature and movements of stars. {26} 2. Point out and name six principal constellations; find the North by means of other stars than the Pole-star in case of that star being obscured by clouds, and tell the hour of the night by the stars and moon. 3. Have a general knowledge of the positions and movements of the earth, sun and moon, and of tides, eclipses, meteors, comets, sun-spots, and planets. Athletics [Illustration: Winged foot insignia. (tr)] To obtain a merit badge for Athletics a scout must 1. Write an acceptable article of not less than five hundred words on how to train for an athletic event. 2. Give the rules for one track and one field event. 3. Make the required athletic standard according to his weight, classifications and conditions as stated in chapter eight. Automobiling [Illustration: Wheel insignia. (tr)] To obtain a merit badge for Automobiling a scout must 1. Demonstrate how to start a motor, explaining what precautions should be taken. 2. Take off and put on pneumatic tires. 3. Know the functions of the clutch, carburetor, valves, magneto, spark plug, differential cam shaft, and different speed gears, and be able to explain difference between a two and four-cycle motor. 4. Know how to put out burning gasoline or oil. 5. Have satisfactorily passed the requirements to receive a license to operate an automobile in the community in which he lives. Aviation [Illustration: Biplane insignia. (tr)] To obtain a merit badge for Aviation a scout must 1. Have a knowledge of the theory of aeroplanes, balloons, and dirigibles. 2. Have made a working model of an {27} aeroplane or dirigible that will fly at least twenty-five yards; and have built a box kite that will fly. 3. Have a knowledge of the engines used for aeroplanes and dirigibles, and be able to describe the various types of aeroplanes and their records. Bee Farming [Illustration: Bee insignia. (tr)] To obtain a merit badge for Bee Farming a scout must 1. Have a practical knowledge of swarming, hiving, hives and general apiculture, including a knowledge of the use of artificial combs. 2. Describe different kinds of honey and tell from what sources gathered. Blacksmithing [Illustration: Anvil insignia. (tr)] To obtain a merit badge for Blacksmithing a scout must 1. Upset and weld a one-inch iron rod. 2. Make a horseshoe. 3. Know how to tire a wheel, use a sledge-hammer and forge, shoe a horse correctly and roughshoe a horse. 4. Be able to temper iron and steel. Bugling [Illustration: Bugle insignia. (tr)] To obtain a merit badge for Bugling a scout must 1. Be able to sound properly on the Bugle the customary United States Army calls. Business [Illustration: Quill Pen insignia. (tr)] To obtain a merit badge for Business a scout must 1. Write a satisfactory business, and a personal letter. 2. State fundamental principles of buying and selling. 3. Know simple bookkeeping. 4. Keep a complete and actual account of personal receipts and expenditures for six months. {28} 5. State how much money would need to be invested at 5 per cent. to earn his weekly allowance of spending money for a year. Camping [Illustration: Tent insignia. (tr)] To obtain a merit badge for Camping a scout must 1. Have slept in the open or under canvas at different times fifty nights. 2. Have put up a tent alone and ditched it. 3. Have made a bed of wild material and a fire without matches. 4. State how to choose a camp site and how to prepare for rain; how to build a latrine (toilet) and how to dispose of the camp garbage and refuse. 5. Know how to construct a raft. Carpentry [Illustration: Wood plane insignia. (tr)] To obtain a merit badge for Carpentry a scout must 1. Know the proper way to drive, set and clinch a nail. 2. Know the different kinds of chisels, planes and saws, and how to sharpen and use them. 3. Know the use of the rule, square, level, plumb-line and mitre. 4. Know how to use compasses for scribing both regular and irregular lines. 5. Make an article of furniture with three different standard joints or splices, with at least one surface of highly polished hard or decorative wood. All work to be done without assistance. Chemistry [Illustration: Chemical retort insignia. (tr)] To obtain a merit badge for Chemistry a scout must be able to pass the following test: 1. Define physical and chemical change. Which occurs when salt is dissolved in water, milk sours, iron rusts, water boils, iron is magnetized and mercuric oxide is heated above the boiling point of mercury? 2. Give correct tests for oxygen, hydrogen, nitrogen, chlorine, and carbon dioxide gases. 3. Could you use the above gases to extinguish fire? How? 4. Why can baking soda be used to put out a small fire? {29} 5. Give tests for a chloride, sulphide, sulphate, nitrate, and carbonate. 6. Give the names of three commercial forms of carbon. Tell how each is made and the purpose for which it is used. 7. What compound is formed when carbon is burned in air? 8. Tell process of making lime and mortar from limestone. 9. Why will fresh plaster harden quicker by burning charcoal in an open vessel near it? Civics [Illustration: Ax insignia (tr)] To obtain a merit badge for Civics a scout must 1. State the principal citizenship requirements of an elector in his state. 2. Know the principal features of the naturalization laws of the United States. 3. Know how President, Vice-President, senators, and congressmen of the United States are elected and their terms of office. 4. Know the number of judges of the Supreme Court of the United States, how appointed, and their term of office. 5. Know the various administrative departments of government, as represented in the President's Cabinet. 6. Know how the governor, lieutenant-governor, senators, representatives, or assemblymen of his state are elected, and their terms of office. 7. Know whether the judges of the principal courts in his state are appointed or elected, and the length of their terms. 8. Know how the principal officers in his town or city are elected and for what terms. 9. Know the duties of the various city departments, such as fire, police, board of health, etc. 10. Draw a map of the town or city in which he lives, giving location of the principal public buildings and points of special interest. 11. Give satisfactory evidence that he is familiar with the {30} provisions and history of the Declaration of Independence, and the Constitution of the United States. Conservation [Illustration: Sunset over forest insignia. (tr)] To obtain a merit badge for Conservation a scout must 1. Be able to recognize in the forest all important commercial trees in his neighborhood; distinguish the lumber from each and tell for what purpose each is best suited; tell the age of old blazes on trees which mark a boundary or trail; recognize the difference in the forest between good and bad logging, giving reasons why one is good and another bad; tell whether a tree is dying from injury by fire, by insects, by disease or by a combination of these causes; know what tools to use, and how to fight fires in hilly or in flat country. Collect the seeds of two commercial trees, clean and store them, and know how and when to plant them. 2. Know the effect upon stream-flow of the destruction of forests at head waters; know what are the four great uses of water in streams; what causes the pollution of streams, and how it can best be stopped; and how, in general, water power is developed. 3. Be able to tell, for a given piece of farm land, whether it is best suited for use as farm or forest, and why; point out examples of erosion, and tell how to stop it; give the reasons why a growing crop pointed out to him is successful or why not; and tell what crops should be grown in his neighborhood and why. 4. Know where the great coal fields are situated and whether the use of coal is increasing, and if so at what rate. Tell what are the great sources of waste of coal, in the mines, and in its use, and how they can be reduced. 5. Know the principal game birds and animals in his neighborhood, the seasons during which they are protected, the methods of protection, and the results. Recognize the track of any two of the following: rabbit, fox, deer, squirrel, wild turkey, ruffed grouse and quail. Cooking [Illustration: Cooking pot insignia. (tr)] To obtain a merit badge for Cooking a scout must 1. Prove his ability to build a fireplace out of stone or sod {31} or logs, light a fire, and cook in the open the following dishes in addition to those required for a first-class scout: Camp stew, two vegetables, omelet, rice pudding; know how to mix dough, and bake bread in an oven; be able to make tea, coffee, and cocoa, carve properly and serve correctly to people at the table. Craftsmanship [Illustration: Drafting compass insignia. (tr)] To obtain a merit badge for Craftsmanship a scout must 1. Build and finish unassisted one of the following articles: a round, square or octagonal tabouret; round or square den or library table; hall or piano bench; rustic arm chair or swing to be hung with chains; or rustic table. 2. He must also make plans or intelligent rough sketch drawing of the piece selected. Cycling [Illustration: Wheel insignia. (tr)] To obtain a merit badge for Cycling a scout must 1. Be able to ride a bicycle fifty miles in ten hours. 2. Repair a puncture. 3. Take apart and clean bicycle and put together again properly. 4. Know how to make reports if sent out scouting on a road. 5. Be able to read a map and report correctly verbal messages. Dairying [Illustration: Butter churn insignia. (tr)] To obtain a merit badge for Dairying a scout must 1. Understand the management of dairy cattle. 2. Be able to milk. 3. Understand the sterilization of milk, and care of dairy utensils and appliances. {32} 4. Test at least five cows for ten days each, with the Babcock test, and make proper reports. Electricity [Illustration: Fist holding lightening insignia. (tr)] To obtain a merit badge for Electricity a scout must 1. Illustrate the experiment by which the laws of electrical attraction and repulsion are shown. 2. Name three uses of the direct current, and tell how it differs from the alternating current. 3. Make a simple electro-magnet. 4. Have an elementary knowledge of the action of simple battery cells and of the working of electric bells and telephones. 5. Be able to remedy fused wire, and to repair broken electric connections. 6. Construct a machine to make static electricity or a wireless apparatus. 7. Have a knowledge of the method of resuscitation and rescue of a person insensible from shock. Firemanship [Illustration: Fire hose nozzle insignia. (tr)] To obtain a merit badge for Firemanship, a scout must 1. Know how to turn in an alarm for fire. 2. Know how to enter burning buildings. 3. Know how to prevent panics and the spread of fire. 4. Understand the use of hose; unrolling, joining up, connecting two hydrants, use of nozzle, etc. 5. Understand the use of escapes, ladders, and chutes, and know the location of exits in buildings which he frequents. 6. Know how to improvise ropes and nets. 7. Know what to do in case of panic, understand the fireman's lift and drag, and how to work in fumes. 8. Understand the use of fire extinguishers; how to rescue animals; how to save property; how to organize a bucket brigade, and how to aid the police in keeping back crowds. First Aid [Illustration: Large "X" insignia. (tr)] To obtain a merit badge for First Aid a scout must 1. Be able to demonstrate the Sylvester and Schaefer methods of resuscitation. {33} 2. Carry a person down a ladder. 3. Bandage head and ankle. 4. Demonstrate treatment of wound of the neck with severe arterial hemorrhage. 5. Treat mangling injury of the leg without severe hemorrhage. 6. Demonstrate treatment for rupture of varicose veins of the leg with severe hemorrhage. 7. Show treatment for bite of finger by mad dog. 8. Demonstrate rescue of person in contact with electric wire. 9. Apply tourniquet to a principal artery. 10. State chief differences between carbolic poisoning and intoxication. 11. Explain what to do for snake bite. 12. Pass first aid test of American Red Cross Society. First Aid to Animals [Illustration: Bandaged dog insignia. (tr)] To obtain a merit badge for First Aid to Animals a scout must 1. Have a general knowledge of domestic and farm animals. 2. Be able to treat a horse for colic. 3. Describe symptoms and give treatment for the following: wounds, fractures and sprains, exhaustion, choking, lameness. 4. Understand horseshoeing. Forestry [Illustration: Pine cone insignia. (tr)] To obtain a merit badge for Forestry a scout must 1. Be able to identify twenty-five kinds of trees when in leaf, or fifteen kinds of deciduous (broad leaf) trees in winter, and tell some of the uses of each. 2. Identify twelve kinds of shrubs. 3. Collect and identify samples of ten kinds of wood and be able to tell some of their uses. 4. Determine the height, and estimate the amount of timber, approximately, in five trees of different sizes. {34} 5. State laws for transplanting, grafting, spraying, and protecting trees. Gardening [Illustration: Corn cob insignia. (tr)] To obtain a merit badge for Gardening, a scout must 1. Dig and care for during the season a piece of ground containing not less than 144 square feet. 2. Know the names of a dozen plants pointed out in an ordinary garden. 3. Understand what is meant by pruning, grafting, and manuring. 4. Plant and grow successfully six kinds of vegetables or flowers from seeds or cuttings. 5. Cut grass with scythe under supervision. Handicraft [Illustration: Hammer and Screwdriver insignia. (tr)] To obtain a merit badge for Handicraft a scout must 1. Be able to paint a door. 2. Whitewash a ceiling. 3. Repair gas fittings, sash lines, window and door fastenings. 4. Replace gas mantles, washers, and electric light bulbs. 5. Solder. 6. Hang pictures and curtains. 7. Repair blinds. 8. Fix curtains, portiere rods, blind fixtures. 9. Lay carpets and mend clothing and upholstery. 10. Repair furniture and china. 11. Sharpen knives. 12. Repair gates. 13. Fix screens on windows and doors. Horsemanship [Illustration: Horseshoe insignia. (tr)] To obtain a merit badge for Horsemanship a scout must 1. Demonstrate riding at a walk, trot, and gallop. 2. Know how to saddle and bridle a horse correctly. 3. Know how to water and feed and to what amount, and how to groom a horse properly. {35} 4. Know how to harness a horse correctly in single or double harness and to drive. 5. Have a knowledge of the power of endurance of horses at work and know the local regulations concerning driving. 6. Know the management and care of horses. 7. Be able to identify unsoundness and blemishes. 8. Know the evils of bearing or check reins and of ill-fitting harness or saddlery. 9. Know two common causes of, and proper remedies for, lameness, and know to whom he should refer cases of cruelty and abuse. 10. Be able to judge as to the weight, height, and age of horses; know three breeds and their general characteristics. Interpreting [Illustration: Handshake insignia. (tr)] To obtain a merit badge for Interpreting, a scout must 1. Be able to carry on a simple conversation. 2. Write a simple letter on subject given by examiners. 3. Read and translate a passage from a book or newspaper, in French, German, English, Italian, or any language that is not of his own country. Invention [Illustration: Gear insignia. (tr)] To obtain a merit badge for Invention a scout must 1. Invent and patent some useful article; 2. Show a working drawing or model of the same. Leather Working [Illustration: Awl insignia. (tr)] To obtain a merit badge for Leather Working a scout must 1. Have a knowledge of tanning and curing. {36} 2. Be able to sole and heel a pair of boots, sewed or nailed, and generally repair boots and shoes. 3. Be able to dress a saddle, repair traces, stirrup leathers, etc., and know the various parts of harness. Life Saving [Illustration: Lifesaving buoy insignia. (tr)] To obtain a merit badge for Life Saving a scout must 1. Be able to dive into from seven to ten feet of water and bring from bottom to surface a loose bag of sand weighing five pounds. 2. Be able to swim two hundred yards, one hundred yards on back without using the hands, and one hundred yards any other stroke. 3. Swim fifty yards with clothes on (shirt, long trousers, and shoes as minimum). 4. Demonstrate (a) on land--five methods of release; (b) in the water--two methods of release; (c) the Schaefer method of resuscitation (prone pressure). Machinery [Illustration: Pipewrench insignia. (tr)] To obtain a merit badge for Machinery a scout must 1. State the principles underlying the use and construction of the lathe, steam boiler and engine, drill press and planer. 2. Make a small wood or metal model illustrating the principles of either levers, gears, belted pulleys, or block and fall. Marksmanship [Illustration: Target insignia. (tr)] To obtain a merit badge for Marksmanship a scout must 1. Qualify as a marksman in accordance with the regulations of the National Rifle Association. Masonry [Illustration: Trowel insignia. (tr)] To obtain a merit badge for Masonry a scout must 1. Lay a straight wall with a corner. {37} 2. Make mortar and describe process. 3. Use intelligently a plumb-line, level, and trowel. 4. Build a stone oven. 5. Demonstrate a knowledge of various uses for cement. 6. Build a dry wall. Mining [Illustration: Shovel insignia. (tr)] To obtain a merit badge for Mining a scout must 1. Know and name fifty minerals. 2. Know, name and describe the fourteen great divisions of the earth's crust (according to Geikie). 3. Define watershed, delta, drift, fault, glacier, terrace, stratum, dip; and identify ten different kinds of rock. 4. Describe methods for mine ventilation and safety devices. Music [Illustration: Lyre insignia. (tr)] To obtain a merit badge for Music a. scout must 1. Be able to play a standard musical instrument satisfactorily. 2. Read simple music. 3. Write a satisfactory essay of not less than five hundred words on the history of American music. Ornithology [Illustration: Bird insignia. (tr)] To obtain a merit badge for Ornithology a scout must 1. Have a list of one hundred different kinds of birds personally observed on exploration in the field. 2. Have identified beyond question, by appearance or by note, forty-five different kinds of birds in one day. 3. Have made a good clear photograph of some wild bird, the bird image to be over one half inch in length on the negative. 4. Have secured at least two tenants in bird boxes erected by himself. {38} 5. Have daily notes on the nesting of a pair of wild birds from the time the first egg is laid until the young have left the nest. 6. Have attracted at least three kinds of birds, exclusive of the English sparrow, to a "lunch counter" which he has supplied. Painting [Illustration: Paintbrush insignia. (tr)] To obtain a merit badge for Painting a scout must 1. Have knowledge of how to combine pigments in order to produce paints in shades and tints of color. 2. Know how to add positive colors to a base of white lead or of white zinc. 3. Understand the mixing of oils; turpentine, etc., to the proper consistency. 4. Paint a porch floor or other surface evenly and without laps. 5. Know how and when to putty up nail holes and uneven surfaces. 6. Present for inspection a panel covered with three coats of paint, which panel must contain a border of molding, the body of the panel to be painted in one color and the molding in another. Pathfinding [Illustration: Indianhead insignia. (tr)] To obtain a merit badge for Pathfinding a scout must 1. Know every lane, by-path, and short cut for a distance of at least two miles in every direction around the local scouts' headquarters in the country. 2. Have a general knowledge of the district within a five mile radius of his local headquarters, so as to be able to guide people at any time, by day or night. 3. Know the general direction and population of the five principal neighboring towns and be able to give strangers correct directions how to reach them. 4. Know in the country in the two mile radius, approximately, the number of horses, cattle, sheep, and pigs owned on the five neighboring farms: or in a town must know in a half-mile radius what livery stables, garages and blacksmiths there are. 5. Know the location of the nearest meat markets, bakeries, groceries, and drug stores. {39} 6. Know where the nearest police station, hospital, doctor, fire alarm, fire hydrant, telegraph and telephone offices, and railroad stations are. 7. Know something of the history of the place, its principal public buildings, such as town or city hall, post-office, schools, and churches. 8. As much as possible of the above information should be entered on a large scale map. Personal Health [Illustration: Heart insignia. (tr)] To obtain a merit badge for Personal Health a scout must 1. Write a statement on the care of the teeth. 2. State a principle to govern in eating, and state in the order of their importance, five rules to govern the care of his health. 3. Be able to tell the difference in effect of a cold and hot bath. 4. Describe the effect of alcohol and tobacco on the growing boy. 5. Tell how to care for the feet on a march. 6. Describe a good healthful game and state its merit. 7. Describe the effects of walking as an exercise. 8. Tell how athletics may be overdone. Photography [Illustration: Camera and tripod insignia. (tr)] To obtain a merit badge for Photography a scout must 1. Have a knowledge of the theory and use of lenses, of the construction of cameras, and the action of developers. 2. Take, develop, and print twelve separate subjects: three interiors, three portraits, three landscapes, and three instantaneous "action photos." 3. Make a recognizable photograph of any wild bird larger than a robin, while on its nest; or a wild animal in its native haunts; or a fish in the water. Pioneering [Illustration: Pickaxe and hatchet insignia. (tr)] To obtain a merit badge for Pioneering a scout must 1. Fell a nine-inch tree or pole in a prescribed direction neatly and quickly. {40} 2. Tie six knots of knots quickly. 3. Lash spars properly together for scaffolding. 4. Build a modern bridge or derrick. 5. Make a camp kitchen. 6. Build a shack of one kind or another suitable for three occupants. Plumbing [Illustration: Faucet insignia. (tr)] To obtain a merit badge for Plumbing a scout must 1. Be able to make wiped and brazed joints. 2. Repair a burst pipe. 3. Mend a ball or faucet tap. 4. Understand the ordinary hot and cold water system of a house. Poultry Farming [Illustration: Chicken insignia. (tr)] To obtain a merit badge for Poultry Farming a scout must 1. Have a knowledge of incubators, foster-mothers, sanitary fowl houses, and coops and runs. 2. Understand rearing, feeding, killing, and dressing birds for market. 3. Be able to pack birds and eggs for market. 4. Raise a brood of not less than ten chickens. 5. Report his observation and study of the hen, turkey, duck, and goose. Printing [Illustration: Ink roller insignia. (tr)] To obtain a merit badge for Printing a scout must 1. Know the names of ten different kinds of type and ten sizes of paper. 2. Be able to compose by hand or machines. 3. Understand the use of hand or power printing machines. 4. Print a handbill set up by himself. 5. Be able to read and mark proof correctly. Public Health [Illustration: Torch insignia. (tr)] To obtain a merit badge for Public Health a scout must 1. State what the chief causes of each of the following disease are: tuberculosis, typhoid, malaria. {41} 2. Draw a diagram showing how the house-fly carries disease. 3. Tell what should be done to a house which has been occupied by a person who has had a contagious disease. 4. Tell how a scout may cooperate with the board of health in preventing disease. 5. Describe the method used in his community in disposing of garbage. 6. Tell how a city should protect its foods; milk, meat, and exposed foods. 7. Tell how to plan the sanitary care of a camp. 8. State the reason why school children should undergo a medical examination. Scholarship NOTE: The requirements for the merit badge for Scholarship had not been decided upon when this book was published. Information about same may be secured upon application to National Headquarters. Sculpture [Illustration: Bust insignia. (tr)] To obtain a merit badge for Sculpture a scout must 1. Make a clay model from an antique design. 2. Make a drawing and a model from nature, these models to be faithful to the original and of artistic design. Seamanship [Illustration: Anchor insignia. (tr)] To obtain a merit badge for Seamanship 1. Be able to tie rapidly six different knots. 2. Splice ropes. 3. Use a palm and needle. 4. Fling a rope coil. 5. Be able to row, pole, scull, and steer a boat; also bring a boat properly alongside and make fast. 6. Know how to box the compass, read a chart, and show use of parallel rules and dividers. 7. Be able to state direction by the stars and sun. 8. Swim fifty yards with shoes and clothes on. {42} 9. Understand the general working of steam and hydraulic winches, and have a knowledge of weather wisdom and of tides. Signaling [Illustration: Signal flags insignia. (tr)] To obtain a merit badge for Signaling a scout must 1. Send and receive a message in two of the following systems of signaling: Semaphore, Morse, or Myer, not fewer than twenty-four letters per minute. 2. Be able to give and read signals by sound. 3. Make correct smoke and fire signals. Stalking [Illustration: Leaf insignia. (tr)] To obtain a merit badge for Stalking a scout must 1. Take a series of twenty photographs of wild animals or birds from life, and develop and print them. 2. Make a group of sixty species of wild flowers, ferns, or grasses, dried and mounted in a book and correctly named. 3. Make colored drawings of twenty flowers, ferns, or grasses, or twelve sketches from life of animals or birds, original sketches as well as the finished pictures to be submitted. Surveying [Illustration: Theodolite insignia. (tr)] To obtain a merit badge for Surveying a scout must 1. Map correctly from the country itself the main features of half a mile of road, with 440 yards each side to a scale of two feet to the mile, and afterward draw same map from memory. 2. Be able to measure the height of a tree, telegraph pole, and church steeple, describing method adopted. 3. Measure width of a river. 4. Estimate distance apart of two objects a known distance away and unapproachable. 5. Be able to measure a gradient. Swimming [Illustration: Swimmer insignia. (tr)] To obtain a merit badge for Swimming a scout must 1. Be able to swim one hundred yards. {43} 2. Dive properly from the surface of the water. 3. Demonstrate breast, crawl, and side stroke. 4. Swim on the back fifty feet. Taxidermy [Illustration: Talon insignia. (tr)] To obtain a merit badge for Taxidermy a scout must 1. Have a knowledge of the game laws of the state in which he lives. 2. Preserve and mount the skin of a game bird, or animal, killed in season. 3. Mount for a rug the pelt of some fur animal. Life Scout [Illustration: Life Scout insignia. (tr)] The life scout badge will be given to all first-class scouts who have qualified for the following five-merit badges: first aid, athletics, life-saving, personal health, and public health. Star Scout [Illustration: Star Scout insignia. (tr)] The star scout badge will be given to the first-class scout who has qualified for ten merit badges. The ten include the list of badges under life scout. Eagle Scout [Illustration: Eagle Scout insignia. (tr)] Any first-class scout qualifying for twenty-one merit badges will be entitled to wear the highest scout merit badge. This is an eagle's head in silver, and represents the all-round perfect scout. {44} Honor Medals [Illustration: Honor medal insignia. (tr)] A scout who is awarded any one of the following medals is entitled to wear the same on the left breast: Bronze medal. Cross in bronze with first-class scout badge superimposed upon it and suspended from a bar by a red ribbon. This is awarded to a scout who has saved life. Silver Medal. Silver Cross with first-class scout badge superimposed upon it and suspended from bar by blue ribbon. This medal is awarded to a scout who saves life with considerable risk to himself. Gold Medal. Gold Cross with first-class scout badge superimposed upon it and suspended from bar by white ribbon. This medal is the highest possible award for service and heroism. It may be granted to a scout who has saved life at the greatest possible risk to his own life, and also to anyone who has rendered service of peculiar merit to the Boy Scouts of America. The Honor Medal is a national honor and is awarded only by the National Council. To make application for one of these badges the facts must first be investigated by the Court of Honor of the Local Council and presented by that body to the Court of Honor of the National Council. _The Local Court of Honor may at any time invite experts to share in their examinations and recommendations_. When the National Court of Honor has passed upon the application, the proper medal will be awarded. Badges of Rank The following devices are used to distinguish the various ranks of scouts: Patrol Leader [Illustration: Patrol leader insignia. (tr)] Patrol Leader: The patrol leader's arm badge consists of two bars, 1-1/2-inches long and 3/8-inch wide, of white braid worn on the sleeve below the left shoulder. In addition he may {45} wear all oxidized silver tenderfoot, second-class or first-class scout badge according to his rank. The assistant patrol leader wears one bar. [Illustration: Service Stripe insignia. (tr)] Service Stripes: For each year of service as a boy scout, he will be entitled to wear a stripe of white braid around the sleeve above the wrist, three stripes being changed for one red one. Five years of scouting would be indicated by one red stripe and two white stripes. The star indicates the position for wearing merit badges. [Illustration: Scoutmaster insignia. (tr)] Scout Master: The badge of the scout commissioner, scout master, and assistant scout master is the first-class scout's badge reproduced in blue, green, and red, respectively, and are worn on the sleeve below the left shoulder. [Illustration: Star insignia. (tr)] Chief Scout: The badge of the Chief Scout is the first-class scout badge with a five-pointed star above it embroidered in silver. [Illustration: Caduceus (snakes on pole) insignia. (tr)] Chief Scout Surgeon: The badge of the Chief Scout Surgeon is the first-class scout badge with a caduceus above it embroidered in green. (The Chief Scout's staff wear the badge of rank in the same manner as the Chief Scout.) [Illustration: Crossed hatchets insignia. (tr)] Chief Scout Woodsman: The badge of the Chief Scout Woodsman is the first-class scout badge with two crossed axes above it embroidered in green. [Illustration: Leaf insignia. (tr)] Chief Scout Stalker: The badge of the Chief Scout Stalker is the first-class scout badge with an oak leaf above it embroidered in blue. [Illustration: Tongues of fire insignia. (tr)] Chief Scout Director of Health: The badge of the Chief Scout Director of Health is the first-class scout badge with {46} tongues of fire above it embroidered in red. [Illustration: Moccasin insignia. (tr)] Chief Scout Camp Master: The badge of the Chief Scout Camp Master is the first-class scout badge with a moccasin above it embroidered in green: [Illustration: Winged foot insignia. (tr)] Chief Scout of Athletics: The badge of the Chief Scout Director of Athletics is the first-class scout badge with a winged Mercury foot above it embroidered in green. Chief Scout Director of Chivalry: The badge of the Chief Scout Director of Chivalry is the first-class scout badge with the scout sign above it embroidered in gold. [Illustration: American Flag insignia. (tr)] Chief Scout Citizen: The badge of the Chief Scout Citizen is the first-class scout badge with the United States flag above it in silver. Appropriate badges for national and local councilmen may be secured from the National Headquarters. Equipment _It should be clearly understood by all interested in the Scout Movement that it is not necessary for a boy to have a uniform or any other special equipment to carry out the scout program. There are a great many troops in the country which have made successful progress without any equipment whatever_. However, for the convenience of boys who wish to secure a uniform or other equipment, the National Council has made arrangements with certain manufacturers to furnish such parts of the equipment as may be desired by the boys. Such arrangements have been made with these manufacturers only after a great number of representative firms have been given an opportunity to submit samples and prices; the prices quoted to be uniform throughout the country. These manufacturers {47} are given the privilege of using for a limited period an imprint of the official badge as an indication that the Committee on Equipment is willing to recommend the use of that particular article. The official badge is fully protected by the U. S. Patent Laws and anyone using it without expressed authority from National Headquarters is subject to prosecution at law. Considerable difficulty has been experienced in the selection of the material used in making coats, breeches, and shirts. The material used in the boy scout coat, breeches, and shirt has been submitted to a thirty-day sun test, the acid and strength test and is guaranteed to be a fast color and durable. To show the result of the selection made, the manufacturer of these articles has been given the privilege of using the imprint of the official seal and the right to use the official buttons. We recommend the purchase of the articles having this imprint through any local dealer or through National Headquarters. However, where a local council exists, buttons will be supplied on order of the Executive Committee for use on such uniforms as the Committee may desire to have made locally. In communities where no local council has been formed, they may be supplied on order of a registered scout master. Prices of the buttons per set for coat is 15 cents and per set for shirt 10 cents. Every effort is made to have all parts of the uniform and equipment available to scouts through local dealers. If such arrangements have not been made in a community, the National Headquarters will be glad to help in making such an arrangement. Many scout masters prefer to order uniforms and other supplies direct from National Headquarters. In order to cover the expense involved in handling these supplies, the manufacturers have agreed to allow National Headquarters the same trade discount allowed to local dealers. Trade through National Headquarters if sufficiently large will help to meet a part of the current expenses of the National Organization. Any combination desired may be made from this list. A fairly complete equipment may be secured at the very nominal sum of $2.15. For instance, the Summer equipment which consists of: Hat, 50 cents; Shirt, 75 cents; Shorts, 50 cents; Belt, 40 cents. Where it is desired to equip the members of the troop with a standard uniform the following equipment is suggested: Hat, Shirt, Coat, Breeches or Knickerbockers, Belt, Leggings or Stockings, shoes, Haversack. {48} Other combinations may be made according to the resources of the boys forming the troop. However, it is recommended that each troop decide upon a definite combination to be worn by its members so that all of the scouts in the troop may dress alike. Each boy should pay for his own supplies and equipment. Soliciting donations for this purpose should be prohibited. A complete list of all supplies and equipment with full information about places where same can be secured is given in the appendix of this book. KNOTS EVERY SCOUT SHOULD KNOW _By Samuel A. Moffat, Boy Scouts of America_ Every scout knows what rope is. From the earliest moment of his play life he has used it in connection with most of his games. In camp life and on hikes he will be called upon to use it again and again. It is therefore not essential to describe here the formation of rope; its various sizes and strength. The important thing to know is how to use it to the best advantage. To do this an intelligent understanding of the different knots and how to tie them is essential. Every day sailors, explorers, mechanics, and mountain-climbers risk their lives on the knots that they tie. Thousands of lives have been sacrificed to ill-made knots. The scout therefore should be prepared in an emergency, or when necessity demands, to tie the right knot in the right way. There are three qualities to a good knot: 1. Rapidity with which it can be tied. 2. Its ability to hold fast when pulled tight, and 3. The readiness with which it can be undone. The following knots, recommended to scouts, are the most serviceable because they meet the above requirements and will be of great help in scoutcraft. If the tenderfoot will follow closely the various steps indicated in the diagrams, he will have little difficulty in reproducing them at pleasure. In practising knot-tying a short piece of hemp rope may be used. To protect the ends from fraying a scout should know how to "whip" them. The commonest method of "whipping" is as follows: [Illustration: Whipping.] Lay the end of a piece of twine along the end of the rope. {49} Hold it to the rope with the thumb of your left hand while you wind the standing part around it and the rope until the end of the twine has been covered. Then with the other end of the twine lay a loop back on the end of the rope and continue winding the twine upon this second end until all is taken up. The end is then pulled back tight and cut off close to the rope. For the sake of clearness a scout must constantly keep in mind these three principal parts of the rope: [Illustration: Rope loop. (tr)] 1. _The Standing Part_--The long unused portion of the rope on which he works; 2. _The Bight_--The loop formed whenever the rope is turned back upon itself; and, 3. _The End_--The part he uses in leading. Before proceeding with the tenderfoot requirements, a scout should first learn the two primary knots: the overhand and figure-of-eight knots. [Illustration: Overhand knot.] _The Overhand Knot_. Start with the position shown in the preceding diagram. Back the end around the standing part and up through the bight and draw tight. [Illustration: Figure eight knot.] _The Figure of Eight Knot_. Make a bight as before. Then lead the end around back of the standing part and down through the bight. After these preliminary steps, the prospective tenderfoot may proceed to learn the required knots. {50} [Illustration: Reef knot.] _Square or Reef Knot_. The commonest knot for tying two ropes together. Frequently used in first-aid bandaging. Never slips or jams; easy to untie. [Illustration: False reef knot.] _False Reef or Granny_. If the ends are not crossed correctly when making the reef knot, the false reef or granny is the result. This knot is always bad. [Illustration: Sheet bend knot.] _Sheet Bend or Weaver's Knot_. This knot is used in bending the sheet to the clew of a sail and in tying two rope-ends together. Make a bight with one rope A, B, then pass end C, of other rope up through and around the entire bight and bend it under its own standing part. [Illustration: Bowline knot.] _The Bowline_. A noose that neither jams nor slips. Used in lowering a person from a burning building, etc. Form a small loop on the standing part leaving the end long enough for the size of the noose required. Pass the end up through the bight around the standing part and down through the bight again. To tighten, hold noose in position and pull standing part. [Illustration: Halter knot.] _Halter, Slip, or Running Knot_. A bight is first formed and an overhand knot made with the end around the standing part. [Illustration: Sheepshank knot.] _Sheepshank_. Used for shortening ropes. Gather up the amount to be shortened, then make a half hitch round each of the bends as shown in the diagram. {51} [Illustration: Clove hitch knot.] _Clove Hitch_. Used to fasten one pole to another in fitting up scaffolding; this knot holds snugly; is not liable to slip laterally. Hold the standing part in left hand, then pass the rope around the pole; cross the standing part, making a second turn around the pole, and pass the end under the last turn. [Illustration: Fisherman's bend knot.] _The Fisherman's Bend_. Used aboard yachts for bending on the gaff topsail halliards. It consists of two turns around a spar or ring, then a half hitch around the standing part and through the turns on the spar, and another half hitch above it around the standing part. [Illustration: Timber hitch knot.] _Timber Hitch_. Used in hauling timber. Pass the end of the rope around the timber. Then lead it around its standing part and bring it back to make two or more turns on its own part. The strain will hold it securely. [Illustration: Two half hitches knot.] _Two Half Hitches_. Useful because they are easily made and will not slip under any strain. Their formation is sufficiently indicated by the diagram. [Illustration: Blackwall hitch knot.] _Blackwall Hitch_. Used to secure a rope to a hook. The standing part when hauled tight holds the end firmly. [Illustration: Becket hitch knot.] _Becket Hitch_. For joining a cord to a rope. May be easily made from diagram. {52} [Illustration: Fisherman's knot.] _The Fisherman's Knot_. Used for tying silk-worm gut for fishing purposes. It never slips; is easily unloosed by pulling the two short ends. The two ropes are laid alongside one another, then with each end an overhand knot is made around the standing part of the other. Pull the standing parts to tighten. [Illustration: Carrick bend knot.] _Carrick Bend_. Used in uniting hawsers for towing. Is easily untied by pushing the loops inwards. Turn the end of one rope A over its standing part B to form a loop. Pass the end of the other rope across the bight thus formed, back of the standing part B over the end A, then under the bight at C, passing it over its own standing part and under the bight again at D. [Illustration: Mariner's compass.] The Mariner's Compass Boxing the Compass consists in enumerating the points, beginning with north and working around the circle as follows: North North by East North, North-east North-east by North North-east North-east by East East, North-east East by North East East by South East, South-east South-east by East South-east South-east by South {53} South, South-east South by East South South by West South, South-west South-west by South South-west South-west by West West, South-west West by South West West by North West, North-west North-west by West North-west North-west by North North, North-west North by West North NOTES {54} Notes {55} Notes {56} Notes {57} CHAPTER II WOODCRAFT Woodlore _By Ernest Thompson Seton, Chief Scout_ The Watch for a Compass (From "Boy Scouts of America," by Ernest Thompson Seton. Copyright, 1910, by Doubleday, Page & Company ) The watch is often used to give the compass point exactly. Thus: Point the hour-hand to the sun; then, in the morning, half-way between the hour-hand and noon is due south. If afternoon, one must reckon half-way backward. Thus: at 8 A. M., point the hour-hand to the sun and reckon forward half-way to noon; the south is at 10. If at 4 P. M., point the hour-hand at the sun and reckon back half-way. The south is at two o'clock. The "half-way" is because the sun makes a course of twenty-four hours and the clock of but twelve. If we had a rational timepiece of twenty-four hours, it would fit in much better with all nature, and with the hour-hand pointed to the sun would make 12 o'clock, noon, always south. If you cannot see the sun, get into a clear, open space, hold your knife point upright on your watch dial, and it will cast a faint shadow, showing where the sun really is, unless the clouds are very heavy. Finding Your Latitude by the Stars The use of the stars to the scout is chiefly to guide him by showing the north, but the white man has carried the use a step farther: he makes the Pole-star tell him not only where the north is, but where he himself is. From the Pole-star, he can learn his latitude. It is reckoned an exploit to take one's latitude from the North Star with a cart-wheel, or with two sticks and a bucket of water. {58} The first attempt I made was with two sticks and a bucket of water. I arranged the bucket in the daytime, so that it could be filled from rim to rim; that is, it was level, and that gave me the horizon line; next, I fastened my two sticks together at an adjustable angle. Then, laying one stick across the bucket as a base, I raised the other till the two sight notches on its upper edge were in straight line for the Pole-star. The sticks were now fastened at this angle and put away till the morning. On a smooth board--the board is allowable because it can be found either far on the plains when you have your wagon, or on the ship at sea--I mapped out, first a right angle, by the old plan of measuring off a triangle, whose sides were six, eight, and ten inches, and applied the star angle to this. By a process of equal subdivision I got 45 degrees, 22-1/2 degrees, finally 40 degrees, which seemed to be the latitude of my camp; subsequent looking-up showed it to be 41 degrees 10 minutes. [Illustration: Bucket and sticks. (tr)] Of course, it is hard to imagine that the boys will ever be so placed that it is important for them to take their latitude with home-made implements; but it is also hard to imagine circumstances under which it would be necessary to know that the sun is 92,000,000 miles away. It is very sure, however, that a boy who has once done this has a larger idea of the world and its geography, and it is likely to help him in realizing that there is some meaning to the lines and figures on the border of his school maps, and that they are not put there merely to add to his perplexities. [Illustration: Sundial, or hunter's clock.] {59} To make a scout's sundial, prepare a smooth board about fifteen inches across, with a circle divided into twenty-four equal parts, and a temporarily hinged pointer, whose upper edge is in the middle of the dial. Place on some dead level, solid post or stump in the open. At night fix the dial so that the twelve o'clock line points exactly to north, as determined by the Polestar. Then, using two temporary sighting sticks of exactly the same height (so as to permit sighting clear above the edge of the board) set the pointer exactly pointing to the Pole-star; that is, the same angle as the latitude of the place, and fix it there immovably. Then remove the two sighting sticks. As a timepiece, this dial will be found roughly correct for that latitude. The angle of the pointer, or style, must be changed for each latitude. Building a Log Cabin (From Country Life in America. May, 1905 ) There are as many different kinds of log cabins as of any other architecture. It is best to begin with the simplest. The tools needed are a sharp ax, a crosscut saw, an inch auger, and a spade. It is possible to get along with nothing but an ax (many settlers had no other tool), but the spade, saw, and auger save much work. For the site select a high, dry place, in or near the woods, and close to the drinking-water. It should be a sunny place, and with a view, preferably one facing south or east. Clear off and level the ground. Then bring your logs. These are more picturesque with the bark left on, but last longer peeled. Eight feet by twelve feet outside makes a good cabin for three or four boys. Cut and carry about twelve logs, each ten feet long; and twelve more, each fourteen feet long. The logs should be at least six inches through. Soft wood is preferable, as it is easier to handle; the four ground logs or sills, at least, should be of cedar, chestnut, or other wood that does not rot. Lay two of the fourteen-foot logs on the ground, at the places for the long sides, and seven feet apart. Then across them, at the end, lay two short ones, eleven feet apart. This leaves about a foot projecting from each log. Roll the last two into their resting places, and flatten them till they sit firmly. It is of prime importance that each log rest immovably on the one below. Now cut the upper part of each end log, to an edge over each corner. (Fig. 1.) {60} [Illustration: Log cabin, figures 1 to 10.] Next put on two long logs, roll them onto the middle, taking care to change off, so the big end at a given comer may be followed next time by the small end and insure the corner rising evenly. Roll one of these large logs close to where it is to be placed, then cut on its upper surface at each end a notch corresponding with the ridge on the log it is to ride on. When ready, half a roll drops it into place. The log should be one to three inches above the one under it, and should not touch except at {61} the ends. Repeat the process now with the other sides, then the two ends, etc., always keeping the line of the corner plumb. As the walls rise, it will be found necessary to skid the larger logs; that is, roll them up on two long logs, or skids, leaning against the wall. (Fig. 2.) When the logs are in place to the height of four and a half feet from the ground, it is time to decide where the door and window are to be; and at that place, while the next long log is lying on top, bottom up, cut out a piece four feet long and four inches deep. Roll this log into place. (Fig. 3.) One more log above this, or certainly two, will make your shanty high enough for boys. Put on final end logs, then two others across the shanty. (Fig. 4.) Roll up the biggest, strongest log of all for the ridge (sometimes two are used side by side); it should lie along the middle of the four cross pieces shown in Fig. 4. The two cross logs, B and C, and the ridge log should be very strong, as the roof is heavy. Now we are ready to cut the doorway and window. First, drive in blocks of wood between each of the logs, all the way down from A to the ground, and from B down to D, and C to E. (Fig. 5.) Saw down now from A half-way through the ground log F. Then from B down to half-way through the log D; now continue from G, cutting down to half through the ground log. Use the ax to split out the upper half of the ground log, between the saw-cuts and also the upper half of the log D. Hew a flat piece of soft wood, five or six inches wide, about two inches thick, and as long as the height of this doorway. Set it up against the ends of the logs A to F. Bore an auger hole through it into the end of each log (these holes must not be in line lest they split the jamb), including the top and bottom ones, and drive into each a pin of oak. This holds all safely. Do the same on the other side, H to E, and put a small one down B, D, which is the side of the window. Now we are ready to finish the roof. Use the ax to bevel off the corners of the four cross-logs, A and B. (Fig. 6.) Then get a lot of strong poles, about five feet long, and lay them close together along the two sides of the roof till it is covered with poles; putting a very heavy one, or small log, on the outer edge of each, and fastening it down with a pin into the ridge log. Cut two long poles and lay one on each of the lower ends of the roof poles, as at A, B, and C (Fig. 7), pinning them to the side logs. Cover this roof with a foot of hay or straw or grass, and cover {62} that again evenly with about four inches of stiff clay. Pack this down. It will soon squeeze all that foot of straw down to little more than one inch, and will make a warm and water-tight roof. As the clay is very heavy, it is wise, before going inside, to test the roof by jumping on it. If it gives too much, it will be well to add a centre prop. Now for the door: Hew out planks; two should be enough. Fasten these together with two cross-pieces and one angle-piece, using oak pegs instead of nails, if you wish to be truly primitive. For these the holes should be bored part way with a gimlet, and a peg used larger than the hole. The lower end of the back plank is left projecting in a point. (Fig. 8.) This point fits into a hole pecked with a point or bored with an auger into the door-sill. Bore another hole near the top of the door (A), and a corresponding one through the door-jamb between two logs. Set the door in place. A strip of rawhide leather, a limber willow branch, or a strip of hickory put through the auger hole of the door and wedged into the hole in the jamb, makes a truly wild-wood hinge. A peg in the front jamb prevents the door going too far out, and a string and peg inside answer for a latch. The window opening may be closed with a glass sash, with a piece of muslin, or with the rawhide of an animal, scraped clear of hair and stretched on a frame. It now remains to chink and plaster the place. Chinking is best done from the inside. Long triangular strips and blocks of wood are driven in between the logs and fastened there with oak pins driven into the lower log till nothing but small crannies remain. Some cabins are finished with moss plugged into all the crannies, but mud worked into plaster does better. It should be put on the outside first, and afterward finished form the inside. It is best done really with two plasterers working together, one inside and one out. This completes the shanty, but a bunk and fireplace are usually added. The fireplace may be in one corner, or in the middle of the end. It is easiest to make in the former. Across the corner, peg three angle braces, each about three feet long. These are to prevent the chimney falling forward. Now begin to build with stone, using mud as mortar, a fireplace this shape. (Fig. 9.) Make the opening about eighteen inches across; carry it up two feet high, drawing it in a little, then lay a long stone across the front, after which build up {63} the flue behind the corner braces right up to the roof. The top corner-piece carries the rafter that may be cut off to let the flue out. Build the chimney up outside as high as the highest part of the ridge. But the ideal fireplace is made with the chimney on the outside of the cabin, at the middle of the end farthest from the door. For this you must cut a hole in the end log, like a big, low window, pegging a jamb on the ends as before. With stones and mud you now build a fireplace inside the shanty, with the big chimney carried up outside, always taking care that there are several inches of mud or stone between the fire and any of the logs. In country where stone cannot be found, the fireplace is often built of mud, sustained by an outside cribbing of logs. If the flue is fair size, that is, say one quarter the size of the fireplace opening, it will be sure to draw. The bunk should be made before the chinks are plastered, as the hammering is apt to loosen the mud. Cut eight or ten poles a foot longer than you need the bunk; cut the end of each into a flat board and drive these between the long logs at the right height and place for the bunk, supporting the other end on a crosspiece from a post to the wall. Put a very big pole on the outer side, and all is ready for the bed; most woodsmen make this of small fir boughs. There are two other well-known ways of cornering the logs--one is simply flattening the logs where they touch. This, as well as the first one, is known in the backwoods of Canada as hog-pen finish. The really skilful woodsmen of the North always dovetail the comers and saw them flush: (Fig. 10) Sometimes it is desirable to make a higher gable than that which one ridge log can make. Then it is made thus: (Fig. 11.) This is as much slope as a clay roof should have; with any more, the clay would wash off. This is the simplest way to build a log-cabin, but it illustrates all the main principles of log building. Shingle roofs and gables, broad piazzas outside, and modern fitting inside, are often added nowadays in summer camps, but it must be clear that the more towny you make the cabin, the less woodsy it is, and less likely to be the complete rest and change that is desired. For fuller instructions, see "Log-Cabins and Cottages." By. Wm. S. Wicks, 1900. (Pub. Forest and Stream, N. Y.) {64} Also, "The Jack of All Trades." By Dan C. Beard, Scribner's; and "Field and Forest Handy Book." Measuring Distances (See "Two Little Savages," 1903.) The height of a tree is easily measured when on a level, open place, by measuring the length of its shadow, then comparing that with your own shadow, or that of a ten-foot pole. Thus, the ten-foot pole is casting a fifteen-foot shadow, and the tree's shadow is one hundred and fifty feet long, apply the simple rule of three. 15 : 150 :: 10 : x = 100 But it is seldom so easy, and the good old rule of the triangle can be safely counted on: Get a hundred or more feet from your tree, on open ground, as nearly as possible on the level of its base. Set up a ten-foot pole (A B, page 65). Then mark the spot where the exact line from the top of the tree over the top of the pole touches the ground (C). Now measure the distance from that spot (C) to the foot of the ten-foot pole (B); suppose it is twenty feet. Measure also the distance from that spot (C) to the base of the tree (D); suppose it is one hundred and twenty feet, then your problem is: 20 : 10 :: 120 : x = 60 i.e., if at that angle twenty feet from the eye gives ten feet elevation, one hundred and twenty feet must give sixty. _To make a right angle_, make a triangle whose sides are exactly six, eight, and ten feet or inches each (or multiples of these). The angle opposite the ten must be a true right angle. [Illustration: To make a right angle.] There are many ways of measuring distance across rivers, etc., without crossing. The simplest, perhaps, is by the equilateral triangle. Cut three poles of exactly equal length; peg them together into a triangle. Lay {65} this on the bank of the river so one side points to some point on the opposite bank. Drive in three pegs to mark the exact points of this triangle (A,B,C). Then move it along the bank until you find a place (F,E,G) where its base is on line with the two pegs, where the base used to be, and one side in line with the point across the river (D). The width of the river is seven eighths of the base of this great triangle. [Illustration: Measuring the width of a river by sighting with a triangle. (tr)] Another method is by the isosceles triangle. Make a right-angled triangle as above, with sides six, eight, and ten feet (A,B,C); then, after firmly fixing the right angle, cut down the eight-foot side to six feet and saw off the ten-foot side to fit. Place this with the side D B on the river bank in line with the sight object (X) across. Put three pegs to mark the three {66} corner places. Then take the triangle along the bank in the direction of C until C' D' are in line with the sight object, while B' C' is in line with the pegs B C. Then the length of the long base B C' will equal the distance from B to X. [Illustration: Measuring height of tree.] [Illustration: Measuring the distance between two distant objects.] To measure the space between two distant objects, D and E. Line A B on one, then move this right-angled triangle until F G is lined on the other, with B G in line with G H. B G equals the space between D and E then. If the distance is considerable, it may be measured sometimes by sound. Thus, when a gun is fired, a man is chopping, or a dog barking, count the seconds between the sight and the hearing of the sound, and multiply by eleven hundred feet, which is the distance sound travels in a second. [Illustration: To climb a tree that is too thick--Place small tree against it.] {67} Occasionally, the distance of an upright bank, cliff, or building can be measured by the echo. Half the seconds between shout and echo, multiplied by eleven hundred gives the distance in feet. The usual way to estimate long distances is by the time they take to cover. Thus, a good canoe on dead water goes four to five miles an hour. A man afoot walks three and a half miles an hour on good roads. A packtrain goes two and a half miles an hour, or perhaps one and a half on the mountain trails. A man's thumb is an inch wide. Span of thumb and longest finger, nine inches. Brisk walking pace is one yard for men. What To Do When Lost in the Woods (Ladies' Home Journal, October, 1902.) "Did you ever get lost in the woods?" I once asked a company of twenty campers. Some answered, "Yes; once or twice." Others said, "Many a time." Only two said, "No, never." Then I said, turning to the two, "I know that all the others here have had plenty of experience, and that you two are the tenderfeet, and never lived in the woods." It is quite certain to come sooner or later; if you go camping, you will get lost in the woods. Hunters, Indians, yes, birds and beasts, get lost at times. You can avoid it for long by always taking your bearings and noting the landscape before leaving the camp, and this you should always do; but still you will get lost some time, and it is well to be ready for it by carrying matches, knife, and compass. When you do miss your way, the first thing to remember is, like the Indian, "You are not lost; it is the teepee that is lost." It isn't serious. It cannot be so unless you do something foolish. The first and most natural thing to do is to get on a hill, up a tree, or other high lookout, and seek for some landmark near camp. You may be sure of this much: You are not nearly so far from camp as you think you are. Your friends will soon find you. You can help them best by signaling. The worst thing you can do is to get frightened. The truly dangerous enemy is not the cold or the hunger so much as the fear. It is fear that robs the wanderer of his judgment and of his limb power; it is fear that turns the passing experience into a final tragedy. Only keep cool and all will be well. {68} If there is snow on the ground, you can follow your back track. If you see no landmark, look for the smoke of the fire. Shout from time to time, and wait; for though you have been away for hours it is quite possible you are within earshot of your friends. If you happen to have a gun, fire it off twice in quick succession on your high lookout; then wait and listen. Do this several times and wait plenty long enough--perhaps an hour. If this brings no help, send up a distress signal--that is, make two smoke fires by smothering two bright fires with green leaves and rotten wood, and keep them at least fifty feet apart, or the wind will confuse them. Two shots or two smokes are usually understood to mean "I am in trouble." Those in camp on seeing this should send up one smoke, which means, "Camp is here." If you have a dog or a horse with you, you may depend upon it he can bring you out all right; but usually you will have to rely on yourself. The simplest plan, when there is fresh snow and no wind, is to follow your own track back. No matter how far around or how crooked it may be, it will certainly bring you out safely. If you are sure of the general direction to the camp and determined to keep moving, leave a note pinned on a tree if you have paper; if not, write with charcoal on a piece of wood, and also make a good smoke, so that you can come back to this spot if you choose. But make certain that the fire cannot run, by clearing the ground around it and by banking it around with sods. And mark your course by breaking or cutting a twig every fifty feet. You can keep straight by the sun, the moon, or the stars, but when they are unseen you must be guided by the compass. I do not believe much in guidance by what are called nature's compass signs. It is usual to say, for example, that the north side of the tree has the most moss or the south side the most limbs, etc. While these are true in general, there are so many exceptions that when alarmed and in doubt as to which is north, one is not in a frame of mind to decide with certainty on such fine points. If a strong west wind, for example, was blowing when you left camp, and has blown ever since, you can be pretty sure it is still a west wind; but the only safe and certain natural compass guides are the sun, moon, and stars. The Pole or North Star, and the Great Bear (also called the Dipper and the Pointers), should be known to every boy as they are to every Indian. The Pointers always point out the {69} Pole-star. Of course, they go around it once in twenty-four hours, so this makes a kind of clock. The stars, then, will enable you to keep straight if you travel. But thick woods, fog, or clouds are apt to come up, and without something to guide you are sure to go around in a circle. Old woodsmen commonly follow down the streams. These are certain to bring you out somewhere; but the very worst traveling is along the edges of the streams, and they take you a long way around. All things considered, it is usually best to stay right where you are, especially if in a wild country where there is no chance of finding a farm house. Make yourself comfortable for the night by gathering plenty of good wood while it is daylight, and building a wind screen on three sides, with the fire in front, and something to keep you off the ground. Do not worry but keep up a good fire; and when day comes renew your two smokes and wait. A good fire is the best friend of a lost man. I have been lost a number of times, but always got out without serious trouble, because I kept cool. The worst losing I ever got was after I had been so long in the West that I qualified to act as a professional guide, and was engaged by a lot of Eastern farmers looking for land locations. This was in the October of 1883 on the Upper Assiniboin. The main body of the farmers had remained behind. I had gone ahead with two of them. I took them over hundreds of miles of wild country. As we went northward the country improved. We were traveling with oxen, and it was our custom to let them graze for two hours at noon. One warm day, while the oxen were feeding, we went in our shirt sleeves to a distant butte that promised a lookout. We forgot about the lateness till the sun got low. Even then I could have got back to camp, but clouds came up and darkness fell quickly. Knowing the general direction I kept on, and after half an hour's tramp we came to a canyon I had never seen before. I got out my compass and a match and found that I had been circling, as one is sure to do in the dark. I corrected the course and led off again. After another brief turn I struck another match and learned from the compass that I was again circling. This was discouraging, but with corrected course we again tramped. I was leading, and suddenly the dark ground ten feet ahead of me turned gray. I could not make it out, so went cautiously nearer. I lay down, reached forth, and then slowly made sure that we were on the edge of a steep precipice. I backed off, {70} and frankly told the men I did not know where we were. I got out my match box and compass and found I had but one match left. "Any of you got any matches?" I asked. "No; left 'em all in our coats," was their answer. "Well," said I, "I have one. Shall I use it to get a new course from the compass, or shall we make a fire and stay here till morning?" All voted to camp for the night. There was now a cold rain. We groped into a hollow where we got some dead wood, and by using our knives got some dry chips from the inside of a log. When all was ready we gathered close around, and I got out the one match. I was about to strike it when the younger of the men said: "Say, Seton, you are not a smoker; Jack is. Hadn't you better give him that match?" There was sense in this. I have never in my life smoked. Jack was an old stager and an adept with matches. I handed it to him. "Rrrp-fizz"--and in a minute we had a fire. With the help of the firelight we now found plenty of dead wood; we made three blazing fires side by side, and after an hour we removed the centre one, then raked away all the hot ashes, and all lay down together on the warm ground. When the morning came the rain ceased. We stretched our stiffened limbs and made for camp. Yes, there it was in plain view two miles away across a fearful canyon. Three steps more on that gloomy night and we should have been over the edge of that canyon and dashed to the bottom. How to Make Fire by Rubbing Sticks "How do the Indians make a fire without matches?" asked a boy who loved to "play Indian." Most of us have heard the answer to this. "The Indians use a flint and steel, as our own fathers and mothers did one hundred years ago, and before they had flint and steel they used rubbing-sticks." We have all read about bringing fire out of two sticks by rubbing them together. I tried it once for an hour, and I know now I never would have got it in a thousand years as I was doing it. Others have had the same experience; consequently, most persons look upon this as a sort of fairy tale, or, if they believe it to be true, they think it so difficult as to be worth no second thought. All scouts, I find, are surprised and greatly interested to learn that not only is it possible, it is easy, to make a friction {71} fire, if you know how; and hopeless, if you don't. I have taught many boys and men (including some Indians) to do it, and some have grown so expert that they make it nearly as quickly as with an old-fashioned sulphur match. When I first learned from Walter Hough, who learned from the Indians, it took me from five to ten minutes to get a blazing fire--not half an hour, as some books have it. But later I got it down to a minute, then to thirty-one seconds from the time of taking up the rubbing-sticks to having a fine blaze, the time in getting the first spark being about six seconds. My early efforts were inspired by book accounts of Indian methods, but, unfortunately, I have never yet seen a book account that was accurate enough to guide anyone successfully in the art of fire-making. All omit one or other of the absolute essentials, or dwell on some triviality. The impression they leave on those who know is that the writers did not. The surest and easiest method of making a friction fire is by use of the bow-drill. Two sticks, two tools, and some tinder are needed. The two sticks are the drill and the fire-board, or fire-block. The books generally tell us that these must be of different kinds of wood. This is a mistake. I have uniformly gotten the best results with two pieces of the same kind--all the better, indeed, if they are parts of the same stick. What Kind of Wood This is a very important question, as woods that are too hard, too soft, too wet, too oily, too gummy, or too resinous will not produce fire. The wood should be soft enough to wear away, else it produces no punk, and hard enough to wear slowly, or the heat is not enough to light the punk, and, of course, it should be highly inflammable. Those that I have had the best luck with are balsam fir, cottonwood roots, tamarack, European larch, red cedar, white cedar, Oregon cedar, basswood, cypress, and sometimes second-growth white pine. It should always be a dry, sound stick, brash, but not in the least punky. In each part of the country there seems to be a kind of wood well suited for fire-making. The Eastern Indians used cedar; the Northern Indians, cedar or balsam fir; the plains Indians used cottonwood or sage-brush roots. Perhaps the most reliable of all is dry and seasoned balsam fir; either the species in the North woods or in the Rockies will do. It gives a fine big spark or coal in about seven seconds. {72} When in the grinding the dust that runs out of the notch is coarse and brown, it means that the wood is too soft; when it is very fine and scanty it means that the wood is too hard. [Illustration: The rubbing-sticks for fire-making.] 1. The simplest kind of bow; a bent stick with a stout leather thong fastened at each end. It is about 27 inches long and 5/8 inch thick. 2. A more elaborate bow with a hole at each end for the thong. At the handle end it goes through a disc of wood. This is to tighten the thong by pressure of the hand against the disc while using. 3. Simplest kind of drill-socket; a pine or hemlock knot with a shallow hole or pit in it. 3a is under view of same. It is about 4-1/2 inches long. 4. A more elaborate drill-socket; a pebble cemented with gum in a wooden holder. 4a is under view of same. 5. A very elaborate drill-socket; it is made of tulip wood, carved to represent the Thunderbird. It has eyes of green felspar cemented in with resin. On the under side (5a) is seen, in the middle, a soapstone socket let into the wood and fastened with pine gum, and on the head a hole kept filled with grease, to grease the top of the drill before use. 6. The drill; 12 to 18 inches long and about 3/4 inch thick; it is roughly eight-sided so the thong will not slip, and pointed at each end. The best wood for the drill is old, dry brash, but not punky, balsam fir or cottonwood roots; but basswood, white cedar, red cedar, tamarack, and sometimes even white pine, will do. 7. Fire-board or block; about 3/4 inch thick and any length handy; a is notch with pit just begun, b shows the pit after once using and in good trim for second time, c shows the pit bored through and now useless; the notch is 1/2 inch wide and 3/4 inch deep. 8. Shows the way of using the sticks. The block (a) is held down with one foot, the end of the drill (b) is put in the pit, the drill-socket (c) is held on top in left hand, one end of the bow (d) is held in the right hand, while the bow is drawn back and forth. 9. Is a little wooden fire-pan, not essential but convenient; its thin edge is put under the notch to catch the powder that falls. {73} I have made many experiments to determine whether there is anything in the idea that it is better to have the block and the drill of different woods. But no hybrid combination was so successful as "two of a kind." The drill and the bow and socket are fully described in the illustration. The preparing of the fire-board is one of the most important things. At the edge cut a notch half an inch wide and about three fourths of an inch deep; at the top of this notch make a pit or shallow hole, and the board is ready. The importance of this notch is such that it is useless to try fire-making without it. While these are the essentials, it is well to get ready, also, some tinder. I have tried a great many different kinds of lint and punk, including a number that were artificially prepared, soaked with saltpetre or other combustibles. But these are not really fair play. The true woodcrafter limits himself to the things that he can get in the woods, and in all my recent fire-making I have contented myself with the tinder used for ages by the red men: that is, cedar wood finely shredded between two stones. Some use the fringes that grow on birch, improving it by rubbing in powdered charcoal. Now that he has the tools and material ready, it will be an easy matter for the matchless castaway to produce a fire. Pass the leather thong once around the drill--and this should make the thong taut; put the lower point of the drill in the pit at the top of the notch in the fire-board, and hold the socket with the left hand on top of the drill. The notch of the fire-board should be resting on a chip or thin wooden tray. Hold the bow by the handle end in the right hand, steady the board under the left foot, and the left arm against the left knee. Now draw the bow back and forth with steady, even strokes, its full length. This causes the drill to turn in the pit and bore into the wood; ground-up wood runs out of the side of the notch, falling on the chip or tray. At first it is brown; in two or three seconds it turns black, and then smokes; in five or six seconds it is giving off a cloud of smoke. A few more vigorous strokes of the bow, and now it will be found that smoke still comes from the pile of black wood-dust on the chip. Fan this gently with the hand; the smoke increases, and in a few seconds you see a glowing coal in the middle of the dust. (There are never any visible flying sparks.) Now take a liberal pinch of the cedar tinder--about a teaspoonful; wrap this in some bark fibre or shredded rope to {74} keep it from blowing away. Hold it down on the coal, and, lifting tray and all, blow or fan it until in a few seconds it blazes. Carefully pile over it the shreds of birch bark or splinters of fat pine prepared beforehand, and the fire is made. If you have the right wood and still cannot get the fire, it is likely because you do not hold the drill steady, or have not cut the side notch quite into the middle point of the little fire pit. The advantages of learning this method are threefold: First: Fire-making by friction is an interesting experiment in woodcraft. Second: A boy is better equipped having learned it. He can never afterward freeze to death for lack of matches if he has wood and an old shoe lace. Third: For the very reason that it is difficult, compared with matches, it tends to prevent the boys making unnecessary fires, and thus reduces the danger of their setting the woods ablaze or of smoking the forbidden cigarette. There is such a fascination in making the rubbing-stick fire that one of my Western cooks, becoming an expert, gave up the use of matches for a time and lit his morning fire with the fire-drill, and, indeed, he did not find it much slower than the usual way. Walter Hough told me a story of an Apache Indian who scoffed at the matches of white men, and claimed that he could light a fire with rubbing-sticks faster than Hough could with matches. So each made ready. They were waiting for the word "go" when the Indian said: "Wait. I see if him right." He gave a few strokes with the drill, and called--"Stop--stop him no good." He rearranged the sticks, and tried a few more strokes. Just as Mr. Hough was going to strike the match, he said: "Stop--stop him no good." He did this three times before he called "Ready." Then the word "Go" was given. The white man struck the slow, sizzling match. The Indian gave half a dozen twirls to the drill--the smoke burst forth. He covered it with the tinder, fanned a few seconds, then a bright flame arose, just before the white man got his twigs ablaze. So the Indian won, but it was by an Indian trick; for the three times when he pretended to be trying it, he was really warming up the wood--that is, doing a large part of the work. I am afraid that, deft as he was, he would have lost in a fair race. Yet this incident shows at least that, in point of speed, the old rubbing-sticks are not very far behind the matches, as one might have supposed. {75} It is, indeed, a wonder that the soldiers at West Point are not taught this simple trick, when it is so easily learned, and might some day be the one thing to save the lives of many of them. Archery No woodcraft education is complete without a knowledge of archery. It is a pity that this noble sport has fallen into disuse. We shall find it essential to some of our best games. The modern hunting gun is an irresistible weapon of wholesale murder, and is just as deadly no matter who pulls the trigger. It spreads terror as well as death by its loud discharge, and it leaves little clew as to who is responsible for the shot. Its deadly range is so fearfully great as to put all game at the mercy of the clumsiest tyro. Woodcraft, the oldest of all sciences and one of the best, has steadily declined since the coming of the gun, and it is entirely due to this same unbridled power that America has lost so many of her fine game animals. The bow is a far less destructive weapon, and to succeed at all in the chase the bowman must be a double-read forester. The bow is silent and it sends the arrow with exactly the same power that the bowman's arm puts into it--no more, no less--so it is really his own power that speeds the arrow. There is no question as to which hunter has the right to the game or is responsible for the shot when the arrow is there to tell. The gun stands for little skill, irresistible force supplied from an outside source, overwhelming unfair odds, and sure death to the victim. The bow, on the other hand, stands for all that is clever and fine in woodcraft; so, no guns or fire-arms of any kind are allowed in our boy scout camp. The Indian's bow was short, because, though less efficient, it was easier to carry than a long one. Yet it did not lack power. It is said that the arrow head sometimes appeared on the far side of the buffalo it was fired into, and there is a tradition that Wah-na-tah, a Sioux chief, once shot his arrow through a cow buffalo and killed her calf that was running at the other side. But the long bow is more effective than the short one. The old English bowmen, the best the world has ever seen, always shot with the long bow. The finest bows and arrows are those made by the professional makers, but there is no reason why each boy should not make his own. According to several authorities the best bow woods are mulberry, osage-orange, sassafras, Southern cedar, black locust, {76} apple, black walnut, slippery elm, ironwood, mountain ash, hickory, California yew, and hemlock. Take a perfectly sound, straight, well-seasoned stick five or six feet long (your bow should be about as long as yourself); mark off a five-inch space in the middle for the handle; leave this round and a full inch thick; shave down the rest, flat on one side for the front and round on the other for the back, until it is about one inch wide and three fourths of an inch thick next the handle, tapering to about one half that at the ends, which are then "nocked," nicked, or notched as shown in Cut I. These notches are for the string, which is to be put on early. Draw the bow now, flat side out, not more than the proper distance, and note carefully which end bends the most; then shave down the other side until it bends evenly. The middle scarcely bends at all. The perfect shape, when bent, is shown in Cut II. Trim the bow down to your strength and finish smoothly with sandpaper and glass. It should be straight when unstrung, and unstrung when not in use. Fancy curved bows are weak affairs. The bow for our boy should require a power of fifteen or twenty pounds (shown on a spring balance) to draw the string twenty-three inches from the bow; not more. The best string is of hemp or linen; it should be about five inches from the middle of the bow when strung (Cut II). The notches for the string should be two-thirds the depth of the string. If you have not a bought string make one of strong, unbleached linen thread twisted together. At one end the string, which is heaviest at the ends, should be fast knotted to the bow notch (Cut V); at the other it should have a loop as shown in Cut IV. In the middle it should be lashed with fine silk and wax for five inches, and the exact place marked where the arrow fits it. The arrow is more important than the bow. Anyone can make a bow; few can make an arrow, for, as a Seminole Indian expressed it to Maurice Thompson, "Any stick do for bow; good arrow much heap work, ugh." Hiawatha went all the way to Dakota to see the famous arrow maker. In England when the bow was the gun of the country, the bow maker was called a "bowyer," and the arrow maker a "fletcher" (from the Norman fleche, an arrow). So when men began to use surnames those who excelled in arrow making were proud to be called the "Fletchers "; but to make a good bow was not a notable achievement, hence few took "Bowyer" as their name. The first thing about an arrow is that it must be perfectly straight. "Straight as an arrow" refers to the arrow itself, not to its flight; that is always curved. {77} [Illustration: THE ARCHERY OUTFIT (Not all on scale.)] I. The five-foot bow as finished, with sections at the point shown. II. The bow "braced" or strung. III. The bow unstrung, showing the loop slipped down. IV. The loop that is used on the upper end of the bow. V. The timber hitch always used on the lower end or notch of the bow. VI. A turkey feather with split midrib, all ready to lash on. VII. End view of arrow, showing notch and arrangement of three feathers. VIII. Part of arrow, showing feathering and lashing. IX. Sanger hunting arrow with wooden point; 25 inches long. X. Sanger war arrow with nail point and extra long feathers; it also is 25 inches long. XI. Quiver with Indian design; 20 inches long. XII. The "bracer" or arm guard of heavy leather for left arm with two laces to tie it on. It is six inches long. {78} The Indians made arrows of reeds and of straight shoots of viburnum or arrow-wood, and of elder, but we make better arrows out of the solid heartwood of hard pine for target use, and of hickory or ash for hunting. The arrow should be twenty-five inches long, round, and three eighths of an inch thick, and have three feathers set as shown in Cut VI, about an inch from the notch. The feather B, that stands out at right angles to notch A, should always be away from the bow in shooting. This is called the cock-feather, and it is usually marked or colored in some way to be quickly distinguished. [Illustration: CORRECT FORM IN SHOOTING. The diagram at bottom is to show the centres of heels in line with target.] Turkey and goose wing feathers are the best that grow in our country for arrow feathers. The Indians mostly use turkey. With a sharp knife cut a strip of the midrib on which is the vane of the feather; make three pieces, each two to three inches long. White men glue these on to the arrow. The Indians leave the midrib projecting at each end and by these lash the {79} feathers without gluing. The lashed feathers stand the weather better than those glued, but do not fly so well. The Indians use sharp flint arrow heads for war and for big game, but for birds and small game they make arrow heads with a knob of hard wood or the knuckle bone of some small animal. The best arrow heads for our purpose are like the ferrule of an umbrella top; they receive the end of the shaft into them and keep it from splitting. One of the best arrows I ever shot with was twenty-eight inches long, five sixteenths of an inch thick, had a ferrule head and very small feathers. The finishing touch of an arrow is "painting" it. This is done for several purposes: First, to preserve it from damp which would twist the arrow and soften the glue that holds the feathers; second, each hunter paints all his arrows with his mark so as to know them; third, they are thus made bright-colored to help in finding them when lost. There are four other things required by our archer: A smooth, hard arm-guard, or bracer, usually of hard leather. The Indians who use one make it of wood, grass, or rawhide. In photographs of famous Indians you may often see this on the left wrist, and will remember that it was there as a protection from the blow of the bow cord. Some archers can shoot with the wrist bent so as to need no guard. The three middle fingers of the right hand also need protection. An old leather glove, with thumb and little finger cut away, will do very well for this, though the ready-made tips at the archery stores are more convenient. Some archers who practise all their lives can shoot without protecting the fingers. The bow case and quiver are important. Any kind of a cover that will keep them from the rain, and hang on your back, will do, but there are many little things that help to make them handy. When the cover is off the arrows should project three or four inches so that they may be more easily drawn out. The Indians often carried very beautiful quivers of buckskin ornamented with quills and beads. One day out West I saw an Omaha brave with a bow case and quiver covered with very odd material--a piece of common red and white cotton print. When allowed to examine it, I felt some other material underneath the print. After a little dickering he sold me bow, arrows, quiver, and all for a couple of dollars. I then ripped open the print and found my first suspicions confirmed; for, underneath, the quiver was of buckskin, beautifully embroidered with red feathers and porcupine {80} quills of deep red and turquoise blue. The Indian was as much puzzled by my preference for the quill work as I was by his for the cotton print. The standard target for men is four feet across with a nine-inch bull's-eye, and around that four rings, each four and three quarter inches wide. The bull's-eye counts nine, the other rings seven, five, three, one. The bought targets are made of straw, but a good target may be made of a box filled with sods, or a bank covered with sacking on which are painted the usual rings. Now comes the most important point of all--how to shoot. There are several ways of holding an arrow, but only one good one. Most boys know the ordinary finger and thumb pinch, or grip. This is all very well for a toy bow, but a hunter's bow cannot be drawn that way. No one has strength enough in his fingers for it. The true archer's grip of the arrow is shown in the cut. The thumb and little finger have nothing to do with it. [Illustration: The archer's grip.] As in golf and all such things, there is a right "form." You attend to your end of the arrow's flight and the other will take care of itself: Stand perfectly straight. Plant your feet with the centres of the two heels in line with the target. (Cut page 78.) Grasp the bow in the middle with the left hand and place the arrow on the string at the left side of the bow. Hold the bow plumb, and draw as above till the notch of the arrow is right under your eye, and the head of the arrow back to the bow. The right elbow must be in the same line with the arrow. Let go the arrow by straightening the fingers a little, turning the hand outward at the bottom and drawing it back one inch. Always do this in exactly the same way and your shooting will be even. Your left hand should not move a hair's breadth until the arrow strikes the target. To begin shooting put the target very near, within fifteen or twenty yards; but the proper shooting distance when the archer is in good practice is forty yards for a four-foot target and thirty yards for a three-foot target. A good shot, shooting twelve arrows at this, should score fifty. {81} The Indians generally used their bows at short range, so that it was easy to hit the mark. Rapid firing was important. In their archery competitions, therefore, the prize was given to the one who could have the most arrows in the air at once. Their record, according to Catlin, was eight. The Stars As Seen With the Naked Eye The chief works referred to in this are C. Flammarion's "Popular Astronomy" (Gore's translation), and Garrett P. Serviss's "Astronomy with an Opera Glass." (Those who wish to go farther a-sky are referred to these books.) Whether he expects to use them as guides or not, every boy should learn the principal constellations and the important stars. A non-scientific friend said to me once: "I am always glad that I learned the principal star groups when I was young. I have never forgotten them, and, no matter in what strange country I find myself, I can always look up at night, and see the old familiar stars that shone on me in my home in my own country." All American boys know the Dipper or Great Bear. This is, perhaps, the most important star group in our sky, because of its size, peculiar form, and the fact that it never sets in our latitude, and last, that it always points out the Pole-star, and, for this reason, it is sometimes known as the Pointers. It is called the Dipper because it is shaped like a dipper with a long, bent handle. Why it is called the Great Bear is not so easy to explain. The classical legend has it that the nymph Calisto, having violated her vow, was changed by Diana into a bear, which, after death, was immortalized in the sky by Zeus. Another suggestion is that the earliest astronomers, the Chaldeans, called these stars "the shining ones," and their word happened to be very like the Greek arktos (a bear). Another explanation (I do not know who is authority for either) is that vessels in olden days were named for animals, etc. They bore at the prow the carved effigy of the namesake, and if the Great Bear, for example, made several very happy voyages by setting out when a certain constellation was in the ascendant, that constellation might become known as the Great Bear's constellation. Certainly, there is nothing in its shape to justify the name. Very few of the constellations, indeed, are like the thing they are {82} called after. Their names were usually given for some fanciful association with the namesake, rather than for resemblance to it. The Pole-star is really the most important of the stars in our sky; it marks the north at all times; it alone is fixed in the heavens: all the other stars seem to swing around it once in twenty-four hours. It is in the end of the Little Bear's tail. But the Pole-star, or Polaris, is not a very bright one, and it would be hard to identify but for the help of the Dipper, or Pointers. The outside (Alpha and Beta) of the Dipper points nearly to Polaris, at a distance equal to three and one half times the space that separates these two stars of the Dipper's outer side. Various Indians call the Pole-star the "Home Star," and "The Star that Never Moves," and the Dipper they call the "Broken Back." The last star but one in the Dipper, away from the pole--that is, the star at the bend of the handle,--is known to astronomers as Mizar, one of the Horses; Just above it, and tucked close in, is a smaller star known to astronomers as Alcor, or the Rider. The Indians call these two the "Old Squaw and the Pappoose on Her Back." In the old world, from very ancient times, these have been used as tests of eyesight. To be able to see Alcor with the naked eye means that one has excellent eyesight. So also on the plains, the old folks would ask the children at night, "Can you see the pappoose on the old squaw's back?" And when the youngster saw it, and proved that he did by a right description, they rejoiced that he had the eyesight which is the first requisite of a good hunter. The Great Bear is also to be remembered as the Pointers for another reason. It is the hour-hand of the woodman's clock. It goes once around the North Star in about twenty-four hours, the same way as the sun, and for the same reason--that it is the earth that is going and leaving them behind. The time in going around is not exactly twenty-four hours, so that the position of the Pointers varies with the seasons, but, as a rule, this for woodcraft purposes is near enough. The bowl of the Dipper swings one and one half times the width of the opening (i.e., fifteen degrees) in one hour. If it went a quarter of the circle, that would mean you had slept a quarter of a day, or six hours. {83} Each fifteen days the stars seem to be an hour earlier; in three months they gain one fourth of the circle, and in a year gain the whole circle. According to Flammarion, there are about seven thousand stars visible to the naked eye, and of those but nineteen are stars of the first magnitude. Thirteen of them are visible in the latitude of New York, the other six belong to the South Polar Region of the sky. Here is Flammarion's arrangement of them in order of seeming brightness. Those that can be seen in the Southern Hemisphere only, are in brackets: 1. Sirius, the Dog-star. 2. [Canopus, of Argo.] 3. [Alpha, of the Centaur.] 4. Arcturus, of Bootes. 5. Vega, of the Lyre. 6. Rigel, of Orion's foot. 7. Capella, of Auriga. 8. Procyon, or the Little Dog-star. 9. Betelguese, of Orion's right shoulder. 10. [Beta, of the Centaur.] 11. [Achernar, of Eridanus.] 12. Aldebaran, of Taurus, the Bull's right eye. 13. Antares, of Scorpio. 14. [Alpha, of the Southern Cross.] 15. Altair, of the Eagle. 16. Spica, of Virgo. 17. Fomalhaut, of the Southern Fish. 18. [Beta, of the Southern Cross.] 19. Regulus, of the Lion. Orion Orion (O-ri-on), with its striking array of brilliant stars, Betelguese, Rigel, the Three Kings, etc., is generally admitted to be the finest constellation in the heavens. Orion was the hunter giant who went to Heaven when he died, and now marches around the great dome, but is seen only in the winter, because, during the summer, he passes over during daytime. Thus he is still the hunter's constellation. The three stars of his belt are called the "Three Kings." Sirius, the Great Dog-star, is in the head of Orion's hound, and following farther back is the Little Dog-star, Procyon. In old charts of the stars, Orion is shown with his hound, hunting the bull, Taurus. {84} [Illustration: Taurus. Orion, Sirius and Procyon. (tr)] Pleiades Pleiades (Ply-a-des) can be seen in winter as a cluster of small stars between Aldebaran and Algol, or, a line drawn from the back bottom, through the front rim of the Dipper, about two Dipper lengths, touches this little group. They are not far from Aldebaran, being on the shoulder of the Bull, of which Aldebaran is the right eye. They may be considered the seven arrow wounds made by Orion. They are nearer the Pole-star than Aldebaran is, and on the side away from the Dipper; also, they are nearly on a line between Beta of the Dipper (front bottom) and Capella. Serviss tells us that the Pleiades have a supposed connection with the Great Pyramid, because "about 2170 B. C., when the beginning of spring coincided with the culmination of the Pleiades at midnight; that wonderful group of stars was visible {85} just at midnight, through the mysterious southward-pointing passage of the Pyramid." The Moon The moon is one fifth the diameter of the earth, about one fiftieth of the bulk, and is about a quarter million miles away. Its course, while very irregular, is nearly the same as the apparent course of the sun. But "in winter the full moon is at an altitude in the sky near the limit attained by the sun in summer, . . . and even, at certain times, five degrees higher. It is the contrary in summer, a season when the moon remains very low" (F.). The moon goes around the earth in 27-1/4 days. It loses nearly three fourths of an hour each night; that is, it rises that much later. BIRDCRAFT _By the National Association of Audubon Societies_ Any boy who cares enough for out-doors to be a scout is sure to want a good acquaintance with the birds. Even dull people cannot help taking notice of our "little brothers of the air," on account of their beauty, their songs, and their wondrous flight. But most folks never take the trouble to try and learn the names of any except a few common birds. Scouts whose eyes are sharp and ears are keen will find the study of birds a fascinating sport, which may prove to be the best fun that the woods provide. Knowing the Birds It is no easy matter, this trying to get to know the birds; but scouts are not looking for the easiest jobs, and it is great sport for them to follow some shy songster through the briery thicket until a really good look can be had, to sit stock still for half an hour to watch some unknown bird come home to her nest, or to wriggle on all fours through the grass to have a glimpse over the top of the knoll at the ducks in the pool beyond. The only equipment necessary for bird study is an opera or field glass, a note-book and a good bird reference book. As soon as you get a good look at a strange bird, notice its colors and markings, and then, if it moves, follow it up until you have seen practically all of its most prominent features. It will be impossible to carry these facts in your head, and unless some definite memorandum is made at the time you will probably {86} be hopelessly perplexed when you go to consult the bird book later. As it is hard to jot down satisfactory notes in the field, while catching fleeting glances of some timid bird, a handy little booklet has been prepared in which observations can be recorded very rapidly. These can be procured for fifteen cents apiece from the National Association of Audubon Societies, 1974 Broadway, New York City. Location _______________________ _______________________ Date _______________________Hour _______________________ Weather ___________________Wind _______________________ [Illustration: A bird. (tr)] SIZE: Smaller than wren Between wren and sparrow Between sparrow and robin Between robin and crow Larger than crow SEEN Near ground or high up In heavy woods Bushy places Orchard Garden Swamp Open country Near water Name ______________________ Order ______________________ Family _______________________ Genus_______________________ Species ______________________ {87} Each booklet contains outline figures of the five leading types of birds: (1) small perching birds, (2) hawks, (3) snipes, (4) herons, (5) ducks. On the page opposite is a list of numbers corresponding to colors. You can quickly mark on the outline the proper numbers, and note with your pencil any marks on the bird. Then check the other data on the page, add any additional memoranda, and you have your "bird in the hand," ready to take back and look up at your leisure. Careful Observation Notice particularly the "range" of the birds in your reference book, and eliminate all those not stated as occurring in your territory. Notice too, dates of the birds' coming and going, and do not expect to find species at any other time of year than within the dates mentioned. By thus narrowing down the possibilities the task is much simplified. As a final resort, the National Association of Audubon Societies stands ready to help all scouts who are positively "stumped," and if the descriptive slips are mailed with return envelopes to the secretary of the association, 1974 Broadway, New York City, an identification will be made, if the information furnished renders it in any way possible. The next time you see a bird that you have once identified, you will probably remember its name, and in this way you will be surprised to find how rapidly your bird acquaintance will grow. After a time even the flight of a bird or its song will be enough to reveal an old acquaintance, just as you can often recognize a boy friend by his walk or the sound of his voice, without seeing his face. And what a new joy in life there is for anybody that really knows the birds about him. He can pick from the medley of bird songs the notes of the individual singers; he knows when to look for old friends of the year before; no countryside is ever lonely for him, for he finds birds everywhere and knows that any moment he may make some rare discovery or see a bird before unknown to him. Bird Lists A scout should make a list of all the birds he has positively identified. This is his "life list" and is added to year by year. In addition he will keep daily lists of the birds seen on special trips in the field. Two or more patrols can enjoy a friendly rivalry by covering different regions and seeing which can observe the largest variety of birds. Hundreds of well-known {88} ornithologists often have the fun of this kind of competition, sending in their lists to a central bureau. As many as one hundred and twenty different kinds of birds have been counted in a single day by one energetic band of bird-lovers. Such a list is, however, attainable only under exceptionally favorable circumstances and by skilled observers who know their country thoroughly. For most scouts, thirty to forty species on a summer day, and fifty to sixty during the spring migration, would be regarded as a good list. 88 Boy Scouts [Illustration: Bob-white at feeding station.] Nesting Season Undoubtedly the most interesting season to study birds is during the nesting period which is at its height in June. It takes a pair of sharp eyes to find most birds' nests in the first place, and once found, there are dozens of interesting little incidents which it is a delight to watch. Only a foolish scout would rob himself of his chance to observe the secrets of nest life by stealing the contents, or would take any delight in piling up a collection of egg shells whose value at its best is almost nothing, and whose acquisition is necessarily accompanied by {89} genuine heart pangs on the part of the rightful owners. It is more exciting to try to hide yourself near the nest so skilfully that the birds will carry on their domestic duties as though you were not near. A blind made of green cloth and set up near the nest like a little tent will often give opportunity for very close observation. It is surprising how near many birds will allow one to come in this way. Even though the blind looks very strange and out of place, the birds soon seem to get used to it, so long as it is motionless and the inmate cannot be seen. A simple type of blind can be constructed by sewing the edges of long pieces of green cloth together, drawing in the top with a cord, and then draping it over an open umbrella. [Illustration: Bird blind.] How to Photograph From such a hiding place, photographs can often be secured of timid birds at their nests. In attempting to take photographs it must be remembered that cameras of the pocket variety or fixed box type are almost useless. Most of them cannot be worked without special attachments at closer range than six feet, and, even if the focus is correctly guessed, the image is apt to be very small. In this work it is far better to invest in a cheap camera (second-hand if need be) with which one can obtain a definite image on the ground glass where the plate or film is to be. Focus the camera on some spot where it is expected the bird will come; usually this is on the nest or young, sometimes it is the food, a favorite perch, or some form of decoy. The next requisite is patience. If the coveted opportunity arrives, set off the shutter by hand in the {90} blind, or, where this is not possible, by means of a long thread, after carefully hiding the camera with boughs, leaves, sods, etc. How to Know An idea of the details of a bird's life which a scout may come to know, may be had from the following table: 1. Description. (Size, form, color, and markings.) 2. Haunts. (Upland, lowland, lakes, rivers, woods, fields. etc.) 3. Movements. (Slow or active, hops, walks, creeps, swims, tail wagged, etc.) 4. Appearance. (Alert, listless, crest erect, tail drooped, etc.) 5. Disposition. (Solitary, flocking, wary, unsuspicious, etc.) 6. Flight. (Slow, rapid, direct, undulating, soaring, sailing, flapping, etc.) 7. Song. (Pleasing, unattractive, long, short, loud, faint, sung from the ground, from a perch, in the air, etc. Season of song.) 8. Call notes. (Of surprise, alarm, protest, warning, signaling, etc.) 9. Season. (Spring, fall, summer, winter, with times of arrival and departure and variations in numbers.) 10. Food. (Berries, insects, seeds, etc.; how secured.) 11. Mating. (Habits during courtship.) 12. Nesting. (Choice of site, material, construction, eggs, incubation, etc.) 13. The young. (Food and care of, time in the nest, notes, actions, flight, etc.) So varied is a bird's life that there is still plenty to be learned about even our common birds. It is quite possible for a scout to discover some facts that have never yet been published in books. [Illustration: Red-breasted nuthatch.] What One Boy Did A boy once originated the idea of varying the usual "bird's nesting" craze into a systematic study of the breeding of our common birds. In one spring he found within the limits of a single village one hundred and seventy robins' nests. "One hundred were in suitable situations on private places, forty-one were in woods, swamps and orchards, eight were placed under bridges (two being under the iron girders of the railroad bridge), four were {91} in quarries, sixteen were in barns, sheds, under piazzas, etc., and one was on the ground at the foot of a bush." In addition to searching out the birds in their natural haunts, there is a great fascination in trying to attract them to our homes. During winter evenings boy scouts can busy themselves making nesting boxes. Even an old cigar box or a tomato can with a hole in it the size of a quarter will satisfy a house wren. Other boxes which are suitable for bluebirds, chickadees, tree swallows, purple martins, and starlings, will, if set up in March, often have tenants the very first season. In many cases it is feasible to have hinged doors or sides on the nesting boxes, so that they may occasionally be opened and the progress of events within observed. It is needless to add, however, that great caution must be exercised to prevent desertion of the nest, or other disturbance of the birds' home life. Under favorable circumstances, even some of the shyer inhabitants of the woods, such as woodpeckers, owls, and ducks can be induced to patronize artificial cavities, if they are made right and erected right. [Illustration: Downy woodpecker.] [Illustration: Observation box, open.] Caring for Birds Another way of attracting birds in summer is by providing drinking and bathing places. A little artificial pool protected from cats, will be a source of joy to the birds and of delight to the observer from morning to night. Apply to the {92} National Association of Audubon Societies for information as to where ready-made nest boxes and fountains can be procured, also books on this subject, as well as on the subject of making friends of the birds through feeding. [Illustration: House wren and tomato-can house] [Illustration: Birch-bark house] The Bird Lunch Counter How best to feed the birds is almost an art in itself. A winter lunch counter spread with suet, nuts, hemp seed, meat, and crumbs will attract nuthatches, chickadees, downy and hairy woodpeckers, creepers, blue jays, etc. Canary seed, buckwheat, oats and hay-chaff scattered on the ground beneath will provide an irresistible banquet for other feathered boarders. A feeding place of this sort can be arranged for convenient observation from a window, and afford no end of diversion and instruction. But whether close to home or far afield, the great secret of success in such work is regularity. Begin to put the food out early in November, and let the birds get to know that they are always sure to find a supply of dainties in a certain spot, and the news will soon spread among them. In wintry weather, especially, it is amazing what can be accomplished by feeding the birds regularly, and at least the following birds have been induced to feed from the human hand: chickadee, white-breasted nuthatch, red-breasted nuthatch, brown creeper, Carolina wren, cardinal, evening grosbeak, tufted titmouse, Canada jay, Florida jay, Oregon jay, and redpoll. Even in spring untiring patience has resulted in the gratification of this supreme ambition of the bird-lover, and bluebird, robin, cat-bird: chipping sparrow, oven-bird, brown thrasher and yellow-throated vireo have been known to feed from the hand of a trusted friend, even with plenty of food all around. What scout can add to this list? Protecting the Birds Many a boy thinks that just because a bird is alive and moves it is a proper target for his air rifle or his sling shot. {93} Let us be thankful that there has now arisen a new class of boys, the scouts, who, like the knights of old, are champions of the defenceless, even the birds. Scouts are the birds' police, and wo betide the lad who is caught with a nest and eggs, or the limp corpse of some feathered songster that he has slaughtered. Scouts know that there is no value in birds that are shot, except a few scientific specimens collected by trained museum experts. Scouts will not commend a farmer for shooting a hawk or an owl as a harmful bird, even though it were seen to capture a young chicken. They will post themselves on the subject and find that most hawks and owls feed chiefly on field mice and large insects injurious to the farmer's crops, and that thus, in spite of an occasional toll on the poultry, they are as a whole of tremendous value. The way the birds help mankind is little short of a marvel. A band of nuthatches worked all winter in a pear orchard near Rochester and rid the trees of a certain insect that had entirely destroyed the crop of the previous summer. A pair of rose-breasted grosbeaks were seen to feed their nest of youngsters four hundred and twenty-six times in a day, each time with a billful of potato-bugs or other insects. A professor in Washington counted two hundred and fifty tent caterpillars in the stomach of a dead yellow-billed cuckoo, and, what appeals to us even more, five hundred bloodthirsty mosquitoes inside of one night-hawk. [Illustration: White-breasted nuthatch] [Illustration: Bluebird at entrance of nesting-box] It must not be forgotten that large city parks are among the best places for observing birds. As an example of what can be accomplished, even with limited opportunities, there was a boy who happened to know where some owls roosted. {94} Now all owls swallow their prey whole, and in digesting this food they disgorge the skulls, bones, fur, and feathers in the form of hard dry pellets. This boy used to go out on Saturday or Sunday afternoon and bring home his pockets full of pellets, and then in the evening he would break them apart. In this way he learned exactly what the owls had been eating (without killing them) and he even discovered the skulls of certain field mice that naturalists had never known existed in that region. He let the owl be his collector. Patrol Work It is a good idea to keep at patrol headquarters a large sheet on the wall, where a list of the year's bird observations can be tabulated. Each time a new bird is seen, its name is added, together with the initial of the observer, and after that its various occurrences are noted opposite its name. The keenest eyed scouts are those whose initials appear most frequently in the table. In addition, the tables will show the appearance and relative abundance of birds in a given locality. For patrols of young boys, a plan of tacking up a colored picture of each bird, as soon as it is thoroughly known, has been found very successful, and the result provides a way to decorate the headquarters. Such pictures can be obtained very cheaply from the Perry Pictures Co., Boston, Mass., or the National Association of Audubon Societies, 1974 Broadway, New York City. MOLLUSCA--Shells and Shellfish _By Dr. William Healey Dall, of the United States Geological Survey_ [Illustration: Fig. 1; White lipped snail (Polygyra albolabris)] Among the shy and retiring animals which inhabit our woods and waters, or the borders of the sea, without making themselves conspicuous to man except when he seeks the larger ones for food, are the mollusca, usually confounded with crabs and crayfish under the popular name of "shellfish," except the few which have no external shell, which are generally called slugs. Hardly any part of the world (except deserts) is without them, but, shy as they are, it takes pretty sharp eyes to find them. Some come out of their hiding places {95} only at night, and nearly all our American kinds live under cover of some sort. The mollusks can be conveniently divided into three groups: those which inhabit fresh water, those which breathe air and live on dry land, and lastly those which are confined to the sea. The land shells, or snails, have generally thin shells of spiral form and live upon vegetable matter, many of them laying small eggs which look like minute pearls. Their hiding places are under leaves in shady or moist places, under the bark of dead trees or stumps, or under loose stone. They creep slowly and are most active after rain. Some of our larger kinds are an inch or two in diameter, (see Fig. 1., the white-lipped) but from this size there are others diminishing in size to the smallest, which are hardly larger than the head of a pin, In collecting them the little ones may be allowed to dry up. The big ones must be killed in boiling water, when the animal can be pulled out with a hook made of a crooked pin, leaving the shell clean and perfect. The slugs are not attractive on account of the slime which they throw out and can only be kept in spirits. Some of the species found in California are as large as a small cigar, but those of the states east of the Rocky Mountains are smaller and have mostly been introduced from Europe, where they do a lot of mischief by eating such garden plants as lettuce. Many of the fresh-water snails are abundant in brooks and ponds, and their relations, the fresh-water mussels, are often very numerous in shallow rivers. They have a shell frequently beautifully pearly, white or purple, and sometimes have the brown outer skin prettily streaked with bright green. [Illustration: Fig. 2 Whelk (Buccinum umatum)] [Illustration: Fig. 3 Pond snail (Lymnaea palustris)] The principal fresh-water snails are the pond snail (_Lymnaea_; see Fig. 3); the _Physa_ (see Fig. 6), which is remarkable for having the coil turned to the left instead of the right; and the orb-snail, (_Planorbis_: see Fig. 4) which has its coil flat. All of {96} these lay minute eggs in a mass of transparent jelly, and are to be found on lily pads and other water plants, or crawling on the bottom, while the mussels bury themselves more or less in the mud or lie on the gravelly bottom of streams. There is also a very numerous tribe of small bivalve shells, varying from half an inch to very minute in size, which are also mud lovers and are known as Sphaerium or Pisidium, having no "common" English names, since only those who hunt for them know of their existence. On the seashore everybody knows the mussel (Mytilus: see Fig. 5), the soft clam, the round clam, and the oyster, as these are sought for food; but there is a multitude of smaller bivalves which are not so well known. The sea-snails best known on the coast north of Chesapeake Bay are the whelk (Buccinum: see Fig. 2), the sand snail or Natica, which bores the round holes often found in clam shells on the beach, in order to suck the juices of its neighbors, and the various kinds of periwinkles (rock snails or Littorina) found by the millions on the rocks between tides. These, as well as the limpets, small boat-shaped or slipper-shaped conical shells found in similar places, are vegetable feeders. Altogether, there are several hundred kinds found on the seashore and the water near the shore, and a collection of them will not only contain many curious, pretty, and interesting things, but will have the advantage of requiring no preservative to keep them in good condition after the animal has been taken out. [Illustration: Fig. 4 Orb-Shell (Planorbis trivolvis)] [Illustration: Fig. 5 Black Mussel (Mytilus)] [Illustration: Fig. 6 Bubble snail (Physa heterostropha)] The squids, cuttle-fishes, octopus, and their allies are also mollusks, but not so accessible to the ordinary collector, and can only be kept in spirits. Books which may help the collector to identify the shells he may find are: For the land and fresh-water shells: {97} "Mollusks of the Chicago Area" and "The Lymnaeidae of North America." By F. C. Baker. Published by the Chicago Academy of Sciences. For the American Marine Shells: Bulletin No. 37. Published by the United States National Museum, at Washington. For shells in general: "The Shell Book." Published by Doubleday, Page & Co., Garden City, N.Y. On the Pacific Coast the "West Coast Shells," by Prof. Josiah Keep of Mills College, will be found very useful. REPTILES _By Dr. Leonhard Stejneger, Curator National Museum_ By reptiles we understand properly a certain class of vertebrate or backboned animals, which, on the whole, may be described as possessing scales or horny shields since most of them may be distinguished by this outer covering, as the mammals by their hair and the birds by their feathers. Such animals as thousand-legs, scorpions, tarantulas, etc., though often erroneously referred to as reptiles, do not concern us in this connection. Among the living reptiles we distinguish four separate groups, the crocodiles, the turtles, the lizards, and the snakes. The crocodiles resemble lizards in shape, but are very much larger and live only in the tropics and the adjacent regions of the temperate zone. To this order belongs our North American alligator, which inhabits the states bordering the Gulf of Mexico and the coast country along the Atlantic Ocean as far north as North Carolina. They are hunted for their skin, which furnishes an excellent leather for traveling bags, purses, etc., and because of the incessant pursuit are now becoming quite rare in many localities where formerly they were numerous. The American crocodile, very much like the one occurring in the river Nile, is also found at the extreme southern end of Florida. The turtles are easily recognized by the bony covering which encases their body, and into which most species can withdraw their heads and legs for protection. This bony box is usually covered with horny plates, but in a large group, the so-called soft-shell turtles, the outer covering is a soft skin, thus forming a {98} notable exception to the rule that reptiles are characterized by being covered with scales or plates. While most of the turtles live in fresh water or on land, a few species pass their lives in the open ocean, only coming ashore during the breeding season to deposit their eggs. Some of these marine turtles grow to an enormous size, sometimes reaching a weight of over eight hundred pounds. One of them is much sought for on account of the delicacy of its flesh; another because of the thickness and beauty of its horny plates which furnish the so-called tortoise-shell, an important article of commerce. Turtles appear to reach a very old age, specimens having been known to have lived several hundred years. The box tortoise of our woods, the musk turtles, the snapping turtles are familiar examples of this order, while the terrapin, which lives in brackish ponds and swamps along our sea-coasts, is famous as a table delicacy. [Illustration: Harlequin snake] The lizards are four-legged reptiles, usually of small size, living on the ground or in the trees, out very rarely voluntarily entering water. The so-called water lizards are not lizards at all, but belong to the salamanders and are distinguished by having a naked body not covered with scales. Most of the true lizards are of very graceful form, exceedingly quick at running; others display the most gorgeous coloration which, in many of them, such as the chameleons, changes according to the light, or the temperature, or the mood of the animal. Not all of them have four legs, however, there being a strong tendency to develop legless species which then externally become so much like snakes that they are told apart with some difficulty. Thus our so-called glass-snake, common in the Southern states, is not a snake at all, but a lizard, as we may easily see by observing the ear openings on each side of the head, as no snake has ears. This beautiful animal is also known as the joint-snake, and both names have reference to the exceeding brittleness of its long tail, which often breaks in many pieces in the hands of the enemy trying to capture the lizard. That these pieces ever join and heal together is of course a silly fable. As a matter of fact, the body in a comparatively short time grows a new tail, which, however, is much shorter and stumpier than the old one. The new piece is often of a different color from the rest of the body and {99} greatly resembles a "horn," being conical and pointed, and has thus given rise to another equally silly fable, viz., that of the horn snake, or hoop snake, which is said to have a sting in its tail and to be deadly poisonous. The lizards are all perfectly harmless, except the sluggish Gila monster (pronounced Heela, named from the Gila River in Arizona) which lives in the deserts of Arizona and Mexico, and whose bite may be fatal to man. The poison glands are situated at the point of the lower jaw, and the venom is taken up by the wound while the animal hangs on to its victim with the tenacity of a bulldog. All the other lizards are harmless in spite of the dreadful stories told about the deadly quality of some of the species in various parts of the country. [Illustration: Rattlesnake palate] The snakes form the last group of the reptiles. Universally legless, though some of the boas and pythons have distinct outer rudiments of hind limbs, they are not easily mistaken. And it is perhaps well so, for unless one is an expert at distinguishing between the poisonous and the harmless kind it is just as well to keep at a respectful distance from them. It is safest not to interfere with them, especially as those that are not poisonous are usually very useful in destroying rats and mice and other vermin, except perhaps those living in trees and feeding on eggs and young birds, which certainly do not deserve our protection. Of course the rattlesnake is not to be mistaken. The horny appendix to its tail, with which it sounds the warning of its presence, is enough to distinguish it. It should here be explained that both lizards and snakes at various intervals shed the outer layer of their skin, the so-called epidermis. This transparent layer, after a certain length of time, loosens and is usually stripped off whole by the animal crawling out of it and turning it inside out, as a tight glove is turned. Now, at the end of a rattlesnake's tail there is a horny cap which is {100} called the button, and being narrowed at the base and more strongly built than the rest of the epidermis it is not shed with the rest of the skin, but remains attached. Thus for each shedding a new joint or ring is added to the rattle. How often the shedding takes place depends on various circumstances and may occur an uncertain number of times each year. Such a rattle, loose-jointed as it is, is rather brittle and the tip of the sounding instrument is easily broken and lost. It will therefore be easily understood that the common notion that a rattlesnake's age can be told by the number of the rings in its rattle is absolutely erroneous. Another equally common and equally erroneous notion relates to the tongue of the snake, which the ignorant often term its "sting" and which they believe to be the death-dealing instrument. Of course, the soft, forked tongue which constantly darts out and in of the snake's mouth is perfectly harmless. It serves rather as a "feeler" than as a taste organ. The wound is inflicted by a pair of large, curved, teeth or fangs, in the upper jaw. These fangs are hollow and connected by a duct with the gland on the side of the head, in which the poison is formed. Pressure on this gland at the time of the strike--for our poisonous snakes strike rather than bite--squirts the poison into the wound like a hypodermic syringe. The fangs when shed or damaged are replaced within a short time with new ones, so that a poisonous snake can only be made harmless for a short period by breaking them off. Only in exceptional cases need snake bites prove fatal. It is estimated that in North America only about two persons in a hundred bitten are killed by the poison, though many more die from carelessness or bad treatment, the worst of which is the filling up with whiskey, which aids the poison rather than counteracts it. The essential things in case of snake bite are: (1) keeping one's wits; (2) tying a string, or the like, tightly around the wounded limb between the wound and the heart, and loosening it about once in fifteen minutes, so as to admit the poison slowly into the circulation; (3) making the wound bleed freely by enlarging it with a knife or otherwise; (4) if permanganate of potash be handy it should at once be applied to the {101} wound; (5) treat the wound as antiseptically as it is possible with the means at hand and hurry to a doctor. [Illustration: Copperhead] The danger depends greatly on the amount of the poison injected, hence upon the size of the snake. It is for this reason that the big Florida rattlesnakes which grow to six feet and over are more to be feared than are other poisonous snakes. Of these, we have in our country, besides the rattlesnakes, the water moccasin, or cotton mouth, the copperhead, and the coral snake. The latter is a bright-colored snake of red, yellow, and black rings found in the South, but it is usually small, and not aggressive, so that but few cases of poisoning are known. The other two are common enough, the former from Norfolk, Va., south, the other all over the eastern country from Texas to Massachusetts. They are usually confounded, however, with two perfectly harmless snakes, the cotton mouth with the common water snake, the copperhead with the so-called spreading adder, but as their differences have to be learned from actual inspection and are very hard to express in a description which would help to identify living specimens, it is wisest to keep away from all of them. See "The Poisonous Snakes of North America." By Leonard Stejneger, published by Government Printing office, Washington. [Illustration: Water moccasin] [Illustration: Chrysalis] INSECTS AND BUTTERFLIES _United States Bureau of Entomology_ (Illustrations are copies from Comstock's "How to Know the Butterflies," through courtesy of D. Appleton & Company.) There is an advantage in the study of insects over most other branches of nature, excepting perhaps plants, in that there is plenty of material. You may have to tramp miles to see a certain bird or wild animal, but if you will sit down on the first patch of grass you are sure to see something going on in the insect world. Butterflies Nearly all insects go through several different stages. The young bird is very much like its parent, so is the young squirrel or a young snake or a {102} young fish or a young snail; but with most of the insects the young is very different from its parents. All butterflies and moths lay eggs, and these hatch into caterpillars which when full grown transform to what are called pupae or chrysalids--nearly motionless objects with all of the parts soldered together under an enveloping sheath. With some of the moths, the pupae are surrounded by silk cocoons spun by the caterpillars just before finally transforming to pupae. With all butterflies the chrysalids are naked, except with one species which occurs in Central America in which there is a common silk cocoon. With the moths, the larger part spin cocoons, but some of them, like the owlet moths whose larvae are the cutworms, have naked pupre, usually under the surface of the ground. It is not difficult to study the transformations of the butterflies and moths, and it is always very interesting to feed a caterpillar until it transforms, in order to see what kind of a butterfly or moth comes out of the chrysalis. Take the monarch butterfly, for example: This is a large, reddish-brown butterfly, a strong flier, which is seen often flying about in the spring and again in the late summer and autumn. This is one of the most remarkable butterflies in America. It is found all over the United States. It is one of the strongest fliers that we know. It passes the winter in the Southern states as an adult butterfly, probably hidden away in cracks under the bark of trees or elsewhere. When spring comes the butterflies come out and begin to fly toward the north. Wherever they find the milk-weed plant they stop and lay some eggs on the leaves. The caterpillars issue from the eggs, feed on the milkweed, transform to chrysalids; then the butterflies issue and continue the northward flight, stopping to lay eggs farther north on other milkweeds. By the end of June or July some of these Southern butterflies have found their way north into Canada and begin the return flight southward. Along in early August they will be seen at the summer resorts in the Catskill Mountains, and by the end of October they will have traveled far down into the Southern states where they pass the winter. [Illustration: Empty chrysalis and butterfly] The caterpillar of the monarch or milkweed butterfly is a very striking creature. It is nearly two inches long when full grown. Its head is yellow striped with black; its body is white with narrow black and yellow cross-stripes on each {103} segment. On the back of the second segment of the thorax there is a pair of black, whiplash-like filaments, and on the eighth joint there is a similar shorter pair. When this caterpillar gets ready to transform to chrysalis, it hangs itself up by its tail end, the skin splits and gradually draws back, and the chrysalis itself is revealed--pale pea-green in color with golden spots. Anyone by hunting over a patch of milkweed anywhere in the United States during the summer is quite apt to find these caterpillars feeding. It will be easy to watch them and to see them transform, and eventually to get the butterfly. The same thing may be done with anyone of the six hundred and fifty-two different kinds of butterflies in the United States. [Illustration: Larva getting ready to transform] [Illustration: Full grown larva] Moths When it comes to moths, there is a much greater variety. Instead of six hundred and fifty-two, there are fifty-nine hundred and seventy in Doctor Dyar's big catalogue. Perhaps the most interesting of these caterpillars are the big native silk-worms, like those of the cecropia moth, the luna moth, the polyphemus moth, or the promethia moth. These caterpillars are very large and are to be found feeding upon the leaves of different trees, and all spin strong silken cocoons. People have tried to reel these cocoons, thinking that they might be able to use the silk to make silk cloth as with the domestic silk-worm of commerce, but they have been unable to reel them properly. The polyphemus moth, for example, has been experimented with a great deal. It is found over a greater part of the United States, and its caterpillar feeds upon a great variety of trees and shrubs such as oak, Butternut, hickory, basswood, elm, maple, birch, chestnut, sycamore, and many others. The caterpillar is light green and has raised lines of silvery white on the side. It grows to a very large size and spins a dense, hard cocoon, usually attached to leaves. There {104} are two generations in the Southern states, and one in the Northern states. The moth which comes out of the cocoon has a wing spread of fully five inches. It is reddish-gray or somewhat buff in color with darker bands near the edge of the wings, which themselves are pinkish on the outside, and with a large clear spot near the centre of the forewing and a regular eyespot (clear in part and blue in the rest) in the centre of the hind wing. One wishing to know about butterflies and moths should consult a book entitled, "How to Know the Butterflies," by Prof. J. H. Comstock of Cornell University and his wife, Mrs. Comstock, published by D. Appleton & Co., of New York, or, "The Butterfly Book," by Dr. W. J. Holland of Pittsburg, published by Doubleday, Page & Co., of New York, and "The Moth Book," also by Doctor Holland, and published by the same firm. [Illustration: Caterpillar to chrysalis] Other Insects There are many more different kinds of insects than there are of flowering plants, and if we were to add together all of the different kinds of birds, mammals, reptiles, fishes, crabs, mollusks, and all of the lower forms of animal life, they would not all together amount to so many different kinds as there are insects. This makes the classification of insects quite complicated. There are eighteen or nineteen main orders, and each one is subdivided almost indefinitely. There is not one of these that is not full of interest. The habits of ants, for example, living in communities by themselves, afford a tremendous opportunity for interesting observation. A good book about them has been recently written by Dr. W. M. Wheeler, of Harvard, entitled "Ants, their Structure, Development, and Behavior," published by the Columbia University Press, New York. {105} Many insects live in the water, and to follow their life histories in small home-made aquaria is one of the most interesting occupations one could have, and there is a lot to be learned about these insects. Go to any stagnant pool and you will find it swarming with animal life: Larvae or "wigglers" of mosquitoes, and a number of other aquatic insects will be found, feeding upon these wigglers. Water bugs of different kinds will be found and the life histories of most of these were until quite recently almost unknown. Beetles and Wasps The order _Coleoptera_, comprising what we know as beetles, has thousands of species, each one with its own distinctive mode of life; some of them feeding upon other insects, others boring into wood, others feeding upon flowers, others upon leaves, and so on in endless variety. The wasps also will bear study. Here, too, there is a great variety, some of them building the paper nests known to every one, others burrowing into the surface of the ground and storing up in these burrows grasshoppers and other insects for food for their young which are grub-like in form; others still burrowing into the twigs of bushes, and others making mud nests attached to the trunks of trees or to the clapboards of houses or outbuildings. This is just a hint at the endless variety of habits of insects. The United States National Museum publishes a bulletin, by Mr. Nathan Banks, entitled "Directions for Collecting and Preserving Insects," which gives a general outline of the classification, and should be possessed by everyone who wishes to take up the study from the beginning. FISHES _By Dr. Hugh M. Smith, Deputy Commissioner United States Fisheries_ There is no more fascinating and profitable study than the fish life of the lakes, ponds, rivers, brooks, bays, estuaries, and coasts of the United States; and no more important service can be rendered our American boys than to teach them to become familiar with our native food and game fishes, to realize their needs, and by example and precept to {106} endeavor to secure for the fishes fair consideration and treatment. [Illustration: _Esox lucius_--Common pike pickerel] [Illustration: _Oncorhynchus tschawytscha_--Chinook salmon] [Illustration: _Coregonus clupeiformis_--Common whitefish] [Illustration: _Salvelinus fontinalis_--Brook trout: speckled trout] [Illustration: _Ictalurus punctatus_--The speckled catfish] Classes of Fish Fishes may be roughly classified as (1) fresh water, (2) migratory between fresh and salt water, and (3) marine. Among the families of American fresh-water fishes that are conspicuous on account of their size, abundance, or economic importance, or all of these, there may be mentioned the sturgeons, the catfishes, the suckers, the minnows or carps, the pikes, the killifishes, the trouts, salmons, and whitefishes, the perches, and the basses, and sun fishes. Migratory Fish The migratory fishes fall into two groups, the anadromous and the catadtomous. The anadromous fishes pass most of their lives in the sea, run up stream only for the purpose of spawning, and constitute the most valuable of our river fishes. In this group are the shads and the alewives or river herrings, the white perch, the striped bass or rock fish, some {107} of the sturgeons, and the Atlantic salmon, all of which go back to sea after spawning, and the Pacific salmons (five species), all of which die after spawning. Of the catadromous fishes there is a single example in our waters--the common eel. It spends most of its life in the fresh waters and sometimes becomes permanently landlocked there, and runs down to the sea to spawn, laying its eggs off shore in deep water. Marine Fish The marine fishes that are found in the coastal waters of the United States number many hundred species, some of them of great value as food. Among the most important are cod, haddock, hake, halibut, Flounder, herring, bluefish, mackeral, weakfish or squeteague, mullet, snapper, drum, and rock fishes. [Illustration: _Perea flavescens_--Yellow perch] [Illustration: _Pomolobus altivalis_--The alewife or river herring] [Illustration: _Micropterus salmoides_--Large-mouth black bass] [Illustration: _Notropis hudsonius_--Minnow or shiner] [Illustration: _Acipenser oxyrhynchus_--The Atlantic sturgeon] Studying Fish The study of living fishes is most entertaining and is rendered somewhat difficult by the medium in which they live, by their {108} shyness, and by the necessity of approaching closely in order to obtain any accurate view. The spawning, feeding, swimming and other habits of very few of our fishes are so well known that further information thereon is not needed; and the boy scout's patience, skill, and powers of observation will be reflected in the records that may be and should be kept about the different fishes met with. Fishes may be studied from a bank, wharf, or boat, or by wading; and the view of the bottom and the fishes on or adjacent thereto may be greatly improved by the use of a "water bucket"--an ordinary wooden pail whose bottom is replaced by a piece of window glass. A more elaborate arrangement for observation is to provide at the bow of a row-boat a glass bottom box over which may be thrown a hood so that the student is invisible to the fishes. [Illustration: _Fundulus diaphanus_--Killifish: top minnow] [Illustration: _Catostomus commersonii_--Common sucker: white sucker] Identification of Specimens While many of the fishes in a given section are easily recognizable, there are in every water fishes which, on account of their small size, rarity, retiring habits, or close similarity to other fishes, are unknown to the average boy. These latter fishes often afford the most interesting subjects for study; and in all parts of the country it is possible for energetic observers and collectors to add to the list of fishes already recorded from particular districts. When fishes cannot be identified in the field, the larger ones may be sketched and notes taken on their color, while the smaller ones may be preserved with salt, formalin, or any kind of spirits. Specimens and drawings may be forwarded for identification to the zoological department of the local state university, to the state fish commission, to the Bureau of Fisheries, Washington, D. C., or to the United States National Museum in the same city. {109} Angling This most delightful of outdoor pastimes requires for its enjoyment no elaborate or expensive paraphernalia: a rod cut on the spot, a cork float, an ordinary hook baited with angleworm, grasshopper, grub, may-fly, or any of a dozen other handy lures, will answer for most occasions. At the same time, the joys of fishing will often be increased if one possesses and learns how to use a light, jointed rod, with reel, fine line, and artificial baits. The necessary equipment for scientific angling is so light and compact that it should form a part of the outfit of every one who spends much time in the open air. It should be the invariable practice of anglers to return to the water all uninjured fish that are not needed for food or study. "It is not all of fishing to fish," and no thoughtful boy who has the interests of the country at heart, and no lover of nature, will go fishing merely for the purpose of catching the longest possible string of fish, thus placing himself in the class of anglers properly known as "fish hogs." Special Service by Boy Scouts Valuable service may be rendered by boy scouts in all parts of the country by bringing to the attention of the proper state, county, or municipal authorities matters affecting the welfare of the fishes. Among the subjects that should be reported to fish commissioners, fish wardens, or local legal officers are: (1) All cases noticed where fish are being killed by dynamite, poisons, or other illegal and improper means. (2) Threatened destruction of fish by the drying of streams or ponds. (3) The existence of obstructions to the passage of fish on their way to their spawning grounds. All dams in streams in which are migratory fish should have fish-ways or fish-ladders. Aquarium _William Leland Stowell, M. D._ Every boy should have an aquarium. The aquarium will give ten times as much pleasure as annoyance, and the longer time you have one undisturbed the greater will be its revelations. A simple tank can be made from a large water bottle or demijohn. File a line around the top and carefully break it off. For the back yard, cut a paint barrel in two or coat a tub inside with spar varnish. Anything that will hold a few gallons of water, two inches of clean sand, and some water plants will be a suitable home for fish and other creatures. A boy handy with tools can make a frame, and with plate glass and proper cement construct a large tank. {110} Starting the Aquarium You can balance your aquarium by plenty of plants. As they grow they give off oxygen which purifies the water and is breathed by the fish. The water need not be changed for years. The swamps and slow streams afford great numbers of plants. If you know the plants get pond weeds, Canadian water weed, ludwigia, willow moss, or tape grass. (Look in the dictionary for official names of the plants or get special books from the library.) Take some tape grass (vallisneria) to your teacher or doctor and ask him to show you under his microscope how the sap flows and the green coloring matter is deposited. The simplest form of vegetation is algae which grows on the sides of the tank. Lest this grow too thick, put in a few snails. Watch the snails' eggs develop in clusters. Buy if you cannot find banded swamp snails that give birth to their young instead of laying eggs. Any pond or stream will furnish fish that are beautiful or interesting to watch, e.g., killies, sunfish, cat-fish, carp, shiners, blacknosed dace, minnows--the mud minnow that seems to stand on his tail--darters, etc. If you get your supply from dealers, buy gold fish, of which there are several varieties, fan-tailed, comets, fringe tails and telescope eyed. Mirror carp are lively. Paradise fish are as beautiful as butterflies. [Illustration: A balanced aquarium] Fish Nests Every one knows something of birds' nests. Did you ever watch sticklebacks build their barrel-like nest, or the Paradise fish his floating nest, and the father fish take all the care of the young? Did you ever see the newt roll her eggs in small leaves, or the caddis fly make a case of bits of stick, leaves, and sand? For a real marvel watch a pair of diving spiders weave their balloon-like nest under water and actually carry air down to fill it, so that the young may be dry though submerged. {111} Put in a few fresh-water clams and insects in variety, water boatmen, diving spiders, and whirligigs. A tank of beetles will be full of interest. Always add two or three tadpoles as scavengers, and watch their legs grow out as the tail grows short and they become frogs. You can find or buy a variety of turtles which will soon be tame and eat from your fingers. Do not keep turtles with fish. On every hike or tramp carry a wide-mouthed bottle for specimens and a piece of rubber cloth in which to bring home water plants. Fish can be carried wrapped in damp moss for hours and will be found well and lively when put in the aquarium. Fish Food Fish require very little food other than the minute creatures that develop in the water. The dealers supply proper foods for aquaria, or you can prepare your own. Fine vermicelli is good for gold fish, scraped lean beef is just what the sunfish and Paradise fish want. Ant eggs suit many fish, and powdered dog biscuit will fill many mouths. It is evident that an article so brief as this is only suggestive. The libraries contain many books of which two are recommended: "Home Aquarium and How to Care For It." By Eugene Smith, 1902. Published by Dutton, New York. "Book of Aquaria." By Bateman and Bennett, 1890. Published by L. Upcott Gill, 170 Strand, W. C., London. ROCKS AND PEBBLES _United States Geological Survey_ Geologists study the materials of the earth's crust, the processes continually changing its surface, and the forms and structures thus produced. In a day's tramp one may see much under each of these heads. The earth's crust is made up chiefly of the hard rocks, which outcrop in many places, but are largely covered by thin, loose, surface materials. Rocks may be igneous, which have cooled from a melted condition; or sedimentary, which are made of layers spread one upon another by water currents or waves, or by winds. Igneous rocks, while still molten, have been forced into other rocks from below, or poured out on the surface from volcanoes. They are chiefly made of crystals of various minerals, such as quartz, felspar, mica, and pyrite. Granite often contains large crystals of felspar or mica. Some igneous rocks, especially lavas, are glassy; others are so fine grained that the crystals cannot be seen. In places one may find veins filling cracks in the rocks, and {113} made of material deposited from solution in water. Many valuable minerals and ores occur in such veins, and fine specimens can sometimes be obtained from them. {112} [Illustration: Fold in stratified rock] [Illustration: Wearing the soft and hard beds by rain and wind] [Illustration: Quartz vein in rock] {113 continued} Sedimentary rock are formed of material usually derived from the breaking up and wearing away of older rocks. When first deposited, the materials are loose, but later, when covered by other beds, they become hardened into solid rock. If the layers were of sand, the rock is sandstone; if of clay, it is shale. Rocks made of layers of pebbles are called conglomerate or pudding-stone; those of limy material, derived perhaps from shells, are limestone. Many sedimentary rocks contain fossils, which are the shells or bones of animals or the stems and leaves of plants living in former times, and buried by successive beds of sand or mud spread over them. Much of the land is covered by a thin surface deposit of clay, sand, or gravel, which is yet loose material and which shows the mode of formation of sedimentary rocks. Some rocks have undergone, since their formation, great pressure or heat and have been much changed. They are called metamorphic rocks. Some are now made of crystals though at first they were not; in others the minerals have become arranged {114} in layers closely resembling the beds of sedimentary rocks; still others, like slate, tend to split into thin plates. The earth's surface is continually being changed; the outcropping hard rock is worn away by wind and rain, and is broken up by frost, by solution of some minerals, etc. The loose material formed is blown away or washed away by rain and deposited elsewhere by streams in gravel bars, sand beds, and mud flats. The streams cut away their beds, aided by the sand and pebbles washed along. Thus the hills are being worn down and the valleys deepened and widened, and the materials of the land are slowly being moved toward the sea, again to be deposited in beds. [Illustration: Wave-cut cliff with beach and spit built by waves and currents] Along the coast the waves, with the pebbles washed about, are wearing away the land and spreading out its materials in new beds elsewhere. The shore is being cut back in some places and built out in others. Rivers bring down sand and mud and build deltas or bars at their mouths. Volcanoes pour out melted rock on the surface, and much fine material is blown out in eruptions. Swamps are filled {115} by dead vegetable matter and by sand and mud washed in. These materials form new rocks and build up the surface. Thus the two processes, the wearing down in some places and the building up in others, are tending to bring the surface to a uniform level. Another process, so slow that it can be observed only through long periods of time, tends to deform the earth's crust and to make the surface more irregular. In times past, layers of rock once horizontal have been bent and folded into great arches and troughs, and large areas of the earth's surface have been raised high above sea-level. [Illustration: Rock ledge rounded smooth and scratched by ice] [Illustration: Sand-dune with wind-rippled surface] At almost any rock outcrop the result of {116} the breaking-up process may be seen; the outer portion is softer, more easily broken, and of different color from the fresh rock, as shown by breaking open a large piece. The wearing away of the land surface is well shown in rain gullies, and the carrying along and depositing of sand and gravel may be seen in almost any stream. In the Northern states and Canada, which at one time were covered by a great sheet of ice, moving southward and grinding off the surface over which it passed, most of the rock outcrops are smoothly rounded and many show scratches made by pebbles dragged along by the ice. The hills too have {117} smoother and rounder outlines, as compared with those farther south where the land has been carved only by rain and streams. Along the coast the wearing away of the land by waves is shown at cliffs, found where the coast is high, and by the abundant pebbles on the beaches, which are built of material torn from the land by the waves. Sand bars and tidal flats show the deposition of material brought by streams and spread out by currents. Sand dunes and barrens illustrate the carrying and spreading out of fine material by the wind. [Illustration: Slab containing fossil shells] [Illustration: Conglomerate or pudding-stone] In many regions the beds of sedimentary rocks, which must have been nearly horizontal when formed, are now found sloping at various angles or standing on edge, the result of slow deforming of these beds at an earlier time. As some beds are more easily worn away than others, the hills and valleys in such regions owe their form and position largely to the different extent to which the harder and softer beds have been worn down by weather and by streams. The irregular line of many coasts is likewise due to the different hardness of the rocks along the shore. It is by the study of the rocks and of the remains of life found in them, by observing the way in which the surface of the earth is being changed and examining the results of those changes and by concluding that similar results were produced in former times in the same way, that geologists are able to read much of the past history of the earth, uncounted years before there were men upon it. Plants, Ferns, and Grasses _By Dr. L. C. Corbett, Horticulturist, United States Bureau of Plant Industry_ The appearance of the blossoms and fruits of the fields and forests in any locality note the advent and progress of the seasons more accurately than does the calendar. Plants and seeds which have lain asleep during the winter are awakened not by the birth of a month, but by the return of heat and moisture in proper proportions. This may be early one year and late another, but, no matter what the calendar says, the plants respond to the call and give evidence of spring, summer, or autumn as the case may be. The surface of the earth is not flat. We have valleys and we have mountains; we have torrid and we have temperate zones. The plant life of the world has been adjusted to these varied conditions, and as a result we have plants with certain characteristics growing in the tropics at sea-level, but a very different class of plants with {118} different habits and characteristics inhabiting the elevated regions of this same zone. It must be remembered that even under the tropics some of the highest mountains carry a perpetual snow-cap. There is therefore all possible gradations of climate from sea-level to the top of such mountains, even at the equator, and plant life is as a result as varied as is climate. Each zone, whether determined by latitude or by altitude, possesses a distinctive flora. But altitude and latitude are not the only factors which have been instrumental in determining the plants found in any particular locality. This old earth of ours has not always been as we see her to-day. The nature we know and observe is quite different from that which existed in earlier ages of the earth's history. The plants, the trees, and the flowers that existed upon the earth during the age when our coal was being deposited were very different from those we now have. There has been a change, but, strange as it may seem, there are in some places upon the earth to-day some of the same species of plants which were abundant during the coal-forming periods. These are among the oldest representatives of the plant world now extant. Then we are told that there was a period when the north temperate zone was covered with a great ice field which crowded down as far as southern Pennsylvania and central Ohio. This naturally brought about a profound change in the location and character of the plants of this region. There are in the Black Hills of Dakota species of plants which have no relatives anywhere in the prairie region, and no means is known by which these representatives of a Rocky Mountain family could find their way into the Black Hills, save that, previous to the ice age, this species was generally scattered over the territory, and that, during the ice age, the species was perpetuated in the hills, but was killed out between there and the Rocky Mountains where it is found in abundance. These are some of the natural reasons for the existence of varied plants in different localities. They are sufficient to explain the reason for the existence of local floras. But nature has provided untold ways for the perpetuation as well as the dispersal of plants for the purpose of, so far as possible, enabling the plants of the world to take possession of all parts of the earth's surface. If this adjustment were complete, the plants would be practically alike all over the surface of the earth, but we have already explained why this cannot be and why we have a different flora in each zone, whether it be marked by lines of latitude or height of {120} the mountains. Plants are perpetuated by seeds, by bulbs, and by woody parts. Some seeds are highly perishable and must be sown as soon as ripe; others remain years without losing their power to produce plants. Some grow as soon as they come in contact with the soil; others must fall, be buried and frozen before they will germinate. Some plants are perpetuated by bulbs, tubers, or roots in which a supply of food material is stored away to carry the plant over a period when its above-ground parts cannot thrive owing to frost or drought. Upon the return of favorable conditions, these resting parts throw out shoots and again make the round of growth, usually producing both seeds and underground parts for the preservation of the species. There are both wild and cultivated plants in nearly all sections which illustrate these methods of preservation. Besides plants which have bulbs, tubers, or perennial roots, we have the large, woody plants which live many years and so perpetuate themselves, not only as individuals the same as plants with perennial roots; but they, too, as a rule, produce seed for the multiplication of their kind. {119} [Illustration: _Pinkster Flower_--It shows its pink flowers in rocky woods and thickets during spring.] [Illustration: _White Pine_--Common evergreen tree of the Northeastern states. Needle-like leaves in bundles of five.] [Illustration: _Butterfly Weed_--The bright, orange colored flowers are conspicuous in dry meadows from June to September.] [Illustration: _Poison Ivy_--Can be distinguished from the harmless woodbine by its three-lobed leaves.] {120 continued} The agencies which serve to spread plants about over the earth's surface are very varied and interesting. Nature has provided seeds with many appendages which assist in their dispersal. Some seeds have wings, and some parachutes to take advantage of the wind. Some seeds are provided with hooks and stickers by which they become attached to the fur of animals and are in this way enabled to steal a free ride. Other seeds are provided with edible coverings which attract birds, but the seeds themselves are hard and not digestible; the fruit is eaten and the seeds rejected and so plants are scattered. Besides these methods of perpetuation and dispersal, some plants are perpetuated as well as dispersed by vegetative reproduction, i. e., by cuttings as in the case of willows; by runners as in the case of the strawberry; and by stolons as with the black raspberry. (For further information on this point see Bailey's "Lessons with Plants.") Some plant characteristics, however, of greatest interest to the scout may be enumerated. Plants not only mark zones, but they indicate soils with certain characteristics, and the crop wise say that the soil on which chestnut abounds is suitable for buckwheat or peaches. Plants also indicate the influence of local conditions such as lakes, ponds, or even variations in contour. A knowledge of the local flora of a region will at once tell one whether he is upon a northern or a southern hillside by the plants of the area. The creek bottom will {121} abound with species not to be found on the hillsides, but species common to both plain and mountain will mark the progress of the season up the slope. In the north temperate zone the moss if any will be found growing upon the north side of the tree trunk. Each hundred feet of elevation in a given latitude makes from one to two days difference in time of blooming of plants. The character of the vegetation of a region is an index to its climate. Certain plants are adapted to frigid regions, others to temperate, and still others to tropical areas. Some plants are adapted to humid sections, while others are admirably adjusted to desert conditions. A knowledge of these differences in plants will be of the greatest value to the scout, and if this is supplemented by information about the value and uses of the various plant products many hardships can be avoided. Many plants produce valuable juices, gums, and resins, while others yield us valuable timber for building and cabinet uses. While it is impossible to even suggest the great variety of plants found within the confines of the United States, the following books on botany will be found helpful in each of the different sections for which they are designed. Bibliography For the botany of the Northeastern United States use: "New Manual of Botany," 7th ed. Asa Gray. "Illustrated Flora of the United States and Canada." N. L. Britton and Hon. Addison Brown. For the botany of the Southern United States use: "Flora of the Southern United States." A. W. Chapman. "Southern Wild Flowers and Trees." Alice Lounsberry. For the Botany of the Rocky Mountain region use: "New Manual of Botany of the Central Rocky Mountains." John M. Coulter; Revised by Aven Nelson. "Rocky Mountain Wild Flower Studies." Burton O. Longyear. "The Trees of California." Willis Linn Jepson. For general information regarding the shrubby plants of the United States use: "Our Shrubs of the United States." Austin C. Apgar. "Our Northern Shrubs." Harriet Louise Keeler. For the wild flowers outside of those already mentioned for the Southern United States and the Rocky Mountain region use: "Our Garden Flowers." Harriet Louise Keeler. "How to Know the Wild Flowers." Frances Theodora Parsons. "Field Book of American Wild Flowers." F. Schuyler Mathews. {122} For the ferns and grasses it will be found worth while to consult: "How to Know the Ferns." Frances Theodora Parsons. "The Fern Collector's Guide." Willard Nelson Clute. "New England Ferns and Their Common Allies." Helen Eastman. "The Grasses, Sedges, and Rushes of the North United States." Edward Knobel. For the study of the monarchs of our forests the following books will all be found exceedingly useful: "Manual of the Trees of North America." Charles Sprague Sargent. "Trees of the Northern United States." Austin C. Apgar. "Handbook of the Trees of the Northern United States and Canada." Romeyn Beck Hough. "North American Trees." N. L. Britton. "Familiar Trees and Their Leaves." 1911. F. Schuyler Mathews. Besides these, several states have issued through their state experiment stations bulletins dealing with the local plant inhabitants. In some instances these publications cover forest trees, grasses, and shrubs, either native or introduced. Several of the educational institutions, as well as the experiment stations, now regularly issue nature study leaflets or bulletins which treat of popular subjects of interest in connection with outdoor things. It would be well to write the state experiment station in your state for literature of this nature. MUSHROOMS, FUNGI, OR TOADSTOOLS _By Ernest Thompson Seton, Chief Scout Revised by Dr. C. C. Curtis_ There are thousands of different kinds of toadstools or mushrooms in the world; most of them are good to eat, yet all have a bad reputation, because some are deadly poisonous. False tests. First of all let us dispose of some ancient false tests that have led many into disaster. Cooking or otherwise trying with silver proves absolutely nothing. It is believed by many that the poisonous mushrooms turn silver black. Some do; some do not; and some eatable ones do. There is nothing in it. Bright colors on the cap also mean nothing; many gorgeous toadstools are wholesome food. But the color of the pores {123} means a great deal, and this is determined by laying the fungus cap gills down on gray paper for six or eight hours under a glass. [Illustration: Moose horn clavaria.] [Illustration: Spindle clavaria.] [Illustration: Club clavaria.] [Illustration: Golden clavaria.] Poisonous Toadstools Of all the poisonous kinds the deadliest are the Amanitas. Not only are they widespread and abundant, but they are unhappily much like the ordinary table mushrooms. They have however one or two strong marks: Their stalk always grows out of a "poison cup" which shows either as a cup or as a bulb; they have white or yellow gills, and white spores. The worst of these are: Deathcup, Destroying Angel, Sure-death, or Deadly Amanita (_Amanita phalloides_) One and one half to five inches across the cup; three to seven inches high; white, green, yellowish olive, or grayish brown; {124} smooth but sticky when moist; gills white; spores white; on the stem is an annulus or ring just below the cap. Fly Amanita (_Amanita muscaria_) About the same size; mostly yellow, but ranging from orange red to or almost white; usually with raised white spots or scales on the top; gills white or tinged yellow; spores white; flesh white. Hated Amanita (_Amanita spreta_) Four to six inches high; cap three to five inches across; white, tinged with brown in places especially in the middle of the cap, where it has sometimes a bump. [Illustration: Deadly amanita] [Illustration: Fly amanita] [Illustration: Hated amanita] There are over a score more of amanitas varying in size and color, but all have the general style of mushrooms, and the label marks of poison, viz., white or yellow gills, a poison cup, and white spores. Emetic Russula (_Russula emetica_) In a less degree this russula is poisonous. It is a short-stemmed mushroom, two to four inches high, about the size of the Fly Amanita; its cap is rosy red, pinkish when young, dark red when older, fading to straw color in age; its gills and spores white. Its peppery taste when raw is a fair notice of danger. _Symptoms of Poisoning_: Vomiting and purging, "the discharge from the bowels being watery with small flakes suspended {125} and sometimes containing blood," cramps in the extremities. The pulse is very slow and strong at first but later weak and rapid, sometimes sweat and saliva pour out. Dizziness, faintness, and blindness, the skin clammy, cold, and bluish, or livid; temperature low with dreadful tetanic convulsions, and finally stupor. _Remedy_: "Take an emetic at once, and send for a physician with instructions to bring hypodermic syringe and atropine sulphate. The dose is 1/180 of a grain, and doses should be continued heroically until 1/20 of a grain is administered, or until, in the physician's opinion, a proper quantity has been injected. Where the victim is critically ill, the 1/20 of a grain may be administered." (McIllvaine & Macadam.) [Illustration: Emetic russula: russula emetica (after Marshall)] [Illustration: Mushrooms] WHOLESOME TOADSTOOLS IMPORTANT NOTE.--Experimenting with mushrooms is dangerous; it is better not to eat them unless gathered under expert direction. The Common Mushroom (_Agaricus campestris_) Known at once by its general shape and smell, its pink or brown gills, white flesh, brown spores and solid stem. Coprinus Also belonging to the gilled or true mushroom family are the ink-caps of the genus. They grow on dung piles and rich ground. They spring up over night and perish in a day. In the last stage the gills turn as black as ink. Inky Coprinus (_Coprinus atramentarius_) This is the species illustrated. The example was from the woods; often it is less tall and graceful. The cap is one inch {126} to three inches in diameter, grayish or grayish brown, sometimes tinged lead color. Wash and stew: Stew or bake from twenty to thirty minutes after thorough washing, being the recognized mode. All the Clavarias or Coral Mushrooms are good except Clavaria dichotoma which is white, and has its branches divided in pairs at each fork. It grows on the ground under beeches and is slightly poisonous; it is rare. The Delicious Morel (_Morchella deliciosa_) One and a half to three inches high; greenish with brown hollows. There are several kindred species of various colors. This is known by the cylindrical shape of its cap. Wash, slice, and stew. [Illustration: Inky coprinus] [Illustration: Morel] Puffballs (_Lycoperdaceae_) The next important and safe group are the puffballs before they begin to puff. All our puffballs when young and solid white inside are good, wholesome food. Some of them, like the brain puffball or the giant puffball, are occasionally a foot in diameter, and yield flesh enough to feed a dozen persons. [Illustration: Brain puffball] [Illustration: Pear puffball] [Illustration: Cup puffball] They are well known to all who live in the country, their smooth rounded exterior, without special features except the {127} roots, and their solid white interior are easily remembered. Peel, slice, and fry. Bibliography The following are standard and beautifully illustrated works on mushrooms and toadstools. They have been freely used for guidance and illustrations in the preparation of the above: "Edible Fungi of New York." By Charles H. Peck. Published by New York State Museum, Albany, 1900. "The Mushroom Book." By Nina L. Marshall. Published 1902 at New York by Doubleday, Page & Co. $3.50. "One Thousand American Fungi." By McIllvaine and Macadam. Published by the Bobbs-Merrill Company of Indianapolis, 1902. $3.00. Add 40 cents express. "Mushrooms." G. F. Atkinson. Holt & Co. "The Mushroom." M. E. Hard. The Ohio Library Co., Columbus, Ohio. COMMON NORTH AMERICAN TREES White Pine (_Pinus strobus_) A noble evergreen tree, up to 175 feet high. This is the famous pine of New England, the lumberman's prize. Its leaves are in bunches of five, and are 3 to 5 inches long; cones 4 to 6 inches long. Wood pale, soft, straight-grained, easily split. Newfoundland to Manitoba and south to Illinois. [Illustration: White pine] [Illustration: Hemlock] [Illustration: Red cedar] {128} There are many different kinds of pines. They are best distinguished by their cones. Hemlock (_Tsuga Canadensis_) Evergreen. Sixty to seventy feet high. Wood pale, soft, coarse, splintery, not durable. Bark full of tannin. Leaves 1/2 to 3/4 inches long; cones about the same. Its knots are so hard that they quickly turn the edge of an axe or gap it as a stone might; these are probably the hardest vegetable growth in our woods. Its topmost twig usually points easterly. Nova Scotia to Minnesota, south to Delaware and Michigan. [Illustration: Cottonwood] [Illustration: Shagbark] [Illustration: Walnut] Red Cedar (_Juniperus Virginiana_) Evergreen. Any height up to 100 feet. Wood, heart a beautiful bright red; sap wood nearly white; soft, weak, but extremely durable as posts, etc. Makes a good bow. The tiny scale-like leaves are 3 to 6 to the inch; the berry-like cones are light blue and 1/4 of an inch in diameter. It is found in dry places from Nova Scotia to Florida and west to British Columbia. Cottonwood (_Populus deltoides_) Small and rare in the Northeast, but abundant and large {129} in West; even 150 feet high. Leaves 3 to 6 inches long. Found from Quebec to Florida and west to the mountains. Shagbark or White Hickory (_Hicoria ovata_) A tall forest tree up to 120 feet high. Known at once by the great angular slabs of bark hanging partly detached from its main trunk, forced off by the growth of wood, but too tough to fall. Its leaves are 8 to 14 inches long, with 5 to 7 broad leaflets. Black Walnut (_Juglans nigra_) A magnificent forest tree up to 150 feet high. Wood, a dark purplish-brown or gray; hard, close-grained, strong, very durable in weather or ground work, and heavy; fruit round, 1-3/4 inches through. Leaflets 13 to 23, and 3 to 5 inches long. Found from Canada to the Gulf. White Walnut or Butternut (_Juglans cinerea_) A much smaller tree than the last, rarely 100 feet high, with much smoother bark, leaves similar but larger and coarser, compound of fewer leaflets, but the leaflet stalks and the new twigs are covered with sticky down. Leaves 15 to 30 inches long, leaflets 11 to 19 in number and 3 to 5 inches long; fruit oblong, 2 to 3 inches long. New Brunswick and Dakota and south to Mississippi. Common Birch or Aspen-leaved Birch (_Betula populifolia_) A small tree on dry and poor soil, rarely 50 feet high. Wood soft, close-grained, not strong, splits in drying, useless for weather or ground work. A cubic foot weighs 36 pounds. Leaves 2 to 3 inches long. It has a black triangular scar at each armpit. The canoe birch is without these black marks. New Brunswick to Ontario to Pennsylvania and Delaware. Black Birch, Sweet Birch, or Mahogany Birch (_Betula lenta_) The largest of the birches; a great tree, in Northern forests up to 80 feet high. The bark is scarcely birchy, rather like that of {130} cherry, very dark, and aromatic. Leaves 2-1/2 to 6 inches long. Newfoundland to Western Ontario and south to Tennessee. [Illustration: Ashen-leaved birch] [Illustration: Black birch] [Illustration: Beech] Beech (_Fagus Americana_) In all North America there is but one species of beech. It is a noble forest tree, 70 to 80 and occasionally 120 feet high, readily distinguished by its smooth, ashy-gray bark. Leaves 3 to 4 inches long. It shares with hickory and sugar maple the honor of being a perfect firewood. Nova Scotia to Wisconsin, south to Florida and Texas. Chestnut (_Castanea dentata_) A noble tree, 60 to 80 or even 100 feet high. The most delicious of nuts. Leaves 6 to 8 inches long. Maine to Michigan and south to Tennessee. Red Oak (_Quercus rubra_) A fine forest tree, 70 to 80 or even 140 feet high. Hard, strong, coarse-grained, heavy. It checks, warps, and does not stand for weather or ground work. The acorn takes two {131} seasons to ripen. Leaves 4 to 8 inches long. Nova Scotia to Minnesota, south to Texas and Florida. White Oak (_Quercus alba_) A grand forest tree, over 100 up to 150 feet high. Wood pale, strong, tough, fine-grained, durable and heavy, valuable timber. Called white from pale color of bark and wood. Leaves 5 to 9 inches long. Acorns ripen in one season. Maine to Minnesota, Florida and Texas. [Illustration: Chestnut] [Illustration: Red oak] [Illustration: White oak] White Elm or Swamp Elm (_Ulmus Americana_) A tall, splendid forest tree, commonly 100, occasionally 120 feet high. Wood reddish-brown, hard, strong, tough, very hard to split, coarse, heavy. Soon rots near the ground. Leaves 2 to 5 inches long. Flowers in early spring before leafing. Abundant, Newfoundland and Manitoba to Texas. Sycamore, Plane Tree, Buttonball or Buttonwood (_Platanus occidentalis_) One of the largest of our trees; up to 140 feet high; commonly hollow. Little use for weather work. Famous for shedding {132} its bark as well as its leaves; leaves 4 to 9 inches long. Canada to Gulf. Black or Yellow Locust, Silver Chain (_Robinia pseudacacia_) A tall forest tree up to 80 feet high; leaves 8 to 14 inches long; leaflets 9 to 19, 1 to 2 inches long, pods 2 to 4 inches long, 4 to 7 seeded. This is the common locust so often seen about old lawns. [Illustration: White elm] [Illustration: Sycamore] [Illustration: Black locust] Red, Scarlet, Water, or Swamp Maple (_Acer rubrum_) A fine, tall tree, often over 100 feet high. Noted for its flaming crimson foliage in fall, as well as its red leaf stalks, flowers, and fruit, earlier. Leaves 2 to 6 inches long. Like all the maples it produces sugar, though in this case not much. Western North America. The sugar maple is a larger, finer tree. [Illustration: Red maple] [Illustration: White ash] White Ash (_Fraxinus Americana_) A fine tree on moist soil. Seventy to 80 or even 130 feet high. Yellow in autumn; noted for being last to leaf and first {133} to shed in the forest. Called white for the silvery under sides of the leaves; these are 8 to 12 inches long, each leaflet 3 to 6 inches long. Nova Scotia to Texas. For a full unbotanical account of one hundred and twenty of our finest trees with their uses as wood, their properties, and the curious and interesting things about them see: "The Forester's Manual: or Forest Trees That Every Scout Should Know." By Ernest Thompson Seton. NATIVE WILD ANIMALS Every scout ought to know the principal wild animals that are found in North America. He need not know them as a naturalist, but as a hunter, as a camper. Here is a brief account of twenty-four of them, and those who wish to know more will find the fullest possible account in "Life Histories of North America," by E. T. Seton. (Scribners, 1909.) These two volumes are found in all large libraries. [Illustration: Elk] Elk or Wapiti (_Cervus canadensis_) This is smaller than the moose. It stands four to five feet at the shoulder and weighs four hundred to eight hundred pounds. It is known by its rounded horns and the patch of yellowish-white on the rump and tail. At one time this splendid animal was found throughout temperate America from the Atlantic to the Pacific, north to Massachusetts, the Ottawa River, the Peace River, and British Columbia; and south to Georgia, Texas, and southern California. It is now exterminated except in Manitoba, Saskatchewan, Alberta; Vancouver Island, Washington, Wyoming and a few localities in the mountain states and in parks where it has been reintroduced. {134} The elk of Washington is very dark in color; that of the Southwest is very pale and small. White-tailed Deer (_Odocoileus virginianus_) This is the best known of the common deer of America. It is distinguished by the forward bend of the horns, with the snags pointing backward, and by its long tail which is brown or blackish above and pure white below. Its face is gray, its throat white. A fair sized buck weighs two hundred pounds, live weight. A few have been taken of over three hundred and fifty pounds weight. In the Southern states they run much smaller. Several varieties have been described. It was found formerly in all of the timber states east of the Rockies; also in Ontario south of Lake Nipissing, in south Quebec and south New Brunswick. At present it is exterminated in the highly cultivated states of the Middle West, but has spread into northern Ontario, New Brunswick, and Manitoba. [Illustration: White-tailed deer] [Illustration: Mule deer] [Illustration: Moose] Mule Deer (_Odocoileus hemionus_) This is the commonest deer of the hill country in the centre of the continent. It is found in the mountains from Mexico to British Columbia and northeasterly Saskatchewan and the Lake of the Woods. It is known by its {135} double-forked horns, its large ears, the dark patch on the forehead, the rest of the face being whitish. Also by its tail which is white with a black bunch on the end. This is a larger deer than the White-tail. There are several varieties of it in the South and West. Moose (_Alces americanus_) This is the largest of the deer tribe. It stands five and a half to six and a half feet at the withers and weighs eight hundred to one thousand pounds. It is readily distinguished by its flat horns and pendulous, hairy muzzle. It is found in all the heavily timbered regions of Canada and Alaska and enters the United States in Maine, Adirondacks, Minnesota, Montana, Idaho, and northwestern Wyoming. Those from Alaska are of gigantic stature. In all our deer the antlers are grown and shed each year, reaching perfection in autumn for the mating season. They are found in the males only, except in the caribou, in which species the females also have small horns. [Illustration: Antelope] Antelope (_Antilocapra americana_) The antelope is famous as the swiftest quadruped native in America. It is a small creature, less than a common deer; a fair-sized buck weighs about one hundred pounds. It is known by its rich buff color with pure white patches, by having only two hoofs on each foot, and by the horns which are of true horn, like those of a goat, but have a snag or branch and are shed each year. In the female the horns are little points about an inch long. Formerly the antelope abounded on all the high plains from Manitoba to Mexico and west to Oregon and California. It is now reduced to a few straggling bands in the central and wildest parts of the region. Mountain Goat (_Oreamnos montanus_) The mountain goat is known at once by its pure white coat of wool and hair, its black horns, and peculiar shape. It is {136} above the size of a common deer; that is, a full grown male weighs two hundred and fifty to three hundred pounds; the female a third less. It is famous for its wonderful power as a rock climber and mountaineer. It is found in the higher Rockies, chiefly above timber lines, from central Idaho to Alaska. [Illustration: Goat] [Illustration: Woodchuck] [Illustration: Beaver] Woodchuck (_Marmota monax_) The common woodchuck is a grizzly brown on the back, chestnut on the breast, blackish on the crown and paws, and whitish on the cheeks. Its short ears and bushy tail are important characteristics. It measures about twenty-four inches of which the tail is five and a half inches and weighs five to ten pounds. It is found in all the wooded parts of Canada from the Rockies to the Atlantic and south in the eastern states to about 40 degrees latitude. Beaver (_Castor canadensis_) The beaver is known by its great size--weighing from twenty-five to fifty pounds--its chestnut color, darker on the crown, its webbed feet, and its broad, flat, naked, scaly tail. The pelt of this animal is a valuable fur. The creature is famous for building dams and digging canals. It was found wherever there was water and timber in North America north of Mexico, but is now exterminated in most highly settled regions. Muskrat (_Fiber zibethicus_) The muskrat is about the size of a cat; that is, it is twenty-one inches long, of which the tail is ten inches. In color it somewhat resembles the beaver, but its feet are not conspicuously webbed, its tail is long and flattened vertically, not {137} horizontally. This abundant animal is found throughout North America within the limit of trees wherever there is fresh water. It is the most abundant fur on the market. [Illustration: Muskrat] [Illustration: Black-tailed jack rabbit] Jack Rabbit (_Lepus Californicus_) The jack-rabbit, famous for its speed and its ears, is known by its size, which about doubles that of a common rabbit and the jet black stripe running from its back into its tail. It is found on the plains from Nebraska to Oregon and south to Mexico. There are several different varieties. Cottontail (_Sylvilagus floridanus_) The common eastern cottontail is known from the snowshoe by its smaller feet and its much larger, longer tail, which is gray above, and snow-white underneath. Sometimes the common tame rabbit resembles the cottontail in general color, but the latter has the top of its tail black. The cottontails do not turn white in winter. They are found in most parts of the United States, entering Canada only in the Ontario peninsula and southern Saskatchewan. [Illustration: Cottontail] Cougar or Panther (_Felis couguar_) The cougar has been called the American lion; it is the largest cat in the western world except the jaguar or American {138} tiger. It is known by its unspotted brown coat, its long, heavy tail, and its size. A male cougar weighs one hundred and fifty to two hundred pounds; a few have been taken over that. The females are a third smaller. The young in first coat have black spots. The cougar never attacks man but preys on deer, horses, calves, etc. There are several different forms; one or other of these is (or was) found from Ottawa, Minnesota, and Vancouver Island to Patagonia. [Illustration: Cougar] [Illustration: Lynx] [Illustration: Wild cat or bob cat] Wild Cat or Bob Cat (_Lynx rufus_) This is somewhat like the Canada lynx but is more spotted, has smaller feet, and the tail has several dark bars above and is pure white on the under side of the tip. There are several species of bob cats; they cover the timbered states and enter Canada in Ontario, going north to Lake Simcoe. Fox (_Vulpes fulvus_) The fox is about four feet from snout to tail tip; of this the tail is sixteen inches or more; it stands about fifteen inches at the shoulder. It rarely weighs over fifteen pounds and sometimes barely ten. The fox is known by its bright, sandy-red coat, black ears and paws, its white throat, and the white tip at the end of the tail. At a distance the fox's ears and tail look very large. The silver or black fox is a mere color freak with black coat and white tail tip. Red foxes are found throughout the heavily timbered parts of North America north of latitude thirty-five degrees. Gray Wolf (_Canis occidentalis_) The wolf is simply a big wild dog with exceptionally strong jaws and general gray color, becoming dirty white on the under part. The wolf is found in all parts of North America, except where settlement has driven it out, and varies in color with locality. The Florida wolves are black, Texan wolves are reddish, and Arctic wolves are white. Wolves weigh from {139} seventy-five to one hundred and twenty pounds and are distinguishable from coyotes by the heavy muzzle and jaws, greater size, and comparatively small tail, which is often held aloft. Wolves nowadays rarely molest man. Coyote (_Canis latrans_) The common coyote is like a small and delicate edition of the gray wolf. It is much smaller, weighing only twenty to thirty pounds, and is distinguished by its sharp, fox-like muzzle and large bushy tail, which is rarely raised to the level. In color it is much like the ordinary gray wolf but usually more tinged with yellow. It is found in all the interior country from Wisconsin to Oregon and from Mexico to Great Slave Lake. There are several different varieties. It never attacks man. Otter (_Lutra canadensis_) The otter is a large water weasel with close, dense, shiny fur and webbed feet. It is known by its color--dark brown above shaded into dark gray below and white on the cheeks without any markings--and by its size. It is about forty inches long and weighs about twenty pounds. It is found throughout North America within the limit of trees. Its fur is very valuable. It feeds on fish. [Illustration: Otter] [Illustration: Weasel] Weasel (_Putorius noveboracensis_) The common weasel of New England is about the size of a big rat; that is, it is sixteen inches long and all brown with the exception of white chin, throat, breast, and paws, and black tip to the tail. In winter it turns white except the tail tip; that does not change. The whole continent is inhabited by weasels of one kind or another. To the north there is a smaller kind with shorter tail; on the prairies a large kind with a very long tail; but all are of the same general style and habits. A very small one, {140} the least weasel, is only six inches long. It is found chiefly in Canada. Mink (_Putorius vison_) The mink is simply a water weasel. It is known by its size, larger than that of a common weasel, as it is twenty-four inches long of which the tail is seven inches; also by its deep brown color all over except the throat and chin which are pure white. Its fur is brown, harder and glossier than that of the marten, and worth about a quarter as much. It does not turn white in the winter. One form or another of mink is found over all the unarid parts of North America from the north limit of trees to the Gulf of Mexico. [Illustration: Mink] [Illustration: Skunk] [Illustration: Badger] Skunk (_Mephitis mephitica_) The skunk is known at once by its black coat with white stripes, its immense bushy tail tipped with white, and its size, nearly that of a cat. It weighs three to seven pounds. It ranges from Virginia to Hudson Bay. In the Northwest is a larger kind weighing twice as much and with black tip to tail. Various kinds range over the continent south of latitude 55 degrees. It is harmless and beautiful. The smell gun for which it is famous is a liquid musk; this is never used except in the extreme of self-defence. Badger (_Taxidea taxus_) The common badger is known by its general whitish-gray color, the black and white markings on the head, the black paws, and the strong claws for digging. It weighs from twelve to twenty-two pounds. That is, it is about the size of a 'coon. {141} It is found in all the prairie and plains country from the Saskatchewan Valley to Mexico and from Wisconsin to the Pacific. Raccoon (_Procyon lotor_) The 'coon looks like a small gray bear with a bushy ringed tail and a large black patch on each eye. Its paws look like hands, and it has the full number of five fingers or toes on each extremity. It is found in all wooded regions from Manitoba south to Mexico and from Atlantic to Pacific, except the desert and Rocky Mountain region. [Illustration: Racoon] [Illustration: Opossum] [Illustration: Gray Squirrel] Opossum (_Didelphis marsupialis_) The opossum is famous for carrying its young in a pouch in front of the body. It may be known by its dirty-white woolly fur, its long, naked, prehensile tail, its hand-like paws, its white face and sharp muzzle, and the naked pink and blue ears. In size it resembles a cat. The 'possum is found from Connecticut to Florida and westerly to California. Gray-squirrel (_Sciurus carolinensis_) America is particularly rich in squirrels. Not counting ground-squirrels or chipmunks, we have over seventy-five different forms on this continent. The widest spread is probably the red-squirrel; but the best known in the United States is the common gray-squirrel. Its gray coat white breast, and immense {142} bushy tail are familiar to all eastern children. It is found in most of the hardwood timber east of the Mississippi and south of the Ottawa River and the State of Maine. Most of the nut trees in the woods of this region were planted by the gray-squirrel. Black Bear (_Ursus americanus_) This is the common bear of America. It is known at once by its jet black color and brown nose. Its claws are short, rarely over an inch long, and curved, serving better as climbers than do the long claws of the grizzly. Two hundred pounds would be a good sized female, three hundred a male; but Florida black bears have been taken weighing five hundred pounds. Sometimes freaks with cinnamon-brown coats are found. This bear is found throughout North America wherever there is timber. NOTES {143} Notes {144} Notes {145} CHAPTER III CAMPCRAFT (In treating of camping there has been an intentional omission of the long-term camp. This is treated extensively in the books of reference given at the close of this chapter.) Hiking and Over-night Camp _By H. W. Gibson, Boys' Work Secretary, Young Men's Christian Association Massachusetts and Rhode Island_ Several things should be remembered when going on a hike: First, avoid long distances. A foot-weary, muscle-tired and temper-tried, hungry group of boys is surely not desirable. There are a lot of false notions about courage and bravery and grit that read well in print, but fail miserably in practice, and long hikes for boys is one of the most glaring of these notions. Second, have a leader who will set a good easy pace, say two or three miles an hour, prevent the boys from excessive water drinking, and assign the duties of pitching camp, etc. Third, observe these two rules given by an old woodsman: (1) Never walk over anything you can walk around; (2) never step on anything that you can step over. Every time you step on anything you lift the weight of your body. Why lift extra weight when tramping? Fourth, carry with you only the things absolutely needed, rolled in blankets, poncho army style. Before starting on a hike, study carefully the road maps, and take them with you on the walk for frequent reference. The best maps are those of the United States Geological Survey, costing five cents each. The map is published in atlas sheets, each sheet representing a small, quadrangular district. Send to the superintendent of documents at Washington, D. C., for a list. For tramping the boy needs the right kind of a shoe, or the trip will be a miserable failure. A light-soled or a light-built shoe is not suited for mountain work or even for an ordinary hike. The feet will blister and become "road weary." The shoe must be neither too big, too small, nor too heavy, and be amply broad to give the toes plenty of room. The shoe should be water-tight. A medium weight, high-topped lace shoe is about right. Bathing the feet at the springs and streams along the road will be refreshing, if not indulged in too frequently. {146} See Chapter on "Health and Endurance" for care of the feet and proper way of walking. It is well to carry a spare shirt hanging down the back with the sleeves tied around the neck. Change when the shirt you are wearing becomes too wet with perspiration. The most practical and inexpensive pack is the one made for the Boy Scouts of America. (Price 60 cents.) It is about 14 x 20 inches square, and 6 inches thick, made of water-proof canvas with shoulder-straps, and will easily hold everything needed for a tramping trip. A few simple remedies for bruises, cuts, etc., should be taken along by the leader. You may not need them and some may poke fun at them, but, as the old lady said, "You can't always sometimes tell." The amount and kind of provisions must be determined by the locality and habitation. The Lean-to [Illustration: Fig. 1. Frame of lean-to] Reach the place where you are going to spend the night in plenty of time to build your lean-to, and make your bed for {147} the night. Select your camping spot with reference to water, wood, drainage, and material for your lean-to. Choose a dry, level place, the ground just sloping enough to insure the water running away from your lean-to in case of rain. In building your lean-to look for a couple of good trees standing from eight to ten feet apart with branches from six to eight feet above the ground. By studying the illustration (No. 1) you will be able to build a very serviceable shack, affording protection from the dews and rain. While two or more boys are building the shack, another should be gathering firewood and preparing the meal, while another should be cutting and bringing in as many soft, thick tips of trees as possible, for the roof of the shack and the beds. How to thatch the lean-to is shown in illustration No. 2. If the camp site is to be used for several days, two lean-tos may be built facing each other, about six feet apart. This will make a very comfortable camp, as a small fire can be built between the two thus giving warmth and light. [Illustration: Fig. 2. Method of thatching] The Bed On the floor of your lean-to lay a thick layer of the fans or branches of a balsam or hemlock, with the convex side up, and the butts of the stems toward the foot of the bed. Now thatch this over with more fans by thrusting the butt ends through the first layer at a slight angle toward the head of the bed, so that the soft tips will curve toward the foot of the bed, and be sure to make the head of your bed away from the opening of the lean-to and the foot toward the opening. Over this bed spread your rubber blankets or ponchos with rubber side down, your sleeping blanket on top, and you will be surprised how soft, springy, and fragrant a bed you have, upon which to rest your "weary frame" and sing with the poet: "Then the pine boughs croon me a lullaby, And trickle the white moonbeams To my face on the balsam where I lie While the owl hoots at my dreams." --_J. George Frederick_. {148} Hot-Stone Wrinkle If the night bids fair to be cold, place a number of stones about six or eight inches in diameter near the fire, so that they will get hot. These can then be placed at the feet, back, etc., as needed, and will be found good "bed warmers." When a stone loses its heat, it is replaced near the fire and a hot one taken. If too hot, wrap the stone in a shirt or sweater or wait for it to cool off. Boys desire adventure. This desire may be gratified by the establishment of night watchers in relays of two boys each, every two hours. Their imaginations will be stirred by the resistless attraction of the camp-fire and the sound of the creatures that creep at night. Observation Practice Many boys have excellent eyes, but see not, and good ears but hear not, all because they have not been trained to observe or to hear quickly. A good method of teaching observation while on a hike or tramp is to have each boy jot down in a small note-book or diary of the trip, the different kinds of trees, birds, animals, tracks, nature of roads, fences, peculiar rock formation, smells of plants, etc., and thus be able to tell what he saw or heard to the boys upon his return to the permanent camp or to his home. Camera Snap Shots One of the party should take a small folding camera. Photographs of the trip are always of great pleasure and memory revivers. A practical and convenient method of carrying small folding cameras represents an ordinary belt to which a strap with a buckle has been attached, which is run through the loops at the back of the camera case. The camera may be pushed around the belt to the point where it will be least in the way. Camp Lamp A very convenient lamp to use on a hike is the Baldwin Camp Lamp made by John Simmons Co., 13 Franklin Street, New York City. It weighs only five ounces when full; is charged with carbide and is but 4-3/4 inches high. It projects a strong light 150 feet through the woods. A stiff wind will not blow it out. It can be worn comfortably in your hat or belt. Handy Articles A boy of ingenuity can make a number of convenient things. A good drinking cup may be made from a piece of bark cut {149} in parallelogram shape twisted into pyramid form and fastened with a split stick. A flat piece of bark may serve as a plate. A pot lifter may be made from a green stick about 18 inches long, allowing a few inches of a stout branch to remain. By reversing the same kind of stick and driving a small nail near the other end or cutting a notch in it, it may be used to suspend a kettle over a fire. A novel candlestick is made by opening the blade of a knife and jabbing it into a tree; upon the other upturned blade put a candle. A green stick having a split which will hold a piece of bread or meat makes an excellent broiler. Don't pierce the bread or meat. Driving a good-sized stake into the ground at an angle of 45 degrees and cutting a notch on which may be suspended a kettle over a fire will provide a way of boiling water quickly. Building the Fireplace Take two or three stones and build a fireplace, a stick first shaved and then whittled for shavings, a lighted match, a little blaze, some bark and dry twigs added, a few small sticks, place the griddle over the fire and you are ready to cook the most appetizing griddle-cakes. After the cakes are cooked, fry slices of bacon upon the griddle; in the surplus fat fry slices of bread, then some thinly sliced raw potatoes done to a delicious brown. Here is a breakfast capable of making the mouth of a camper water. Another way: Place the green logs side by side, closer together at one end than the other. Build the fire between. On the logs over the fire you can rest a frying-pan, kettle, etc. To start the fire have some light, dry wood split up fine. When sticks begin to blaze, add a few more of larger size and continue until you have a good fire. To prevent the re-kindling of the fire after it is apparently out, pour water over it and soak the earth for the space of two or three feet around it. This is very important, for many forest fires have started through failure to observe this caution. COOKING RECEIPTS Cooking for Hikes and Over-night Camps The following tested receipts are given for those who go on hikes and over-night camps: Griddle-cakes Beat one egg, tablespoonful of sugar, one cup diluted condensed milk or new milk. Mix enough self-raising flour to {150} make a thick cream batter. Grease the griddle with rind or slices of bacon for each batch of cakes. Be sure to have the griddle hot. Bacon Slice bacon quite thin; remove the rind, which makes slices curl up. Fry on griddle or put on a sharp end of a stick and hold over the hot coals, or better yet remove the griddle, and put on a clean, flat rock in its place. When hot lay the slices of bacon on the rock and broil. Keep turning so as to brown on both sides. Canned Salmon on Toast Dip slices of stale bread into smoking hot lard. They will brown at once. Drain them. Heat a pint of salmon, picked into flakes, season with salt and pepper and turn in a tablespoonful of melted butter. Heat in a pan. Stir in one egg, beaten light, with three tablespoonfuls evaporated milk not thinned. Pour the mixture on the fried bread. Roast Potatoes Wash and dry potatoes thoroughly, bury them deep in a good bed of coals, cover them with hot coals until well done. It will take about forty minutes for them to bake. Then pass a sharpened hard-wood sliver through them from end to end, and let the steam escape and use immediately as a roast potato soon becomes soggy and bitter. Baked Fresh Fish Clean well. Small fish should be fried whole with the back bone severed to prevent curling up; large fish should be cut into pieces, and ribs loosened from back bone so as to lie flat in pan. Rub the pieces in corn meal or powdered crumbs, thinly and evenly (that browns them), fry in plenty of hot fat to a golden brown, sprinkling lightly with salt just as the color turns. If fish has not been wiped dry it will absorb too much grease. If the frying fat is not very hot when fish are put in, they will be soggy with it. Frogs' Legs First, after skinning, soak them an hour in cold water to which vinegar has been added, or put them for two minutes into scalding water that has vinegar in it. Drain, wipe dry, and cook. {151} To fry: roll in flour, season with salt and pepper, and fry not too rapidly, preferably in butter or oil. Water-cress is a good relish with them. To griddle: Prepare three tablespoonsful melted butter, one half tablespoonful salt, and a pinch or two of pepper, into which dip the frogs' legs, then roll in fresh bread crumbs and broil for three minutes on each side. Eggs Boiled: Have water to boiling point. Place eggs in carefully. Boil steadily for three minutes if you wish them soft. If wanted hard boiled, put them in cold water, bring to a boil, and keep it up for twenty minutes. The yolk will then be mealy and wholesome. Fried: Melt some butter or fat in frying-pan; when it hisses drop in eggs carefully. Fry them three minutes. Scrambled: First stir the eggs up and after putting some butter in the frying-pan, stir the eggs in it after adding a little condensed milk. Poached: First put in the frying-pan sufficient diluted condensed milk which has been thinned with enough water to float the eggs in, and let them simmer three or four minutes. Serve the eggs on slices of buttered toast, pouring on enough of the milk to moisten the toast. Coffee For every cup of water allow a tablespoonful of ground coffee, then add one extra. Have water come to boiling point first, add coffee, hold it just below boiling point for five minutes, and settle with one fourth of a cup of cold water. Serve. Some prefer to put the coffee in a small muslin bag loosely tied. Cocoa Allow a teaspoonful of cocoa for every cup of boiling water. Mix the powdered cocoa with water or boiled milk, with sugar to taste. Boil two or three minutes. These receipts have been tried out. Biscuit and bread making have been purposely omitted. Take bread and crackers with you from camp. "Amateur" biscuits are not conducive to good digestion or happiness. Pack butter in small jar: cocoa, sugar, and coffee in small cans or heavy paper; also salt and pepper. Wrap bread in a moist cloth to prevent drying up; {152} bacon and dried or chipped beef in wax paper. Pickles can be purchased put up in small bottles. Use the empty bottle as candle-stick. Sample Menu for an Over-night Camp and a Day Hike or Tramp Breakfast Griddle-Cakes, Fried Bacon and Potatoes, Bread, Coffee, Preserves Dinner Creamed Salmon on Toast, Baked Potatoes, Bread, Pickles, Fruit Supper Fried Eggs, Creamed or Chipped Beef, Cheese, Bread, Cocoa Ration List for Six Boys, Three Meals 2 pounds bacon (sliced thin) 1 pound butter 1 dozen eggs 1/2 pound cocoa 1/2 pound coffee 1 pound sugar 3 cans salmon 24 potatoes 2 cans condensed milk 1 small package of self-raising flour Salt and pepper _Utensils_ Small griddle Small stew pan Small coffee-pot Large spoon Plate and cup Matches and candle. Dish Washing First fill the frying-pan with water, place over the fire, and let it boil. Pour out water and you will find the pan has practically cleaned itself. Clean the griddle with sand and water. Greasy knives and forks may be cleaned by jabbing {153} them into the ground. After all grease is gotten rid of, wash in hot water and dry with cloth. Don't use the cloth first and get it greasy. Leadership The most important thing about a camping party is that it should always have the best of leadership. No group of boys should go camping by themselves. The first thing a patrol of scouts should do when it has determined to camp is to insist upon the scout master accompanying the members of the patrol. The reason for this is that there is less likely to be accidents of the kind that will break up your camp and drive you home to the town or city. When the scout master is one of the party, all of the boys can go in swimming when the proper time comes for such exercise, and the scout master can stay upon the bank or sit in the boat for the purpose of preventing accidents by drowning. There are also a hundred and one things which will occur in camp when the need of a man's help will show itself. A scout ought to insist on his scout master going to camp. The scout master and patrol leader should be present, in order to settle the many questions which must of necessity arise, so that there may be no need of differences or quarrels over disputed points, which would be sure to spoil the outing. Scout Camp Program In a scout camp there will be a regular daily program, something similar to the following: 6:30 A.M. Turn out, bathe, etc. 7:00 A.M. Breakfast 8:00 A.M. Air bedding in sun, if possible, and clean camp ground 9:00 A.M. Scouting games and practice 11:00 A.M. Swimming 12:00 P.M. Dinner 1:00 P.M. Talk by leader 2:00 P.M. Water games, etc. 6:00 P.M. Supper 7:30 P.M. Evening council around camp fire. _Order of Business_ 1. Opening Council 2. Roll-call 3. Record of last council 4. Reports of scouts 5. Left over business 6. Complaints 7. Honors 8. New scouts 9. New business 10. Challenges 11. Social doings, songs, dances, stories 12. Closing Council (devotional services when desired) 8:45 lights out {154} Water Supply Dr. Charles E. A. Winslow, the noted biologist, is authority for the following statement: "The source of danger in water is always human or animal pollution. Occasionally we find water which is bad to drink on account of passage through the ground or on account of passage through lead pipes, but the danger is never from ordinary decomposing vegetable matter. If you have to choose between a bright clear stream which may be polluted at some point above and a pond full of dead leaves and peaty matter, but which you can inspect all around and find free from contamination, choose the pond. Even in the woods it is not easy to find surface waters that are surely protected and streams particularly are dangerous sources of water supply. We have not got rid of the idea that running water purifies itself. It is standing water which purifies itself, if anything does, for in stagnation there is much more chance for the disease germs to die out. Better than either a pond or stream, unless you can carry out a rather careful exploration of their surroundings, is ground water from a well or spring; though that again is not necessarily safe. If the well is in good, sandy soil, with no cracks or fissures, even water that has been polluted may be well purified and safe to drink. In a clayey or rocky region, on the other hand, contaminating material may travel for a considerable distance under the ground. Even if the well is protected below, a very important point to look after is the pollution from the surface. I believe more cases of typhoid fever from wells are due to surface pollution than to the character of the water itself. There is danger which can, of course, be done away with by protection of the well from surface drainage, by seeing that the surface wash is not allowed to drain toward it, and that it is protected by a tight covering from the entrance of its own waste water. If good water cannot be secured in any of these ways, it must in some way be purified. ... Boiling will surely destroy all disease germs." The Indians had a way of purifying water from a pond or swamp by digging a hole about one foot across and down about six inches below the water level, a few feet from the pond. After it was filled with water, they bailed it out quickly, repeating the bailing process about three times. After the third bailing the hole would fill with filtered water. Try it. Sanitation A most important matter when in camp, and away from modern conveniences is that of sanitation. This includes not {155} only care as to personal cleanliness, but also as to the water supply and the proper disposal of all refuse through burial or burning. Carelessness in these matters has been the cause of serious illness to entire camps and brought about many deaths. In many instances the loss of life in the armies has been greater through disease in the camp than on the battlefields. Typhoid fever is one of the greatest dangers in camping and is caused by unclean habits, polluted water, and contaminated milk, and food. The armies of the world have given this disease the most careful study with the result that flies have been found to be its greatest spreaders. Not only should all sources of water supply be carefully examined, an analysis obtained if possible before use, but great care should also be taken when in the vicinity of such a supply, not to pollute it in any way. In districts where typhoid is at all prevalent it is advisable for each scout to be immunized before going to camp. A scout's honor will not permit him to disobey in the slightest particular the sanitary rules of his camp. He will do his part well. He will do everything in his power to make his camp clean, sanitary, and healthful from every standpoint. General Hints Two flannel shirts are better than two overcoats. Don't wring out flannels or woolens. Wash in cold water, very soapy, hang them up dripping wet, and they will not shrink. If you keep your head from getting hot and your feet dry there will be little danger of sickness. If your head gets too hot put green leaves inside of your hat. If your throat is parched, and you cannot get water, put a pebble in your mouth. This will start the saliva and quench the thirst. Water Hints If you work your hands like paddles and kick your feet, you can stay above water for some time even with your clothes on. It requires a little courage and enough strength not to lose your head. [Illustration: Ready for the hike.] {156} Many boy swimmers make the mistake of going into the water too soon after eating. The stomach and digestive organs are busy preparing the food for the blood and body. Suddenly they are called upon to care for the work of the swimmer. The change is too quick for the organs, the process of digestion stops, congestion is apt to follow, and then paralyzing cramps. Indian Bathing Precaution The Indians have a method of protecting themselves from cramps. Coming to a bathing pool, an Indian swimmer, after stripping off, and before entering the water, vigorously rubs the pit of the stomach with the dry palm of his hands. This rubbing probably takes a minute, then he dashes cold water all over his stomach and continues the rubbing for another minute, and after that he is ready for his plunge. If the water in which you are going to swim is cold, try this method before plunging into the water. Good Bathing Rule The rule in most camps regarding entering the water is as follows: "No one of the party shall enter the water for swimming or bathing except at the time and place designated, and in the presence of a leader." Laxity in the observance of this rule will result disastrously. Clouds Every cloud is a weather sign: Low clouds, swiftly moving, indicate coolness and rain; hard-edged clouds, wind; rolled or jagged clouds, strong wind; "mackerel" sky, twelve hours day. Look out for rain when A slack rope tightens. Smoke beats downward. Sun is red in the morning. There is a pale yellow or greenish sunset. Rains Rain with east wind is lengthy. A sudden shower is soon over. A slow rain lasts long. Rain before seven, clear before eleven. A circle round the moon means "storm." "The evening red, the morning gray Sets the traveler on his way; The evening gray, the morning red Brings down showers upon his head." {157} "When the grass is dry at night Look for rain before the light." "When the grass is dry at morning light Look for rain before the night." Clear "When the dew is on the grass Rain will never come to pass." A heavy morning fog generally indicates a clear day. East wind brings rain. West wind brings clear, bright, and cool weather. North wind brings cold. South wind brings heat. Direction of the Wind The way to find which way the wind is blowing is to throw up little bits of dry grass, or to hold up a handful of light dust and let it fall, or to suck your thumb, wet it all around and let the wind blow over it, and the cold side of it will then tell you which way the wind is blowing. Weather Flags The United States Weather Bureau publishes a "Classification of Clouds" in colors, which may be had for the asking. If you are near one of the weather signal stations, daily bulletins will be sent to camp upon request; also the weather map. A set of flag signals run up each day will create interest. The flags are easily made or may be purchased. Keep a daily record of temperature. A boy in charge of the "weather bureau" will find it to be full of interest as well as offering an opportunity to render the camp a real service. He will make a weather vane, post a daily bulletin, keep a record of temperature, measure velocity of wind, and rainfall. How to Get Your Bearings If you have lost your bearings, and it is a cloudy day, put the point of your knife blade on your thumb nail, and turn the blade around until the full shadow of the blade is on the nail. This will tell you where the sun is, and decide in which direction the camp is. Face the sun in the morning, spread out your arms straight {158} from body. Before you is the east; behind you is the west; to your right is the south; the left hand is the north. Grass turns with the sun. Remember this when finding your way at night. Building a Camp Fire There are ways and ways of building a camp fire. An old Indian saying runs, "White man heap fool, make um big fire--can't git near! Injun make um little fire--git close! Ugh! good!" Make it a service privilege for a tent of boys to gather wood and build the fire. This should be done during the afternoon. Two things are essential in the building of a fire--kindling and air. A fire must be built systematically. First, get dry, small, dead branches, twigs, fir branches, and other inflammable material. Place these on the ground. Be sure that air can draw under it and upward through it. Next place some heavier sticks and so on until you have built the camp fire the required size. An interesting account of "How to Build a Fire by Rubbing Sticks," by Ernest Thompson Seton, will be found in Chapter 11. In many camps it is considered an honor to light the fire. Never build a large camp fire too near the tent or inflammable pine trees. Better build it in the open. Be sure and use every precaution to prevent the spreading of fire. This may be done by building a circle of stones around the fire, or by digging up the earth, or by wetting a space around the fire. Always have the buckets of water near at hand. To prevent the re-kindling of the fire after it is apparently out, pour water over it and soak the earth for a space of two or three feet around it. This is very important, for many forest fires have started through failure to observe this caution. Things to remember: First, it is criminal to leave a burning fire; second, always put out the fire with water or earth. "A fire is never out," says Chief Forester H. S. Graves, "until the last spark is extinguished. Often a log or snag will smolder unnoticed after the flames have apparently been conquered only to break out afresh with a rising wind." Be sure to get a copy of the laws of your state regarding forest fires, and if a permit is necessary to build a fire, secure it, before building the fire. Kephart, in his book on "Camping and Woodcraft" (p. 28), says: "When there is nothing dry to strike it on, jerk the head {160} of the match forward through the teeth. Or, face the wind. Cup your hands back toward the wind, remove the right hand just long enough to strike the match on something very close by, then instantly resume former position. Flame of match will run up stick instead of blowing away from it." ---------------------------------------------------------------- {159} FOREST FIRES! The great annual destruction of forests by fire is an injury to all persons and industries. The welfare of every community is dependent upon a cheap and plentiful supply of timber, and a forest cover is the most effective means of preventing floods and maintaining a regular flow of streams used for irrigation and other useful purposes. To prevent forest fires Congress passed the law approved May 5, 1900, which-- Forbids setting fire to the woods, and Forbids leaving any fires unextinguished. This law, for offenses against which officers of the FOREST SERVICE can arrest without warrant, provides as maximum punishment-- A fine of $5000, or imprisonment for two years, or both, if a fire is set maliciously, and A fine of $1000, or imprisonment for one years, or both, if a fire is set carelessly, It also provides that the money from such fines shall be paid to the school fund of the county in which the offense is committed. THE EXERCISE OF CARE WITH SMALL FIRES IS THE BEST PREVENTIVE OF LARGE ONES. Therefore all persons are requested-- 1. Not to drop matches or burning tobacco where there is inflammable material. 2. Not to build larger camp fires than are necessary. 3. Not to build fires in leaves, rotten wood, or other places where they are likely to spread. 4. In windy weather and in dangerous places, to dig holes or clear the ground to confine camp fires. 5. To extinguish all fires completely before leaving them, even for a short absence. 6. Not to build fires against large or hollow logs, where it is difficult to extinguish them. 7. Not to build fires to clear land without informing the nearest officer of the FOREST SERVICE, so that he may assist in controlling them. This notice is posted for your benefit and the good of every resident of the region. You are requested to cooperate in preventing the removal or defacement, which acts are punishable by law. JAMES WILSON, Secretary of Agriculture ---------------------------------------------------------------- _The above is a copy of one of a series of notices posted in forests by the U. S. Department of Agriculture, directing attention to U. S. laws on this important subject_. {160 continued} [Illustration: Around the camp fire.] The Camp Fire "I cannot conceive of a camp that does not have a big fire. Our city houses do not have it, not even a fireplace. The fireplace is one of the greatest schools the imagination has ever had or can ever have. It is moral, and it always has a tremendous stimulus to the imagination, and that is why stories and fire go together. You cannot tell a good story unless you tell it before a fire. You cannot have a complete fire unless you have a good story-teller along! "There is an impalpable, invisible, softly stepping delight in the camp fire which escapes analysis. Enumerate all its charms and still there is something missing in your catalogue. "Anyone who has witnessed a real camp fire and participated in its fun as well as seriousness will never forget it. The huge fire shooting up its tongue of flame into the darkness of the night, the perfect shower of golden rain, the company of happy {161} boys, and the great dark background of piny woods, the weird light over all, the singing, the yells, the stories, the fun, and then the serious word at the close, is a happy experience long to be remembered." Camp-fire Stunts The camp fire is a golden opportunity for the telling of stories--good stories told well. Indian legends, war stories, ghost stories, detective stories, stories of heroism, the history of life, a talk about the stars. Don't draw out the telling of a story. Make the story life-like. College songs always appeal to boys. Let some leader start up a song in a natural way, and soon you will have a chorus of unexpected melody and harmony. As the fire dies down, let the songs be of a more quiet type like "My Old Kentucky Home," and ballads of similar nature. When the embers are glowing is the time for toasting marshmallows. Get a long stick sharpened to a point, fasten a marshmallow on the end, hold it over the embers, not in the blaze, until the marsh-mallow expands. Oh, the deliciousness of it! Ever tasted one? Before roasting corn on the cob, tie the end of the husk firmly with string or cord; soak in water for about an hour; then put into the hot embers. The water prevents the corn from burning and the firmly tied husks enable the corn to be steamed and the real corn flavor is thus retained. In about twenty minutes the corn may be taken from the fire and eaten. Have a bowl of melted butter and salt at hand. Also a pastry brush to spread the melted butter upon the corn. Try it. Story Telling For an example of a good story to be told around the camp fire this excellent tale by Prof. F. M. Burr is printed by permission: How Men Found the Great Spirit In the olden time, when the woods covered all the earth except the deserts and the river bottoms, and men lived on the fruits and berries they found and the wild animals which they could shoot or snare, when they dressed in skins and lived in caves, there was little time for thought. But as men grew stronger and more cunning and learned how to live together, they had more time to think and more mind to think with. Men had learned many things. They had learned that cold weather followed hot; and spring, winter; and that the sun got up in the morning and went to bed at night. They said that the great water was kindly when the sun shone, but when the sun hid its face and the wind blew upon it, it grew black and angry and upset their canoes. They found that knocking flints together or rubbing dry sticks would light the dry moss and that the {162} flames which would bring back summer in the midst of winter and day in the midst of night were hungry and must be fed, and when they escaped devoured the woods and only the water could stop them. These and many other things men learned, but no one knew why it all was or how it came to be. Man began to wonder, and that was the beginning of the path which led to the Great Spirit. In the ages when men began to wonder there was born a boy whose name was Wo, which meant in the language of his time, "Whence." As he lay in his mother's arms she loved him and wondered: "His body is of my body, but from whence comes the life--the spirit which is like mine and yet not like it?" And his father seeing the wonder in the mother's eyes, said, "Whence came he from?" And there was no one to answer, and so they called him Wo to remind them that they knew not from whence he came. As Wo grew up, he was stronger and swifter of foot than any of his tribe. He became a mighty hunter. He knew the ways of all the wild things and could read the signs of the seasons. As he grew older they made him a chief and listened while he spoke at the council board, but Wo was not satisfied. His name was a question and questioning filled his mind. "Whence did he come? Whither was he going? Why did the sun rise and set? Why did life burst into leaf and flower with the coming of spring? Why did the child become a man and the man grow old and die?" The mystery grew upon him as he pondered. In the morning he stood on a mountain top and stretching out his hands cried, "Whence?" At night he cried to the moon "Whither?" He listened to the soughing of the trees and the song of the brook and tried to learn their language. He peered eagerly into the eyes of little children and tried to read the mystery of life. He listened at the still lips of the dead, waiting for them to tell him whither they had gone. He went out among his fellows silent and absorbed, always looking for the unseen and listening for the unspoken. He sat so long silent at the council board that the elders questioned him. To their questioning he replied like one awakening from a dream: "Our fathers since the beginning have trailed the beasts of the woods. There is none so cunning as the fox, but we can trail him to his lair. Though we are weaker than the great bear and buffalo, yet by our wisdom we overcome them. The deer is more swift of foot, but by craft we overtake him. We cannot fly like a bird, but we snare the winged one with a hair. We have made ourselves many cunning inventions by which the beasts, the trees, the wind, the water and the fire become our servants. "Then we speak great swelling words: 'How great and wise we are! There is none like us in the air, in the wood, or in the water!' "But the words are false. Our pride is like that of a partridge drumming on his log in the wood before the fox leaps upon him. Our sight is like that of the mole burrowing under the ground. Our wisdom is like a drop of dew upon the grass. Our ignorance is like the great water which no eye can measure. "Our life is like a bird coming out of the dark, fluttering for a heart-beat in the tepee and then going forth into the dark again. No one can tell whence it comes or whither it goes. I have asked the wise men and they cannot answer. I have listened to the voice of the trees and wind and water, but I do not know their tongue; I have questioned the sun and the moon and the stars, but they are silent. "But to-day in the silence before the darkness gives place to light, I seemed to hear a still small voice within my breast, saying to me, 'Wo, the {163} questioner, rise up like the stag from his lair; away, alone, to the mountain of the sun. There thou shalt find that which thou seekest.' I go, but if I fail by the trail another will take it up. If I find the answer I will return." Waiting for none, Wo left the council of his tribe and went his way toward the mountain of the sun. For six days he made his way through the trackless woods, guided by the sun by day and the stars by night. On the seventh day he came to the great mountain--the mountain of the sun, on whose top, according to the tradition of his tribe, the sun rested each night. All day long he climbed saying to himself, "I will sleep tonight in the teepee of the sun, and he will tell me whence I come and whither I go." But as he climbed the sun seemed to climb higher and higher; and, as he neared the top, a cold cloud settled like a night bird on the mountain. Chilled and faint with hunger and fatigue, Wo struggled on. Just at sunset he reached the top of the mountain, but it was not the mountain of the sun, for many days' journey to the west the sun was sinking in the Great Water. A bitter cry broke from Wo's parched lips. His long trail was useless. There was no answer to his questions. The sun journeyed farther and faster than men dreamed, and of wood and waste and water there was no end. Overcome with misery and weakness he fell upon a bed of moss with his back toward the sunset and the unknown. And Wo slept, although it was unlike any sleep he had ever known before, and as he slept he dreamed. He was alone upon the mountain waiting for the answer. A cloud covered the mountain but all was silent. A mighty wind rent the cloud and rushed roaring through the crags, but there was no voice in the wind. Thunder pealed, lightning flashed, but he whom Wo sought was not there. In the hush that followed up the storm Wo heard a voice, low and quiet, but in it all the sounds of earth and sky seemed to mingle--the song of the bird, the whispering of the trees, and the murmuring of the brook. "Wo, I am he whom thou seekest, I am the Great Spirit. I am the All Father. Ever since I made man of the dust of the earth, and so child of the earth and brother to all living, and breathed into his nostrils the breath of life, thus making him my son, I have waited for a seeker who should find me. In the fullness of time thou hast come, Wo the questioner, to the answerer. "Thy body is of the earth and to earth returns; thy spirit is mine; it is given thee for a space to make according to thy will; then it returns to me better or worse for thy making. "Thou hast found me because thy heart was pure, and thy search for me tireless. Go back to thy tribe and be to them the voice of the Great Spirit. From henceforth I will speak to thee, and the seekers that come after thee in a thousand voices and appear in a thousand shapes. I will speak in the voices of the woods and streams and of those you love. I will appear to you in the sun by day and the stars by night. When thy people and mine are in need and wish for the will of the Great Spirit, then shall my spirit brood over thine and the words that thou shalt speak shall be my words." And Wo awoke, facing the east and the rising sun. His body was warmed by its rays. A great gladness filled his soul. He had sought and found and prayer came to him like the song to the bird. "O Great Spirit, father of my spirit, the sun is thy messenger, but thou art brighter than the sun. Drive thou the darkness before me. Be thou the light of my spirit." As Wo went down the mountain and took the journey back to the home of his people, his face shone, and the light never seemed to leave it, so that men called him "He of the shining face." {164} When Wo came back to his tribe, all who saw his face knew that he had found the answer, and they gathered again about the council fire to hear. As Wo stood up and looked into the eager faces in the circle of the fire, he remembered that the Great Spirit had given him no message and for a moment he was dumb. Then the words of the Great Spirit came to him again. "When thy people and mine shall need to know my will, my spirit shall brood over thine and the words that thou shalt speak shall be my words." Looking into the eager faces of longing and questioning, his Spirit moved within him and he spoke: "I went, I sought, I found the Great Spirit who dwells in the earth as your spirits dwell in your bodies. It is from Him the spirit comes. We are His children. He cares for us more than a mother for the child on her breast, or the father for the son that is his pride. His love is like the air we breathe: it is about us; it is within us. "The sun is the sign of His brightness, the sky of His greatness and mother-love and father-love, and the love of man and woman are the signs of His love. We are but His children; we cannot enter into the council of the Great Chief until we have been proved, but this is His will, that we love one another as He loves us; that we bury forever the hatchet of hate, that no man shall take what is not his own and the strong shall help the weak." The chiefs did not wholly understand the words of Wo, but they took a hatchet and buried it by the fire saying, "Thus bury we hate between man and his brother," and they took an acorn and put it in the earth saying, "Thus plant we the love of the strong for the weak." And it became the custom of the tribe that the great council in the spring should bury the hatchet and plant the acorn. Every morning the tribe gathered to greet the rising sun, and with right hand raised and left upon their hearts prayed: "Great Spirit hear us; guide us to-day; make our wills Thy will, our ways Thy way." And the tribe grew stronger and greater and wiser than all the other tribes--but that is another story. Tent Making Made Easy _By H. J. Holden_ (Reprinted from Recreation. Apr. 1, 1911. by permission of the Editor.) The accompanying sketches show a few of the many different tents which may be made from any available piece of cloth or canvas. The material need not be cut, nor its usefulness for other purposes impaired, except that rings or tapes are attached at various points as indicated. For each tent the sketches show a front elevation, with a ground plan, or a side view; also a view of the material laid flat, with dotted lines to indicate where creases or folds will occur. Models may be made from stiff paper and will prove as interesting to the kindergartner in geometry as to the old campaigner in camping. In most of the tents a ring for suspension is fastened at the centre of one side. This may be supported by a pole or hung by means {165} of a rope from any convenient fastening; both methods are shown in the sketches. Guy ropes are required for a few of the different models, but most of them are pegged down to the ground. After making paper models, find a stack cover, a tarpaulin, a tent fly, an awning, or buy some wide cotton cloth, say 90-inch. All the shapes may be repeatedly made from the same piece of material, if the rings for changes are left attached. In Nos. 3, 4, 6, 7, 8, 9, 11, a portion of the canvas is not used and may be turned under to serve as sod-cloth, or rolled up out of the way. If your material is a large piece, more pegs and guy lines will be required than is indicated in the sketches. The suspension ring, 1-1/2 inches or 2 inches in diameter, should be well fastened, with sufficient reinforcement to prevent tearing out; 1-inch rings fastened with liberal lengths of tape are large enough for the pegs and guy lines. Also reinforce along the lines of the strain from peg to pole. -------------------------------------------------------------------- Fig. 1.--A square of material hung by one corner, from any convenient support, in a manner to make a comfortable shelter; it will shed rain and reflect heat. This square makes a good fly or a good ground cloth for any of the tents. [Illustration: Fig. 1. Tent from a square of canvas. A 7 x 7 sheet is ample for a one-man shelter; 9 x 9 will house two.] -------------------------------------------------------------------- Fig. 2.--A rectangle equal to two squares. A shelter roomy and warm, with part of one side open toward the fire. [Illustration: Fig. 2. Rectangle tent.] -------------------------------------------------------------------- {166} Fig. 3.--Here the rectangle is folded to make a "lean-to" shelter, with the roof front suspended from a rope or from a horizontal pole by means of cords. The two corners not in use are folded under, making a partial ground cloth. A square open front is presented toward the camp fire. [Illustration: Fig. 3. Baker, or lean-to.] -------------------------------------------------------------------- Fig. 4.--Same in plan as No.3, but has a triangular front and only one point of suspension. [Illustration: Fig. 4. Same plan as No.3.] -------------------------------------------------------------------- {167} Fig 5.--Uses all the cloth, has a triangular ground plan, a square front opening, plenty of head room at the back and requires two or more guy lines. This shelter resembles a "toque." [Illustration: Fig. 5. The toque tent.] -------------------------------------------------------------------- Fig. 6.--Square or "miner's" tent. Two corners are turned under. This tent is enclosed on all sides, with a door in front. [Illustration: Fig. 6. Miner's tent.] -------------------------------------------------------------------- Fig. 7.--Conical tent or "wigwam," entirely enclosed, with door in front. Two corners of the canvas are turned under. [Illustration: Fig. 7. Conical tent, or wigwam/] -------------------------------------------------------------------- Fig. 8.--Has a wall on one side and is called a "canoe tent" in some catalogues. It requires two or more guy lines and is shown with a pole support. The front has a triangular opening. [Illustration: Fig. 8. So-called canoe tent. Requires three guy lines, and can be supported by a rope instead of a pole.] -------------------------------------------------------------------- Fig. 9.--A combination of No. 8, with No. 1 in use as an awning or fly. This sketch shows both tent and fly suspended by means of a rope. The "awning" may be swung around to any angle. [Illustration: Fig. 9. Canoe tent with fly.] {168} Fig. 10.--Combination of Nos. 1 and 2; they may be fastened together by a coarse seam or tied with tapes. The ground plan is an equal-sided triangle, with a door opening on one side, as shown. There is no waste cloth. [Illustration: Fig. 10. Combination of Nos. 1 and 2.] -------------------------------------------------------------------- Fig. 11.--No. 10 changed to a conical shape and suspended as a canopy. The circular shape is secured by the use of small-size gas pipe or limber poles bent into a large hoop. Of course guy lines may be used, but would probably be in the way. Notice that a little more material for making a wall would transform the canopy into a "Sibley" tent. [Illustration: Fig. 11. Sibley awning.] -------------------------------------------------------------------- There are other shapes and combinations, but perhaps these sketches are enough in the line of suggestion. The diagram Fig. 12 shows a method for laying out, on your cloth, the location of all the rings to make the tents and shelters. No dimensions are given and none is required. The diagram is good for any size. Most of the fastenings are found on radial lines, which are spaced to divide a semi-circle into eight equal {169} angles, 22-1/2 degrees each; these intersect other construction lines and locate the necessary loops and rings. Figures are given at each ring which refer back to the sketch numbers. [Illustration: Fig. 12. Showing how ten different tents can be made with but one piece of canvas.] Suppose the material at hand is the widest unbleached cotton cloth, 90 inches wide, 5 yards long, or 7-1/2 feet by 15 feet. The accompanying table will give the dimensions for the various shapes from Fig. 1 to Fig. 11. If in doubt about the location of rings on your canvas, suspend the tent by the centre ring and fasten the loops temporarily by means of safety pins, draw the tent into shape and shift the fastenings as required. The guy lines should have hooks or snaps at one end for ready attachment and removal; the other end should be provided with the usual slides for "take up." The edge of the cloth where the large ring for suspension is fastened should be bound with tape or have a double hem, for it is the edge of the door in most of the tents shown. TABLE OF DIMENSIONS, 90 IN. MATERIAL Size Area, Height Remarks Sq. Ft. Ft. 1 7-1/2 ft. triangle 25 6-1/4 One side open 2 6-1/2 X 15 ft. 65 6-1/4 One side open 3 6 x 7-1/2 ft. 45 4-1/2 One side open 4 7-1/2 x 8 ft. 60 5-1/2 One side open 5 7-1/2 ft. triangle 25 7-1/2 One side open 6 6-1/4 x 6-1/4 ft. 39 7 Enclosed 7 7-1/2 ft. diam. 44 6-1/2 Enclosed 8 5 x 7-1/2 ft. 37-1/2 6-1/2 2-1/2 ft. wall 9 7-1/2 x 8 ft. 60 6-1/2 No.8, with fly 10 15 ft. triangle 97 6-1/4 Enclosed 11 11-1/4 ft. circle 108 5 Canopy, no sides {170} Waterproofing a Tent Dissolve half a pound of alum in two quarts of boiling water; then add two gallons of pure cold water. In this solution place the material and let it remain for a day. Dissolve a quarter of a pound of sugar of lead in two quarts boiling water, then add two gallons of cold water. Take the material from the alum solution, wring it lightly, place in the second solution and leave for five or six hours; then wring out again lightly and allow it to dry. [Transcriber's note: Sugar of Lead (Lead Acetate) is toxic.] If you want to avoid trouble with a leaky tent, the following solution is a "sure cure;" Take a gallon or two gallons of turpentine and one or two cakes of paraffin, drug store size. Chip the paraffin fairly fine; dump it into the turpentine. Place the turpentine in a pail and set same in a larger pail or a tub of hot water. The hot water will heat the turpentine, and the turpentine will melt the paraffin. Stir thoroughly, and renew your supply of hot water if necessary. Then pile your tent into a tub and pour in the turpentine and paraffin mixture. Work the tent all over thoroughly with your hands, so that every fiber gets well saturated. You must work fast, however, as the paraffin begins to thicken as it cools; and work out of doors, in a breeze if possible, as the fumes of the turpentine will surely make you sick if you try it indoors. When you have the tent thoroughly saturated, hang it up to dry. It is not necessary to wring the tent out when you hang it up. Just let it drip. If you use too much paraffin the tent may look a little dirty after it dries, but it will be all right after you have used it once or twice. An Open Outing Tent _By Warren H. Miller, Editor "Field and Stream."_ To make an open outing tent, get thirteen yards of 8 oz. duck canvas, which can be bought at any department store or dry goods store for seventeen or eighteen cents a yard. This makes your total expense $2.21 for your tent. Layout the strip of canvas on the floor and cut one end square; measure up 8 inches along the edge and draw a line to the other corner. {171} From this corner layoff 7 ft. 8 in. along the edge and on the opposite side, layoff 5 ft. 9 in. beginning at the end of your 8-in. measurement. Now take a ruler and draw another diagonal across the canvas at the ends of these measurements and you have the first gore of your tent. Cut it across, turn the gore over, lay it down on the strip so as to measure off another one exactly like it. This is the corresponding gore for the other side of the tent. To make the second pair of gores, layoff 5 ft. 9 in. along one side of the remaining strip of canvas beginning at the pointed end, and 3 ft. 10 in. on the other side. Join these points with a diagonal and you have a second gore, a duplicate of which is then cut by using it as a pattern, reversing and laying it down on the strip of canvas. To make the third gore, layoff 3 ft. 10 in, on one edge of your strip beginning at the point, and 1 ft. 11 in. on the other side. Draw a diagonal across and you have the third gore. [Illustration: How to cut up your strip of canvas.] [Illustration: Forester tent pattern.] [Illustration: Forester tent with hood.] You have now used up all but two yards of your canvas, plus a little left-over piece of about two feet long. Out of this little left-over piece make a triangle 1 ft. 11 in. on the side, which will form the back triangle of your tent. Now pin your three gores together to make the side of your tent, just as in the illustrations, and pin the two sides together along the ridge. Then sew this tent up. Sew in the little back triangle and hem all around the edges. Leave a hole at the peak of the little triangle through which the ridge pole must go. {172} To set it up, cut three small saplings, one of which should be twelve feet long and the other two, ten feet long. Tie these two together at the ends making what the sailors call a "shears." Take the twelve-foot pole and run it down the ridge inside the tent, and out through the hole in the back. Now raise the ridge pole with one end stuck in the ground and the front end resting on the two shear poles and tie all three of them together. At the end of each seam along the hem you must work in a little eyelet hole for a short piece of twine to tie to the tent pegs. Stretch out the back triangle, pegging it down at the two corners on the ground, and then peg out each hole along the foot until the entire tent stretches out taut as in our illustrations. Three feet from the peak along the front edge you must have another eyelet hole with a little piece of twine and you tie this out to the shear pole on each side which gives the tent the peculiar gambrel roof which it has, and which has the advantage of giving you lots more room inside than the straight tent would. You now have what is known as the "open" forester tent. [Illustration: Forester tent with hood.] If a thunder storm comes up with a driving rain it will surely rain in at the front unless you turn the tent around by moving the poles one at a time. If you don't want to do this you can make a hood for the front out of the two yards of canvas you have left. Simply draw a diagonal from one corner to the other of this {173} two-yard piece of duck and cut it down the diagonal, making two thin triangles which are sewed to the front edges of the open forester tent, making a hood of the shape shown in our picture. This prevents the rain beating in the opening of your tent but still lets the heat of your fire strike in and at the same time it keeps the heat in the tent as it will not flow out along the ridge pole as it does in the open type. This tent weighs six pounds and packs into a little package fourteen inches long by seven inches wide by six: inches thick, and can be carried as a shoulder strap or put in a back pack or any way you wish to take it. It will sleep three boys, or two men and a boy, very comfortably indeed. While it really does not need to be water-proofed, as it immediately shrinks tight after the first rain, you can water-proof it if you wish by making a solution of ten ounces of quick lime with four ounces of alum in ten quarts of water. Stir occasionally until the lime has slackened. Put the tent in another pail and pour the solution over it, letting it stand twelve hours. Take out and hang it on the clothes-line to dry. It will then be entirely waterproof. To make a good night fire in front of the tent, drive two stout stakes three feet long in the ground about three feet from the mouth of the tent; pile four logs one on top of the other against these stakes or take a large flat stone and rest it against it. Make two log andirons for each side of the fire and build your fire in the space between them. It will give you a fine cheerful fire and all the heat will be reflected by the back logs into the tent, making it warm and cheerful. Inside you can put your browse bags stuffed with balsam browse; or pile up a mountain of dry leaves over which you can stretch your blankets. Pile all the duffle way back in the peak against the little back triangle where it will surely keep dry and will form a sort of back for your pillows. You will find the forester tent lighter and warmer than the ordinary lean-to, as it reflects the heat better. After a couple of weeks in it you will come home with your lungs so full of ozone that it will be impossible to sleep in an ordinary room without feeling smothered. Canoeing, Rowing and Sailing (Prepared with the cooperation of Mr. Arthur A. Carey, Scout Master, Boy Scout ship Pioneer; Mr. Carleton E. Sholl, Captain Lakanoo Boat Club Crew; Mr. Frederick K. Vreeland, Camp-Fire Club of America. and Mr. R. F. Tims, Vice-Commodore, American Canoe Association.) The birch-bark canoe is the boat of the North American Indians, and our modern canvas canoes are made, with some {174} variations, on the Indian model. With the possible exception of the Venetian gondola, the motion of a canoe is more graceful than that of any other boat propelled by hand; it should be continuous and gliding, and so silent that it may be brought up in the night to an animal or enemy, Indian fashion, without making any sound, and so take them by surprise. [Illustration: Canoeing stroke (a)] 175 Campcraft Many accidents happen in canoes--not because they are unsafe when properly handled, but because they are unsafe when improperly handled--and many people do not take the trouble even to find out the proper way of managing a canoe. Many canoes have seats almost on a level with the gunwale, whereas, properly speaking, the only place to sit in a canoe is on the bottom; for a seat raises the body too high above the centre of gravity and makes the canoe unsteady and likely to upset. It is, however, difficult to paddle while sitting in the bottom of a canoe, and the best position for paddling is that of kneeling and at the same time resting back against one of the thwarts. The size of the single-blade paddle should be in proportion to the size of the boy who uses it--long enough to reach from the ground to the tip of his nose. The bow paddle may be a little shorter. The canoeman should learn to paddle equally well on either side of a canoe. When paddling on the {175} left side the top of the paddle should be held by the right hand, and the left hand should be placed a few inches above the beginning of the blade. The old Indian stroke, which is the most approved modern method for all-round canoeing, whether racing or cruising, is made with the arms almost straight--but not stiff--the arm at the top of the paddle bending only slightly at the elbow. This stroke is really a swing from the shoulder, in which there is little or no push or pull with the arm. When paddling on the left side of the canoe the right shoulder swings forward and the whole force of the body is used to push the blade of the paddle through the water, the left hand acting as a fulcrum. While the right shoulder is swung forward, the right hand is at the same time twisted at the wrist so that the thumb goes down; this motion of the wrist has the effect of turning the paddle around in the left hand--the left wrist being allowed to bend freely--so that, at the end of the stroke, the blade slides out of the water almost horizontally. If you should twist the paddle in the opposite direction it would force the head of the canoe around so that it would travel in a circle. At the recovery of the stroke the right shoulder swings back and the paddle is brought forward in a horizontal position, with the blade almost parallel to the water. It is swung forward until the paddle is at right angles across the canoe, then the blade is dipped edgewise with a slicing motion and a new stroke begins. In paddling on the right side of the canoe the position of the two hands and the motion of the two shoulders are reversed. [Illustration: Canoeing stroke (b)] Something should also be said about double paddles--that is, paddles with two blades--one at each end--as their use is becoming more general every year. With the double paddle a novice can handle a canoe, head on to a stiff wind, a feat which {176} requires skill and experience with a single blade. The doubles give greater safety and more speed and they develop chest, arm and shoulder muscles not brought into play with a single blade. The double paddle is not to be recommended to the exclusion of the single blade, but there are many times when there is an advantage in its use. [Illustration: Canoeing stroke (c)] In getting in or out of a canoe it is especially necessary to step in the very centre of the boat; and be careful never to lean on any object--such as the edge of a wharf--outside of the boat, for this disturbs your balance and may capsize the canoe. Especially in getting out, put down your paddle first, and then, grasping the gunwale firmly in each hand, rise by putting your weight equally on both sides of the canoe. If your canoe should drift away sideways from the landing-place, when you are trying to land, place the blade of your paddle flat upon the water in the direction of the wharf and gently draw the canoe up to the landing-place with a slight sculling motion. When it is necessary to cross the waves in rough water, always try to cross them "quartering," i. e. at an oblique angle, but not at right angles. Crossing big waves at right angles {177} is difficult and apt to strain a canoe, and getting lengthwise between the waves is dangerous. Always have more weight aft than in the bow; but, when there is only one person in the canoe, it may be convenient to place a weight forward as a balance; but it should always be lighter than the weight aft. A skillful canoeman will paddle a light canoe even in a strong wind by kneeling at a point about one third of the length from the stern. For the purpose of sailing in a canoe the Lateen rig is the safest, most easily handled, and the best all-round sailing outfit. For a seventeen-foot canoe a sail having forty square feet of surface is to be recommended, and, in all except very high winds, this can be handled by one man. [Illustration: Canoe with sail.] The Lateen sail is made in the form of an equilateral triangle, and two sides are fastened to spars which are connected at one end by a hinge or jaw. The mast--which should be set well forward--should be so long that, when the sail is spread and the slanting upper spar is swung from the top of the mast, the lower spar will swing level about six to eight inches above the gunwale and hang clear above all parts of the boat in going about. The sail is hoisted by a halyard attached at, or a little above, the centre of the upper spar, then drawn through a block attached to the brace which holds the mast in position, {178} and thus to the cleats--within easy reach of the sailor. The sheet line is fastened to the lower spar, about two feet from the outer end; and, when not held in the hand, may be fastened to another cleat. Both halyard and sheet should at all times be kept clear, so as to run easily, and with knots about the cleats that can be instantly slipped. The leeboard is a necessary attachment to the sailing outfit. It is made with two blades--about three feet long and ten inches wide would furnish a good-sized surface in the water--one dropping on each side of the canoe and firmly supported by a bar fastened to the gunwale. The blades should be so rigged that, when striking an object in the water, they will quickly release, causing no strain on the canoe. The leeboard, like a centre board, is of course intended to keep the canoe from sliding off when trying to beat up into the wind. When running free before the wind the board should be raised. The general rules for sailing larger craft apply to the canoe. The paddle is used as a rudder and may be held by the sailor, but a better plan is to have two paddles, one over each side, made fast to the gunwale or the brace. The sailor can then grasp either one as he goes about and there is no danger of losing the paddles overboard. In sailing, the sailor sits on the bottom, on the opposite side from the sail, except in a high wind, when he sits on the gunwale where he can the better balance the sail with his weight. The combination of sail, leeboards, and the balancing weight of the sailor, will render the canoe stiff and safe, with proper care, in any wind less than a gale. A crew may consist of two or three in a seventeen foot canoe. The spars and mast of a sailing outfit should be of spruce or some other light but strong wood, while cedar or some non-splitting wood is best for the leeboards. Young canoeists will enjoy making their own sailing outfits; or a complete Lateen rig as made by various canoe manufacturers can be purchased either directly from them or through almost any dealer. In case of an upset the greatest mistake is to leave the boat. A capsized canoe will support at least four persons as long as they have strength to cling to it. A single man or boy, in case of upsetting beyond swimming distance to land, should stretch himself flat upon the bottom of the canoe, with arms and legs spread down over the tumblehome toward the submerged gunwales. He can thus lie in safety for hours till help arrives. When two persons are upset, they should range themselves one {179} on each side of the overturned boat; and, with one hand grasping each other's wrists across the boat, use the other hand to cling to the keel or the gunwale. If the canoe should swamp, {180} fill with water, and begin to sink, it should be turned over in the water. It is the air remaining under the inverted hull that gives the craft sufficient buoyancy to support weight. Never overload a canoe. In one of the ordinary size--about seventeen feet in length--three persons should be the maximum number at anytime, and remember never to change seats in a canoe when out of your depth. {179} [Illustration: This diagram illustrates some of the angles formed by the boom and the keel line of the boat in different positions.] Running free, or before the wind Wind abeam Port tack Wind abeam Starboard tack Pointing into the wind Port tack Pointing into the wind Starboard tack. {180 continued} Row-boats There is a certain caution in the use of boats which you will always find among sailors and fishermen and all persons who are using them constantly. Such a person instinctively steps into the middle of the boat when getting in, and always sits in the middle of the thwart or seat. This is a matter of instinct with seafaring people, and so is the habit of never fooling in a boat. Only landlubbers will try to stand up in a small boat while in motion; and, as for the man who rocks a boat "for fun," he is like the man "who didn't know the gun was loaded." Rowing Row-boats are propelled either by rowing or by sculling; and rowing is either "pulling" or "backing water." The usual way of rowing is to "pull" and to do so, you sit with your back to the bow and propel the boat by pulling the handles toward your body and so pressing the blades of the oars against the water toward the stern, while pushing with your feet against a brace. In backing water you reverse the action of the oars, pushing the handles away from your body and pressing the blades of the oars against the water toward the bow. Turning To turn your boat to the right, when pulling, you row only with the left oar; or, if you wish to make a sharp turn "pull" with the left oar and "back water" with the right. To turn your boat to the left the action of the oars is reversed. Feathering To prevent the momentum of the boat from being checked by the wind blowing on the blades of the oars, the blades must be turned into a horizontal position as they leave the water. In "pulling" this is done by turning the hands backward at {181} the wrist, and in backing water it is done by turning the hands forward at the wrist. Sculling To scull is to propel a boat by a single oar at the stern. The boat must be provided with rowlock or a semicircular scoop in the stern, and the boat is propelled by working the oar at the stem, obliquely from side to side. This is a convenient way of doing when you are working among boats in the water, and have to go short distances without the necessity of speed. Steering When rowing a boat without the use of a rudder, instead of constantly turning the head around to see where you are going, it is convenient to fix upon some object in the landscape on an imaginary line with the middle of the stern and the middle of the bow; you can then keep your boat approximately in the right position, without the trouble of turning your head, by keeping the object selected on a line with the middle of the stern board. Coming Alongside When coming alongside of a boat or wharf always approach on the leeward side or that opposite from which the wind is blowing, and come up so that the boat will be headed into the wind and waves. Stop rowing at a convenient distance from the landing-place and come up with gentle headway; then take in the oar nearest the landing, and, if necessary, back water with the other oar. Keeping Stroke When two or more are rowing together the length and speed of the stroke are set by the man sitting nearest the stern. Rough Weather Always try to row as nearly as possible into the waves at right angles. In this way you are likely to ship less water and to avoid capsizing. Going Ashore When going ashore always leave your oars lying flat on the thwarts on either side of your boat. The Salute To salute a passing vessel or boat, hold the oars up at right angles with the water. {182} Every row-boat should be provided with a rough sponge and a tin dipper to be used in bailing out the water. Always bail out the water after a rain and keep your boat clean and tidy. Sailing in Small Boats The most convenient kind of a boat to learn to sail in is a cat-boat, which is a boat with a single fore and aft sail held in place by a boom at the bottom and a gaff at the top. To understand the principle of sailing we must realize that a sail-boat, without the use of a rudder, acts in the water and wind very much the way a weather vane acts in the air. The bow of the boat naturally turns toward the wind, thus relieving the sail of all pressure and keeping it shaking. But if by keeping the main sheet in your hand you hold the sail in a fixed position, and, at the same time, draw the tiller away from the sail, it will gradually fill with air beginning at the hoist or mast end of the sail and impel the boat in the direction in which you are steering. Given a certain direction in which you want to travel, the problem is, by letting out or hauling in your main-sheet, to keep the sail as nearly as possible at right angles with the direction of the wind. We must remember, also, that, while the sail must be kept full, it should not be kept more than full; that is, its position must be such that, by the least push of the tiller toward the sail, the sail will begin to shake at the hoist. It is even desirable in a strong wind, and especially for beginners, to always let the sail, close to the mast, shake a little without losing too much pressure. When you are sailing with the wind coming over the boat from its port side you are sailing on the port tack, and when you are sailing with the wind coming across the boat on its starboard side you are sailing on the starboard tack. The port side of the boat is the left hand side as you face the bow while standing on board, and the starboard side is the right hand side. An easy way of remembering this is by recalling the sentence, "Jack left port." Direction of Wind Of course, you will see that, if you should forget which way the wind is blowing, you could not possibly know the right position for your sail; and this is one of the first requirements for a beginner. It is quite easy to become confused with regard to the direction of the wind, and therefore every boat should be provided with a small flag or fly at its mast-head and you should keep watching it at every turn of the boat until the habit {183} has become instinctive. It is convenient to remember that the fly should always point as nearly as possible to the end of the gaff, except when you are sailing free or before the wind. Close to Wind Sailing with the boat pointing as nearly as possible against the wind is called sailing close to the wind; when you have turned your bow to the right or left so that the wind strikes both boat and sail at right angles you are sailing with the wind abeam; as you let out your sheet so that the boom makes a larger angle with an imaginary line running from the mast to the middle of the stern you are sailing off the wind; and, when your sail stands at right angles to this same line, you are sailing free or before the wind. Before the Wind Sailing free, or before the wind, is the extreme opposite of sailing close hauled or on the wind, and the wind is blowing behind your back instead of approaching the sail from the direction of the mast. If you are sailing free on the port tack, with the boom at right angles to the mast on the starboard side, and you should steer your boat sufficiently to starboard, the wind would strike the sail at its outer edge or leech and throw the sail and boom violently over to the port side of the mast. This is called jibing and is a very dangerous thing; it should be carefully guarded against whenever sailing before the wind. Reefing If you find that the wind is too strong for your boat, and that you are carrying too much sail, you can let her come up into the wind and take in one or two reefs. This is done by letting out both the throat and peak halliards enough to give sufficient slack of sail, then by hauling the sail out toward the end of the boom, and afterward by rolling the sail up and tying the points under and around it, but not around the boom. Always use a square or reef knot in tying your reef points. In case of a squall or a strong puff of wind, remember that you can always ease the pressure on your sail by turning the bow into the wind, and if for any reason you wish to shorten suddenly you can drop your peak by loosening the peak halliards. Ready About Before "going about," or turning your bow so that the wind will strike the other side of the sail at its mast end, the man {184} at the helm should always give warning by singing out the words, "ready about." "Going about" is just the opposite of jibbing. Right of Way When two boats approach each other in opposite directions, close hauled, the boat on the starboard tack has the right of way and should continue her course. The responsibility of avoiding a collision rests with the boat sailing on the port tack. But a boat running before the wind must always give way to a boat close hauled. When sailing through high waves, always try as far as possible to head into them directly at right angles. Always steer as steadily as possible. If you are careful to keep the boat on her course and do not let your mind wander, only a slight motion of the tiller from side to side will be necessary. Flying the Flag While the "fly" or "pennant" is carried at the top of the mast, the flag is carried at the peak or upper corner of the sail at the end of the gaff. The salute consists of tipping or slightly lowering the flag and raising it again into position. {185} Notes {186} Notes {187} CHAPTER IV TRACKS, TRAILING AND SIGNALING _By Ernest Thompson Seton, Chief Scout_ "I wish I could go West and join the Indians so that I should have no lessons to learn," said an unhappy small boy who could discover no atom of sense or purpose in any one of the three R's. "You never made a greater mistake," said the scribe. "For the young Indians have many hard lessons from their earliest day--hard lessons and hard punishments. With them the dread penalty of failure is 'go hungry till you win,' and no harder task have they than their reading lesson. Not twenty-six characters are to be learned in this exercise, but one thousand; not clear straight print are they, but dim, washed-out, crooked traces; not in-doors on comfortable chairs, with a patient teacher always near, but out in the forest, often alone and in every kind of weather, they slowly decipher their letters and read sentences of the oldest writing on earth--a style so old that the hieroglyphs of Egypt, the cylinders of Nippur, and the drawings of the cave men are as things of to-day in comparison--the one universal script--the tracks in the dust, mud, or snow. "These are the inscriptions that every hunter must learn to read infallibly, and be they strong or faint, straight or crooked, simple or overwritten with many a puzzling, diverse phrase, he must decipher and follow them swiftly, unerringly if there is to be a successful ending to the hunt which provides his daily food. "This is the reading lesson of the young Indians, and it is a style that will never become out of date. The naturalist also must acquire some measure of proficiency in the ancient art. Its usefulness is unending to the student of wild life; without it he would know little of the people of the wood." There Are Still Many Wild Animals It is a remarkable fact that there are always more wild animals about than any but the expert has an idea of. For {188} example, there are, within twenty miles of New York City, fully fifty different kinds--not counting birds, reptiles, or fishes--one quarter of which at least are abundant. Or more particularly within the limits of Greater New York there are at least a dozen species of wild beasts, half of which are quite common. "Then how is it that we never see any?" is the first question of the incredulous. The answer is: Long ago the beasts learned the dire lesson--man is our worst enemy; shun him at any price. And the simplest way to do this is to come out only at night. Man is a daytime creature; he is blind in the soft half-light that most beasts prefer. While many animals have always limited their activity to the hours of twilight and gloom, there are not a few that moved about in daytime, but have given up that portion of their working day in order to avoid the arch enemy. Thus they can flourish under our noses and eat at our tables, without our knowledge or consent. They come and go at will, and the world knows nothing of them; their presence might long go unsuspected but for one thing, well known to the hunter, the trapper, and the naturalist: wherever the wild four-foot goes, it leaves behind a record of its visit, its name, the direction whence it came, the time, the thing it did or tried to do, with the time and direction of departure. These it puts down in the ancient script. Each of these dotted lines, called the trail, is a wonderful, unfinished record of the creature's life during the time it made the same, and it needs only the patient work of the naturalist to decipher that record and from it learn much about the animal that made it, without that animal ever having been seen. Savages are more skilful at it than civilized folk, because tracking is their serious life-long pursuit and they do not injure their eyes with books. Intelligence is important here as elsewhere, yet it is a remarkable fact that the lowest race of mankind, the Australian blacks, are reputed to be by far the best trackers; not only are their eyes and attention developed and disciplined, but they have retained much of the scent power that civilized man has lost, and can follow a fresh track, partly at least by smell. It is hard to over-value the powers of the clever tracker. To him the trail of each animal is not a mere series of similar footprints; it is an accurate account of the creature's life, habit, changing whims, and emotions during the portion of life whose record is in view. These are indeed autobiographical chapters, {190} and differ from other autobiographies in this--they cannot tell a lie. We may get wrong information from them, but it is our fault if we do; we misread the document that cannot falsify. {189} [Illustration: Animal tracks; Deer, Sheep, Mink, Cottontail, Hawk, Owl, Meadow Mouse.] {190 continued} When to Learn Tracking The ideal time for tracking, and almost the only time for most folk, is when the ground is white. After the first snow the student walks forth and begins at once to realize the wonders of the trail. A score of creatures of whose existence, maybe, he did not know, are now revealed about him, and the reading of their autographs becomes easy. It is when the snow is on the ground, indeed, that we take our four-foot census of the woods. How often we learn with surprise from the telltale white that a fox was around our hen house last night, a mink is living even now under the wood pile, and a deer--yes! there is no mistaking its sharp-pointed un-sheep-like footprint--has wandered into our woods from the farther wilds. Never lose the chance of the first snow if you wish to become a trailer. Nevertheless, remember that the first morning after a night's snow fall is not so good as the second. Most creatures "lie up" during the storm; the snow hides the tracks of those that do go forth; and some actually go into a "cold sleep" for a day or two after a heavy downfall. But a calm, mild night following a storm is sure to offer abundant and ideal opportunity for beginning the study of the trail. How to Learn Here are some of the important facts to keep in view, when you set forth to master the rudiments: _First_.--No two animals leave the same trail; not only each kind but each individual, and each individual at each stage of its life, leaves a trail as distinctive as the creature's appearance, and it is obvious that in that they differ among themselves just as we do, because the young know their mothers, the mothers know their young, and the old ones know their mates, when scent is clearly out of the question. Another simple evidence of this is the well known fact that no two human beings have the same thumb mark; all living creatures have corresponding peculiarities, and all use these parts in making the trail. _Second_.--The trail was begun at the birthplace of that creature and ends only at its death place; it may be recorded in visible track or perceptible odor. It may last but a few {191} hours, and may be too faint even for an expert with present equipment to follow, but evidently the trail is made, wherever the creature journeys afoot. _Third_.--It varies with every important change of impulse, action, or emotion. _Fourth_--When we find a trail we may rest assured that, if living, the creature that made it is at the other end. And if one can follow, it is only a question of time before coming up with that animal. And be sure of its direction before setting out; many a novice has lost much time by going backward on the trail. _Fifth_.--In studying trails one must always keep probabilities in mind. Sometimes one kind of track looks much like another; then the question is, "Which is the likeliest in this place." If I saw a jaguar track in India, I should know it was made by a leopard. If I found a leopard in Colorado, I should be sure I had found the mark of a cougar or mountain lion. A wolf track on Broadway would doubtless be the doing of a very large dog, and a St. Bernard's footmark in the Rockies, twenty miles from anywhere, would most likely turn out to be the happen-so imprint of a gray wolf's foot. To be sure of the marks, then, one should know all the animals that belong to the neighborhood. These facts are well known to every hunter. Most savages are hunters, and one of the early lessons of the Indian boy is to know the tracks of the different beasts about him. These are the letters of the old, old writing. A First Try Let us go forth into the woods in one of the North-eastern states when there is a good tracking snow, and learn a few of these letters of the wood alphabet. Two at least are sure to be seen--the track of the blarina and of the deer mouse. They are shown on the same scale in Figs. 1 and 2, page 198. In Fig. 3 is the track of the meadow mouse. This is not unlike that of the blarina, because it walks, being a ground animal, while the deer mouse more often bounds. The delicate lace traceries of the masked shrew, shown in Fig. 4, are almost invisible unless the sun be low; they are difficult to draw, and impossible to photograph or cast satisfactorily but the sketch gives enough to recognize them by. The meadow mouse belongs to the rank grass in the lowland {192} near the brook, and passing it toward the open, running, water we may see the curious track of the muskrat; its five-toed hind foot, its four-toed front foot, and its long keeled tail, are plainly on record. When he goes slowly the tail mark is nearly straight; when he goes fast it is wavy in proportion to his pace. Page 193. The muskrat is a valiant beast; he never dies without fighting to the last, but he is in dread of another brookland creature whose trail is here--the mink. Individual tracks of this animal are shown in No. 1, page 161. Here he was bounding; the forefeet are together, the hindfeet track ahead, and tail mark shows, and but four toes in each track, though the creature has five on each foot. He is a dreaded enemy of poor Molly Cottontail, and more than once I have seen the records of his relentless pursuit. One of these fits in admirably as an illustration of our present study. A Story of the Trail It was in the winter of 1900, I was standing with my brother, a business man, on Goat Island, Niagara, when he remarked, "How is it? You and I have been in the same parts of America for twenty years, yet I never see any of the curious sides of animal life that you are continually coming across." "Largely because you do not study tracks," was the reply. "Look at your feet now. There is a whole history to be read." "I see some marks," he replied, "that might have been made by some animal." "That is the track of a cottontail," was the answer. "Now, let us read the chapter of his life. See, he went in a general straight course as though making some well-known haunt, his easy pace, with eight or ten inches between each set of tracks, shows unalarm. But see here, joining on, is something else." "So there is. Another cottontail." "Not at all, this new track is smaller, the forefeet are more or less paired, showing that the creature can climb a tree; there is a suggestion of toe pads and there is a mark telling evidently of a long tail; these things combined with the size and the place identify it clearly. This is the trail of a mink. See! he has also found the rabbit track, and finding it fresh, he followed it. His bounds are lengthened now, but the rabbit's are not, showing that the latter was unconscious of the pursuit." After one hundred yards the double trail led us to a great pile of wood, and into this both went. Having followed his {193} game into dense cover, the trailer's first business was to make sure that it did not go out the other side. We went carefully around the pile; there were no tracks leading out. "Now," I said, "if you will take the trouble to move that wood pile you will find in it the remains of the rabbit half devoured and the mink himself. At this moment he is no doubt curled up asleep." As the pile was large and the conclusion more or less self-evident, my brother was content to accept my reading of the episode. [Illustration: Tracks.] Dog tracks, front and back (1/2 life-size) Cat tracks, front and bad (1/2 life-size) Uppermost, well-developed human foot Middle, a foot always cramped by boots Bottom, a bare foot, never in boots Muskrat tracks, (1/3 life-size) What About Winter Sleepers Although so much is to be read in the wintry white, we cannot now make a full account of all the woodland four-foots, for there are some kinds that do not come out on the snow; they sleep more or less all winter. {194} Thus, one rarely sees the track of a chipmunk or woodchuck in truly wintry weather; and never, so far as I know, have the trails of jumping mouse or mud turtle been seen in the snow. These we can track only in the mud or dust. Such trails cannot be followed as far as those in the snow, simply because the mud and dust do not cover the whole country, but they are usually as clear and in some respects more easy of record. How to Make Pictures of Tracks It is a most fascinating amusement to learn some creature's way of life by following its fresh track for hours in good snow. I never miss such a chance. If I cannot find a fresh track, I take a stale one, knowing that, theoretically, it is fresher at every step, and from practical experience that it always brings one to some track that is fresh. How often I have wished for a perfect means of transferring these wild life tales to paper or otherwise making a permanent collection. My earliest attempts were in free-hand drawing, which answers, but has this great disadvantage--it is a translation, a record discolored by an intervening personality, and the value of the result is likely to be limited by one's own knowledge at the time. Casting in plaster was another means attempted; but not one track in ten thousand is fit to cast. Nearly all are blemished and imperfect in some way, and the most abundant--those in snow--cannot be cast at all. Then I tried spreading plastic wax where the beasts would walk on it, in pathways or before dens. How they did scoff! The simplest ground squirrel knew too much to venture on my waxen snare; around 'it, or if hemmed in, over it, with a mighty bound they went; but never a track did I so secure. Photography naturally suggested itself, but the difficulties proved as great as unexpected, almost as great as in casting. Not one track in one thousand is fit to photograph; the essential details are almost always left out. You must have open sunlight, and even when the weather is perfect there are practically but two times each day when it is possible--in mid-morning and mid-afternoon, when the sun is high enough for clear photographs and low enough to cast a shadow in the faint track. The Coon that Showed Me How Then a new method was suggested in an unexpected way. A friend of mine had a pet coon which he kept in a cage in his bachelor quarters up town. One day, during my friend's {195} absence the coon got loose and set about a series of long-deferred exploring expeditions, beginning with the bachelor's bedroom. The first promising object was a writing desk. Mounting by a chair the coon examined several uninteresting books and papers, and then noticed higher up a large stone bottle. He had several times found pleasurable stuff in bottles, so he went for it. The cork was lightly in and easily disposed of, but the smell was far from inviting, for it was merely a quart of ink. Determined to leave no stone unturned, however, the coon upset the ink to taste and try. Alas! it tasted even worse than it smelt; it was an utter failure as a beverage. And the coon, pushing it contemptuously away, turned to a pile of fine hand-made, deckle-edge, heraldry note-paper--the pride of my friend's heart--and when he raised his inky little paws there were left on the paper some beautiful black prints. This was a new idea: the coon tried it again and again. But the ink held out longer than the paper, so that the fur-clad painter worked over sundry books, and the adjoining walls, while the ink, dribbling over everything, formed a great pool below the desk. Something attracted the artist's attention, causing him to jump down. He landed in the pool of ink, making it splash in all directions; some of the black splotches reached the white counterpane of the bachelor's bed. Another happy idea: the coon now leaped on the bed, racing around as long as the ink on his feet gave results. As he paused to rest, or perhaps to see if any places had been neglected, the door opened, and in came the landlady. The scene which followed was too painful for description; no one present enjoyed it. My friend was sent for to come and take his coon out of there forever. He came and took him away, I suppose "forever." He had only one other place for him--his office and there it was I made the animal's acquaintance and heard of his exploit--an ink and paper, if not a literary affair. This gave me the hint at the Zoo I needed, a plan to make an authentic record of animal tracks. Armed with printer's ink and paper rolls I set about gathering a dictionary collection of imprints. After many failures and much experiment, better methods were devised. A number of improvements were made by my wife; one was the substitution of black paint for printer's ink, as the latter dries too quickly; another was the padding of the paper, which should be light and soft for very light animals, and stronger and harder for the heavy. Printing from a mouse, for example, is much like printing a delicate {196} etching; ink, paper, dampness, etc., must be exactly right, and furthermore, you have this handicap--you cannot regulate the pressure. This is, of course, strictly a Zoo method. All attempts to secure black prints from wild animals have been total failures. The paper, the smell of paint, etc., are enough to keep the wild things away. In the Zoo we spread the black pad and the white paper in a narrow, temporary lane, and one by one drove, or tried to drive, the captives over them, securing a series of tracks that are life-size, properly spaced, absolutely authentic, and capable of yielding more facts as the observer learns more about the subject. As related here, all this sounds quite easy. But no one has any idea how cross, crooked, and contrary a creature can be, until he wishes it to repeat for him some ordinary things that it has hitherto done hourly. Some of them balked at the paint, some at the paper, some made a leap to clear all, and thereby wrecked the entire apparatus. Some would begin very well, but rush back when half-way over, so as to destroy the print already made, and in most cases the calmest, steadiest, tamest of beasts became utterly wild, erratic, and unmanageable when approached with tracklogical intent. Trying It on the Cat Even domestic animals are difficult. A tame cat that was highly trained to do anything a cat could do, was selected as promising for a black track study, and her owner's two boys volunteered to get all the cat tracks I needed. They put down a long roll of paper in a hall, painted pussy's feet black, and proceeded to chase her up and down. Her docility banished under the strain. She raced madly about, leaving long, useless splashes of black; then, leaping to a fanlight, she escaped up stairs to take refuge among the snowy draperies. After which the boys' troubles began. Drawing is Mostly Used These, however, are mere by-accidents and illustrate the many practical difficulties. After these had been conquered with patience and ingenuity, there could be no doubt of the value of the prints. They are the best of records for size, spacing, and detail, but fail in giving incidents of wild life, or the landscape surroundings. The drawings, as already seen, are best for a long series and for faint features; in fact, the {197} drawings alone can give everything you can perceive; but they fail in authentic size and detail. Photography has this great advantage--it gives the surroundings, the essential landscape and setting, and, therefore, the local reason for any changes of action on the part of the animal; also the aesthetic beauties of its records are unique, and will help to keep the method in a high place. Thus each of the three means may be successful in a different way, and the best, most nearly perfect alphabet of the woods, would include all three, and consist of a drawing, a pedoscript and a photograph of each track, and a trail; i.e., a single footprint, and the long series of each animal. My practice has been to use all whenever I could, but still I find free-hand drawing is the one of the most practical application. When I get a photograph I treasure it as an adjunct to the sketch. A Story of the Trail To illustrate the relative value as records, of sketch and photograph, I give a track that I drew from nature, but which could not at any place have been photographed. This was made in February 15, 1885, near Toronto. It is really a condensation of the facts, as the trail is shortened where uninteresting. Page 189, No. 2. At A, I found a round place about 5 x 8 inches, where a cottontail had crouched during the light snowfall. At B he had leaped out and sat looking around; the small prints in front were made by his forefeet, the two long ones by his hind feet, and farther back is a little dimple made by the tail, showing that he was sitting on it. Something alarmed him, causing him to dart out at full speed toward C and D, and now a remarkable change is to be seen: the marks made by the front feet are behind the large marks made by the hind feet, because the rabbit overreaches each time; the hind feet track ahead of the front feet; the faster he goes, the farther ahead those hind feet get; and what would happen if he multiplied his speed by ten I really cannot imagine. This overreach of the hind feet takes place in most bounding animals. Now the cottontail began a series of the most extraordinary leaps and dodgings (D,E,F.) as though trying to escape from some enemy. But what enemy? There were no other tracks. I began to think the rabbit was crazy--was flying from an imaginary foe--that possibly I was on the trail of a March hare. But at G I found for the first time some spots of blood. {198} This told me that the rabbit was in real danger but gave no due to its source. I wondered if a weasel were clinging to its neck. A few yards farther, at H, I found more blood. Twenty yards more, at I, for the first time on each side of the rabbit trail, were the obvious marks of a pair of broad, strong wings. Oho! now I knew the mystery of the cottontail running from a foe that left no track. He was pursued by an eagle, a hawk, or an owl. A few yards farther and I found the remains (J) of the cottontail partly devoured. This put the eagle out of the question; an eagle would have carried the rabbit off boldly. A hawk or an owl then was the assassin. I looked for something to decide which, and close by the remains found the peculiar two-paired track of an owl. A hawk's track would have been as K, while the owl nearly always sets its feet in the ground {199} with two toes forward and two toes back. But which owl? There were at least three in the valley that might be blamed. I looked for more proof and got it on the near-by sapling--one small feather, downy, as are all owl feathers, and bearing three broad bars, telling me plainly that a barred owl had been there lately, and that, therefore, he was almost certainly the slayer of the cottontail. As I busied myself making notes, what should come flying up the valley but the owl himself--back to the very place of the crime, intent on completing his meal no doubt. He alighted on a branch ten feet above my head and just over the rabbit remains, and sat there muttering in his throat. The proof in this case was purely circumstantial, but I think that we can come to only one conclusion; that the evidence of the track in the snow was complete and convincing. {198} [Illustration: TRACKS; 1. Blarina in snow; 2. Deermouse; 3. Meadow mouse; 4. Masked shrew.] {199 continued} Meadow Mouse The meadow mouse autograph (page 189) illustrates the black-track method. At first these dots look inconsequent and fortuitous, but a careful examination shows that the creature had four toes with claws on the forefeet, and five on the hind, which is evidence, though not conclusive, that it was a rodent; the absence of tail marks shows that the tail was short or wanting; the tubercules on each palm show to what group of mice the creature belongs. The alternation of the track shows that it was a ground-animal, not a tree-climber; the spacing shows the shortness of the legs; their size determines the size of the creature. Thus we come near to reconstructing the animal from its tracks, and see how by the help of these studies, we can get much light on the by-gone animals whose only monuments are tracks in the sedimentary rocks about us--rocks that, when they received these imprints, were the muddy margin of these long-gone creatures' haunts. What the Trail Gives--The Secrets of the Woods There is yet another feature of trail study that gives it exceptional value--it is an account of the creature pursuing its ordinary life. If you succeeded in getting a glimpse of a fox or a hare in the woods, the chances are a hundred to one that it was aware of your presence first. They are much cleverer than we are at this sort of thing, and if they do not actually sight or sense you, they observe, and are warned by the action of some other creature that did sense us, and so cease their occupations to steal away or hide. But the snow story will {201} tell of the life that the animal ordinarily leads--its method of searching for food, its kind of food, the help it gets from its friends, or sometimes from its rivals--and thus offers an insight into its home ways that is scarcely to be attained in any other way. The trailer has the key to a new storehouse of Nature's secrets, another of the Sybilline books is opened to his view; his fairy godmother has, indeed, conferred on him a wonderful {202} gift in opening his eyes to the foot-writing of the trail. It is like giving sight to the blind man, like the rolling away of fogs from a mountain view, and the trailer comes closer than others to the heart of the woods. Dowered with a precious power is he, He drinks where others sipped, And wild things write their lives for him In endless manuscript. {200} [Illustration: Tracks: Wild Turkey, Toad, Crow, 1. Jackrabbit 2. Cottontail 3. Gray squirrel 4. Coon 5. Ground bird, such as quail 6. Tree-bird 7. A bird living partly in tree, partly on ground] {201} Horses' Track _N.B.--The large tracks represent the hind feet_. [Illustration: Tracks; Walking, Trotting, Canter, Galloping, Lame Horse Walking: Which leg is the lame in?] These are the tracks of two birds on the ground. One lives generally on the ground, the other in bushes and trees. Which track belongs to which bird? (_From Sir Robert Baden Powell's book_) {202 continued} The American Morse Telegraph Alphabet [Illustration: Morse codes. (tr)] Signals 4. Start me. 5. Have you anything for me? 9. Train order (or important military message)--give away. 13. Do you understand? {203} 25. Busy. 30. Circuit closed (or closed station). 73. Accept compliments. 92. Deliver (ed). Abbreviations Ahr--Another. Ans--Answer. Ck--Check. Col--Collect. D H--Dead head. G A--Go ahead. G E--Good evening. G M--Good morning. G N--Good night. G R--Government rate. N M--No more. Min--Wait a moment O B--Official business. O K--All right Opr--Operator. Pd--Paid. Qk--Quick. Sig--Signature. Rememberable Morse or Re-Morse Alphabet [Illustration: Rememberable Morse or Re-Morse Alphabet.] By this method it is possible to learn the Morse alphabet in less than an hour. {204} [Illustration: Scouts using signal flags. (tr)] From A to B in both figures, illustrates method of making a dot. A complete swing from A to C in both figures indicates method of making a dash. Wig-Wag or Myer Code _Instructions for Using the System_ The whole number opposite each letter or numeral stands for that letter or numeral. A 22 B 2112 C 121 D 222 E 12 F 2221 G 2211 H 122 I 1 J 1122 K 2121 L 221 M 1221 N 11 O 21 P 1212 Q 1211 R 211 S 212 T 2 U 112 V 1222 W 1121 X 2122 Y 111 Z 2222 tion 1112 Numerals 1 1111 2 2222 3 1112 4 2221 5 1122 6 2211 7 1222 8 2111 9 1221 0 2112 Conventional Signals End of word 3 Wait a moment 1111 3 End of sentence 33 Repeat after (word) 121 121 3 22 3 (word) End of message 333 x x 3 numerals follow (or) numerals end. Repeat last word 121 121 33 Repeat last message 121 121 121 333 sig 3 signature follows. Error 12 12 3 Move a little to right 211 211 3 Acknowledgment, or "I understand" 22 22 3 Move a little to left 221 221 3 Cease signaling 22 22 22 333 Signal faster 2212 3 {205} Abbreviations a after b before c can h have n not r are t the u you ur your w word wi with y yes Rememberable Myer Code The elements--a thick and a thin, i. e. 2 and 1 [Illustration: Rememberable Myer Code.] To Signal with Flag or Torch Wig-Wag There is but one position and three motions. The first position is with the flag or other appliance held vertically, the signalman facing squarely toward the station with which it is desired to communicate. {206} The first motion ("one" or "1") is to the right of the sender and will embrace an arc of 90 degrees, starting with the vertical and returning to it, and will be made in a plane at right angle to the line connecting the two stations. The second motion ("two" or "2") is a similar motion to the left of the sender. The third motion ("front," "three" or "3") is downward, directly in front of the sender, and instantly returned upward to the first position. Numbers which occur in the body of a message must be spelled out in full. Numerals may be used in signaling between stations having naval books, using the code calls. To break or stop the signals from the sending station, make with the flag or other signal 12 12 12 continuously. To Send a Message To call a station signal its letter until acknowledged; if the call letter be not known, signal "E" until acknowledged. To acknowledge a call, signal "1 understand," followed by the call letter of the acknowledging station. Make a slight pause after each letter and also after "front." If the sender discovers that he has made an error he should make 3 followed by 12 123, after which he begins the word in which the error occurred. The Semaphore Signal Code The scout may learn the correct angles at which to hold the flags from the diagram. The easiest method of learning the alphabet is by grouping the various letters together as follows: For all letters from A to G, one arm only is used, making a quarter of a circle for each letter in succession. The letters from H to N (except J)--the right arm stands at A while the left moves round the circle for the other letters. For O to S, the right arm stands at B--the left arm moves round as before. For T, U, Y and the "annul," the right arm stands at C, the left moving to the next point of the circle successively. The numerical sign J (or alphabetical sign) and V--the right arm stands at position for letter D the left arm only being moved. {207} W and X--the left arm stands at position for letter E, the right in this case moving down 45 degrees to show letter X. For the letter Z, the left arm stands at the position G--the right arm crosses the breast taking the position F. [Illustration: Semaphore code. (tr)] {208} The letters A to I also stand for the figures 1 to 9 (K standing for 0), if you make the numerical sign to show that you are going to send numbers followed by the alphabetical sign (J) when the figures are finished. They will be checked by being repeated back by the receiving station. Should figures be wrongly repeated by the receiving station the sending station will send the "annul" sign (which is answered by the same sign) and then send the group of figures again. The sender must always face the station to which he is sending. On a word failing to make sense, the writer down will say, "no," when the reader will at once stop the sending station by raising both arms horizontally to their full extent (letter R). This demand for repetition the sending station will acknowledge by making J. The signaller receiving the message will then send the last word he has read correctly, upon which the sender will continue the message from that word. Whistle Signs 1. One long blast means "Silence," "Alert," "Look out for my next signal." Also approaching a station. 2. Two short blasts means "All right." 3. A succession of long, slow blasts means "Go out," "Get farther away," or "Advance," "Extend," "Scatter." 4. A succession of short, sharp blasts means "Rally," "Close in," "Come together," "Fall in," "Danger," "Alarm." 5. Three short blasts followed by one long one from scout master calls up the patrol leaders--i.e., "Leaders, come here." Any whistle signal must be instantly obeyed at the double--as fast as you can run--no matter what other job you may be doing at the time. Hand or Flag Signals Hand signals, which can also be made by patrol leaders with their patrol flags when necessary: Hand waved several times across the face from side to side or flag waved horizontally, from side to side opposite the face, means "No," "Never mind," "As you were." Hand or flag held high, and waved as though pushing forward, at full extent of arm, or whistle a succession of slow blasts means "Extend," "Go farther out," "Scatter." Hand or flag held high, and waved rapidly from side to side, at full extent of arm, or a succession of short, quick blasts on the whistle, means "Close in," "Rally," "Come here," "Danger," "Cattle on track." {209} Hand or flag pointing in any direction means "Go in that direction." Clenched hand or flag jumped rapidly up and down several times means, "Hurry," "Run." The movement, pushing or beckoning, indicates whether "Hurry here" or "Hurry there." Hand (or flag) held straight up over head, palm forward, means "Stop," "Halt." When a leader is shouting an order or message to a scout who is some way off, the scout, if he hears what is being said, should hold up his hand level with his head all the time. If he cannot hear, he should stand still, making no sign. The leader will then repeat louder, or beckon to the scout to come in nearer. The following signals are made by a scout with his staff when he is sent out to reconnoitre within sight of his patrol, and they have the following meaning: Staff held up horizontally, that is, level, with both hands above the head, means, "I have found." The same, out with staff moved up and down slowly, means, "I have found, but a long way off." The same, staff moved up and down rapidly, means, "I have found, and close by." The staff held straight up over the head means, "Nothing in sight." Indian Signs and Blazes Shaking a blanket: I want to talk to you. Hold up a tree-branch: I want to make peace. Hold up a weapon, means war: I am ready to fight. Hold up a pole horizontally, with hands on it: I have found something. [Illustration: Indian Signs and Blazes. This is good water. Good water not far in this direction. A long way to good water, go in direction of arrow. We camped here because one of us was sick.] {210} [Illustration: Indian Signs and Blazes. War or trouble about. Peace. Road to be followed. Letter hidden three paces from here in the direction of arrow. This path not to be followed. "I have gone home."] WIRELESS TELEGRAPHY _The Boy Scout Wireless Club Y. M. C. A., Newark, N.J._ The following directions are given for an up-to-date wireless apparatus for stationary use in the home or at the meeting place of each patrol. We will consider the receiving apparatus first: [Illustration: Diagram of wireless transmitter and receiver. (tr)] The first thing to do is to build an aerial. First find out how long your location will allow you to build it, and how high. It ought to be at least 50 to 60 feet high and about 70 to 100 feet long. The main point in building an aerial is to have it {211} well insulated from the ground, and all connections in wire perfectly solid. It is advisable to solder every connection and to make your aerial strong as it has a great deal to do with the working qualities of the station. After this is completed, the inside work on instruments should begin. 1. A pair of watch-case receivers having a resistance of 1,000 ohms each, manufactured by a reliable firm. 2. A loose coupler tuning coil of about 800 meters. 3. One of Mordock's metal detectors or one of similar design. 4. A variable condenser of about 5-10 plates. 5. A fixed condenser so arranged that its capacity can be changed if desired. With these instruments the receiving set is complete, so we next take up the sending apparatus. 1. A two-inch induction coil. 2. A heavy spark gap (zinc preferable). 3. One wireless key with heavy contacts. 4. A plate condenser which can be easily made by any scout. Good glass is the main point. 5. A triple pole, double throw aerial switch. (Can be made by scouts.) Now you have everything necessary to go ahead and assemble your station. The next thing is to connect them up. Above is a diagram which will make a good station for a scout. This station, if the aero is of the proper height, is capable of sending messages from 8 to 10 miles. The Receiving Set Perhaps the most fundamentally important part of a wireless telegraph station is the aerial. Its construction varies with each station, but a few general suggestions may be of use. The builder should aim to get as high and as long an aerial as possible, height being the more important factor. In a stationary set the aerial may be fastened to a tree or pole or high building while in a field set a tree or an easily portable pole must be used. The aerial itself should be made of copper wire and should be hung between spreaders as long as convenient and insulated from them by two cleat insulators in series at each end. The experimenter should see that his leading-in wire is placed conveniently and comes in contact with the walls, etc., {212} as little as possible. All points of contact must be well insulated with glass, porcelain, or hard rubber. The tuning coil is very simple in construction. A cardboard tube, about three inches in diameter, is mounted between two square heads. This tube is wound with No. 24 insulated copper wire and very well shellaced to avoid loosening of the wire. Two pieces of one quarter inch square brass rod, to be fastened between the heads, are secured, and a slider, as shown in drawing, is made. The rods are fastened on the heads and the insulation in the path of the slides is then well scraped off. Binding posts are then fastened to rods and coil ends. [Illustration: Details of instruments for field use.] {213} The detector, although the most important of the instruments, is perhaps the simplest. It is constructed of a hardwood base with a small brass plate fastened on by means of a binding post. On the other end of the base is fastened a double binding post which holds a brass spring, as in the drawing. On the end of this spring is fastened a copper point made by winding a few inches of No. 36 or 40 wire on it and allowing about three sixteenths of an inch to project. This completes the detector but, for use in this instrument, lead sulphide or Galena crystals must be secured. The condenser is made of two pieces of tin-foil, four by ten, and three pieces of waxed paper a little larger than the foil. A piece of wire is twisted into the end of each piece of foil, and then one sheet of foil is laid on a sheet of paper. This is then covered by another sheet of paper upon which is laid the second sheet of foil. On top of this is laid the third sheet of paper and the whole is folded into a convenient bundle. The sheets of foil must be well insulated from each other and the wires must project from the condenser. The ground connection is made by soldering a wire to a cold water pipe. In the case of a portable set the ground may be made by driving a metal rod into the ground or sinking metal netting into a body of water. The telephone receivers cannot well be made and must therefore be bought. The type of phones used will therefore depend entirely on the builder's purse. The Sending Set The same aerial and ground are used for sending as were used for receiving, and for the experimenter, it will be far cheaper to buy a spark coil for his sending set than to attempt to make one. For a field set there will be very little need of a sending helix, as close tuning will be hardly possible; but for the stationary set this is very useful. The helix is made by building a drum with square heads fastened together by six or eight uprights, arranged on the circumference of a circle. On this then are wound ten or twelve turns of No. 10 or 12, brass or copper wire. Binding posts are fastened to the ends of the wire and variable contact made on the turns by means of metal spring clips. The spark gap is made of a hard-wood base with two uprights to which are fastened strips of brass. Under these strips are {214} placed two pieces of battery zincs so as to make the gap between their ends variable. Binding posts are fastened to the strips for contact. The sending condenser is the same as the receiving in construction, but different in material. The dielectric is glass while the conducting surfaces are tin-foil, arranged in a pile of alternate sheets of glass and foil. The foil is shaped as in drawing and alternate sheets have their lugs projecting on opposite sides, all lugs on same side being connected together. For a one-inch coil but a few of these plates are needed, but for higher power a greater number are necessary. [Illustration: Wireless Telegraph Set Designed for Boy Scouts of America by L. Horle.] All that now remains is the setting up of the instruments. They are arranged as in the drawing, a double-point, {215} double-throw switch being used to switch from sending to receiving. After having connected up the receiving instruments, the receiver is placed at the ear and the point of the detector placed on the various parts of the mineral until the signals are heard clearly. Then the tuning coil is adjusted until the signals are loudest. The sending apparatus is set up, the key and batteries having been bought or made, and used to call some other station. The clip is put on various twins of the helix until the other station signals that the signals are loudest. The station is then ready for actual operation. NOTES {216} Notes {217} Notes {218} Notes {219} CHAPTER V HEALTH AND ENDURANCE _George J. Fisher, M. D. Secretary, Physical Department International Committee Young Men's Christian Association_ Fitness Two things greatly affect the conditions under which a boy lives in these days. One is that he lives in-doors for the greater part of the time, and the other is that he must attend school, which is pretty largely a matter of sitting still. Two things therefore are needs of every boy: out-door experience and physical activity. To secure endurance, physical power, physical courage, and skill, the first thing needful is to take stock of one's physical make-up, put the body in the best possible condition for doing its work and then keep it in good order. Proper Carriage Head up, chin in, chest out, and shoulders back is a good slogan for a boy scout who desires an erect figure. One can scarcely think of a round-shouldered scout. Yet there are such among the boys who desire to be scouts. There is no particular exercise that a boy can take to cure round shoulders. The thing to remember is that all exercise that is taken should be done in the erect position, then the muscles will hold the body there. An erect body means a deeper chest, room for the important organs to work and thus affords them the best chance to act. A few setting-up exercises each day in the erect position will help greatly to get this result. {220} [Illustration: Exercise 1] Position: Heels together, arms down and at sides, palms in. Movement: Swing arms, sideways, upward to vertical, and return. [Illustration: Exercise 2] Same as Exercise I, except that arms are swung forward, upward to vertical. [Illustration: Exercise 3.] Position: Arms extended to side horizontal. Movement: Swing forward and return. (Emphasis upon backward movement.) [Illustration: Exercise 4.] Position: Arms at side, horizontal, back slightly arched. Movement: Circle arms backward. Setting-up Exercises {221} [Illustration: Exercise 5.] Position: Forearms flexed at side of chest. Movement: Thrust arms forward and return. [Illustration: Exercise 6.] Position: Arms at front, horizontal, forearms flexed, fingers on shoulders. Movement: Swing backward to side, horizontal in position. [Illustration: Exercise 7.] Position: Same as Exercise 6. Movement: Swing downward, forward, bringing arms beyond sides of body. Rise on toes with end of backward swing. [Illustration: Exercise 8a.] Position: Arms at vertical, thumbs locked, head fixed between arms. [Illustration: Exercise 8b.] Movement: Bend forward as far as possible, without bending knees, and return. Setting-up Exercises {222} [Illustration: Exercise 9.] Position: Arms at vertical. Repeat exercise 8b [Illustration: Exercise 9b.] Movement: Arm circles, downward, inward, across chest. Reverse the movement. [Illustration: Exercise 10.] Position: Arms on hips. Movement: Forward bend. [Illustration: Exercise 11.] Position: Same as Exercise 10. Movement: Backward bend. [Illustration: Exercise 12.] Position: Same as Exercise 10. Movement: Sideward bend, right and left. Setting-up Exercises {223} [Illustration: Exercise 13.] Position: Same as Exercise 10. Movement: Rotate body of waist. [Illustration: Exercise 14.] Position: Same as Exercise 10. Movement: Raise high on toes. (Hold shoulders back firmly) [Illustration: Exercise 15.] Position: Same as Exercise 10. Movement: Full knee bend. Setting-up Exercises Growth The chief business of a boy is to grow. He may have other affairs, but this is his chief concern. He should, therefore, have a few simple rules for living and make them a part of his daily life. Out-door Exercises Each day should have its out-door exercises. Walking is a splendid form of exercise. Walk to school or business; don't ride unless absolutely necessary because of unusual distance. Walk with a good, swinging stride with chest well up and spine fairly straight. Slow running across country is great; it lacks strain and yet affords splendid stimulation to heart and lungs. Cross-country running and hiking should be favorite sport for scout patrols and troops. A boy ought to have at least two hours of sport daily in some good, vigorous game, such as baseball or tennis, and, if he can possibly afford it, at least two periods a week, of an hour each, in a gymnasium, where he can receive guidance in body building. Boys under sixteen should avoid exercise of strain, such as weight lifting, or sprint running over one hundred yards, or long distance racing. They should have careful guidance in all gymnastic work. Work on apparatus may prove harmful unless of the right sort. The horse {224} and parallel bars should be used largely to jump over rather than perform upon. Exercises demanding a sustained support of the body with the arms are not helpful, but may be harmful. The chief activity should be of the legs, to strengthen heart and lungs. A boy should be careful not to overdo. In his excitement to win in a contest he is likely to do this unless cautioned. A boy should never try to reduce his weight. Now that there are weight classes in sports for boys there is a temptation to do this and it may prove very serious. Severe training for athletics should be avoided. All training should be in moderation. Medical Examinations Every boy ought to have, as he takes up his boy-scout work, a thorough medical examination. Some physician who is interested in boys will be willing to act as examiner for a patrol or troop. A boy should know the condition of his heart and lungs before entering any contest. If he has any defects in his breathing apparatus--nose, throat, or lungs, these should be attended to or they will seriously interfere with his endurance tests. Baths Beside exercises a boy should have simple, workable rules for living. A boy ought to take a good soap bath at least twice a week and always after he has played a hard game or performed work of a nature that has caused him to perspire freely. Each morning a quick sponge bath should be the first order of the day, in water as cool as he can stand it, followed by a good rub with a coarse towel. If there is a feeling of warmth after the bath, it is helpful, if not, the water should be slightly warm or only a portion of the body should be bathed at a time. Pain One thing that should be regarded seriously is pain in any form in any part of the body. If there is a dull headache frequently, find out what causes it. Pain in the knee, the arch of the foot, or at any point, should be taken seriously. Pain means something wrong. It may be brave to bear it, but it {225} is not wise. It may mean something serious. Remember that pain felt in one part of the body may be the result of something wrong in another part. See a wise doctor about it. Eating And now in reference to what one shall eat. The average boy ought to have and usually does have an appetite like an ostrich. Three points to remember are; don't eat too much, most healthy boys do; don't eat meat more than once a day; and, third, don't eat anything that you always taste for several hours after you have eaten it, even though you like it. Digestion The fact that you taste it is an indication that your stomach is having a wresting match with the food. Some people can't digest onions, others thrive upon them. Some can't eat cucumbers, others can do so readily. The one must give them up; the other can continue to eat them. Each person has some peculiarity of diet and must observe it to be happy. Many a race has been lost through failure to obey this rule. A simple diet is best. Most boys eat too much of a mixed nature. They mix pickles, soda water, frankfurters, and chocolate without fear or favor. No wonder there is so much stomach ache. In boys' camps the chief trouble is indigestion caused by this riot of eating. Such boys are laying up for themselves for the future some beautiful headaches and bilious attacks, which, when they become chronic later, will cry out against them and seriously impair their value. Don't eat when very tired; lie down a while and get rested. Don't eat heavily before exercising, or, better, put it the other way around, don't exercise immediately after eating. Never eat when excited or angry and very lightly when worried or when expecting to study hard. We should learn to eat slowly and chew the food thoroughly remembering that all food before it can be taken up in the blood must be as thin as pea soup. Chewing well will help the digestive organs greatly. Always wash the hands before eating. Be careful about eating food that has been exposed to the dust unless it has been washed. Drink freely of clean water between meals. Never use a public drinking cup without thoroughly rinsing it. Don't touch your lips to the rim of the cup. Boys who cook their own meals when in camp should be {226} careful to have their food well done. Half-baked and soggy food proves indigestible. Coffee and Tea Should a boy drink coffee or tea? This is a question often asked by boys. Coffee and tea are the greatest stimulants known. But does a strong boy need a stimulant? What is a stimulant and what does it do? A stimulant is a whip, making the body do more at a given time than it ordinarily would. It doesn't add any fibre to the tissues, doesn't add any strength, isn't a food, but merely gets more out of the tissues or nervous system than they would ordinarily yield. Of course there is a reaction, because the tissues have had nothing to feed on. Herbert Fisher says that Peary's men, who drank lots of tea on their voyage north, during the most trying time of their trip showed it in their haggard faces and loss of tissue. Their own tissues had turned cannibal and fed on their own material. Stimulants are not foods. They add no strength to the body. They exact of the body what ought not to be exacted of it. There is always a reaction and one is always worse off as a result. Growing boys especially should have nothing to do with tea, coffee, or any stimulant. Alcohol and Tobacco Alcohol is not a stimulant, but is really a narcotic that is very depressing. It dulls rather than stimulates. The same is true of nicotine in tobacco. No growing boy should use either. The first athletes to drop out of a race are usually drinkers and all trainers know that smoking is bad for the wind. Constipation Those boys who find their digestion sluggish and are troubled with constipation may find the following plan helpful in overcoming the condition: Drink a cool, copious draught of water upon arising. Then take some body-bending exercises. Follow this with the sponge bath. Then, if possible, take a walk around the block before breakfast. After school, play some favorite game for at least an hour. In the absence of this, take a good hike of three or four miles or a longer bicycle ride. At least twice a week, if possible, enter a gymnasium class and make special emphasis of body-bending exercises. {227} Have a regular time for going to stool. A good plan is to go just before retiring and immediately upon arising. Go even though you feel no desire to do so. A regular habit may be established by this method. Always respond quickly to any call of nature. Toasted bread and graham bread and the coarser foods and fruit will be found helpful. The Teeth Closely related to the matter of eating is the proper care of the teeth. Perhaps--without care--the mouth is the filthiest cavity of the body. We spend a great deal of energy trying to keep food clean and water pure, but what is the use if we place them in a dirty cavity as they enter the body. Full 90 per cent. of the children examined in our schools have decayed and dirty teeth. These decayed teeth provide cavities in which food particles decay and germs grow, and through which poisons are absorbed. These conditions need not exist. Now just a few suggestions about the care of the teeth. Every boy should own his own tooth brush. The teeth should be scrubbed at least twice a day. At night they should receive most careful cleansing, using a good tooth paste or powder. Then again in the morning they should be rinsed at which time simply clean water is sufficient. Time should be taken in the cleansing of the teeth. The gums should be included in the scrubbing, as this acts as a good stimulant to the circulation of the blood to the teeth. Not only should the teeth be brushed with a backward and forward stroke, as we ordinarily do, but also upward and downward the length of the teeth. In addition to the scrubbing, particles of food which are lodged between the teeth should be removed after meals, or at least after the last meal of the day. This is most safely done by the use of a thread of a fair degree of thickness. Dentists and druggists furnish this thread in spools. Hard toothpicks often cause bleeding and detach fillings. A dentist should be visited once every six months so as to detect decay immediately. Never have a tooth pulled unless absolutely necessary. Care of the Eyes Most troubles with the eyes come from eye strain. Styes and red lids are usually due to this cause. See how foolish, therefore, it is to treat these conditions as causes, when really {228} they are only the result of something else. Of course there are exceptions. Sometimes wild hairs and skin disease affect the eyes. Eye strain should be removed by wearing well-fitting glasses and then these other conditions will disappear. If constant headache is experienced or the eyes itch or become tired easily, there is possibly eye strain. One way to test the eye is for vision. Place the following letters fifteen feet from you. If you cannot read them clearly with both eyes and with each eye separately, consult a first-class oculist. C L V F O T E A C F D L O T D V C L A E O T F Never buy eye-glasses unless fitted by an expert. Such glasses should be worn in proper relation to the eyes. They should not be permitted to slide forward on the nose or tilt. They may need to be changed often as the eyes grow better. For reading, a good, steady light is needed. Never sit in front of a window facing it to read. Always have the light come from the rear and over the left shoulder preferably. The book should be held on a level with the face and not too close. Sit {229} erect. Reading when lying down or from the light of a fireplace is unwise. Care of the Ears Affections of the ears are exceedingly serious and may lead to grave results. Any trouble with them should be given very prompt attention and a good specialist consulted. Pain in the ear, or ringing or hissing sounds, and particularly any discharge from the ear, should not be neglected. Any sign of deafness must be heeded. Sometimes deafness occurs in reference to some particular sounds while hearing is normal to others. No matter what the degree of deafness may be do not neglect to see a physician about it. Ordinarily the tick of a watch can be heard at a distance of thirty inches. If you cannot hear it at that distance and can hear it say at fifteen inches then you are just one half from the normal in your hearing. The test should be made with one ear closed. Ear troubles are often caused by sticking foreign objects in the ear, such as hair pins, pins, matches, toothpicks and lead pencils. Never pick the ear with anything. Often the ear drum is pierced in this way. The normal ear does not require anything more than the usual cleansing with the wash rag over the end of the finger. If wax to any extent accumulates in the ear it should be removed by syringing, but ought to be done by a physician. In camp an insect might crawl into the ear and if alive cause pain. Putting oil or other fluids in the ear to drown it is unwise. If a foreign body should get in the ear it should not cause great alarm unless attended with severe pain. If a physician is not available at once such objects may remain for a day or two without serious results. Syringing usually removes them, but it should be remembered that some objects like peas or beans swell if made wet. In swimming water is apt to get into the ear and cause annoyance. A rubber ear stop can be secured and placed in the ear at the time of swimming, thus keeping the water out. Cotton should not be stuffed into the ear to keep water out, as it may get inside. One thing to keep in mind is that catarrh of the nose and throat often extends into the ear passages through a tube which reaches from the throat to the ear and that syringing of the nose and throat frequently causes trouble in the ear. Care of Nose and Throat Always breathe through the nose. Air passing through the nose is warmed and moistened and cleansed; thus it gets to {230} the lungs in a better condition. If you cannot breathe clearly through the nose, have it examined. There may be a growth present which needs to be removed. To become a good runner this is important. Adenoids, which are growths far back in the mouth, often interfere with nose breathing and are serious in other ways. Don't stick anything in the nose; and nose picking is not cleanly. If crusts form in the nose, use a little vaseline to soften them. Don't blow the nose too vigorously. It may cause trouble. Frequent sore throat may be due to enlarged tonsils which either need treatment or removal. To one who has frequent colds in the head, the out-of-door life and morning sponge bath and moderate eating will be of help. Care of the Feet This is an important matter with scouts, as they will make frequent hikes and tramps. The first thing to do is to walk right. The straight foot is the normal foot. The normal foot is broad at the ball with space between the toes. How different from the awful feet we see with toes twisted upon each other and crowded together. Walk with feet pointing straight forward. The feet that turn outward are weak feet. Shoes therefore should be straight on the inner border, broad across the ball, and have a low, broad heel. The shoe adopted by the scout movement is a good design. When a foot is normal, the inner border does not touch the floor. By wetting the foot one can see readily whether he is flat-footed by the imprint made. The following exercises are good to strengthen the arches of the foot if there is a tendency to flat feet: (1) Turn toes in, raise the heels, and come down slowly on the outer borders of the feet; (2) Walk with heels raised and toes pointing inward, or walk on the outer borders of the foot, inner borders turned up. Shoes should fit the feet comfortably. Tight shoes, or shoes that fit loosely, will cause callouses or corns. The way to get rid of these is to remove the cause--namely, the badly-fitting shoes. Soft corns are due to pressure between the toes. The toes in such cases should be kept apart with cotton. Pointed shoes should be avoided. Patent-leather shoes are non-porous and hot. Ingrown toe nails are exceedingly painful. The pain comes from the nail piercing the soft parts. Allowing the nail to grow long and beyond the point of the tender spot will help; {231} and on the side of the nail and under it cotton should be inserted to protect the soft parts. Hot foot baths will generally relieve tired feet. Boys should be very careful in trimming corns for fear of blood poisoning. Never buy plates at a store for flat feet. They may not be adapted to your needs. Always consult a foot specialist for treatment and buy plates if needed on his order. Only severe cases need plates. Many boys are troubled with perspiring feet and are frequently annoyed by the odor resulting. Those who are thus troubled should wash the feet often and carefully, especially, between the toes. By dusting the feet with boric acid the odor will disappear. At first it may be necessary to change the stockings daily. In severe cases two pairs of shoes should be used, changing alternately. Care of the Finger Nails The chief thing in the care of the finger nails is to keep them clean. Each boy should possess and use a nail brush. Always wash the hands thoroughly before eating, and use the end of a nail file to remove the accumulation still remaining under the nails. Keep the nails properly trimmed. They should not be too long nor too short. If long they are liable to break and if short to be sensitive. Biting the nails is a filthy practice and mutilates the fingers dreadfully and makes them unsightly. It is a very hard habit to overcome ofttimes and will require persistent effort in order to succeed. By keeping the nails smooth the tendency to bite them will to some extent be overcome. A bitter application to the nails will often remind one of the habit, as often the biting is done unconsciously. The nails should never be pared with a knife; a curved pair of scissors is better as the cutting should be done in a curved direction; but the best method is to use a file. The skin overhanging the nails should be pressed back once a week to keep them shapely. Rubbing the nails with a nail buffer or cloth will keep them polished. Sleep One thing a growing boy wants to be long on is sleep, and yet he is most apt to be careless about it. It is during sleep that a boy grows most and catches up. During his waking hours he tears down and burns up more tissue than he builds. Good, sound and sufficient sleep is essential to growth, strength, {232} and endurance. A boy scout should have at least nine or ten hours sleep out of every twenty-four. If you lose out on this amount on one day, make it up the next. Whenever unusually tired, or when you feel out of trim, stay in bed a few hours more if it is possible. A boy should wake up each morning feeling like a fighting cock. When he doesn't he ought to get to bed earlier that night. Sleep is a wonderful restorative and tonic. It helps to store up energy and conserve strength. Sleeping Out of Doors The conditions under which one sleeps are as important as the length of time one sleeps. Many people are finding it wonderfully helpful and invigorating to sleep out of doors. Often a back porch can be arranged, or, in summer, a tent can be pitched in the yard. But, by all means, the sleeping room should be well ventilated. Windows should be thrown wide open. Avoid drafts. If the bed is in such relation to the windows as to cause the wind to blow directly on it, a screen can be used to divert it or a sheet hung up as protection. Good, fresh, cool air is a splendid tonic. In winter open windows are a splendid preparation for camping out in summer. Conservation In this chapter much has been said of the active measures which a boy should take in order to become strong and well. We should be equally concerned in saving and storing up natural forces we already have. In the body of every boy, who has reached his teens, the Creator of the universe has sown a very important fluid. This fluid is the most wonderful material in all the physical world. Some parts of it find their way into the blood, and through the blood give tone to the muscles, power to the brain, and strength to the nerves. This fluid is the sex fluid. When this fluid appears in a boy's body, it works a wonderful change in him. His chest deepens, his shoulders broaden, his voice changes, his ideals are changed and enlarged. It gives him the capacity for deep feeling, for rich emotion. Pity the boy, therefore, who has wrong ideas of this important function, because they will lower his ideals of life. These organs actually secrete into the blood material that makes a boy manly, strong, and noble. Any habit which a boy has that causes this fluid to be discharged from the body tends to weaken his strength, to make him less able to resist disease, and often unfortunately fastens upon him habits which later in life he {233} cannot break. Even several years before this fluid appears in the body such habits are harmful to a growing boy. To become strong, therefore, one must be pure in thought and clean in habit. This power which I have spoken of must be conserved, because this sex function is so deep and strong that there will come times when temptation to wrong habits will be very powerful. But remember that to yield means to sacrifice strength and power and manliness. For boys who desire to know more of this subject we would suggest a splendid book by Dr. Winfield S. Hall, entitled, "From Youth into Manhood." Every boy in his teens who wants to know the secret of strength, power, and endurance should read this book. NOTES {234} Notes {235} Notes {236} Notes {237} CHAPTER VI CHIVALRY _By John L. Alexander, Boy Scouts of America_ Ancient Knighthood A little over fifteen hundred years ago the great order of knighthood and chivalry was founded. The reason for this was the feeling on the part of the best men of that day that it was the duty of the stronger to help the weak. These were the days when might was right, and the man with the strongest arm did as he pleased, often oppressing the poor and riding rough shod without any regard over the feelings and affections of others. In revolt against this, there sprang up all over Europe a noble and useful order of men who called themselves knights. Among these great-hearted men were Arthur, Gareth, Lancelot, Bedivere, and Alfred the Great. The desire of these men was "To live pure, speak true, right wrong, follow the king." Of course in these days there also lived men who called themselves knights, but who had none of the desire for service that inspired Arthur and the others. These false knights, who cared for no one but themselves and their own pleasure, often brought great sorrow to the common people. Chivalry then was a revolt against their brutal acts and ignorance and a protest against the continuation of the idea that might was right. Nowhere in all the stories that have come down to us have the acts of chivalry been so well told as in the tales of the Round Table. Here it was that King Arthur gathered about him men like Sir Bors, Sir Gawaine, Sir Pellias, Sir Geraint, Sir Tristram, Sir Lancelot, and Sir Galahad. These men moved by the desire of giving themselves in service, cleared the forests of wild animals, suppressed the robber barons, {238} punished the outlaws, bullies, and thieves of their day, and enforced wherever they went a proper respect for women. It was for this great service that they trained themselves, passing through the degrees of page, esquire, and knight with all the hard work that each of these meant in order that they might the better do their duty to their God and country. [Illustration: Ancient knight.] Struggle for Freedom Of course this struggle of right against wrong was not confined to the days in which chivalry was born. The founding of the order of knighthood was merely the beginning of the age-long struggle to make right the ruling thought of life. Long after knighthood had passed away, the struggle continued. In the birth of the modern nations, England, Germany, France, and others, there was the distinct feeling on the part of the best men of these nations that might should and must give way to right, and that tyranny must yield to the spirit of freedom. The great struggle of the English barons under King John and the wresting from the king of the Magna Charta, which became the basis of English liberty, was merely another development of the idea for which chivalry stood. The protest of the French Revolution, and the terrible doings of the common people in these days, although wicked and brutal in method, were symptoms of the same revolt against oppression. [Illustration: Pilgrim father.] The Pilgrim Fathers When the Pilgrim Fathers founded the American colonies, the work of Arthur and Alfred and the other great men of ancient days was renewed and extended and fitted to the new conditions and times. With the English settlements of Raleigh and Captain John Smith we might almost say that a new race of men was born and a new kind of knight was developed. All over America an idea made itself felt that in the eyes of the law every man should be considered just as good as every other man, and that every man ought to have a fair and square chance {239} at all the good things that were to be had in a land of plenty. It was this spirit that compelled the colonists to seek their independence and that found its way into our Declaration of Independence as follows: We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty and the pursuit of happiness. The fight of the colonists was the old-time fight of the knights against the oppression and injustice and the might that dared to call itself right. [Illustration: Pioneer.] American Pioneers No set of men, however, showed this spirit of chivalry more than our pioneers beyond the Alleghanies. In their work and service they paralleled very closely the knights of the Round Table, but whereas Arthur's knights were dressed in suits of armor, the American pioneers were dressed in buckskin. They did, however, the very same things which ancient chivalry had done, clearing the forests of wild animals, suppressing the outlaws and bullies and thieves of their day and enforcing a proper respect for women. Like the old knights they often were compelled to do their work amid scenes of great bloodshed, although they loved to live in peace. These American knights and pioneers were generally termed backwoods men and scouts, and were men of distinguished appearance, of athletic build, of high moral character and frequently of firm religious convictions. Such men as "Apple-seed Johnny," Daniel Boone, George Rogers Clark, Simon Kenton and John James Audubon, are the types of men these pioneers were. They were noted for their staunch qualities of character. They hated dishonesty and were truthful and brave. They were polite to women and old people, ever ready to rescue a companion when in danger, and equally ready to risk their lives for a stranger. They were very hospitable, dividing their last crust with one another, or with the stranger whom they happened to meet. They were ever ready to do an act of kindness. {240} They were exceedingly simple in their dress and habits. They fought the Indians, not because they wished to, but because it was necessary to protect their wives and children from the raids of the savages. They knew all the things that scouts ought to know. They were acquainted with the woods and the fields; knew where the best fish were to be caught; understood the trees, the signs and blazes, the haunts of animals and how to track them; how to find their way by the stars; how to make themselves comfortable in the heart of the primeval forest; and such other things as are classed under the general term of woodcraft. And, with all this, they inherited the splendid ideas of chivalry that had been developed in the thousand years preceding them, and fitted these ideas to the conditions of their own day, standing solidly against evil and falsehood whenever they lifted their head among them. They were not perfect, but they did their best to be of service to those who came within their reach and worked conscientiously for their country. [Illustration: Modern knight.] Modern Knighthood A hundred years have passed since then, and the conditions of life which existed west of the Alleghanies are no more. Just as the life of the pioneers was different from that of the knights of the Round Table, and as they each practised chivalry in keeping with their own sur-roundings, so the life of to-day is different from both, but the need of chivalry is very much the same. Might still tries to make right, and while there are now no robber barons or outlaws with swords and spears, their spirit is not unknown in business and commercial life. Vice and dishonesty lift their heads just as strongly to-day as in the past and there is just as much need of respect for women and girls as there ever was. So to-day there is a demand for a modern type of chivalry. It is for this reason that the Boy Scouts of America have come into being; for there is need of service in these days, and that is represented by the good turn done to somebody every day. Doing the good turn daily will help to form the habit of useful service. A boy scout, then, while living in modern times, must consider himself the heir of ancient chivalry {241} and of the pioneers, and he must for this reason give himself to ever renewed efforts to be true to the traditions which have been handed down to him by these great and good leaders of men. The boy-scout movement is a call to American boys to-day to become in spirit members of the order of chivalry, and a challenge to them to make their lives count in the communities in which they live--for clean lives, clean speech, clean sport, clean habits, and clean relationships with others. It is also a challenge for them to stand for the right against the wrong, for truth against falsehood, to help the weak and oppressed, and to love and seek the best things of life. Abraham Lincoln [Illustration: Portrait of Abraham Lincoln. (tr)] Perhaps there is no better example of chivalry than the life and experience of Abraham Lincoln, the greatest of all our American men. Every boy ought to read the story of his life and come to understand and appreciate what it means. Lincoln was born in the backwoods of Kentucky. He was a tall, spare man of awkward build, and knew very little of the school room as a boy. He fought for his education. He borrowed books wherever he could. Many long nights were spent by him before the flickering lights of the log cabin, gleaning from his borrowed treasures the knowledge he longed to possess. He passed through all the experiences of life that other scouts and pioneers have experienced. He split rails for a livelihood, and fought his way upward by hard work, finally achieving for himself an education in the law, becoming an advocate in the courts of Illinois. Wherever he went, he made a profound impression on the lives and minds of the people and won over his political opponents by his strength, sympathy, {242} and breadth of mind. At the period when storms threatened to engulf our Ship of State, he became President of our country. Although Lincoln was an untried pilot, he stood by the helm like a veteran master. A man of earnest and intense conviction, he strove to maintain the glory of our flag and to keep the Union un-broken. Hundreds of stories are told of his great heart and almost boundless sympathy for others. The generals of the Civil War were deeply attached to him, and the rank and file of the sold-iers who fought under these generals loved and revered him. He was familiarly known as "Honest Abe." He could always be relied upon to give help and encouragement. His smile cheered the defenders of the Union, and his wise counsel gave heart to the men who were helping him to shape the destinies of the nation. At the close of the war which saw the Union more firmly established than ever, he fell by the hand of the assassin, mourned deeply both by his own country and by the world at large. The further we get from the scene of his life and work the more firmly are we, his countrymen, convinced of his sincerity, strength, wisdom, and bigness of heart. The two men who stand out preeminently in history among great Americans are Washington and Lincoln, the former as the founder of the Union and the latter as the man who gave it unbreakable continuity and preserved it, as we hope and believe, for all time. [Illustration: Using every opportunity.] Lincoln's life and career should be the study and inspiration of every boy scout. He became familiar with all of the things for which the Boy Scouts of America stand. He was a lover of the wild things in the woods, and loved and lived the life of the out-of-doors. He had a high sense of honor and was intensely chivalrous, as the many hundred stories told about {243} him testify. He did many times more than one good turn a day; he sincerely loved his country; he lived, fought, and worked for it; and finally he sealed his loyalty by giving his life. The path that he travelled from the log cabin to the White House clearly shows that an American boy who has well defined ideas of truth and right, and then dares to stand by them, can become great in the councils of the nation. The life, then, of Abraham Lincoln should be a steady inspiration to every boy who wishes to call himself a scout. Challenge of the Present Thus we see that chivalry is not a virtue that had its beginning long ago and merely lived a short time, becoming a mere story. Chivalry began in the far-distant past out of the desire to help others, and the knights of the olden days did this as best they could. Later the new race of men in America took up the burden of chivalry, and did the best they could. Now the privilege and responsibility comes to the boys of to-day, and the voices of the knight of the olden time and of the hardy pioneers of our own country are urging the boys of to-day to do the right thing, in a gentlemanly way, for the sake of those about them. All of those men, whether knights or pioneers, had an unwritten code, somewhat like our scout law, and their motto was very much like the motto of the boy scouts, "Be Prepared." [Illustration: Politeness.] Good Manners The same thing that entered into the training of these men, knights, pioneers, and Lincoln, then, must enter into the training of the boy scouts of to-day. Just as they respected women and served them, so the tenderfoot and the scout must be polite and kind to women, not merely to well-dressed women, but to poorly-dressed women; not merely to young women, but to old women: to women wherever they may be found-- {244} wherever they may be. To these a scout must always be courteous and helpful. When a scout is walking with a lady or a child, he should always walk on the outside of the sidewalk, so that he can better protect them against the jostling crowds. This rule is only altered when crossing the street, when the scout should get between the lady and the traffic, so as to shield her from accident or mud. Also in meeting a woman or child, a scout, as a matter of course, should always make way for them even if he himself has to step off the sidewalk into the mud. When riding in a street car or train a scout should never allow a woman, an elderly person, or a child to stand, but will offer his seat; and when he does it he should do it cheerfully and with a smile. When on the street, be continually on a quest, on the lookout to help others, and always refuse any reward for the effort. This kind of courtesy and good manners is essential to success. It was this unselfish desire to protect and help that made these men of olden time such splendid fellows. Good manners attract and please, and should be cultivated by every boy who expects to win success and make his life interesting to others. In the home, on the street, in the school, in the workshop or the office, or wherever one may be, his relationship to others should be characterized as gentle, courteous, polite, considerate and thoughtful. These are virtues and graces that make life easier and pleasanter for all. Cheerfulness As has been said, whatever a scout does should be done with cheerfulness, and the duty of always being cheerful cannot be emphasized too much. Why don't you laugh, and make us all laugh too, And keep us mortals all from getting blue? A laugh will always win. If you can't laugh--just grin. Go on! Let's all join in! Why don't you laugh? Benjamin Franklin said: "Money never yet made a man happy, and there is nothing in its nature to produce happiness, One's personal enjoyment is a very small thing, but one's personal usefulness is a very important thing." Those only are happy who have their minds fixed upon some object other and higher than their own happiness. Doctor Raffles once said, {245} "I have made it a rule never to be with a person ten minutes without trying to make him happier." A boy once said to his mother, "I couldn't make little sister happy, nohow I could fix it, but I made myself happy trying to make her happy." There was once a king who had a tall, handsome son whom he loved with his whole heart, so he gave him everything that his heart desired--a pony to ride, beautiful rooms to live in, picture books, stories, and everything that money could buy. And yet, in spite of this, the young prince was unhappy and wore a wry face and a frown wherever he went, and was always wishing for something he did not have. By and by, a magician came to the court, and seeing a frown on the prince's face, said to the king, "I can make your boy happy and turn his frown into a smile, but you must pay me a very large price for the secret." "All right," said the king, "whatever you ask, I will do." So the magician took the boy into a private room, and with white liquid wrote something on a piece of paper; then he gave the boy a candle and told him to warm the paper and read what was written. The prince did as he was told. The white letters turned into letters of blue, and he read these words; "Do a kindness to some one every day." So the prince followed the magician's advice and became the happiest boy in all the king's realm. To be a good scout one must remain cheerful under every circumstance, bearing both fortune and misfortune with a smile. [Illustration: Cheer up.] Character If a scout is cheerful, follows the advice of the magician to the king's son, and does a good turn to some one every day, he will come into possession of a strong character such as the knights of the Round Table had; for, after all, character is the thing that distinguishes a good scout from a bad one. Character is not what men say about you. A great writer {246} once said, "I can't hear what you say for what you are," and another one said, "Your life speaks louder than your words." It was not the words of the knights of old that told what they were. It was their strong life and fine character that gave power to their words and the thrust to their spears. It is necessary that a boy should live right and possess such a character as will help him to do the hardest things of life. Every boy should remember that he is in reality just what he is when alone in the dark. The great quests of the knights were most often done singly and alone. Will Another thing that entered into the make-up of a knight was an iron will. He had staying powers because he willed to stick; and the way he trained his will to do the hard things was to keep himself doing the small things. Not long ago, there was a lad whom the boys nicknamed "Blockey" and "Wooden Man." When they played ball in the school play ground, Blockey never caught the ball. When they worked together in the gymnasium, Blockey was always left out of the game because he couldn't do things, and was slow and unwieldy in his motions. But one day, a great change came over Blockey and he began to train his will. He worked hard in the gymnasium: he learned to catch the ball, and, by sticking to it, was not only able to catch the ball but became proficient. Then there came a time when the first one chosen upon the team was Blockey; and it all came about because he had trained his will so that when he made up his mind to do a thing, he did it. Thrift Another thing which entered into the training of a knight was his readiness to seize his opportunities. The motto of the scout is "Be Prepared." He should be prepared for whatever opportunity presents itself. An interesting story is told by Orison Swett Marden. He says that a lad, who later became one of the millionaires of one of our great Western cities, began his earning career by taking advantage of an opportunity that came to him as he was passing an auction shop. He saw several boxes of a kind of soap which his mother was accustomed to buy from the family grocer. Hastening to the grocery store he asked the price of the soap. "Twelve cents a pound" was the reply. On being pressed for a lower figure the shopkeeper remarked in a bantering tone that he would buy all that the boy could bring to his store at {247} nine cents a pound. The boy hurried back to the auction and bought the soap at six cents a pound. It was in this way that he made his first money in trade and laid the foundation of his fortune. The knight never waited for opportunity to come to him. He went out looking for it, and wore his armor in order that he might be ready for it when it came. There is a story of a Greek god who had only one lock of hair upon his forehead. The remainder of his head was shining bald. In order to get this ancient god's attention, it was necessary to grip him by his forelock, for when he had passed, nothing could check his speed. So it is with opportunity, and the hour of opportunity. A good scout is ready for both and always grips "time by the forelock." Individuality If the foregoing qualities enter into a scout's training, an individuality will be developed in him, which will make itself known and felt. Every scout should read over the following list of scout virtues, and should strive at all times to keep them before him in his training, thus making them a part of his life: Unselfishness: The art of thinking of others first and one's self afterward. Self Sacrifice: The giving up of one's comfort, desires, and pleasures for the benefit of some one else. Kindness: The habit of thinking well of others and doing good to them. Friendliness: The disposition to make everyone you meet feel at ease, and to be of service to him if possible. Honesty: The desire to give to every one a square deal and the same fair chance that you yourself wish to enjoy. It means also respect for the property and rights of others, the ability to face the truth, and to call your own faults by their right name. Fair Play: Scorning to take unfair advantage of a rival and readiness even to give up an advantage to him. Loyalty: The quality of remaining true and faithful not only to your principles but also to your parents and friends. Obedience: Compliance with the wishes of parents or those in places of authority. Discipline: That self-restraint and self-control that keep a boy steady, and help him in team work. Endurance: A manly moderation which keeps a boy fit and strong and in good condition. {248} Self Improvement: The ambition to get on in life by all fair means. Humility: That fine quality which keeps a scout from boasting, and which generally reveals a boy of courage and achievement. Honor: That great thing which is more sacred than anything else to scouts and gentlemen; the disdain of telling or implying an untruth; absolute trustworthiness and faithfulness. Duty to God: That greatest of all things, which keeps a boy faithful to his principles and true to his friends and comrades; that gives him a belief in things that are high and noble, and which makes him prove his belief by doing his good turn to some one every day. This list of virtues a scout must have, and if there are any that standout more prominently than the others, they are the following: [Illustration: Scout protecting child from mad dog.] Courage It is horrible to be a coward. It is weak to yield to fear and heroic to face danger without flinching. The old Indian who had been mortally wounded faced death with a grim smile on his lips and sang his own death song. The soldier of the {249} Roman legions laughed in the face of death, and died often with a "Hail, Imperator!" for the Roman Caesar upon his lips. One of the stories connected with the battle of Agincourt tells us that four fair ladies had sent their knightly lovers into battle. One of these was killed. Another was made prisoner. The third was lost in the battle and never heard of afterward. The fourth was safe, but owed his safety to shameful flight. "Ah! woe is me," said the lady of this base knight, "for having placed my affections on a coward. He would have been dear to me dead. But alive he is my reproach." A scout must be as courageous as any knight of old or any Roman soldier or any dying Indian. Loyalty Loyalty is another scout virtue which must stand out prominently, because it is that which makes him true to his home, his parents, and his country. Charles VIII, at the Battle of Foronovo, picked out nine of his bravest officers and gave to each of them a complete suit of armor, which was a counterpart of his own. By this device he outwitted a group of his enemies who had leagued themselves to kill him during the fight. They sought him through all the ranks, and every time they met one of these officers they thought they had come face to face with the king. The fact that these officers hailed such a dangerous honor with delight and devotion is a striking illustration of their loyalty. The scout should be no less loyal to his parents, home, and country. Duty to God No scout can ever hope to amount to much until he has learned a reverence for religion. The scout should believe in God and God's word. In the olden days, knighthood, when it was bestowed, was a religious ceremony, and a knight not only considered himself a servant of the king, but also a servant of God. The entire night preceding the day upon which the young esquire was made knight was spent by him on his knees in prayer, in a fast and vigil. There are many kinds of religion in the world. One important point, however, about them is that they all involve the worship of the same God. There is but one leader, although many ways of following Him. If a scout meets one of another religion, he should remember that he, too, is striving for the best. {250} A scout should respect the convictions of others in matters of custom and religion. [Illustration: Scout helping old lady across street.] A Boy Scout's Religion The Boy Scouts of America maintain that no boy can grow into the best kind of citizenship without recognizing his obligation to God. The first part of the boy scout's oath or pledge is therefore: "I promise on my honor to do my best to honor my God and my country." The recognition of God as the ruling and leading power in the universe, and the grateful acknowledgement of His favors and blessings is necessary to the best type of citizenship and is a wholesome thing in the education of the growing boy. No matter what the boy may be--Catholic, or Protestant, or Jew--this fundamental need of good citizenship should be kept before him. The Boy Scouts of America therefore recognize the religious element in the training of a boy, but it is absolutely non-sectarian in its attitude toward that religious training. Its policy is that the organization or institution with which the boy scout is connected shall give definite attention to his religious life. If he be a Catholic boy scout, the Catholic Church of which he is a member is the best channel for his training. If he be a Hebrew boy, then the Synagogue will train him in the faith of his fathers. If he be a Protestant, no matter to what denomination of Protestantism he may belong, the church of which he is an adherent or a member should be the proper organization to give him an education in the things that pertain to his allegiance to God. The Boy Scouts of America, then, while recognizing the fact that the boy should be taught the things that pertain to religion, insists upon the boy's religious life being stimulated and fostered by the institution with which he is connected. Of course, it is a fundamental principle of the Boy Scouts of America to insist on {251} clean, capable leadership in its scout masters, and the influence of the leader on the boy scout should be of a distinctly helpful character. Work, Not Luck Life, after all, is just this: Some go through life trusting to luck. They are not worthy to be scouts. Others go through life trusting to hard work and clear thinking. These are they who have cleared the wilderness and planted wheat where forests once grew, who have driven back the savage, and have fostered civilization in the uncultivated places of the earth. The good scout is always at work--working to improve himself and to improve the daily lot of others. The thing that is to be noticed in all of these men, those of the Round Table, and those of American pioneer days, is the fact that they were ever ready to do a good turn to some one. The knights of the Round Table did theirs by clash of arms, by the jousts and the tourney, and by the fierce hand-to-hand fights that were their delight in open battle. The old scouts, our own pioneers, very often had to use the rifle and the hatchet and the implements of war. However, those days have passed, and we are living in a non-military and peace-loving age; and the glory of it is that, whereas these men took their lives in their hands and by dint of rifle and sword did their part in helping others, our modern civilization gives the Boy Scouts of America an opportunity to go out and do their good turn daily for others in the thousand ways that will benefit our American life the most. Sometimes they will have to risk their lives, but it will be in case of fire or accident or catastrophe. At other times they will be given the privilege of showing simple deeds of chivalry by their courteous treatment of their elders, cripples, and children, by giving up their seats in street cars, or by carrying the bundles of those who are not as physically strong as themselves. And in it all will come the satisfying feeling that they are doing just as much and perhaps a great deal more than the iron-clad men or the buckskin clothed scouts in making their country a little safer and a little better place to live in. Chivalry and courtesy and being a gentleman mean just as much now as they ever did, and there is a greater demand in these days to live pure, to speak true, and to help others by a good turn daily than ever before in the world's history. {252} Notes {253} Notes {254} Notes {255} CHAPTER VII FIRST AID AND LIFE SAVING _Major Charles Lynch, Medical Corps, U. S. A. Acting for the American Red Cross_ PREVENTION OF ACCIDENTS General Considerably over a million persons are seriously injured in the United States each year. The enormous loss of life and the great suffering involved certainly demand that every boy scout do what he can to improve conditions in this respect. Some accidents happen under all circumstances, but, on the other hand a great many accidents are avoidable and probably quite one half of the injuries which occur in the United States yearly could be prevented if common care were exercised. Panics and Their Prevention In case of a panic, at an in-door assembly, scouts, if they live up to their motto, "Be Prepared," will be able to save hundreds of lives. There is usually plenty of time for people to get out of a building if the exits are not blocked by too many crowding them at once. One should, if possible, try to arrange to have the performance go on, and the others could reassure the people and get them to go out quietly through the exits provided. Almost all scouts know how quickly and safely our school buildings are cleared by means of the fire drill. Fires Fires constitute a danger as great as panics, and scouts should be equally well informed what to do in case of fire. It is the duty of a scout to know how to prevent fires. Many fires are caused by carelessness. Never throw away a lighted match, for it may fall on inflammable material and start a fire. Reading in bed by the light of a lamp or candle is dangerous, for if the reader goes to sleep the bed clothing is likely to catch fire. {256} A scout may often have to dry his clothes before a fire and if so, they should be carefully watched. Hot ashes in wooden boxes, or in barrels, are responsible for many fires. In camp, dry grass should be cut away from the locality of the camp fire; and not to put out a camp fire on leaving a camp is criminal. Many of the great fires in our forests have been due to carelessness in this respect. Fires also result frequently from explosions of gas or gunpowder. A room in which the odor of gas is apparent should never be entered with a light, and in handling gunpowder a scout should have no matches loose in his pockets. How To Put Out Burning Clothing If your own clothing should catch fire do not run for help as this will fan the flames. Lie down and roll up as tightly as possible in an overcoat, blanket, or rug. If nothing can be obtained in which to wrap up, lie down and roll over slowly at the same time beating out the fire with the hands. If another person's clothing catches fire, throw him to the ground and smother the fire with a coat, blanket, or rug. What To Do in Case of Fire A fire can usually be put out very easily when it starts, and here is an occasion when a scout can show his presence of mind and coolness. At first a few buckets of water or blankets or woollen clothing thrown upon a fire will smother it. Sand, ashes, or dirt, or even flour, will have the same effect. [Transcriber's note: Flour dust suspended in air is explosive.] If a scout discovers a building to be on fire, he should sound the alarm for the fire department at once. If possible he should send some one else, as the scout will probably know better what to do before the fire-engine arrives. All doors should be kept closed so as to prevent draughts. If you enter the burning building, close the window or door after you, if possible, and leave some responsible person to guard it so it will not be opened and cause a draught. In searching for people, go to the top floor and walk down, examining each room as carefully as possible. If necessary to get air while making the search, close the door of the room, open a window, and stick the head out until a few breaths can be obtained. Afterward close the window to prevent a draught. If doors are found locked and you suspect people are asleep inside, knock and pound on doors to arouse them. If this produces no results, you will have to try to break down the door. While searching through a burning building it will be best to tie a wet handkerchief or cloth {257} over the nose and mouth. You will get a little air from the water. Remember the air within six inches of the floor is free from smoke, so when you have difficulty in breathing, crawl along the floor, with the head low, dragging anyone you have rescued behind you. If you tie the hands of an insensible person together with a handkerchief and put them over your head, you will find it fairly easy to crawl along the floor dragging him with you. [Illustration: Learning by doing.] Never jump from a window unless the flames are so close to you that this is the only means of escape. If you are outside a building, put bedding in a pile to break the jumper's fall, or get a strong carpet or rug to catch him, and have it firmly held by as many men and boys as can secure hand holds. In country districts, scouts should organize a bucket brigade which consists of two lines from the nearest water supply to the fire. Scouts in one line pass buckets, pitchers, or anything else that will hold water from one to another till the last scout {258} throws the water on the fire. The buckets are returned by the other line. Drowning Drowning accidents are very common. Every scout should know how to swim and to swim well, but this is not all that is necessary. He should also know how to prevent accidents that may result in drowning. In summer, boating and bathing accidents are common. Remember a light boat is not intended for heavy seas; do not change seats except in a wide and steady boat; and above all things do not put yourself in the class of idiots who rock a boat. At the sea-shore, unless you are a strong swimmer, do not go outside the life line, and if the undertow is strong be careful not to walk out where the water is so deep it will carry you off your feet. Very cold water and very long swims are likely to exhaust even a strong swimmer and are therefore hazardous unless a boat accompanies the swimmer. Rescue of the Drowning (_See pages 279 to 285_) Ice Rescue To rescue a person who has broken through the ice you should first tie a rope around your body and have the other end tied, or held, on shore. Then secure a long board or a ladder or limb of a tree, crawl out on this, or push it out, so that the person in the water may reach it. If nothing can be found on which you can support your weight do not attempt to walk out toward the person to be rescued, but lie down flat on your face and crawl out, as by doing this much less weight bears at anyone point on the ice than in walking. If you yourself break through the ice remember that if you try to crawl up on the broken edge it will very likely break again with you. If rescuers are near, it would be much better to support yourself on the edge of the ice and wait for them to come to you. Restoring the Drowning and Artificial Respiration (_See pages 286 to 288_) Electric Accidents For his own benefit and that of his comrades, the scout should know how to avoid accidents from electricity. The third rail is always dangerous, so do not touch {259} it. Swinging wires of any kind may somewhere in their course be in contact with live wires, so they should not be touched. A person in contact with a wire or rail carrying an electric current will transfer the current to the rescuer. Therefore he must not touch the unfortunate victim unless his own body is thoroughly insulated. The rescuer must act very promptly, for the danger to the person in contact is much increased the longer the electric current is allowed to pass through his body. If possible, the rescuer should insulate himself by covering his hands with a mackintosh, rubber sheeting, several thicknesses of silk, or even dry cloth. In addition he should, if possible, complete his insulation by standing on a dry board, a thick piece of paper, or even on a dry coat. Rubber gloves and rubber shoes or boots are still safer, but they cannot usually be procured quickly. If a live wire is under a person and the ground is dry, it will be perfectly safe to stand on the ground and pull him off the wire with the bare hands, care being taken to touch only his clothing, and this must not be wet. A live wire lying on a patient may be flipped off with safety with a dry board or stick. In removing the live wire from the person, or the person from the wire, do this, with one motion, as rocking him to and fro on the wire will increase shock and burn. A live wire may be safely cut by an axe or hatchet with dry, wooden handle. The electric current may be short circuited by dropping a crow-bar or poker on the wire. These must be dropped on the side from which the current is coming and not on the farther side, as the latter will not short circuit the current before it is passed through the body of the person in contact. Drop the metal bar; do not place it on the wire or you will then be made a part of the short circuit and receive the current of electricity through your body. What To Do for Electric Shocks Always send for a doctor, but do not wait for him. Treatment should be given even if the man appears to be dead. Loosen the clothing around neck and body. Proceed to restore breathing by artificial respiration as in drowning. (See pages 286, 287.) Gas Accidents The commonest gas encountered is the ordinary illuminating gas. To prevent such gas from escaping in dangerous {260} quantities, leaks in gas pipes should be promptly repaired. Be careful in turning off gas to make sure that gas is actually shut off. It is dangerous to leave a gas jet burning faintly when you go to sleep: as it may go out if pressure in the gas pipe becomes less, and if pressure is afterward increased gas may escape into the room. Coal gas will escape through red-hot cast-iron, and very big fires in such stoves are dangerous, especially in sleeping rooms. Charcoal burned in open vessels in tight rooms is especially dangerous. In underground sewers and wells other dangerous gases are found. If a lighted candle or torch will not burn in such a place, it is very certain the air will be deadly for any person who enters. To rescue an unconscious person in a place filled with gas, move quickly and carry him out without breathing yourself. Take a few deep breaths before entering and if possible hold breath while in the place. Frequently less gas will be found near the floor of a building, so one may be able to crawl where it would be dangerous to walk. What To Do for Gas Poisoning Proceed to restore breathing by artificial respiration as in drowning. (See pages 286, 287.) Runaway Horses The method for checking a horse running away is not to run out and wave your arm in front of him, as this will only cause him to dodge to one side and to run faster, but to try to run alongside the vehicle with one hand on the shaft to prevent yourself from falling, seizing the reins with the other hand and dragging the horse's head toward you. If when he has somewhat slowed down by this method, you can turn him toward a wall or a house he will probably stop. Mad Dog The first thing to do is to kill the mad dog at once. Wrap a handkerchief around the hand to prevent the dog's teeth from entering the flesh and grasp a club of some kind. If you can stop the dog with a stick you should hit him hard over the head with it, or kick him under the jaw. A handkerchief held in front of you in your outstretched hands will generally cause the dog to stop to paw it before he attempts to bite you. This will give you an opportunity to kick him under the lower jaw. {261} Another way suggested is to wrap a coat around the left arm and let the dog bite it; then with the other hand seize the dog's throat and choke him. FIRST AID FOR INJURIES General Directions Keep cool. There is no cause for excitement or hurry. In not one case in a thousand are the few moments necessary to find out what is the matter with an injured man going to result in any harm to him, and of course in order to treat him intelligently you must first know what is the matter. Commonsense will tell the scout that he must waste no time, however, when there is severe bleeding, or in case of poisoning. If possible, always send for a doctor, unless the injury is a trivial one. Don't wait until he arrives, however, to do something for the injured person. A crowd should always be kept back and tight clothing should be loosened. If the patient's face is pale, place him on his back with his head low. If his face is flushed, fold your coat and put it under his head so as to raise it slightly. In case of vomiting, place the patient on his side. Do not give an unconscious person a stimulant, as he cannot swallow, and it will run down his windpipe and choke him. If the injury is covered by clothing, remove it by cutting or tearing, but never remove more clothing than necessary, as one of the results of injury is for a person to feel cold. Shoes and boots should be cut in severe injuries about the feet. Shock For example, a scout is riding on a trolley-car. The car runs into a loaded wagon. The wagon is overturned and the driver thrown to the pavement. Part of the load falls upon his body and when you reach him he is unconscious. So far as you can find out, nothing else is the matter with him. This is called shock. It accompanies all serious injuries and is itself serious, as a person may die without ever recovering from shock. Of course, there are different degrees of shock. In severe shock the person is completely unconscious or he may be only slightly confused and feel weak and uncertain of what has happened. In shock always send for a doctor when you can. Before he comes, warm and stimulate the patient in every possible way. Place him on his back with his head low and cover him with {262} your coat or a blanket. Rub his arms and legs toward his body but do not uncover him to do this. If you have ammonia or smelling salts, place them before the patient's nose so he may breathe them. This is all you can do when unconsciousness is complete. When the patient begins to recover a little, however, and as soon as he can swallow, give him hot tea or coffee, or a half teaspoonful of aromatic spirits of ammonia in a quarter glass of water. Warning: Remember always that a person with shock may have some other serious injuries. These you should always look for and treat if necessary. Injuries in Which the Skin is Not Broken--Fractures A fracture is the same thing as a broken bone. When the bone pierces or breaks through the skin, it is called a compound fracture, and when it does not, a simple fracture. [Illustration: Splints for broken thigh.] A scout is in the country with a comrade. The latter mounts a stone wall to cross it. The wall falls with him and he calls out for help. When the other scout reaches him, he finds the injured scout lying flat on the ground with both legs stretched out. One of these does not look quite natural, and the scout complains of a great deal of pain at the middle of the thigh and thinks he felt something break when he fell. He cannot raise the injured leg. Carefully rip the trousers and the underclothing at the seam to above the painful point. When you have done this the deformity will indicate the location of the fracture. You must be very gentle now or you will do harm, but if one hand is put above where you think the {263} break occurred and the other below it and it is lifted gently you will find that there is movement at the broken point. [Illustration: Splints for broken leg.] Send for a doctor first, if you can, and, if you expect him to arrive very soon, let your comrade lie where he is, putting his injured leg in the same position as the sound one and holding it there by coats or other articles piled around the leg. But if the doctor cannot be expected for some time, draw the injured limb into position like the sound one and hold it there by splints. Splints can be made of anything that is stiff and rigid. Something flat like a board is better than a pole or staff; limbs broken off a tree will do if nothing else can be found. Shingles make excellent splints. In applying splints remember that they should extend beyond the next joint above and the next joint below; otherwise, movements of the joint will cause movement at the broken point. With a fracture of the thigh, such as that described, the outer splint should be a very long one, extending below the feet from the arm pit. A short one extending just below the knee will do for the inner splint. Splints may be tied on with handkerchiefs, pieces of cloth torn from the clothing, or the like. Tie firmly but not tight enough to cause severe pain. In a fracture of the thigh it will also be well to bind the injured leg to the sound one by two or three pieces of cloth around both. The clothing put back in place will serve as padding under the splint, but with thin summer clothing it is better to use straw, hay, or leaves in addition. Fractures of the lower leg and of the upper and lower arm are treated in the same way with a splint on the inner and outer sides of the broken bone. A sling will be required for a fracture of the arm. This may be made of the triangular bandage, or of a triangular piece of cloth, torn from your shirt. {264} The Red Cross First Aid Outfit is very convenient to use in fractures as well as in other injuries. The gauze bandage may be used for the strips to tie on the splints and the triangular bandage for an arm sling; or, if a sling is not needed, for strips to fix the splints firmly in place. Compound Fractures The edges of a broken bone are very sharp and may cut through the skin at the time of an injury, but more often afterward, if the injured person moves about or if the splints are not well applied so as to prevent movement at the point where the bone is broken. If a compound fracture has occurred, the wound produced by the sharp bone must always be treated first. The treatment is the same for any other wound. _Warning_: You will not always be able to tell whether or not a fracture has occurred. In this case do not pull and haul the limb about to make sure, but treat as a fracture. There will always be a considerable amount of shock with fracture and this must also be treated. [Illustration: Splints and sling for fracture of upper arm.] Bruises Everybody has suffered from a bruise at some time in his life and knows just what it is. A slight bruise needs no treatment. For a severe one, apply very hot or very cold water to prevent pain and swelling. Sprains A scout slips and twists his ankle and immediately suffers severe pain, and in a little while the ankle begins to swell. {265} The sprained joint should be put in an elevated position and cloths wrung out in very hot or very cold water should be wrapped around it and changed very frequently. Movement of any sprained joint is likely to increase the injury, so this ought not to be permitted. Walking with a sprained ankle is not only exceedingly painful but it generally increases the hurt. [Illustration: Triangular sling for arm.] Dislocation A dislocation is an injury where the head of a bone has slipped out of its socket at a joint. A scout is playing foot-ball. He suddenly feels as though his shoulder has been twisted out of place. Comparison with the other side will show that the injured shoulder does not look like the other one, being longer, or shorter, and contrary to the case with fracture there will not be increased movement at the point of injury but a lessened movement. Do not attempt to get a dislocated joint back in place. Cover the joint with cloths wrung out in very hot or very cold water, and get the patient into the hands of a doctor as soon as possible. Injuries in Which the Skin is Broken Such injuries are called wounds. There is one very important fact which must be remembered in connection with such injuries. Any injury in which the skin is unbroken is much less dangerous, as the skin prevents germs from reaching the injured part. The principle to be followed in treating a wound is to apply something to prevent germs from reaching the injury. {266} All wounds unless protected from germs are very liable to become infected with matter, or pus. Blood poisoning and even death may result from infection. To prevent infection of wounds, the scout should cover them promptly with what is called a sterilized dressing. This is a surgical dressing which has been so treated that it is free from germs. A number of dressings are on the market and can be procured in drug stores. In using them, be very careful not to touch the surface of the dressing which is to be placed in contact with the wound. The Red Cross First Aid Dressing is so made that this accident is almost impossible. In taking care of a wound, do not handle it or do anything else to it. Every one's hands, though they may appear to be perfectly clean, are not so in the sense of being free from germs; nor is water, so a wound should never be washed. [Illustration: Head bandage.] It will be a good thing for a scout always to carry a Red Cross First Aid Outfit, or some similar outfit, for with this he is ready to take care of almost any injury; without it he will find it very difficult to improvise anything to cover a wound with safety to the injured person. If no prepared dressing is procurable, boil a towel if possible for fifteen minutes, squeeze the water out of it without touching the inner surface, and apply that to the wound. The next best dressing, if you cannot prepare this, will be a towel or handkerchief which has been recently washed and has not been used. These should be held in place on the wound with a bandage. Do not be afraid to leave a wound exposed to the air; germs do not float around in the air and such exposure is much safer than water or any dressing which is not free from germs. Of course you can bind up a {267} wound with a towel not boiled or piece of cotton torn from your shirt, but you cannot do so without the liability of a great deal of harm to the injured person. Snake Bites While snake bites are wounds, the wounds caused by venomous snakes are not important as such but because the venom is quickly absorbed and by its action on the brain may cause speedy death. The rattlesnake and the moccasin are the most dangerous snakes in the United States. In order to prevent absorption of the poison, immediately tie a string, handkerchief, or bandage above the bite. This can only be done in the extremities, but nearly all bites are received on the arms or legs. Then soak the wound in hot water and squeeze or suck it to extract the poison. Sucking a wound is not dangerous unless one has cuts or scrapes in the mouth. Then burn the wound with strong ammonia. This is not aromatic spirits of ammonia, but what is commonly known as strong ammonia in any drug store. Aromatic spirits of ammonia should also be given as a stimulant. If you have nothing but a string to tie off the wound, be sure to do that and to get out as much poison as you can by squeezing or sucking the wound. A doctor should of course always be sent for when practicable in any injury as severe as a snake bite. Leave your string or bandage in place for an hour. A longer period is unsafe, as cutting off the circulation may cause mortification. Loosen the string or bandage after an hour's time, so that a little poison escapes into the body. If the bitten person does not seem to be much affected, repeat at the end of a few moments, and keep this up until the band has been entirely removed. If, however, the bitten person seems to be seriously affected by the poison you have allowed to escape into his body, you must not loosen the bandage again, but leave it in place and take the chance of mortification. Wounds Without Severe Bleeding These constitute the majority of all wounds. Use the Red Cross Outfit as described in the slip contained in the outfit. The pressure of a bandage will stop ordinary bleeding if firmly bound into place. Wounds With Severe Bleeding A scout must be prepared to check severe bleeding at once, and he should then dress the wound. Bleeding from an {268} artery is by far the most dangerous. Blood coming from a cut artery is bright red in color and flows rapidly in spurts or jets. As the course of the blood in an artery is away from the heart, pressure must be applied on the heart side just as a rubber pipe which is cut must be compressed on the side from which the water is coming in order to prevent leakage at a cut beyond. The scout must also know the course of the larger arteries in order that he may know where to press on them. In the arm the course of the large artery is down the inner side of the big muscle in the upper arm about in line with the seam of the coat. The artery in the leg runs down from the centre of a line from the point of the hip to the middle of the crotch, and is about in line with the inseam of the trousers. Pressure should be applied about three inches below the crotch. In making pressure on either of these arteries, use the fingers and press back against the bone. You can often feel the artery beat under your fingers, and the bleeding below will stop when you have your pressure properly made. Of course you cannot keep up the pressure with your fingers indefinitely in this way as they will soon become tired and cramped. Therefore, while you are doing this have some other scout prepare a tourniquet. The simplest form of tourniquet is a handkerchief tied loosely about the limb. In this handkerchief a smooth stone or a cork should be placed just above your fingers on the artery. When this is in place put a stick about a foot long under the handkerchief at the outer side of the limb and twist around till the stone makes pressure on the artery in the same way that your {269} fingers have. Tie the stick in position so it will not untwist. [Illustration: How to apply first aid dressing.] _Warning_: When using a tourniquet remember that cutting off the circulation for a long time is dangerous. It is much safer not to keep on a tourniquet more than an hour. Loosen it, but be ready to tighten it again quickly if bleeding re-commences. Another method to stop bleeding from an artery when the wound is below the knee or elbow is to place a pad in the bend of the joint and double the limb back over it holding the pad in tightly. Tie the arm or leg in this position. If these means do not check the bleeding put a pad into the wound and press on it there. If you have no dressing and blood is being lost very rapidly, make pressure in the wound with your fingers. Remember, however, that this should only be resorted to in the case of absolute necessity as it will infect the wound. Blood from veins flows in a steady stream back toward the heart and is dark in color. From most veins a pad firmly bandaged on the bleeding point will stop the bleeding. If a vein in the neck is wounded, blood will be lost so rapidly that the injured person is in danger of immediate death, so you must disregard the danger of infection and jam your hand tightly against the bleeding point. Keep the patent quiet in all cases of severe bleeding, for even if it is checked it may start up again. Do not give any stimulants until the bleeding has been checked unless the patient is very weak. The best stimulant is aromatic spirits of ammonia, one teaspoonful in half a glass of water. [Illustration: How to apply tourniquet to upper arm.] {270} Unconsciousness and Poisoning Unconsciousness, of course, means lack of consciousness, or, in other words; one who is unconscious knows nothing of his surroundings or of what is happening. A person may, however, be partially, as well as wholly, unconscious. Unconsciousness may be due to so many causes that, in order to give the best treatment, the scout should first know the cause. Always try to find this out if you can. If you cannot do this, however, you should at least determine whether unconsciousness is due to poison, to bleeding, to sunstroke, or to freezing; for each of these demand immediate, special treatment. If it is not due to one of these causes, and the patient is pale and weak, have him placed with his head low, and warm and stimulate him in every possible way. If the face is red and the pulse is bounding and strong, that patient should have his head raised on a folded coat. No stimulants should be given him and cold water should be sprinkled on his face and chest. The common causes of unconsciousness are shock, electric shock, fainting, apoplexy and injury to the brain, sunstroke and heat exhaustion, freezing, suffocation, and poisoning. The first two have already been described and the treatment of any form of suffocation in artificial respiration. Fainting Fainting usually occurs in overheated, crowded places. The patient is very pale and partially or completely unconscious. The pupils of the eye are natural, the pulse is weak and rapid. The patient should be placed in a lying-down position with the head lower than the rest of the body so that the brain will receive more blood. Loosen the clothing, especially about the neck. Keep the crowd back and open the windows if in-doors so that the patient may get plenty of fresh air. Sprinkle the face and chest with cold water. Apply smelling salts or ammonia to the nose, rub the limbs toward the body. A stimulant may be given when the patient is so far recovered that he is able to swallow. Apoplexy and Injury to the Brain Apoplexy and unconsciousness from injury to the brain are due to the pressure of blood on the brain so that they {271} may be described together. Apoplexy is of course much harder to distinguish than injury to the brain as in the latter the scout can always see that the head has been hurt. With both, unconsciousness will usually be complete. Pupils are large and frequently unequal in size, breathing is snoring, and the pulse is usually full and slow. One side of the body will be paralyzed. Test this by raising arm or leg; if paralyzed, it will drop absolutely helpless. Send for a doctor at once. Keep patient quiet and in a dark room if possible. Put in lying-down position with head raised by pillows. Apply ice or cold cloths to head. No stimulants. Drunkenness is sometimes mistaken for apoplexy. If there is any doubt on this point always treat for apoplexy. Sunstroke and Heat Exhaustion Anyone is liable to sunstroke or heat exhaustion if exposed to excessive heat. A scout should remember not to expose himself too much to the sun nor should he wear too heavy clothing in the summer. Leaves in the hat will do much to prevent sunstroke. If the scout becomes dizzy and exhausted through exposure to the sun he should find a cool place, lie down, and bathe the face, hands, and chest in cold water and drink freely of cold water. Sunstroke and heat exhaustion, though due to the same cause, are quite different and require different treatment. In sunstroke unconsciousness is complete. The face is red, pupils large, the skin is very hot and dry with no perspiration. The patient sighs and the pulse is full and slow. The treatment for sunstroke consists in reducing the temperature of the body. A doctor should be summoned whenever possible. The patient should be removed to a cool place and his clothing loosened, or better the greater part of it removed. Cold water, or ice, should be rubbed over the face, neck, chest, and in arm pits. When consciousness returns give cold water freely. Heat exhaustion is simply exhaustion or collapse due to heat. The patient is greatly depressed and weak but not usually unconscious. Face is pale and covered with clammy sweat, breathing and pulse are weak and rigid. While this condition is not nearly as dangerous as sunstroke, a doctor should be summoned if possible. Remove the patient to a cool place and have him lie down with his clothing loosened. Don't use anything cold {272} externally, but permit him to take small sips of cold water. Stimulants should be given just as in fainting. Freezing The patient should be taken into a cold room and the body should be rubbed with rough cloths wet in cold water. The temperature of the room should be increased if possible. This should be done gradually and the cloths should be wet in warmer and warmer water. As soon as the patient can swallow give him stimulants. It will be dangerous to place him before an open fire or in a hot bath until he begins to recover. You will know this by his skin becoming warmer, by his better color, and by his generally improved appearance. Frost-Bite Remember that you are in danger of frost-bite if you do not wear sufficient clothing in cold weather, and that rubbing any part of the body which becomes very cold helps to prevent frostbite, because it brings more warm blood to the surface. The danger is when, after being cold, the part suddenly has no feeling. The object of the treatment is gradually to restore warmth to the frozen part. To do this the part should be rubbed first with snow or cold water; the water should be warmed gradually. The use of hot water at once would be likely to cause mortification of the frozen part. Poisoning For all poisons give an emetic. Send for a doctor at once and if possible have the messenger tell what poison has been taken so that the doctor may bring the proper antidote. Do not wait for him to arrive, but give an emetic to rid the stomach of the poison. Good emetics are mustard and water, salt water, or lukewarm water alone in large quantities. Never mind the exact dose and if vomiting is not profuse repeat the dose. Fits A person in a fit first has convulsive movements of the body, then he usually becomes unconscious. A scout should have no difficulty in making out what is the matter with a person in a fit. Put the sufferer on the floor or the ground where he can not hurt himself by striking anything. Loosen tight clothing and do not try to restrain the convulsive movements. A wad of {273} cloth thrust in the mouth will prevent biting the tongue. When he becomes quiet do not disturb him. INJURIES DUE TO HEAT AND COLD Burns and Scalds For slight burns in order to relieve the pain some dressing to exclude the air is needed. Very good substances of this character are pastes made with water and baking soda, starch, or flour. Carbolized vaseline, olive or castor oil, and fresh lard or cream are all good. One of these substances should be smeared over a thin piece of cloth and placed on the burned part. A bandage should be put on over this to hold the dressing in place and for additional protection. Severe burns and scalds are very serious injuries which require treatment from a physician. Pending his arrival the scout should remember to treat the sufferer for shock as well as to dress the wound. Burns from electricity should be treated exactly like other burns. Do not attempt to remove clothing which sticks to a burn; cut the cloth around the part which sticks and leave it on the burn. FIRST AID FOR EMERGENCIES Besides the accidents which have been mentioned, certain emergencies may demand treatment by a scout. The commonest of these are described here. Something in the Eye No little thing causes more pain and discomfort than something in the eye. Do not rub to remove a foreign body from the eye, as this is likely to injure the delicate covering of the eyeball. First, close the eye so the tears will accumulate, these may wash the foreign body into plain view so that it may be easily removed. If this fails, pull the upper lid over the lower two or three times, close the nostril on the opposite side and have the patient blow his nose hard. If the foreign body still remains in the eye, examine first under the lower and then the upper lid. For the former have the patient look up, press lower lid down, and if the foreign body is seen lift it out gently with the corner of a clean handkerchief. It is not so easy {274} to see the upper lid. Seat the patient in a chair with his head bent backward. Stand behind him and place a match or thin pencil across the upper lid one half an inch from its edge, turn the upper lid back over the match, and lift the foreign body off as before. A drop of castor oil in the eye after removing the foreign body will soothe it. [Illustration: Eye bandage.] Sunburn This is simply an inflammation of the skin due to action of the sun. It may be prevented by hardening the skin gradually. Any toilet powder or boracic acid will protect the skin to a considerable extent. The treatment consists of soothing applications such as ordinary or carbolized vaseline. Ivy Poisoning Poison ivy causes a very intense inflammation of the skin. Better avoid, even though it has not harmed you before. Baking soda made in a thick paste with water or carbolized vaseline are good remedies. In severe cases a doctor should be consulted. Bites and Stings Ammonia should be immediately applied. Wet salt and wet earth are also good applications. Nosebleed Slight nosebleed does not require treatment as no harm will result from it. When more severe the collar should be {275} loosened. Do not blow the nose. Apply cold to the back of the neck by means of a key or cloth wrung out in cold water. A roll of paper under the upper lip, between it and the gum, will also help. When the bleeding still continues shove a cotton or gauze plug into the nostrils, leaving it there until the bleeding stops. [Illustration: Position of hands.] [Illustration: Chair carry.] Earache This is likely to result seriously and a doctor should be consulted in order to prevent bad results with possible loss of hearing. Hot cloths, a bag of heated salt, or a hot bottle applied to the ear will often cure earache. A few drops of alcohol on a hot cloth so placed that the alcohol fumes enter the ear will often succeed. If neither is effective, heat a few drops of sweet oil as hot as you can stand, put a few drops in the ear and plug with cotton. Be careful that it is not too hot. Toothache Remember that toothache indicates something seriously wrong with the teeth which can only be permanently corrected {276} by a dentist. In toothache if you can find a cavity, clean it out with a small piece of cotton or a toothpick. Then plug it with cotton, on which a drop of oil of cloves has been put if you have it. If no cavity is found, soak a piece of cotton in camphor and apply it to the outside of the gum. Hot cloths and hot bottles or bags will help in toothache, just as they do in earache. Inflammation of the Eye Cover with a cloth wrung out in cold water and change cloths from time to time when they get warm. See a doctor in order to safeguard your sight. Cramp or Stomachache This is usually due to the irritation produced by undigested food. A hot bottle applied to the stomach or rubbing will often give relief. A little peppermint in hot water and ginger tea are both excellent remedies. The undigested matter should be gotten rid of by vomiting or a cathartic. Remember this kind of pain is sometimes due to something serious and if it is very severe or continues for some time, it is much safer to send for a doctor. Hiccough This is due to indigestion. Holding the breath will often cure, as will also drinking a full glass of water in small sips without taking a breath. If these fail vomiting is an almost certain remedy. [Illustration: Arm carry.] {277} Chills In order to stop a chill drink hot milk or hot lemonade and get into bed. Plenty of covers should be used, and hot water bottles or hot milk or lemonade help to warm one quickly. [Illustration: Improvised stretcher.] Carrying Injured A severely injured person is always best carried on a stretcher. The easiest stretcher for a scout to improvise is the coat stretcher. For this two coats and a pair of poles are needed. The sleeves of the coat are first turned inside out. The coats are then placed on the ground with their lower sides touching each other. The poles are passed through the sleeves on each side, the coats are buttoned up with the button side down. A piece of carpet, a blanket, or sacking can be used in much the same way as the coat, rolling in a portion at each side. Shutters and doors make fair stretchers. In order not to jounce the patient in carrying him the bearers should break step. The bearer in front steps off with the left foot and the one in the rear with the right. A number of different methods for carrying a patient by two bearers are practiced. The four-handed {278} seat is a very good one. To make this each bearer grasps his left wrist in his right hand, and the other bearer's right wrist in his left hand with the backs of the hands uppermost. The {279} bearers then stoop and place the chair under the sitting patient who steadies himself by placing his arms around their necks. [Illustration: First position.] [Illustration: Fireman's lift.] It will sometimes be necessary for one scout to carry an injured comrade. The scout should first turn the patient on his face; he then steps astride his body, facing toward the patient's head, and, with hands under his arm-pits, lifts him to his knees; then, clasping hands over the abdomen, lifts him to his feet; he then, with his left hand, seizes the patient by the left wrist and draws his left arm around his (the bearer's) neck and holds it against his left chest, the patient's left side resting against his body, and supports him with his right arm about the waist. The scout, with his left hand, seizes the right wrist of the patient and draws the arm over his head and down upon his shoulder, then, shifting himself in front, stoops and clasps the right thigh with his right arm passed between the legs, his right hand seizing the patient's right wrist; lastly, the scout, with his left hand, grasps the patient's left hand, and steadies it against his side when he arises. WATER ACCIDENTS _Wilbert E. Longfellow, United States Volunteer Life Saving Corps_ The scout's motto, "Be Prepared," is more than usually applicable to the work of caring for accidents which happen in the water. To save lives, the scout must know first how to swim, to care for himself, and then to learn to carry another and to break the clutch, the "death grip," which we read so much about in the newspaper accounts of drowning accidents. By constant training, a boy, even though not a good swimmer, can be perfectly at home in the water, fully dressed, undressed, or carrying a boy of his own size or larger. In fact two boys of twelve or fourteen years can save a man. Swimming For physical development the breast stroke is useful, for it is one that is used in carrying a tired swimmer and is used to go to the bottom for lost articles and to search for a person who has sunk before help has reached him. It is possible, you know, to go to the bottom and bring a body to the surface and swim with it to shore before life is extinct and to restore consciousness by well-directed efforts. The body of an unconscious person weighs little when wholly or partially submerged and {280} in salt water weighs less than in fresh water, and is consequently more readily carried. Training makes a small boy the equal or superior of an untrained boy much larger and of greater strength, and the way to learn to carry a drowning person is to carry a boy who is not drowning to get used to handling the weights. A little struggle now and then lends realism to the work and increases the skill of the scout candidate for a life saver's rating. Speed swimming for itself alone is a very selfish sport so that the scout should develop his ability to make it generally useful to others. [Illustration: Breast stroke for tired swimmer.] [Illustration: Under-arm carry.] Floating After the breast stroke is learned, floating on the back for rest and swimming on the back, using feet only for propulsion, leaving the hands free to hold a drowning person, should be learned. This can be readily acquired with a little practice, carrying the hands on the surface of the water, arms half bent, with the elbows close to the sides at the waist line. To carry a man this way the hands are placed at either side of the {281} drowning man's head and he is towed floating on his back, the rescuer swimming on his back, keeping the other away. It is well to remember to go with the tide or current, and do not wear your strength away opposing it. Other ways of carrying are to place the hands beneath the arms of the drowning man, or to grasp him firmly by the biceps from beneath, at the same time using the knee in the middle of his back to get him into a floating position, the feet acting as propellers. Methods which enable the rescuer's use of one arm in addition to the feet are known as the "German army" and the "cross shoulder." In the first, the swimmer approaches the drowning person from the back, passes the left arm under the other's left arm, across in front of the chest, and firmly grasps the right arm, either by the biceps or below the elbow, giving him control. This leaves the right arm to swim with. The other one-arm hold mentioned is one in which the rescuer passes an arm over {282} the shoulder of the one to be carried, approaching from the back as before, and getting a hold under the other's arm, which makes the drowning man helpless. The breast stroke carry previously mentioned is used only for helping a tired swimmer, and one in possession of his faculties who will not try to grasp the rescuer. The tired swimmer lies on the back and, extending his arms fully in front, rests a hand on either shoulder of the swimmer who rests facing him in the regular breast position allowing the feet of the other to drop between his own. Quite good speed can be made in this way, and all of these methods are practical as a trial will show. A little practice will enable the beginner to see which he can do most readily and then he can perfect himself in it for instant use. {281} [Illustration: Swimming on back without hands.] [Illustration: Head carry-swim on back.] [Illustration: Break for wrist hold.] [Illustration: Breaking back strangle hold.] {282 continue} Breaking "Death Grips" If one uses care in approaching a frightened or drowning person in the water, there will be no use for the release methods; but the best of swimmers get careless at times and all swimmers need to know how to get clear when gripped. Wrist Grip Of these the simplest is the one where the wrists of the swimmer have been grasped by the drowning man in his {283} struggles. The swimmer throws both hands above his head which forces both low in the water and then turns the leverage of his arms against the other's thumbs, breaking the hold easily. It should be borne in mind that a drowning man grasps what he can see above the surface of the water, so he will not attempt to grasp his rescuer below the points of the shoulders. Remember also that a tall man and a short man would have about the same amount of their body projecting above the surface of the water. [Illustration: Break for front strangle hold.] Neck Grip For the grip around the swimmer's neck from the front, for both arms around the shoulders, and for a grip in which the drowning man had the other over one shoulder and under the other arm, the break is much the same. As soon as the rescuer feels the hold, he covers the other's mouth with the palm of his hand, clasping the nostrils tightly between his first two fingers, at the same time pulling the drowning man to him with the left hand in the small of the back, treading water in the meantime. Then, taking a full breath, he applies his knee {284} in the other's stomach, forcing him to expel the air in his lungs and at the same time preventing him from getting more by pressure on the nostrils and mouth. Should the pressure of the grip around the body be too great to allow freedom of the arms, the preliminary move in that case would be to bring both arms to the level of the shoulder, thus sliding the other's arms to the neck, leaving the rescuer's arms to cover the nose. Back Strangle The back strangle hold is an awkward one to break and one which must be broken without an instant's delay, or the would-be rescuer himself will be in great need of help. In practice it will be found that, by grasping the encircling arms at the wrists and pushing back with the buttocks against the other's abdomen, room to slip out can be obtained. In a life and death struggle, sharper measures are needed, and if the rescuer throws his head suddenly back against the nose of the drowning man, he will secure his freedom very readily and have him under control by the time he has recovered from his dazed condition. Rescue From Shore or Boat It is not always necessary to go into the water to attempt a rescue, and in many cases, when some one has fallen off a bridge or dock, a line or buoy or boat can be used to advantage without placing more lives in danger than the one in the water. Discretion in such matters is worthy of recognition rather than too much recklessness in swimming out. Use a boat when possible. Practice in throwing a life buoy should be indulged in where possible, and a good scout should always leave the line coiled over pegs and the buoy hanging on top to bind it in place for instant use in an emergency. Diving From the Surface When a bather or victim from a boating accident sinks to the bottom of a river or pond of from seven to twenty feet in depth, prompt rescue methods may bring him to the surface, and resuscitation methods, promptly applied, will restore breath. If there is no current in the pond or lake, bubbles from the body will indicate its whereabouts directly beneath the place where it sank. Should there be tide or currents, the bubbles are carried at an angle with the streams and the searcher must go from the spot where the person disappeared and look along {285} the bottom going with the current. When a drowning man gives up his struggle and goes down, his body sinks a little way and is brought up again by the buoyancy within it and the air is expelled. It sinks again and next rises less high and air is again expelled. This happens several times until enough water is taken into the stomach and air passages to offset the floating capacity. The floating capacity is barely overcome, so the body weighs but little. It is very simple, as almost any youthful swimmer knows, to go to the bottom if one can dive from a float, pier, or boat, but to be able to dive down ten feet from the surface requires practice. In most cases to go deeper would require a weight after the manner of the Southern sponge and pearl fishers. Grasp a ten or fifteen pound stone and dive in; to come up the swimmer lets go and rises to the top. [Illustration: Throwing feet for dive from surface.] Diving For Lost Objects In covering a considerable area in search for bodies or lost objects, several ropes can be anchored with grapnels or rocks in squares and a systematic search thus maintained by divers. Going down from the surface is not so simple and the knack is attained by practice, especially by athletic lads. The secret is to swim to a point where a sounding is to be made, and to plunge the head and shoulders under, elevating the hips above the surface to drive the shoulders deep and give chance for a few strokes--breast stroke preferred--until the whole body in a vertical position is headed for the bottom. The elevation of the feet and lower legs in the air gives the body additional {286} impetus downward, and when the object is attained a push-off from the bottom with both feet sends the swimmer to the surface in quick order. To carry any weight ashore, it is necessary to carry it low on the body, hugged close to the waist line, allowing one hand and both feet for swimming, or if on the back, hold by both hands using the feet as propellers. [Illustration: Artificial respiration (a)] [Illustration: Artificial respiration (b)] Restoring Breathing Knowledge of resuscitation of the apparently drowned is an important part of the equipment of a first-class scout, and a great many lives could have been saved had it been more general. To be effective no time must be lost in getting the apparently drowned person out of the water and getting the {287} water out of him. The Schaefer or prone method requires but one operator at a time and no waste of time in preliminaries. When taken from the water the patient is laid on the ground face downward, arms extended above the head, face a little to one side, so as not to prevent the free passage of air. The operator kneels astride or beside the prone figure and lets his hands fall into the spaces between the short ribs. By letting the weight of the upper body fall upon his hands resting on the prone man, the air is forced out of the lungs; by relaxing the pressure, the chest cavity enlarges and air is drawn in to take the place of that forced out. By effecting this change of air--pressing and relaxing, twelve to fifteen times a minute (time it by watch at first, and then count) artificial breathing is performed. Sometimes it is necessary to work an hour or two before the flicker of an eyelid or a gasp from the patient rewards the life saver's efforts, and then he must carefully "piece in" the breathing until natural breathing is resumed. When breathing starts, then promote circulation by rubbing the legs and body toward the heart. Do not attempt to stimulate by the throat until the patient can swallow. Give a teaspoonful of aromatic spirits of ammonia, in half a glass of water. _Remember that by laying the patient face downward fluids in the air passages will run or be forced out and the tongue will drop forward, and require no holding, always an awkward task_. Treatment After Respiration Begins The after treatment is important. Put the patient to bed, keep quiet and warm. Always get the services of a physician as soon as possible, but do not wait for him to come. Start work instantly. The patient needs oxygen, so keep spectators away. They are robbing the man of the life-giving properties of the air. For this reason, in all but the most severe weather, it is well to work on the patient in the open. Life Buoys If one is to place a life buoy for instant use in emergencies it should be hung upon four pegs driven into holes in two pieces of wood nailed together in the form of the diameter of a two-foot square or three pegs in strips of wood arranged in the form of a T, about eighteen or twenty inches high, the two pegs at either side of the top bar of the T and the other one on the upright near the bottom. Most life buoys used on shore have fifty or seventy-five feet of light line attached to draw the {288} rescued person ashore or to recover the buoy after a faulty throw. Commencing at the free end of the line, where a small wooden float is often attached, the rope should first be coiled on the pegs, hanging the buoy outside the coil to bind it in place so wind or jars will not loosen it. Then, when the buoy is needed, the ring is grasped by the throwing hand which clasps the buoy itself, and the coil is clasped in the free hand, the end of the rope being secured ashore by standing upon it with one foot. After each use or practice the buoy line should be restored to its pegs for instant use. [Illustration: Life buoy and ice ball/] {289} Notes {290} Notes {291} CHAPTER VIII GAMES AND ATHLETIC STANDARDS THE GAMES _By Ernest Thompson Seton, Chief Scout_ Deer Hunting The deer hunt has proved one of our most successful games. The deer is a dummy, best made with a wire frame, on which soft hay is wrapped till it is of proper size and shape, then all is covered with open burlap. A few touches of white and black make it very realistic. If time does not admit of a well-finished deer, one can be made of a sack stuffed with hay, decorated at one end with a smaller sack for head and neck, and set on four thin sticks. The side of the deer is marked with a large oval, and over the heart is a smaller one. Bows and arrows only are used to shoot this deer. [Illustration: Wooden Legged Deer.] A pocketful of corn, peas, or other large grain is now needed for scent. The boy who is the deer for the first hunt takes the dummy under his arm and runs off, getting ten minutes' start, or until he comes back and shouts "ready!" He leaves a trail of corn, dropping two or three grains for every yard and making the trail as crooked as he likes, playing such tricks as a deer would do to baffle his pursuers. Then he hides the deer in any place he fancies, but not among rocks or on the top of a ridge, because in one case many arrows would be broken, and in the other, lost. The hunters now hunt for this deer just as for a real deer, either following the trail or watching the woods ahead; the {292} best hunters combine the two. If at any time the trail is quite lost the one in charge shouts: "Lost Trail!" After that the one who finds the trail scores two. Anyone giving a false alarm by shouting "Deer" is fined five. [Illustration: Burlap Deer, 3 ft. high.] Thus they go till some one finds the deer. He shouts: "_Deer!_" and scores ten for finding it. The others shout: "_Second_," "_Third_," etc., in order of seeing it, but they do not score. The finder must shoot at the deer with his bow and arrow from the very spot whence he saw it. If he misses, the second hunter may step up five paces, and have his shot. If he misses, the third one goes five, and so on till some one hits the deer, or until the ten-yard limit is reached. If the finder is within ten yards on sighting the deer, and misses his shot, the other hunters go back to the ten-yard limit. Once the deer is hit, all the shooting must be from the exact spot whence the successful shot was fired. A shot in the big oval is a body wound; that scores five. A shot outside that is a scratch; that scores two. A shot in the small oval or heart is a heart wound; it scores ten, and ends the hunt. Arrows which do not stick do not count, unless it can be proved that they passed right through, in which case they take the highest score that they pierced. If all the arrows are used, and none in the heart, the deer escapes, and the boy who was deer scores twenty-five. The one who found the dummy is deer for the next hunt. A clever deer can add greatly to the excitement of the game. Originally we used paper for scent, but found it bad. It littered the woods; yesterday's trail was confused with that of {293} to-day, etc. Corn proved better, because the birds and the squirrels kept it cleaned up from day to day, and thus the ground was always ready for a fresh start. But the best of all is the hoof mark for the shoe. These iron hoof marks are fast to a pair of shoes, and leave a trail much like a real deer. This has several advantages. It gives the hunter a chance to tell where the trail doubled, and which way the deer was going, It is more realistic, and the boy who can follow this skillfully can follow a living deer. In actual practice it is found well to use a little corn with this on the hard places, a plan quite consistent with realism, as every hunter will recall. [Illustration: Shoe with iron hoof. (tr)] It is strictly forbidden to any hunter to stand in front of the firing line; all must be back of the line on which the shooter stands. There is no limit to the situations and curious combinations in this hunt. The deer may be left standing or lying. There is no law why it should not be hidden behind a solid tree trunk. The game develops as one follows it. After it has been played for some time with the iron hoof mark as above, the boys grow so skilful on the trail that we can dispense with even the corn. The iron mark like a deer hoof leaves a very realistic "slot" or track, which the more skilful boys readily follow through the woods. A hunt is usually for three, five, or more deer, according to agreement and the result is reckoned by points on the whole chase. The Bear Hunt This is played by half a dozen or more boys. Each has a club about the size and shape of a baseball club, but made of straw {294} tied around two or three switches and tightly sewn up in burlap.--One big fellow is selected for the bear. He has a school bag tightly strapped on his back, and in that a toy balloon fully blown up. This is his heart. On his neck is a bear-claw necklace of wooden beads and claws. (See cut.) [Illustration: Bear-claw necklace, claw and bead.] He has three dens about one hundred yards apart in a triangle. While in his den the bear is safe. If the den is a tree or rock, he is safe while touching it. He is obliged to come out when the chief hunter counts one hundred, and must go the rounds of the three till the hunt is settled. The object of the hunters is to break the balloon or heart; that is, to kill the bear. He must drop dead when the heart bursts. The hunter who kills him claims the necklace. But the bear also has a club for defence. Each hunter must wear a hat, and once the bear knocks a hunter's hat off, that one is dead and out of this hunt. He must drop where his hat falls. [Illustration: Straw club.] Tackling of any kind is forbidden. The bear wins by killing or putting to flight all the hunters. In this case he keeps the necklace. The savageness of these big bears is indescribable. Many lives are lost in each hunt, and it has several times happened that the whole party of hunters has been exterminated by some monster of unusual ferocity. This game has also been developed into a play. {295} Spearing the Great Sturgeon This water game is exceedingly popular and is especially good for public exhibition, being spectacular and full of amusement and excitement. [Illustration: Wooden Sturgeon.] The outfit needed is: (1) A sturgeon roughly formed of soft wood; it should be about three feet long and nearly a foot thick at the head. It may be made realistic, or a small log pointed at both ends will serve. (2) Two spears with six-inch steel heads and wooden handles (about three feet long). The points should be sharp, but not the barbs. Sometimes the barbs are omitted altogether. Each head should have an eye to which is attached twenty feet of one-quarter inch rope. On each rope, six feet from the spearhead, is a fathom mark made by tying on a rag or cord. (3) Two boats with crews. Each crew consists of a spearman, who is captain, and one or two oarsmen or paddlers, of whom the after one is the pilot. All should be expert swimmers or else wear life-belts during the game. [Illustration: Spearhead.] The Game.--Each boat has a base or harbor; this is usually part of the shore opposite that of the enemy; or it obviates all danger of collision if the boats start from the same side. The sturgeon is left by the referee's canoe at a point midway between the bases. At the word "Go!" each boat leaves its base and, making for the sturgeon, tries to spear it, then drag it by the line to his base. When both get their spears into it the contest becomes a tug of war until one of the spears pulls out. {296} The sturgeon is landed when the prow of the boat that has it in tow touches its proper base, even though the spear of the enemy is then in the fish: or it is landed when the fish itself touches base. The boats change bases after each heat. Matches are usually for one, three, or five sturgeon. Points are counted only for the landing of the fish, but the referee may give the decision on a foul or a succession of fouls, or the delinquent may be set back one or more boat lengths. Sometimes the game is played in canoes or boats, with one man as spearman and crew. _Rules_.--It is _not allowable_ to push the sturgeon into a new position with the spear or paddle before striking. It is _allowable_ to pull the sturgeon under the boat or pass it around by using the line after spearing. It is _allowable_ to lay hands on the other boat to prevent a collision, but otherwise it is forbidden to touch the other boat or crew or paddle or spear or line, or to lay hands on the fish, or to touch it with the paddle or oar, or touch your own spear while it is in the fish, or to tie the line around the fish except so far as this may be accidentally done in spearing. It is _allowable_ to dislodge the enemy's spear by throwing your own over it. The purpose of the barbs is to assist in this. It is _allowable_ to run on to the sturgeon with the boat. _It is absolutely forbidden to throw the spear over the other boat or over the heads of your crew_. In towing the sturgeon the fathom mark must be over the gunwale--at least six feet of line should be out when the fish is in tow. It is not a foul to have less, but the spearman must at once let it out if the umpire or the other crew cries "fathom!" The spearman is allowed to drop the spear and use the paddle or oar at will, but not to resign his spear to another of the crew. The spearman must be in his boat when the spear is thrown. If the boat is upset the referee's canoe helps them to right. Each crew must accept the backset of its accidents. Tilting In The Water For this we usually have two boats or war canoes manned by four men each. These are a spearman, who is also a captain, a pilot, and two oarsmen. The spearman is armed with a light pole or bamboo eight or ten feet long, with a soft pad on the end. Sometimes this is {297} further provided with a hook. This is a forked branch with limbs a foot long; one is lashed to the bamboo, the other projecting out a foot, and slightly backward. The end of the spear and the fork are now thoroughly padded with burlap to the shape of a duck's head and bill. And it must be cased in waterproof, to keep it from getting wet and heavy. The object of the hook is to change suddenly from pushing, and to pull the enemy by hooking round his neck. Each boat should have a quarter-deck or raised platform at one end, on which the spearman stands. [Illustration: Tilting spear.] The battle is fought in rounds and by points. To put your opponent back into the canoe with one foot counts you five; two feet, ten. If he loses his spear you count five (excepting when he is put overboard). If you put him down on one knee on the fighting deck, you count five; two knees, ten. If you put him overboard it counts twenty-five. One hundred points is a round. A battle is for one or more rounds, as agreed on. It is forbidden to hook or strike below the belt. The umpire may dock for fouls. Canoe Tag Any number of canoes or boats may engage in this. A rubber cushion, a hot-water bag full of air, any rubber football, {298} or a cotton bag with a lot of corks in it is needed. The game is to tag the other canoe by throwing this into it. The rules are as in ordinary cross-tag. Scouting Scouts are sent out in pairs or singly. A number of points are marked on the map at equal distances from camp, and the scouts draw straws to see where each goes. If one place is obviously hard, the scout is allowed a fair number of points as handicap. All set out at same time, go direct, and return as soon as possible. Points are thus allowed: Last back, zero for travelling. The others count one for each minute they are ahead of the last. Points up to one hundred are allowed for their story on return. Sometimes we allow ten points for each turtle they have seen; ten for each owl seen and properly named; five for each hawk, and one each for other wild birds; also two for a cat one for a dog. No information is given the scout; he is told to go to such a point and do so and so, but is fined points if he hesitates or asks how or why, etc. [Illustration: Quicksight Game.] The Game of Quicksight Make two boards about a foot square, divide each into twenty-five squares; get ten nuts and ten pebbles. Give to one player one board, five nuts, and five pebbles. He places {299} these on the squares in any pattern he fancies, and when ready the other player is allowed to see it for five seconds. Then it is covered up, and from the memory of what he saw the second player must reproduce the pattern on his own board. He counts one for each that was right, and takes off one for each that was wrong. They take turn and turn about. This game is a wonderful developer of the power to see and memorize quickly. [Illustration: Farsight game.] Farsight, or Spot the Rabbit Take two six-inch squares of stiff white pasteboard or whitened wood. On each of these draw an outline rabbit, one an exact duplicate of the other. Make twenty round black wafers or spots, each half an inch across. Let one player stick a few of these on one rabbit-board and set it up in full light. The other, beginning at one hundred yards, draws near till he can see the spots well enough to reproduce the pattern on the other which he carries. If he can do it at seventy-five yards he has wonderful eyes. Down even to seventy (done three times out of five), he counts high honor; from seventy to sixty counts honor. Below that does not count at all. Pole-star Each competitor is given a long straight stick in daytime, and told to lay it due north and south. In doing this he may guide himself by sun, moss, or anything he can find in nature--anything, indeed, except a compass. {300} The direction is checked by a good compass corrected for the locality. The one who comes nearest wins. It is optional with the judges whether the use of a timepiece is to be allowed. Rabbit Hunt The game of rabbit hunting is suited for two hunters in limited grounds. Three little sacks of brown burlap, each about eight inches by twelve, are stuffed with hay. At any given place in the woods the two hunters stand in a ten-foot circle with their bows and arrows. One boy is blindfolded; the other, without leaving the circle, throws the rabbits into good hiding places on the ground. Then the second hunter has to find the rabbits and shoot them without leaving the circle. The lowest number of points wins, as in golf. If the hunter has to leave the circle he gets one point for every step he takes outside. After he sees the rabbit he must keep to that spot and shoot till it is hit once. One shot kills it, no matter where struck. For every shot he misses he gets five points. After his first shot at each rabbit the hider takes alternate shots with him. If it is the hider who kills the rabbit, the hunter adds ten points to his score. If the hunter hits it, he takes ten off his score. If the hunter fails to find all the rabbits, he scores twenty-five for each one he gives up. The hider cannot score at all. He can only help his friend into trouble. Next time the two change places. A match is usually for two brace of rabbits. Hostile Spy Hanging from the totem pole is a red or yellow horse-tail. This is the grand medicine scalp of the band. The hostile spy has to steal it. The leader goes around on the morning of the day and whispers to the various braves, "Look out--there's a spy in camp." At length he gets secretly near the one he has selected for spy and whispers, "Look out, there's a spy in camp, and you are it." He gives him at the same time some bright-coloured badge, that he must wear as soon as he has secured the medicine scalp. He must not hide the scalp on his person, but keep it in view. He has all day till sunset {301} to get away with it. If he gets across the river or other limit, with warriors in close pursuit, they give him ten arrow heads (two and one half cents each), or other ransom agreed on. If he gets away safely and hides it, he can come back and claim fifteen arrow heads from the council as ransom for the scalp. If he is caught, he pays his captor ten arrow heads ransom for his life. The Man-Hunt This is played with a scout and ten or more hostiles, or hounds, according to the country, more when it is rough or wooded. The scout is given a letter addressed to the "Military Commandant" (usually the lady of the house that he gets to) of any given place a mile or two away. He is told to take the letter to anyone of three given houses, and get it endorsed, with the hour when he arrived, then return to the starting-point within a certain time. The hostiles are sent to a point half-way, and let go by a starter at the same time as the scout leaves the camp. They are to intercept him. If they catch him before he delivers the letter he must ransom his life by paying each two arrow heads (or other forfeit) and his captor keeps the letter as a trophy. If he gets through, but is caught on the road back, he pays half as much for his life. If he gets through, but is over time, it is a draw. If he gets through successfully on time he claims three arrow heads from each hostile and keeps the letter as a trophy. They may not follow him into the house (that is, the fort), but may surround it at one hundred yards distance. They do not know which three houses he is free to enter, but they do know that these are within certain limits. The scout should wear a conspicuous badge (hat, shirt, coat, or feather), and may ride a wheel or go in a wagon, etc., as long as his badge is clearly visible. To "tag" the scout is not to capture. "The blockade to be binding must be effectual." Hunt the Coon This is an in-door game, founded on the familiar "Hunt the Thimble." We use a little dummy coon; either make it or turn a ready-made toy rabbit into one by adding tail and black mask, and cropping the ears. {302} All the players but one go out of the room. That one places the coon anywhere in sight, high or low, but in plain view; all come in and seek. The first to find it, sits down silently, and scores one. Each sits down, on seeing it, giving no clue to the others. The first to score three coons is winner, usually. Sometimes we play till everyone but one has a coon; that one is the booby. The others are first, second, etc. Sometimes each is given his number in order of finding it. Then, after seven or eight coons, these numbers are added up, and the lowest is winner. If no coon is available use a thimble. Spear Fights This is an in-door game with out-door weapons. The soft-headed, eight foot spears of the tilting-match are used. The contestants stand on barrels eight feet apart. Each tries to put the other off his barrel. It is well to have a catcher behind each player to save him if he falls. Games are for seven, eleven, or thirteen points. Navajo Feather Dance An eagle feather hung on a horse-hair, so as to stand upright, is worked by a hidden operator, so as to dance and caper. The dancer has to imitate all its motions. A marionette may be used. It is a great fun-maker. Feather Football or Feather Blow This is an in-door, wet-weather game. The players hold a blanket on the knees or on the table. A soft feather is put in the middle. As many may play as can get near. They may be in sides, two or four or each for himself. At the signal, "Go!" each tries to blow the feather off the blanket at the enemy's side, and so count one for himself. A game is usually best out of seven, eleven, or thirteen. Cock-Fighting Get two stout sticks, each two feet long (broomsticks will do). Pad each of these on the end with a ball of rag. These are the spurs. Make an eight-foot ring. The two rivals are on their hunkers, each with a stick through behind his knees, his hands clasped in front of the knees, and the arms under the ends of the spurs. {303} Now they close; each aiming to upset the other, to make him lose his spurs, or to put him out of the ring, any of which ends that round and scores one for the victor. If both fall, or lose a spur, or go out together, it is a draw. Battle is for seven, eleven, or thirteen rounds. Hand-Wrestling This is a jiujitsu game, introduced by Dr. L. H. Gulick. The two contestants stand right toe to right toe, each right hand clasped, left feet braced, left hand free. At the word, "Go!" each tries to unbalance the other: that is, make him lift or move one of his feet. A lift or a shift ends the round. Battles are for best out of five, seven, eleven, or thirteen rounds. Badger-Pulling The two contestants, on hands and knees, face each other. A strong belt or strap is buckled into one great loop that passes round the head of each: that is, crosses his nape. Half-way between them is a dead line. The one who pulls the other over this line is winner. The contestant can at any time end the bout by lowering his head so the strap slips off; but this counts one against him. Game is best out of five, seven, eleven, or thirteen points. Poison This is an ancient game. A circle about three feet across is drawn on the ground. The players, holding hands, make a ring around this, and try to make one of the number step into the poison circle. He can evade it by side-stepping, by jumping over, or by dragging another fellow into it. First to make the misstep is "it" for the time or for next game. Hat-Ball When I was among the Chepewyan Indians of Great Slave Lake, in 1907, I made myself popular with the young men, as well as boys, by teaching them the old game of hat-ball. The players (about a dozen) put their hats in a row near a house, fence, or log (hollows up). A dead line is drawn ten feet from the hats; all must stand outside of that. The one who is "it" begins by throwing a soft ball into one of the hats. If he misses the hat, a chip is put into his own, and he tries over. As soon as he drops the ball into a hat, the owner runs {304} to get the ball; all the rest run away. The owner must not follow beyond the dead line, but must throw the ball at some one. If he hits him, a chip goes into that person's hat; if not, a chip goes into his own. As soon as some one has five chips, he wins the booby prize: that is, he must hold his hand out steady against the wall, and each player has five shots at it with the ball, as he stands on the dead line. Duck-on-a-Rock This is a good old grandfather game. Each player has a large, smooth, roundish stone, about five or six inches through. This is his duck. He keeps it permanently. Toe rock is any low bowlder, block, stump, bump, or hillock on level ground. A dead line is drawn through the rock, and another parallel, fifteen feet away, for a firing line. The fellow who is "it," or "keeper," perches his duck on the rock. The others stand at the firing line and throw their ducks at his. They must not pick them up or touch them with their hands when they are beyond the dead line. If one does, then the keeper can tag him (unless he reaches the firing line), and send him to do duty as keeper at the rock. But they can coax their ducks with their feet, up to the dead line, not beyond, then watch for a chance to dodge back to the firing line, where they are safe at all times. If the duck is knocked off by anyone in fair firing, the keeper is powerless till he has replaced it. Meantime, most of the players have secured their ducks and got back safely to the firing line. Road-side Cribbage This is a game we often play in the train, to pass the time pleasantly. Sometimes one party takes the right side of the road, with the windows there, and the other the left. Sometimes all players sit on the same side. The game is, whoever is first to see certain things agreed on scores so many points. Thus: A crow or a cow counts 1 A cat 2 A hawk 3 An owl 4 A sheep 5 A goat 6 A horse 7 {305} The winner is the one who first gets twenty-five or fifty points, as agreed. When afoot, one naturally takes other things for points, as certain trees, flowers, etc. Lion Hunting (The games from Lion Hunting to Hare and Hounds are from General Baden-Powell.) A lion is represented by one scout, who goes out with tracking irons on his feet, and a pocketful of corn or peas, and six lawn-tennis balls or rag balls. He is allowed half an hour's start, and then the patrol go after him, following his spoor, each armed with one tennis ball with which to shoot him when they find him. The lion may hide or creep about or run, just as he feels inclined, but whenever the ground is hard or very greasy he must drop a few grains of corn every few yards to show the trail. If the hunters fail to come up to him neither wins the game. When they come near to his lair the lion fires at them with his tennis balls, and the moment a hunter is hit he must fall out dead and cannot throw his tennis ball. If the lion gets hit by a hunter's tennis ball he is wounded, and if he gets wounded three times he is killed. Tennis balls may only be fired once; they cannot be picked up and fired again in the same fight. Each scout must collect and hand in his tennis balls after the game. In winter, if there is snow, this game can be played without tracking irons, and using snowballs instead of tennis balls. Plant Race Start off your scouts, either cycling or on foot, to go in any direction they like, to get a specimen of any ordered plant, say a sprig of yew, a shoot of ilex, a horseshoe mark from a chestnut tree, a briar rose, or something of that kind, whichever you may order, such as will tax their knowledge of plants and will test their memory as to where they noticed one of the kind required and will also make them quick in getting there and back. Throwing the Assegai Target, a thin sack, lightly stuffed with straw, or a sheet of card-board, or canvas stretched on a frame. Assegais to be made of wands, with weighted ends sharpened or with iron arrow heads on them. {306} Flag Raiding Two or more patrols on each side. Each side will form an outpost within a given tract of country to protect three flags (or at night three lanterns two feet above ground), planted not less than two hundred yards (one hundred yards at night) from it. The protecting outpost will be posted in concealment either all together or spread out in pairs. It will then send out scouts to discover the enemy's position. When these have found out where the outpost is, they try to creep round out of sight till they can get to the flags and bring them away to their own line. One scout may not take away more than one flag. This is the general position of a patrol on such an outpost: Pair of Scouts Pair of Scouts Pair of Scouts Patrol Leader P. P. P. Flags Any scout coming within fifty yards of a stronger party will be put out of action if seen by the enemy; if he can creep by without being seen it is all right. Scouts posted to watch as outposts cannot move from their ground, but their strength counts as double, and they may send single messages to their neighbors or to their own scouting party. An umpire should be with each outpost and with each scouting patrol. At a given hour operations will cease, and all will assemble at the given spot to hand in their reports. The following points might be awarded: For each flag or lamp captured and brought in--5 For each report or sketch of the position of the enemy's outposts up to five--5 For each report of movement of enemy's scouting patrols--2 The side which makes the biggest total wins. The same game may be played to test the scouts in stepping lightly--the umpire being blindfolded. The practice should preferably be carried out where there are dry twigs lying about, and gravel, etc. The scout may start to stalk the blind enemy at one hundred yards' distance, and he must do it fairly fast--say, in one minute and a half--to touch the blind man before he hears him. {307} Stalking and Reporting The umpire places himself out in the open and sends each scout or pair of scouts away in different directions about half a mile off. When he waves a flag, which is the signal to begin, they all hide, and then proceed to stalk him, creeping up and watching all he does. When he waves the flag again, they rise, come in, and report each in turn all that he did, either by handing in a written report or verbally, as may be ordered. The umpire meantime has kept a lookout in each direction, and, every time he sees a scout he takes two points off that scout's score. He, on his part, performs small actions, such as sitting down, kneeling, looking through glasses, using handkerchief, taking hat off for a bit, walking round in a circle a few times, to give scouts something to note and report about him. Scouts are given three points for each act reported correctly. It saves time if the umpire makes out a scoring card beforehand, giving the name of each scout, and a number of columns showing each act of his, and what mark that scout wins, also a column of deducted marks for exposing themselves. Spider and Fly A bit of country or section of the town about a mile square is selected as the web, and its boundaries described, and an hour fixed at which operations are to cease. One patrol (or half-patrol) is the "spider," which goes out and selects a place to hide itself. The other patrol (or half-patrol) go a quarter of an hour later as the "fly" to look for the "spider." They can spread themselves about as they like, but must tell their leader anything that they discover. An umpire goes with each party. If within the given time (say, about two hours) the fly has not discovered the spider, the spider wins. The spiders write down the names of any of the fly patrol that they may see. Stalking Instructor acts as a deer--not hiding, but standing, moving a little now and then if he likes. Scouts go out to find, and each in his own way tries to get up to him unseen. Directly the instructor sees a scout, he directs him to stand up as having failed. After a certain time the instructor calls {308} "time," all stand up at the spot which they have reached, and the nearest wins. _Demonstrate the value of adapting color of clothes to background by sending out one boy about five hundred yards to stand against different backgrounds in turn, till he gets one similar in color to his own clothes._ _The rest of the patrol to watch and to notice how invisible he becomes when he gets a suitable background. E. g., a boy in a gray suit standing in front of dark bushes, etc., is quite visible but becomes less so if he stands in front of a gray rock or house; a boy in a dark suit is very visible in a green field, but not when lie stands in an open door-way against dark interior shadow_. Scout Hunting One scout is given time to go out and hide himself, the remainder then start to find him; he wins if he is not found, or if he can get back to the starting point within a given time without being touched. Relay Race One patrol pitted against another to see who can get a message sent a long distance in shortest time by means of relays of runners (or cyclists). The patrol is ordered out to send in three successive notes or tokens (such as sprigs of certain plants), from a point, say, two miles distant or more. The leader in taking his patrol out to the spot drops scouts at convenient distances, who will then act as runners from one post to the next and back. If relays are posted in pairs, messages can be passed both ways. Track Memory Make a patrol sit with their feet up, so that other scouts can study them. Give the scouts, say, three minutes to study the boots. Then leaving the scouts in a room or out of sight, let one of the patrol make some footmarks in a good bit of ground. Call up the scouts one by one and let them see the track and say who made it. Spot the Thief Get a stranger to make a track unseen by the scouts. The scouts study his track so as to know it again. Then put the stranger among eight or ten others and let them all make their tracks for the boys to see, going by in rotation. Each scout then in turn whispers to the umpire which man, {309} made the original track--describing him by his number in filing past. The scout who answers correctly wins; if more than one answers correctly, the one who then draws the best diagram, from memory, of the footprint wins. Smugglers Over the Border The "border" is a certain line of country about four hundred yards long, preferably a road or wide path or bit of sand, on which foot tracks can easily be seen. One patrol watches the border with sentries posted along this road, with a reserve posted farther inland. This latter about half-way between the "border" and the "town"; the "town" would be a base marked by a tree, building, or flags, etc., about half a mile distant from the border. A hostile patrol of smugglers assemble about half a mile on the other side of the border. They will all cross the border, in any formation they please, either singly or together or scattered, and make for the town, either walking or running, or at scouts' pace. Only one among them is supposed to be smuggling, and he wears tracking irons, so that the sentries walk up and down their beat (they may not run till after the "alarm"), waiting for the tracks of the smuggler. Directly a sentry sees the track, he gives the alarm signal to the reserve and starts himself to follow up the track as fast as he can. The reserves thereupon cooperate with him and try to catch the smuggler before he can reach the town. Once within the boundary of the town he is safe and wins the game. Shop Window Out-doors in Town Umpire takes a patrol down a street past six shops, gives them half a minute at each shop, then, after moving them off to some distance, he gives each boy a pencil and card, and tells him to write from memory, or himself takes down, what they noticed in, say, the third and fifth shops. The one who sets down most articles correctly wins. It is useful practice to match one boy against another in heats--the loser competing again, till you arrive at the worst. This gives the worst scouts the most practice. Similar Game In-doors Send each scout in turn into a room for half a minute; when he comes out take down a list of furniture and articles which he notices. The boy who notices most wins. {310} The simplest way of scoring is to make a list of the articles in the room on your scoring paper with a column for marks for each scout against them, which can then easily be totalled up at foot. Follow the Trail Send out a "hare," either walking or cycling, with a pocketful of corn, nutshells, confetti paper, or buttons, etc., and drop a few here and there to give a trail for the patrol to follow. Or go out with a piece of chalk and draw the patrol sign on walls, gate posts, pavements, lamp posts, trees, etc., every here and there, and let the patrol hunt you by these marks. Patrols should wipe out all these marks as they pass them for tidiness, and so as not to mislead them for another day's practice. The other road signs should also be used, such as closing up certain roads as not used, and hiding a letter at some point, giving directions as to the next turn. Scout's Nose In-doors Prepare a number of paper bags, all alike, and put in each a different smelling article, such as chopped onion in one, tan in another, rose leaves, leather, anise-seed, violet powder, orange peel, etc. Put these packets in a row a couple of feet apart, and let each competitor walk down the line and have five seconds sniff at each. At the end he has one minute in which to write down or to state to the umpire the names of the different objects smelled, from memory, in their correct order. Scout Meets Scout in Town or Country Single scouts, or complete patrols or pairs of scouts, to be taken out about two miles apart, and made to work toward each other, either alongside a road, or by giving each side a landmark to work to, such as a steep hill or big tree, which is directly behind the other party, and will thus insure their coming together. The patrol which first sees the other wins. This is signified by the patrol leader holding up his patrol flag for the umpire to see, and sounding his whistle. A patrol need not keep together, but that patrol wins which first holds out its flag, so it is well for the scouts to be in touch with their patrol leaders by signal, voice, or message. Scouts may employ any ruse they like, such as climbing into trees, hiding in carts, etc., but they must not dress up in disguise. This may also be practised at night. {311} Shoot Out Two patrols compete. Targets: bottles or bricks set up on end to represent the opposing patrol. Both patrols are drawn up in line at about twenty to twenty-five yards from the targets. At the word "fire," they throw stones at the targets. Directly a target falls, the umpire directs the corresponding man of the other patrol to sit down--killed. The game goes on, if there are plenty of stones, till the whole of one patrol is killed. Or a certain number of stones can be given to each patrol, or a certain time limit, say one minute. Kim's Game Place about twenty or thirty small articles on a tray, or on the table or floor, such as two or three different kinds of buttons, pencils, corks, rags, nuts, stones, knives, string, photos--anything you can find--and cover them over with a cloth or coat. Make a list of these, and make a column opposite the list for each boy's replies. Then uncover the articles for one minute by your watch, or while you count sixty at the rate of "quick march." Then cover them over again. Take each boy separately and let him whisper to you each of the articles that he can remember, and mark it off on your scoring sheet. The boy who remembers the greatest number wins the game. Morgan's Game Scouts are ordered to run to a certain boarding, where an umpire is already posted to time them. They are each allowed to look at this for one minute, and then to run back to headquarters and report to the instructor all that was on the boarding in the way of advertisements. Snow Fort The snow fort may be built by one patrol according to their own ideas of fortification, with loopholes, etc., for looking out. When finished, it will be attacked by hostile patrols, using snowballs as ammunition. Every scout struck by a snowball is counted dead. The attackers should, as a rule, number at least twice the strength of the defenders. {312} Siberian Man Hunt One scout as fugitive runs away across the snow in any direction he may please until he finds a good hiding place, and there conceals himself. The remainder, after giving him twenty minutes' start or more, proceed to follow him by his tracks. As they approach his hiding place, he shoots at them with snowballs, and every one that is struck must fall out dead. The fugitive must be struck three times before he is counted dead. Hare and Hounds Two or more persons representing the hares, and provided with a large quantity of corn, are given a start of several minutes and run a certain length of time, then return by another route to the starting point, all the time scattering corn in their path. After the lapse of the number of minutes' handicap given the hares, those representing the hounds start in pursuit, following by the corn and trying to catch the hares before they reach the starting-point in returning. The handicap given the hares should be small, depending on the running abilities of the hares and hounds. The fastest runners are usually picked for the hounds. Chalk the Arrow This is usually played in the city streets, one player running and trying to keep out of sight of the others who follow. The runner is given time to disappear around the first corner before the others start after him, and at every corner he turns he marks (with chalk) an arrow pointing in the direction he takes. Those pursuing follow by the arrow, the first one seeing him being the runner for the next time. This may also be played by having any number run and only one follow, the first becoming "it" for the next time. Dodge Ball Of any number of players, half of that number form a circle, while the other half stand inside of the ring (centre) facing outward. Now, the game for those in the centre is to dodge the ball which is thrown by any of those forming the circle with the intention of striking the centre ones {313} out. Every time a member is struck he is dead, and takes his place among those of the circle. Now he has a chance to throw at those remaining in the centre. This arrangement keeps all taking part busy. Only one is out at a time. This being kept up until finally only one is left. He is hailed the king. For next round, players exchange places, i. e., those who were in the centre now form the circle. Note: If the touch is preceded by a bound of the ball it does not count. Prisoner's Base Goals are marked off at both ends of the playground, the players divided into two equal divisions, occupying the two goals. About ten paces to the right of each goal is a prison. A player advances toward the opposite goal, when one from that goal starts out to catch him. He retreats, and one from his side runs to his rescue by trying to catch the pursuer--who in turn is succored by one from his side, and so on. Every player may catch anyone from the opposite side who has been out of goal longer than he has. Any player caught is conducted to the prison by his captor and must remain there until rescued by some one from his side, who touches him with the hand. The one who does this is subject to being caught like any other player. Throwing the Spear The game is an old Greek and Persian pastime. "Throw the spear and speak the truth," was a national maxim of the Persians that we may copy with advantage. The apparatus required is some light spears and an archery target. The spears should vary from five to six feet in length; the point should be shod with a steel tip, having a socket into which the wooden handle is fitted, and made fast by small screws passing through holes in the sides of the metal, and then into the wood itself. The wood, for about a foot above the barb, should be about three quarters of an inch in diameter, and from thence gradually taper to about a quarter of an inch in thickness until the end of the spear is reached. Some spears are fitted with feathers, like an arrow, but these are not necessary to obtain a good throw, and soon get dismantled in continually falling upon the ground. Any ordinary target will serve. It may be an archery target, a sack full of straw, or a sod bank. {314} The object of the contest is to hit the target from a given mark, the firing line. Whoever throws nearest to the centre of the target the greatest number of times out of six shots is hailed the winner. The best form for throwing is with the left foot forward, the leg perfectly straight, body well back, its weight resting on the right leg. Now extend the left arm forward, in a line with the shoulder, and over the left leg; poise the spear horizontally in the right hand, holding at the centre of gravity by the forefinger and thumb. Bring the right arm backward until the hand is behind the right shoulder. Now, inclining the point of the spear slightly upward, make your cast, bringing the right arm forward, followed by the right side of the body, the right leg forward and the left arm backward. Count yourself fortunate if you even hit the target in the first few attempts, but practice will make a wonderful difference. The distance should be mutually agreed upon, but fifty feet for a boy of fifteen and one hundred feet for an adult will be found about right. To "throw the javelin" is another phase of this pastime. The javelin is four to five feet in length, three quarters of an inch in thickness, and fitted with a barbed end, slightly heavier than the spear end. The "object of the game" is to throw the javelin as far as possible but not at a target; instead, the javelin must stick into the ground. In throwing the javelin, hold it in the right hand, the left leg and hand being advanced; the barb and arm at this point should be at the rear. Then, describing a semicircle with the arm over the right shoulder, and leaning well to the rear, hurl the weapon as far as possible forward. Arctic Expedition Each patrol make a bob sleigh with ropes, harness, for two of their number to pull or for dogs if they have them and can train them to do the work. Two scouts or so go a mile or two ahead, the remainder with the sleigh follow, finding the way by means of the spoor, and by such signs as the leading scouts may draw in the snow. All other drawings seen on the way are to be examined, noted, and their meaning read. The sleigh carries rations and cooking pots, etc. Build snow huts. These must be made narrow, according to the length of the sticks available for forming the roof, which can be made with brushwood and covered with snow. {315} Dragging Race A line of patients from one patrol is laid out fifty feet distant from the start. Another patrol, each carrying a rope, run out, tie ropes to the patients, and drag them in. Time taken of last in. Patrols change places. The one which completes in the shortest time wins. Knots must be carefully tied, and patients' coats laid out under their heads. Far and Near Umpire goes along a given road or line of country with a patrol in patrol formation. He carries a scoring card with the name of each scout on it. Each scout looks out for the details required, and directly he notices one he runs to the umpire and informs him or hands in the article, if it is an article he finds. The umpire enters a mark accordingly against his name. The scout who gains the most marks in the walk wins. Details like the following should be chosen to develop the scout's observation and to encourage him to look far and near, up and down, etc. The details should be varied every time the game is played; and about eight or ten should be given at a time. Every match found 1 point Every button found 1 point Bird tracks 2 points Patch noticed on stranger's clothing or boots 2 points Gray horse seen 2 points Pigeon flying 2 points Sparrow sitting 2 points Ash tree 2 points Broken chimney-pot 2 points Broken window 1 point Fire-lighting Race To collect material, build, and light a fire till the log given by umpire is alight. Follow My Leader With a large number of boys this can be made a very effective display, and is easy to do at a jog trot, and occasional "knee-up" with musical accompaniment. It also can be done at night, {316} each boy carrying a Chinese lantern on top of his staff. If in a building all lights, of course, would be turned down. A usual fault is that the exercise is kept on too long, till it wearies both audience and performers. Games in Path-finding Instructor takes a patrol in patrolling formation into a strange town or into an intricate piece of strange country, with a cycling map. He then gives instructions as to where he wants to go, makes each scout in turn lead the patrol, say, for seven minutes if cycling, fifteen minutes if walking. This scout is to find the way entirely by the map, and points are given for ability in reading. Mountain Scouting This has been played by tourists' clubs in the lake district, and is very similar to the "Spider and Fly" game. Three hares are sent out at daybreak to hide themselves about in the mountains: after breakfast a party of hounds go out to find them before a certain hour, say 4 o'clock P.M. If they find them even with field-glasses, it counts, provided that the finder can say definitely who it was he spotted. Certain limits of ground must be given, beyond which anyone would be out of bounds, and therefore disqualified. Knight Errantry Scouts go out singly, or in pairs, or as a patrol. If in a town, to find women or children in want of help, and to return and report, on their honor, what they have done. If in the country, call at any farms or cottages and ask to do odd jobs--for nothing. The same can be made into a race called a "Good Turn" race. Unprepared Plays Give the plot of a short, simple, play and assign to each player his part, with an outline of what he has to do and say, and then let them act it, making up the required conversation as they go along. This develops the power of imagination and expression on points kept in the mind, and is a valuable means of education. It is well before starting to act a play in this way to be a little less ambitious, and to make two or three players merely {317} carry out a conversation on given topics leading up to a given point, using their own words and imaginations in doing so. The Treasure Hunt The treasure hunt needs observation and skill in tracking, and practically any number can take part in it. Several ways of playing the game are given below. 1. The treasure is hidden and the scouts know what the treasure is; they are given the first clew, and from this all the others can be traced. Such clews might be (a) written on a gate post: "Go west and examine third gate on north side of stream"; (b) on that gate, scout's sign pointing to notice board on which is written, "Strike south by south-east telegraph post, No. 28," and so on. The clews should be so worded as to need some skill to understand, and the various points should be difficult of access from one another. This method might be used as a patrol competition, starting off patrols at ten-minute intervals, and at one particular clew there might be different orders for each patrol, to prevent the patrols behind from following the first. 2. The clews may be bits of colored wood tied to gates, hedges, etc., at about three-yard intervals, leading in a certain direction, and when these clews come to the end it should be known that the treasure is hidden within so many feet. To prevent this degenerating into a mere game of follow my leader, several tracks might be laid working up to the same point, and false tracks could be laid, which only lead back again to the original. 3. Each competitor or patrol might be given a description of the way--each perhaps of a slightly different way; the description should make it necessary to go to each spot in turn; and prevent any "cutting" in the following way: "Go to the tallest tree in a certain field, from there go one hundred yards north, and then walk straight toward a church tower which will be on your left," etc. All the descriptions should lead by an equal journey to a certain spot where the treasure is hidden. The first to arrive at that spot should not let the others know it is the spot, but should search for the treasure in as casual a manner as possible. Will-o'-the-Wisp This game should take place across country at night. Two scouts set off in a given direction with a lighted bull's-eye {318} lantern. After two minutes have passed the patrol or troop starts in pursuit. The lantern bearer must show his light at least every minute concealing it for the rest of the time. The two scouts take turns in carrying the light, and so may relieve each other in difficulties, but either may be captured. The scout without the light can often mingle with the pursuers without being recognized and relieve his friend when he is being hard pressed. They should arrange certain calls or signals between themselves. Treasure Island A treasure is known to be hidden upon a certain island or bit of shore marked off, and the man who hid it leaves a map with clews for finding it (compass, directions, tide marks, etc.). This map is hidden somewhere near the landing-place; the patrols come in turn to look for it--they have to row from a certain distance, land, find the map, and finally discover the treasure. They should be careful to leave no foot tracks, etc., near the treasure, because then the patrols that follow them will easily find it. The map and treasure are to be hidden afresh for the next patrol when they have been found. The patrol wins which returns to the starting place with the treasure in the shortest time. (This can be played on the river, the patrols having to row across the river to find the treasure.) Horse and Rider Tourney In playing this game it is necessary to have a soft, velvety piece of grass, or if in doors, in the gymnasium, cover the floor with regular gymnasium mats. It requires four boys to play the game, two being horses and the other two riders. The riders mount their horses and dash at each other with great caution, striving to get a good hold of each other in such a way as to compel the opponent to dismount. This can be done either by dragging him from his mount or by making the horse and rider lose their balance so as to throw them off their feet. A great deal of sport can be gotten out of this game, and boys become very skilful after a little practice. Mumbly Peg (From Daniel Carter Beard, National Scout Commissioner) First: Hold the right fist with the back to the ground and with the jack-knife, with blade pointing to the right, resting {319} on top of the closed fingers. The hand is swung to the right, up and over, describing a semicircle, so that the knife falls point downward and sticks, or should stick, upright in the ground. If there is room to slip two fingers, one above the other, beneath the handle of the knife, and if the point of the knife is hidden in the ground, it counts as a fair stick or throw. Second: The next motion is the same as the one just described, but is performed with the left. Third: Take the point of the blade between the first and second fingers of the right hand, and fillip it with a jerk so that the knife turns once around in the air and strikes the point into the ground. Fourth: Do the same with the left hand. Fifth: Hold the knife as in the third and fourth positions, and bring the arm across the chest so that the knife handle touches the left ear. Take hold of the right ear with the left hand and fillip the knife so that it turns once or twice in the air and strikes on its point in the earth. Sixth: Do the same with the left hand. Seventh: Still holding the knife in the same manner, bring the handle up to the nose and fillip it over through the air, so that it will stick in the ground. Eighth: Do the same with the handle at the right eye. Ninth: Repeat with the handle at the left eye. Tenth: Place the point of the blade on the top of the head. Hold it in place with the forefinger, and with a downward push send it whirling down to earth, where it must stick with the point of blade in the earth. Eleventh to Fifteenth: Hold the left hand with the fingers pointing upward and, beginning with the thumb, place the point of the knife on each finger as described above, and the forefinger of the right hand on the end of the knife handle. By a downward motion, throw the knife revolving through the air, so that it will alight with the point of the blade in the sod. Sixteenth to Twentieth: Repeat, with the right hand up and the forefinger of the left hand on the knife handle. Twenty-first, twenty-second: Do the same from each knee. Twenty-third: Hold the point of the blade between the first and second fingers, and, placing the hand on the forehead, fillip the knife back over the head, so that it will stick in the ground behind the person ready for the next motion. Twenty-fourth: After twenty-three the knife is left in the ground. Then with the palm of the hand strike the knife handle a smart blow that will send it revolving over the ground {320} for a yard, more or less, and cause it to stick in the ground where it stops. This is called "ploughing the field." When a miss is made the next player takes his turn, and when the first player's turn comes again he must try the feat over that he failed to perform last. A good player will sometimes go through almost all the twenty-four motions without failing to make a "two finger," that is, a fair stick, each time; but it is very unusual for anyone to run the game out in one inning. This is the game in twenty-four motions; many boys play it double that number. Outdoor Athletic Standards The athletic standards given below are those which most boys ought to be able to attain. They are the result of the experience of several physical directors who have made a special study of athletics and physical work among boys. The rules governing the events are found in the official handbook of the Athletic League of North America. These rules must be strictly adhered to. EVENTS UNDER UNDER UNDER UNDER OVER 90 LBS. 110 LBS. 125 LBS. 140 LBS. 140 LBS. (1) Running Broad Jump 12' 13' 14' 15' 16' (2) Running High Jump 3' 11" 4' 1" 4' 4" 4' 7" 4' 10" (3) Standing Broad Jump 6' 6" 7' 7' 6" 8' 8' 6" (4) Standing High Jump 3' 2" 3' 4" 3' 6" 3' 8" 3' 10" (5) Pull-Up (times) 5 7 9 11 13 (6) 20-Yard Swim 20 sec. 18 sec. 16 sec. 14 sec. 12 sec. (7) 40-Yard Swim 40 sec. 39 sec. 38 sec. 37 sec. 36 sec. (8) 50-Yard Dash 7.8 sec. 7.4 sec. 7 sec. 6.6 sec. 6.2 sec. (9) Eight-Potato Race 45 sec. 43 sec. 41 sec. 39 sec. 37 sec. (10) 8 lb.-Shot Put * 25' 30' 35' 40' (11) Push-Up from Floor * 11 13 15 17 (12) Rope Climb * 14 sec. 12 sec. 10 sec. 8 sec. (13) 100-Yard Dash * * 13 sec. 12.6 sec. 12.2 sec. * Should not attempt this event For merit badge a boy under ninety pounds must qualify in seven of the first nine events; a boy under one hundred and ten pounds must qualify in ten of the first twelve events; all others must qualify in their proper class in eleven of the thirteen events. {321} Notes {322} Notes {323} CHAPTER IX PATRIOTISM AND CITIZENSHIP _By Waldo H. Sherman, Author of "Civics--Studies in American Citizenship"_ OUR COUNTRY America is the home of social, religious, and political liberty--"the land of the free and the home of the brave." As a nation, we have always been rich in land, and for this reason millions of people have sought our shores. We have come into possession of our territory through treaty, purchase, and annexation. In speaking of our territorial area we usually speak of the "original territory" and "additions" to same. When we speak of "original territory" we mean that part of the United States which was ceded to us by Great Britain in the peace treaty of 1783, at the close of the War of the Revolution. This territory, in brief, is described as follows: East to the Atlantic Ocean, west to the Mississippi River, north to the Great Lakes and Canada, and as far south as the northern line of Florida. We sometimes hear it spoken of as the territory of the "Thirteen Original States," meaning the states that formed the Government of the Constitution in 1789. However if we look at the map we shall see that the original territory includes not only the territory of the thirteen original states, but comprises also land out of which twelve other states have been formed. Looking at this area to-day, however, it seems a small part of our country compared with our present limits. Additions _Louisiana Purchase_: What is known as the Louisiana Purchase we bought from France in 1803. It consisted of 875,025 square miles, for which we paid $15,000,000. It is described as follows: west of the Mississippi River to the Rocky Mountains, north to Canada, and south to the Gulf of Mexico, exclusive of Texas. This is a territory greater than the present combined areas of Spain, Portugal, Italy, Hungary, and the Balkan states. {324} _Florida Purchase_: In 1819, we purchased Florida from Spain at a cost of over $5,000,000, and this single state is larger in territorial area than the combined territory of Denmark, Netherlands, Belgium, and Switzerland. _Texas_: In 1845, Texas came to us by annexation, but the outcome of this annexation later on was our war with Mexico. In territorial area this is an empire in itself--larger than the whole German Empire. _Oregon Territory_: In 1846, by treaty with Great Britain, we acquired what is known as the Oregon Territory. This includes the states of Oregon, Washington, and Idaho. _Mexican Cession and Purchase from Texas_: As an outcome of the Mexican War, we obtained from Mexico, in 1848, the territory of California, Nevada, Utah, Arizona, and a part of New Mexico at a cost of $15,000,000; and in 1850, we purchased from Texas the remaining part of New Mexico and that part of Colorado not included in the Louisiana Purchase, at a cost of $10,000,000. _Gadsden Purchase_: In 1853, we made what is known as the Gadsden Purchase, acquiring thus from Mexico a needed tract of land on the boundary between Mexico, Arizona, and New Mexico, paying for this tract $10,000,000. _Alaska_: In 1867, we paid Russia $7,000,000, and added Alaska to our possessions. This purchase is spoken of in history as "Seward's Folly," because the transaction, made while he was secretary of state, was not generally considered a good bargain. Nevertheless it has proved one of our most valuable possessions. _Hawaii_: In 1898, we reached out into the Pacific waters and annexed the beautiful Hawaiian or Sandwich Islands. _Porto Rico, Pine Islands, Guam, Philippine Islands_: In 1898, the island of Porto Rico with an area of 3600 square miles came into our possession as an outcome of the Spanish-American War; likewise the Pine Islands with their 882 square miles; Guam with 175 square miles; and the Philippine Islands with a territorial area of 143,000 square miles. But for these latter in settlement of a number of private claims, and to gain peaceable possession of various public lands, we paid Spain $20,000,000. _Samoan Islands_: In 1899, we acquired the Samoan Islands, with an area of 73 square miles; and, in 1901, some additional islands in the Philippines. {325} Land Settlements The first permanent English settlements in America were made at Jamestown, Va., in 1607, and at Plymouth, Mass., in 1620; and from these two settlements we may trace in large part the growth, character, and development of our national life. The story of the "Pilgrim Fathers" in Massachusetts has been told for generations in literature and in song, and can never cease to be of romantic and thrilling interest. The story of the settlement and dispersal of other nationalities in America--the Swedes in Delaware, the Dutch in New York, the Spanish and French in Florida and along the banks of the Mississippi and Ohio Rivers--all this is summed up in what is known as "colonial history." In 1763, at the close of the French and Indian wars, England had come into possession of practically all the territory east of the Mississippi--that territory which was ceded in 1783 as the original territory of the United States. You will sometimes hear it said that thirteen is an unlucky number. Indeed you may have known people so superstitious that they refuse to sit down at a table when the number is thirteen. Again you may know it to be a fact that some hotels do not have a room numbered thirteen, and that many steamboats likewise follow the same custom in state-room arrangement. Strange superstition for Americans! It took thirteen states to make our Union; we have made thirteen additions to our territory; when George Washington was inaugurated as president, a salute of thirteen guns was fired; and, finally, the foundation of the flag of our country bears thirteen stripes. The American Revolution The story of the American Revolution (1775-1783)--Declaration of Independence (1776), the adoption of the Articles of Confederation (1781), and, finally, the making and adoption of the Constitution of the United States in 1789--all is summed up in a period of fourteen years, and may be told and written in the life of George Washington, who was indeed the "Father of His Country." The cause of the American Revolution was England's oppression of her American colonists; and the injustice of taxation without representation, with other injustices, finally brought about rebellion. The war began in Massachusetts with the battles of Lexington and Concord, April 19, 1775, and ended at Yorktown, Va., October 19, 1781. The treaty of peace was {326} signed at Paris, France, September 3, 1783, and November 25 of that year, known in history as "Evacuation Day," the British took their departure down the bay of New York harbor and America was free. Now do we find ourselves at the fireside of American patriotism. Here is Washington. He is a Virginian, and the American people know him at this time as Colonel Washington. It is the 13th day of June, 1775, and the second Continental Congress is in session at Philadelphia. John Adams of Massachusetts has the floor. He is to show himself at this time the master statesman. Justly has he been called the "Colossus of the Revolution." On his way to Independence Hall this morning he meets his cousin, Samuel Adams, and tells him what he is going to do. "We must," he says; "act on this matter at once. We must make Congress declare for or against something. I'll tell you what I am going to do. I am determined this very morning to make a direct motion that Congress shall adopt the army before Boston, and appoint the Virginian, Colonel Washington, commander of it." Adams is now stating to the Congress the gravity of the situation; he points out the necessity of immediate action the colonies must be united, the army must be brought together, disciplined, and trained for service, and, under Congress, a fitting commander appointed. "Such a gentleman," he said, "I have in mind. I mention no names, but every gentleman here knows him at once as a brave soldier and a man of affairs. He is a gentleman from Virginia, one of this body, and well known to all of us. He is a gentleman of skill and excellent universal character and would command the approbation of all the colonies better than any other person in the Union." George Washington is in the hall. The eyes of all Congress have turned toward him. He is surprised, confused, and embarrassed, leaves his seat and hurries into the library. Congress spent two days considering Adams's motion, for there were other men who had hoped for the appointment; but finally, on the 15th of June, 1775, a ballot was taken, and Washington was unanimously elected commander-in-chief of the Continental Army. On July 2, 1775, he took command of the army at Cambridge, Mass., and March 17, 1776, the British were expelled from Boston. {327} We now come to the Declaration of Independence, July 4, 1776. It was written by Thomas Jefferson, at that time a young man of thirty-three. The committee of the General Congress appointed to draft it, consisted of the following: Thomas Jefferson, John Adams, Benjamin Franklin, Roger Sherman, and Robert R. Livingston. The strong feeling of Thomas Jefferson as he wrote the Declaration is indicated by his statement that, "Rather than submit to the right of legislating for us assumed by the British Parliament, I would lend my hand to sink the whole island in the ocean." Here also we get a glimpse of one of the most interesting and delightful characters in the history of this period--Benjamin Franklin. History records that while Thomas Jefferson wrote the Declaration of Independence, a few verbal suggestions were made by Doctor Franklin, as the following conversation reported to have taken place between them would indicate: "Well, Brother Jefferson," said Franklin, "is the fair copy made?" "All ready, doctor," replied Jefferson. "Will you hear it through once more?" "As many times as you wish," responded the smiling doctor, with a merry twinkle in his eyes. "One can't get too much of a good thing, you know." Jefferson then read to Franklin the Declaration of Independence, which has been pronounced one of the world's greatest papers. "That's good, Thomas! That's right to the point! That will make King George wince. I wish I had done it myself." It is said Franklin would "have put a joke into the Declaration of Independence, if it had fallen to his lot to write that immortal document." The Declaration of Independence went forth to the world signed by one man, John Hancock--which explains the expression you sometimes hear, "Put your John Hancock there." It was, however, signed later by all the members of that Congress--fifty-four in number. This immortal document has been carefully preserved and the original may be seen at Washington. The Declaration was a notice to Great Britain and to all the world that the American colonists would no longer be subject to Great Britain; that henceforth they were to be a free and independent people, holding Great Britain as they held the rest of mankind, "enemies in war--in peace friends." This Declaration marks the birth of our nation. Our government fathers fully realized the step they were taking. They knew it meant a final breaking with the home government of England, but--"with a firm reliance on the protection of Divine Providence," in support of this {328} Declaration, they pledged to each other "their lives, their fortunes and their sacred honor." Following the expulsion of the British from Boston, the battle field of the Revolution changes to New York, moving to Harlem Heights and White Plains; then to New Jersey; Trenton, and Princeton; then to Pennsylvania; Brandywine, Westchester, Germantown, Valley Forge, and on to Monmouth. But here let us pause. It has been a terrible winter at Valley Forge. While the British at Philadelphia, twenty miles away, have been living in luxury, our Washington and his men have suffered bitterly with hunger and cold; and out of a list of eleven thousand men, three thousand at Valley Forge lay sick at one time. But at last the spring has come and Washington has now been nearly three years in service. Listen! The order has gone forth! At 10:30 o'clock comes the signal, and the firing of a cannon sees all men under arms! At 11:30 o'clock the second signal is given and the march begins. It is May 7, 1778, and Washington is assembling his men. Great news has come and it is fitting to return thanks to Divine Providence--so reads his proclamation. Now comes the third signal, the firing of thirteen cannon! Another signal! and the whole army breaks into a loud huzza "Long live the King of France!" followed by a running fire of guns. On this same day in the afternoon, Washington gives a banquet to his officers, aides, and guests, to which they march arm-in-arm, thirteen abreast. What does it mean? It means that Benjamin Franklin has been heard from, and that an alliance with France, England's bitterest enemy, has been made. Some day when you are in Washington, you may see directly in front of the White House, Lafayette Park, and, knowing the story of the Revolution, you understand why it is there. You also understand why Washington's army on that May morning shouted, "Long live the King of France." But it is not our purpose here to tell the whole story: we can only touch the high points. Again the army moves to White Plains and on to Middlebrook and New Windsor; and Washington spends the winter (1781) at Morristown, N. J. The end is approaching. He joins Lafayette at Yorktown, Va., and on October 19th, Cornwallis, the British general, surrenders to George Washington, commander-in-chief of the American Army. Thus the conflict begun in one English settlement is ended in the other. Massachusetts marks the beginning and Virginia the ending of the War of the Revolution. {329} The War of 1812-1815 The War of 1812 was a naval war. It was a battle for rights--the rights of our sailors, the rights of our commerce. American ships and cargoes were being confiscated. France and England and the Barbary pirates were engaged in a profitable war on our commerce, and last but not least twenty thousand American seamen had been pressed into service and were slaves on ships that were foreign, England especially claiming the right to search American ships and press into service all men found on board who were English by birth, though American by choice and adoption. "Once a subject always a subject," said Great Britain, but our answer in 1812 was as it is now: any foreigner after five years' residence within our territory, who has complied with our naturalization laws and taken the oath of allegiance to our flag, becomes one of our citizens as completely as if he were native born. This war is sometimes spoken of as a "leaderless war," but great leaders came out of it. The names of Hull, Perry, and Lawrence are memorable in its history; it was the war which made Andrew Jackson, known as "Old Hickory," President of the United States in 1828. You will read the story of his great victory in the Battle of New Orleans. Some day you will read the life story of David Glasgow Farragut of whom it is said that, with the exception of Nelson, the great English admiral, "he was as great an admiral as ever sailed the broad or narrow seas." Although the great work of Farragut was in the Civil War, the story of his life began in the War of 1812 when he was but ten years old. Admiral Farragut is reported as giving this explanation, in the late years of his life, of his success in the service of his country "It was all owing to a resolution that I formed when I was ten years old. My father was sent to New Orleans with the little navy we had, to look after the treason of Burr. I accompanied him as cabin-boy. I had some qualities that I thought made a man of me. I could swear like an old salt, could drink as stiff a glass of grog as if I had doubled Cape Horn, and could smoke like a locomotive. I was great at cards, and was fond of gambling in every shape. At the close of dinner one day, my father turned everybody out of the cabin, locked the door, and said to me: "David, what do you mean to be?" "'I mean to follow the sea,' I said." {330} "'Follow the sea!' exclaimed my father; 'yes, be a poor, miserable, drunken sailor before the mast, kicked and cuffed about the world, and die in some fever hospital in a foreign clime?' "'No, father,' I replied, 'I will tread the quarter-deck, and command as you do!' "'No, David; no boy ever trod the quarter-deck with such principles as you have, and such habits as you exhibit. You will have to change your whole course of life if you ever become a man.' "My father left me and went on deck. I was stunned by the rebuke, and overwhelmed with mortification. 'A poor, miserable, drunken sailor before the mast, kicked and cuffed about the world, and die in some fever hospital!' That's my fate is it? I'll change my life, and I will change it at once. I will never utter another oath, never drink another drop of intoxicating liquor, never gamble, and as God is my witness I have kept these three vows to this hour." The Star Spangled Banner The sun is slowly sinking in the west. The men of the army and navy are drawn up at attention. At every fort, army post, and navy yard, and on every American battle-ship at home or abroad, the flag of our country is flying at full mast. The sunset gun will soon be fired, and night will follow the day as darkness follows the light. All is ready, the signal is given, the men salute, and the flag to the band's accompaniment of "The Star Spangled Banner" slowly descends for the night to be folded and kept for the morning's hoisting. "And the Star Spangled Banner in triumph shall wave While the land of the free is the home of the brave." In the cemetery of Mt. Olivet, near Frederick, Md., there is a spot where the flag of our country is never lowered. It is keeping watch by night as by day over the grave of Francis Scott Key, author of "The Star Spangled Banner." He was born in Frederick County, Md., August 1, 1779, and died in Baltimore, January 11, 1843. The Congress of the United States has never formally adopted "The Star Spangled Banner" as a national anthem, but it has become such through the recognition {331} given to it by the army and navy. It is played on all state occasions at home or abroad and is the response of our bands at all international gatherings. In the theatre, at a public meeting, or at a banquet--whenever it is played, the people rise and remain standing to the end as a tribute to the flag of our country. The poem itself is descriptive of what the author saw and felt on the night of September 13, 1814, as he watched the bombardment of Fort McHenry by the British during the War of 1812. The city of Washington had been sacked, bombarded, and burned by the British, and now in their march of destruction, they were bombarding the fort to gain entrance to Baltimore's harbor, in which city they had purposed to spend the winter. We can well imagine the joy of Key's heart, the son of a Revolutionary patriot, held in custody on a British battle-ship, to see in the morning "that our flag was still there," and to know, therefore, that there was still hope for our country. "Then conquer we must, when our cause it is just, And this be our motto, 'In God is our Trust'." The Birth of New States The history of the fifty-six years between 1789 and 1845 is marked by the development of new states formed out of the territorial settlement of the wilderness. The people of our country have always been pioneering, going ahead of civilization, so to speak, but always taking it with them. Scouts they have been in every sense of the word. Following the rivers, clearing the forests, fording the streams, braving the dangers, living the wild life--brave men and women! The first state to come into the Union of the thirteen original states was Vermont, the "Green Mountain" state (1791); next came Kentucky (1792), the "Blue Grass" state, the home of Daniel Boone, the great hunter and pioneer. Four years later, (1796) came Tennessee, the "Volunteer" state, receiving this name because of its large number of volunteer soldiers for the Seminole war and the War of 1812; next comes Ohio (1803), the "Buckeye," so called because of the large number of buckeye trees, the nut of which bears some resemblance to a buck's eye. This is the first state to be formed out of the public domain, known at this time as the "Northwest Territory." The land ordinance bill of 1785 and the homestead act of 1862 {332} relate to the development and settlement of the public domain, the first being a plan of survey applied to all public lands owned by the United States government; the other being a law by which the possession of these lands was made possible to settlers. Following Ohio into the Union came Louisiana (1812), the "Creole" state whose people were descendants of the original French and Spanish settlers. This was the first state to be formed west of the Mississippi, and New Orleans, its chief city, known as the "Crescent City," is one of the oldest in our country and full of historic interest. After the War of 1812 the new states began to come in rapidly. The admission of Indiana (1816), "The Hoosier"; Mississippi (1817), the "Bayou"; Illinois, the "Prairie" (1818); Alabama (1819), the "Cotton," show that the pioneer settlements of our people had been closing in along the banks of the Ohio and the Mississippi Rivers. We now go back to the far East, for the state of Maine, our "Pine Tree" state, has now been developed, and its admission (1820) completes the coast line of states as far south as Georgia. The next state admitted is Missouri (1821), the "Iron," followed by Arkansas, the "Bear" (1836), to be followed in turn by Michigan (1836), the "Lake" or "Wolverine" state, the thirteenth state to be admitted; and the stars in our flag are now doubled. The first census of the United States was taken in 1790, and the Constitution provided that it must be taken every ten years thereafter. In that year, the order of states in rank of population was as follows: Virginia first, Pennsylvania second, North Carolina third, Massachusetts fourth, and New York fifth. The census of 1820 makes a decided change, we find, in the order of population, and New York comes first, Virginia second, Pennsylvania third, North Carolina fourth, Ohio fifth, Kentucky sixth, and Massachusetts seventh. The states of Florida and Texas came into the Union in the same year--the one March 3 and the other December 29, 1845; and thereby hangs a tale. It had been claimed by our government that Texas was included in the Louisiana Purchase of 1803; but the Mexicans claimed it also, and, in 1819, in order to close the deal for the purchase of Florida, our government was obliged to relinquish its claim to Texas. At this time the possession of Florida was more desirable and necessary to the peace of our country than the {333} possession of Texas; it was under Spanish rule, overrun with outlaws and a most undesirable neighbor, besides being very necessary to the rounding out of our coast territory. The Mexican War The annexation and admission of Texas into the Union in 1845 came about through the pioneering and settlement of our people in her territory; where at first welcomed and encouraged by the Mexicans, they were later deluged in blood. The spirit of Americanism grew rampant under the barbaric and military despotism of the Mexican government, and in 1835 there was an uprising of the settlers led by a pioneer, an ex-governor of Tennessee, Gen. Samuel Houston, the man for whom the city of Houston, Texas, was named. At this time there were about ten thousand Americans in Texas, and on March 2, 1836, through their representatives in convention assembled, these Americans in true Revolutionary spirit declared Texas an independent republic. The Mexican government tried to put down this rebellion, but met with a crushing defeat, and Texas, the "Lone Star" state, remained an independent republic up to the time of her annexation and admission as a state of the Union. The cause of the war with Mexico, then, was her resentment because Texas began to move for annexation to the United States. The fact that Texas had been for many years an independent republic and been so recognized by the United States, Great Britain, France, and some smaller countries, gave Texas the right on her part to ask for annexation, and the United States the right to annex her. But in order to bring Texas into the Union and save her people from the Mexicans, the United States was obliged to declare war against Mexico. This she did May 13, 1845, although Texas was not admitted as a state until December 29th of that year. The war lasted nearly three years, peace being declared February 2, 1848. As an outcome of the war the peaceful possession of Texas was secured, and also possession of the territory of California, Nevada, Utah, Arizona, and a part of Colorado and New Mexico, for which territory, however, our government in final settlement paid Mexico, $15,000,000. New States--1845-1861 During the Mexican War, Iowa (1846), the "Hawkeye" state, came into the Union, followed by the state of Wisconsin (1848), {334} the "Badger." Next comes the story of the "Forty-niners," and California (1850), the "Golden State," enters the Union; and then comes Minnesota (1858), the "North Star" State, and the Great Lakes are walled in, this state completing the circuit. Oregon, (1859), the "Beaver" follows, then the "Garden of the West," Kansas (1861), and the Civil War is upon us. Of course, we do not mean to say that Kansas was the cause of the Civil War, although it had much to do with it. The Civil War--1861-1865 The Civil War was a war between states, in the government of the United States between states that were slave and states that were free. The rights of property ownership are involved in state rights, and slaves held as property in slave-holding states were not recognized as such in states that were free. Therefore, the principle of slavery became involved not alone in the individual ownership of slaves, but also in the rights of a state, and the relationship of states to each other in the government of the United States. At the close of the Revolutionary War, one of the first things to be settled was the boundaries as between states of the land comprising the thirteen original states; and as an outcome of this settlement, there came into possession of the United States all of that territory ceded by Great Britain in 1783, which was not included in the boundaries of those states. This territory, in brief, may be described as the territory east of the Mississippi, and north and south of the Ohio River; and out of this territory and that west of the Mississippi added later (1803) through the Louisiana Purchase, most of the new states were formed that came into the Union before the Civil War. And this was the beginning of what is known as the "public domain"--that is, land owned by the Federal Government. In 1785, Congress passed a law which has become general in its application to all public lands of the United States. It is a law for the uniform survey of public lands into townships six miles square, subdivided into sections containing 640 acres, and quarter sections containing 160 acres. The purpose of the government in making this survey was to make public lands in the territories of the government easy of settlement, and as the townships became settled, to develop in them the local township form of government. {335} The territory north of the Ohio River was designated the "Northwest Territory." As soon as the public lands in this territory were thrown open to settlers, they began to pour in. Indeed, in many instances, they went ahead of the survey. The next step taken by Congress was to pass a law, in 1787, for the government and protection of those settlers in this Northwest Territory, and in this law Congress made provision that slavery should be prohibited. Therefore, states formed in this territory had to come into the Union as free states. This was a restriction of slavery, however, which did not apply to the territory south of the Ohio, nor west of the Mississippi; so that when a new state came into the Union, formed out of either one of these territories, it became a great political factor in our government either for or against slavery. In the passing of the years, many changes were taking place in our government, but there came a time when the people began to realize that slavery was spreading and that our government was politically divided between states that were slave and states that were free--or, in other words, that in the principle of slavery the peace and preservation of the Union were involved. And thus it happened that the slave-holding states, not being able to live at peace in the Union, decided to go out of it, and live by themselves. The right of a state to leave the Union was called "the right of secession"--a right which the North held did not exist under the Constitution. Nevertheless, one by one, under the leadership of South Carolina, December 20, 1860, the slave-holding states announced their secession, either by act of state legislature or in convention assembled; and on February 4, 1861, there had been formed in our government a Southern confederacy. At this time the whole number of states in the Union was thirty-two, and of this number eleven entered the Southern confederacy. The first shot was fired by the Southern confederacy on April 12, 1861, against Fort Sumter, a fortification of the Federal Government over which floated the stars and stripes. The war lasted four years, ending on April 9, 1865, when Robert E. Lee, commander-in-chief of the army of the Southern confederacy, surrendered to Ulysses S. Grant, commander-in-chief of the Federal army. Abraham Lincoln The central figure in the Civil War is Abraham Lincoln--in heart, brain, and character, not only one of our greatest Americans, but one of the world's greatest men. {336} Lincoln was born February 12, 1809, in Hardin County, Kentucky. His parents had come to this then pioneer state from Virginia, and his grandfather, whose Christian name he bore, moved there as early as 1781, where, a few years later, he was killed by the Indians while trying to make a home in the forest. When Lincoln was eight years old, his people moved to the new state of Indiana about the time it came into the Union, and there he lived until he was twenty-one, when he went to Illinois, from which state, eventually, he was elected President. In 1859, when he was beginning to gain some recognition as a national figure, he was asked to write a little sketch of his life, and in the letter enclosing it he said: "There is not much of it, for the reason, I suppose, there is not much of me." In this sketch, which is indeed brief, he tells us he was raised to farm work until he was twenty-two; that up to that time he had had little education; and when he became of age he did not know much beyond reading, writing, and ciphering to the "rule of three." He clerked for one year in a store and was elected and served as captain of the volunteers in the Black Hawk War; later on he ran for the state legislature (1832) and was defeated, though successful in the three succeeding elections. While in the state legislature, he studied law and later went to Springfield to practise it. The only other public office he makes note of is his election to the lower house of Congress for one term (1846). He returned to Springfield and took up more earnestly the study and practice of law; he entered with spirit into the political campaigns, and constantly was growing in public esteem. His public debates with Douglas (1858) made him a familiar figure throughout the state of Illinois, and his profound knowledge and masterful handling of questions debated, his convincing and unanswerable arguments, his clear grasp of the political situation, began to gain the attention of Eastern politicians, convincing them and the country at large that they had a mighty force to reckon with in the prairie state of Illinois. Although he lost the election to the United States Senate, and Douglas won, the campaign had pushed him to the front as a national figure, and paved the way for his presidential nomination. In 1860, at the Republican convention assembled in Chicago, Abraham Lincoln was nominated for President. In November he was elected and March 4, 1861, he was inaugurated. His address at this time was an earnest plea for peace and friendship {337} between the North and the South: "We are not enemies but friends. We must not be enemies. Though passion may have strained, it must not break our bond of affection." But the war tide was rising and could not be stemmed; four years of bitter conflict ensued. Lincoln's emancipation of the slaves was made only after he had convinced himself it could not be longer deferred and preserve the Union. "My paramount duty," he said, "is to save the Union, and not either to destroy or save slavery. What I do about slavery and the colored race, I do because I believe it helps to save the Union; and what I forbear, I forbear because I do not believe it would save the Union." His Emancipation Proclamation, officially freeing the slaves, was finally issued in September, 1862, to take effect Jan, 1st of the following year. Lincoln was elected to the Presidency for the second term and inaugurated March 4, 1865, while the war was still on. His second inaugural address closes with these words with which every boy should be familiar, voicing as they do the exalted spirit of a great and good man: With malice toward none, with charity for all, with firmness in the right, as God gives us to see the right, let us strive on to finish the work we are in; to bind up the nation's wounds; to care for him who shall have borne the battle, and for his widow and for his orphan; to do all which may achieve and cherish a just and lasting peace among ourselves, and with all nations. The war ended on April 9th of this same year, and on April 14th, the President, weary with the cares of state, but with the burden of the war clouds lifted, had gone to Ford's Theatre in Washington for an evening's entertainment and pleasure, accompanied by Mrs. Lincoln. The box which the President occupied had been most elaborately decorated with the flag of the country. His coming had been heralded abroad and the audience that had assembled in his honor was large, brilliant, and joyously happy over the assured preservation of the Union. In the midst of the play, the assassin, J. Wilkes Booth, entered the box and fired the fatal shot. The body of the bleeding President was taken to a house across the street where the next morning at 7:20 o'clock he died. Thus the emancipator of the slave, the friend of the whole people and the savior of our country died, a martyr to the cause of freedom. Washington has been called "the aristocrat," and Lincoln "the man of the people." The one had culture, wealth, and social position; the other lacked all of these in his early years. Lincoln's early life was cradled in the woods, and all of life out of doors had been his in the new and pioneer states of the {338} wilderness. He grew up not knowing many people, but somehow in his up-coming there was developed in his life a great heart full of tenderness and kindly feeling. Doubtless it was the very hardships of life that made him what he was. At any rate, he was one of the greatest and noblest figures in all history. He was called "Honest Abe" by those who knew him because always, even in little things, he wanted to see perfect justice done; and thus it was, when he came to things of large importance, that the man was only a boy grown tall, not only in stature but in the things that make for righteousness in a nation. The Spanish-American War--1889 The war with Spain was not of this country's seeking. The island of Cuba, whose distress had aroused the sympathy of the whole world, was our near neighbor, and to sit idly by and witness the inhuman treatment practised by the Spanish soldiery upon the helpless islanders would hardly be a part creditable to any people. It was not our intention at first to do other than to relieve the suffering and distress of Cuba, near at hand, and this we tried to do peaceably in the supplying of food and other necessities of life. As the next step, the United States sent a remonstrance to Spain telling her she should send a more humane governor to the island. But as matters grew worse instead of better, even under a change of governors, the sympathy of the United States became daily more deeply enlisted in the freedom of the Cubans. The battleship Maine was sent to Havana Harbor to protect, if need be, the Americans and American interests in Cuba. On the night of February 15th, 1898, an explosion occurred, sinking the ship almost immediately. With the destruction of the Maine--whether by accident or intent--with the appalling loss of two hundred and fifty-six men, including two officers, relations with Spain became more and more strained, until war seemed inevitable. On April 11, 1898, President McKinley in a special message to Congress, said: "In the name of humanity and civilization, the war in Cuba must stop." War indeed was formally declared April 25th, and in the brief space of one hundred and fourteen days history had added to its annals: the blockading of Cuban ports whereby the Spanish fleet was trapped; the invasion and siege of the island by United States regulars, volunteers, and rough riders; the {339} destruction of the Pacific Spanish fleet in Manila Bay by Admiral Dewey; and, finally, the destruction of the remainder of the Spanish fleet under command of Admiral Cervera, Sunday morning, July 3d. The final outcome of this war was the freedom of Cuba and the possession by the United States of Porto Rico, Guam, and the Philippine Islands. Peace There is no country in the world less warlike than ours, and no country in the world that more potently argues for universal peace. We have never departed from the spirit of our Declaration of Independence, "that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness." We put it into our Constitution when we said, "in order to form a more perfect union, establish justice, insure domestic tranquillity, provide for the common defence, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity" we "do ordain and establish this Constitution for the United States of America." Such has been, then, and always must be, our programme--the chart and compass of all our ways. The American Flag "_A star for every state and a state for every star_." The flag of one's country is its dearest possession--emblem of home, and country, and native land. This is what one thinks and feels when he sees the flag, and this is what it means. Our flag is the emblem of liberty--the emblem of hope--the emblem of peace and good-will toward men. There is a story, quite generally believed, that the first flag was planned and made in 1776 by Betsy Ross, who kept an upholstery shop on Arch Street, Philadelphia, and that this, a year later, was adopted by Congress. The special committee appointed to design a national flag consisted of George Washington, Robert Morris, and Col. George Ross, uncle of the late husband of Betsy Ross. The star that the committee decided upon had six points, but Mrs. Ross advised the five-pointed star, which has ever since been used in the United States flag. The flag thus designed was colored by a local artist, and from this colored copy Betsy Ross made the first American flag. When Washington was in command at Cambridge, in January, 1776, the flag used by him consisted of a banner of {340} thirteen red and white stripes with the British Union Jack in the upper left-hand comer. The Betsy Ross house has been purchased by the American Flag House and Betsy Ross Memorial Association, and is pointed out as one of the interesting historical places in Philadelphia. The official history of our flag begins on June 14, 1777, when the American Congress adopted the following resolution proposed by John Adams: Resolved: That the flag of the thirteen United States be thirteen stripes, alternate red and white: that the Union be thirteen stars, white on a blue field, representing a new constellation. "We take," said Washington, "the star from Heaven, the red from our mother country, separating it by white stripes, thus showing that we have separated from her, and the white stripes shall go down to posterity representing liberty." In designing the flag there was much discussion as to the arrangement of the stars in the field of blue. It was thought at one time that a new stripe as well as a new star should be added for each new state admitted to the Union. Indeed, in 1794, Congress passed an act to the effect that on and after May 1, 1795, "the flag of the United States be fifteen stripes, alternate red and white; and that the union be fifteen stars, white in a field of blue." These additional stars and stripes were for the states of Vermont and Kentucky. The impracticability of adding a stripe for each state was apparent as other states began to be admitted. Moreover, the flag of fifteen stripes, it was thought, did not properly represent the Union; therefore, on April 14, 1818, after a period of twenty-one years in which the flag of fifteen stripes had been used, Congress passed an act which finally fixed the general flag of our country, which reads as follows: An Act to Establish the Flag of the United States. Sec. 1. Be it enacted, etc.. That from and after the fourth day of July next, the flag of the United States be thirteen horizontal stripes, alternate red and white; that the union have twenty stars, white in a blue field. Sec. 2. Be it further enacted, that, on the admission of every new state into the union, one star be added to the union of the flag; and that such addition shall take effect on the fourth day of July succeeding such admission. 341 Patriotism and Citizenship Flag Day June 14th, the anniversary of the adoption of the flag, is celebrated as flag day in many of our states. {341} In order to show proper respect for the flag, the following rules should be observed: It should not be hoisted before sunrise nor allowed to remain up after sunset. At "retreat," sunset, civilian spectators should stand at attention and give the military salute. When the national colors are passing on parade or review, the spectators should, if walking, halt, and if sitting, rise and stand at attention and uncover. When the flag is flown at half staff as a sign of mourning it should be hoisted to full staff at the conclusion of the funeral. In placing the flag at half mast, it should first be hoisted to the top of the staff and then lowered to position, and preliminary to lowering from half staff it should first be raised to top. On Memorial Day, May 30th, the flag should fly at half mast from sunrise until noon, and full staff from noon to sunset. (Taken from the "Sons of the Revolution," state of New York.) The Scout's Pledge to the Flag "I pledge allegiance to my flag and to the republic for which it stands; one nation indivisible, with liberty and justice for all." Congress The Congress of the United States is its law-making body, and is composed of the Senate and House of Representatives. Senators are elected for six years, two from each state; representatives for two years, each state being represented in proportion to its population. The Vice-president of the United States is the president of the Senate, and the presiding officer of the House of Representatives is chosen by the members from their number; he is called the speaker. The salary of the senators and representatives is $7,500 a year and 20 cents per mile is allowed for traveling to and from Washington. The speaker's salary is $12,000 a year. The President The President is elected for a term of four years. He lives during his term of office at the White House, where presidential receptions and social affairs of state are held. The President's offices are connected with the White House. Here he receives his callers and here the meetings of his Cabinet are held. The salary of the President is $75,000, a year. The Cabinet The members of the Cabinet are the officers and heads of the several departments of the administrative government. {342} They are appointed by the President with the advice and consent of the Senate. The members of the Cabinet are as follows: secretary of state, secretary of the treasury, secretary of war, attorney general, postmaster general, secretary of the navy, secretary of the interior, secretary of agriculture, secretary of commerce and labor. The members of the Cabinet are such men as the President believes are qualified to serve during his administration of office, and are usually members of the same political party as the President. United States Courts The Supreme Court of the United States is at Washington, D. C., but there are other courts of the United States held in the several states, called district courts. Washington, D. C. The capitol at Washington is the home of Congress, and the Supreme Court. The Library of Congress, the Treasury, Army and Navy, Pension, Post-office, and many other buildings of public character are located in Washington. These during certain hours are open to visitors. The Army The President, in accordance with the Constitution, is commander-in-chief of the army and navy of the United States and of the militia of the several states when called to the actual service of the United States. The law provides that the total strength of the army shall not exceed at any one time 100,000. As now organized (1910) the total strength of the staff and line is 76,911 not including the provisional force and the hospital corps. These figures include the Porto Rico Regiment of Infantry, the Service School Detachments, the Military Academy (officers, soldiers and cadets), the Indian Scouts, 52,000 native scouts in the Philippine Islands, 193 First Lieutenants of the Medical Reserve Corps on active duty, and 11,777 recruits, etc. They do not include the veterinary surgeons, the officers of the Medical Reserve Corps not on active duty, nor the retired officers and enlisted men of the army. The appropriation for the maintenance of the army for the year 1909-10 was $100,330,181. Militia The law of our country states that in time of war every able-bodied male citizen, between the ages of eighteen and forty-five, {343} shall be counted a member of the state militia. The state militia is divided into two classes: one, the organized, known as the national guard; and the other the unorganized, known as the reserve militia. The membership of the national guard is voluntary. One may join or not, as he chooses, except that in some states the law requires that students at the state university shall receive military training for at least a part of their university course, and during that time they are accounted a part of the national guard of the State. The governor of each state holds the same relationship to the state militia as the President to the army and navy: he is commander-in-chief. Military Academy The United States Military Academy is at West Point, N. Y., on the Hudson River. The number of students is limited to 533, and appointments to the academy are made in accordance with the rule which permits each United States senator and each congressman to have one representative, and also gives the President the right to make forty appointments at large. Candidates for appointment must be between the ages of seventeen and twenty-two; must pass the required physical examination; also an examination in English grammar, composition and literature, algebra and geometry, geography and history. The course of instruction is four years; the discipline very strict. Only one leave of absence is granted during the entire four years, and this comes at the close of the second year. The pay is $709.50 per year, and on graduation a cadet is commissioned a second lieutenant. To receive an appointment to West Point, one must apply to his United States senator or to a congressman in the state in which he lives, or to the President. The Navy The enlisted strength of the navy, as in the army, is limited. The law allows 47,500 men and apprenticed seamen. The number of officers and enlisted men at the present time is 46,898, and the annual expenditure for the support of the navy at this date (1911) is about $130,000,000. Naval Enlistment The enlistment of men in the United States navy, as in the army, is voluntary. The term is four years. To be eligible for enlistment one must be between the ages of eighteen and {344} twenty-two. He must be of good moral character, must pass the physical examination, must be able to write English, and take the oath of allegiance. Naval Militia In the District of Columbia and in twenty of the states we have what is known as the naval militia. The assistant secretary of the navy stands in a special relation to the naval militia through the governor and the adjutant-general of the several states. The naval militia holds the same relationship to the navy that the national guard does to the United States army. Naval Academy The United States Naval Academy is at Annapolis, Md. The students are called midshipmen, and candidates for appointment must be between the ages of sixteen and twenty. The appointment of candidates is made as at West Point--through senators and congressmen and the President, the only difference being in the number of appointments that may be made: each senator and representative may be represented by two midshipmen at Annapolis, while at West Point he is represented by but one cadet. The President has the appointment of seven men to the Naval Academy--two from the District of Columbia and five from the United States at large. He may also appoint one from Porto Rico, who must be a native. The midshipmen's course is six years--four at Annapolis, and two at sea. The pay is $600 per year. Civil Service In the administration of the government of the United States, thousands of men and women are employed in the various offices at Washington, and are sometimes termed the great "peace army." In one period of our country's history, it was believed that each President, when he came into office, had the right to turn out of office every person employed by the government in any of its civil departments, should it please him to do so, and to put into office his own friends or the friends of his party. This right was claimed on the ground that "to the victor belong the spoils"--a theory of government administration that has been severely dealt with and reformed through what is known as the "Civil Service Act." The Civil Service Act was passed {345} by Congress January 16, 1883, and by this act a civil service commission was brought into existence. The three members of this commission are appointed by the President with consent of the Senate, not more than two of whom may be members of the same party. Thus, by this civil service act, positions in the government service are now obtained for the most part through competitive examinations, and such positions are not affected in any way by the incoming of a new President or the appointment of a new head of a department. In some states and in most of the large cities civil service appointments are now made through competitive examinations. Anyone interested in learning what positions may be secured in the service of the government, may apply to the Civil Service Commission at Washington, D. C., or make inquiry at the local post-office. Foreign Service The foreign service of our government is carried on through the diplomatic corps and the consular service. In the diplomatic corps, we have ambassadors, envoys, ministers, diplomatic agents, and secretaries; in the consular service, consuls general, consuls, and consular agents. Our diplomatic representatives abroad look after our interests as a nation in the family of nations. They represent us socially as well as politically in the great foreign capitals of the world. They are received as our representatives of state, and it is their duty to sustain and promote good-will and friendly feeling between us and other nations. The consular service is more directly responsible for our trade relationships in the great centres of the world. Through our foreign service, also, Americans abroad, whether as tourists, or residents, are protected in person and in property interests. Appointments to the foreign service are made by the President with the advice of the Senate. As we send our representatives abroad, so the countries to which our representatives go in turn send their representatives to us. In the city of Washington, one may see representatives of all the principal nations of the earth living there as ambassadors, for the purpose of promoting friendly commercial and political relationships. The secretary of state is the representative of our government through whose office the great work of the foreign service is directly carried on, and upon him devolves therefore the great affairs of state relationships with other countries. When our independence as a nation was declared in 1776, it {346} was important to gain as quickly as possible from other nations a recognition of our independence and of our entrance into the family of nations. France was the first to give us recognition, and the first to enter into a treaty relationship. Some of the most thrilling and interesting stories of our national life are to be found in the adventurous determination of our representatives to gain the recognition of our independence as a nation from the great powers of the earth. The name of Benjamin Franklin, sent to the court of France, stands at the head of our diplomatic service; and we may read with interest of the first appearance of our diplomatic representative, John Adams, at the court of Great Britain. When we speak of court in this sense, we mean, of course, the king's court--the place of meeting--usually the throne room. In our country, foreign representatives are received by the President at the White House, or by the secretary of state in his office apartments. Some foreign countries have built for their representatives in Washington palatial and beautiful residences, over which floats the flag of the country to which the palace or residence belongs. Our own country has already begun to make this residential provision for her representatives abroad, and in time will undoubtedly own residences in all of the principal foreign capitals. State Government The states of the United States are not all alike either in constitution or government, although there is a likeness at many points. For instance, each state has about the same officers, a governor, lieutenant-governor, secretary of state, treasurer, auditor, adjutant general, superintendent of schools, etc. Each state has its own state legislature: a senate to which state senators are elected, and a house of representatives sometimes called the assembly, to which state representatives or assemblymen are elected. Each state legislature makes laws only for its own state; therefore not all state laws are alike. Indeed, there is a great deal of individuality to each state, and rightly so. As each person has his own individuality, and as each family has its own characteristics, so each state has an individuality and characteristics peculiar to itself. The history of each state reveals its character, so also the climate, the hills, the valleys, the mountains, the plains, the lakes, the rivers, the harbors, the schools, the colleges, the towns, the villages, and the cities within its borders, all help in forming the character of a state. {347} Towns, Villages, and Cities The government of the town, or the village, or the city is called local government. It is government close at hand--home government. And out of the home government of each town, village, and city in a state must come, by the votes of the people at the ballot-box, the men whom they choose as their representatives, in the government of the state and the nation--for the people rule through representatives of their own choosing. Politics In every presidential election, the people, through the rule of the majority, as determined by the Constitution, elect their chief magistrate, the President, who becomes the "first citizen" of the nation and is entitled "Mr. President." The people of a state by the same rule elect their chief magistrate and entitle him "His Excellency, the Governor"; he is the state's chief or leading citizen. The people of the city by the same rule elect their chief magistrate and entitle him "His Honor, the Mayor," the city's leading citizen. The people of the town, in the New England States, elect their chief officers three to five men--and entitle them the "Selectmen"; although in towns of the middle and western states, they are called "Supervisors." So, likewise, the people in town, village, and city by the same "rule of the majority" elect aldermen, councilmen, state senators, representatives or assemblymen, and congressmen. And the state legislatures in turn elect, according to the Constitution of the United States, the state's United States senators, two in number. Thus, by the rule of the majority, are all officers of town, village, and city, county and state elected, except such few as are appointed by law to offices by superior officers, heads of departments, bureaus, or districts of supervision or administration. Property The ownership of property, both real and personal, and the protection of that ownership, is made possible in the organization of society--termed the government--and in the power of that government to make and enforce its laws. Real property is the kind of property which pertains to land, the ownership of which is transferred from one person to another, either by a deed recorded in the office of the register of deeds in the county court house, or else transferred by descent, or by will through the {348} administration of the county court, usually called the probate court. This latter proceeding is in the case of the owner's death when his property is divided by the court and distributed to the heirs--the family or other relatives according to his will; or in case no will is left the law provides for the manner of its distribution. The Register of Deeds: County Court House The record title, therefore, of all real property is to be found in the office of the register of deeds in the county court house. It makes no difference what kind of real property it is, acre property or city property, here the title of ownership is always to be found, the books of record being always open to the public. Thus when one buys a piece of real property, a home for instance, he should receive from the owner a deed and an abstract of title, which is a paper showing the title as it appears on the records, and this title when not vouched for as perfect by an abstract title company, should be passed upon by a lawyer in order that any flaw or defect therein may be made right before the deed is passed from one owner to another. In some states, however, the law does not require the owner to furnish an abstract. When the title is proved or pronounced good, the deed should at once be placed on record. Personal Property Personal property is that form of property which in general terms is stated as movable, such as animals, furniture, clothing, tools, implements, money, stocks, bonds, mortgages, etc., the transfer of which from one owner to another is not as a rule a matter of public record, although in the case of a bill of sale--sometimes made of some forms of personal property--the county record may give evidence thereof. Therefore it is, that in the matter of taxation, the tax record or assessment comes under two general heads--a tax on real property and a tax on personal property. Property and Government It is desirable to be a property owner so long as the government under which one lives protects one in his property ownership. The government must do two things: it must protect the person and his personal rights as a citizen, and it must also protect property and the rights of property ownership from enemies within, as from without. In order that this may {349} be done and done in all fairness and justice, we elect some citizens to make laws and term them legislators. We elect others to enforce or administer the laws, and term them executives--the President, the governor, and the mayor coming under this head. We elect other citizens to enforce and interpret the laws, and we term them judges and officers of the court. In fact, it is a principle in our government that no man or set of men shall have authority in all departments of government, legislative, executive, and judicial. You will see that the Constitution of the United States is divided into these three departments of government, and the state constitutions and city charters are, as a rule, likewise divided. You will understand that any property you may obtain will be valuable to you only in proportion as you are protected in your rights of ownership by the government, and that the government not only protects your property, it also protects your life and its interest as well as the life and interests of all other citizens. The building and maintenance of schools and colleges, libraries, art and natural history museums, parks, playgrounds, hospitals, etc., are carried on at the expense of the government by means of taxation, inasmuch as these things are in the interests of mankind and for its upbuilding. In the city the protection of life and property is found in one or the other of these different departments: police, fire, health, street cleaning, parks, water supply, etc.; and every good citizen should lend his hand to help in every way possible the enforcement of law in each department. Citizenship In any form of government, problems are continually arising as to the rights of property and the rights of persons, and it is well for us to remember this distinction: that the end of society (and by that term we mean government) is not the protection of property, but rather the upbuilding of mankind. If we bear this in mind and act upon it as a principle in life, we shall find ourselves standing and voting on the right side of public questions. We shall also be able to mark the man in private or public life who shows by his talk or his actions that he thinks more of property rights than he does of the rights of individuals. Any business that does not benefit society, but on the other hand degrades it, whether run by an individual or individuals in a firm, company, or corporation, is a business that ought by the law to be put out of existence. This is why {350} the business of gambling, for instance, is made unlawful; also why the government had the right to make lotteries unlawful; also why some states (for instance New York) have passed laws making book-making at race tracks unlawful. For all of these things degrade and do not upbuild mankind. It is for every one then, to apply this principle to the town, village or city in which he lives, and determine just what stand he will take as to endorsing and protecting such business interests in his community. One is likely to find in any community men who seem to care nothing for any interests other than their own. They stand for property rights because it is for their interest to do so; but for the rights of mankind, the rights of society, apparently they care nothing. Here is the distinction then between the good citizen, and the bad citizen, the desirable and "the undesirable" citizen. Practical Citizenship In nearly every town, village, and city of any size or importance, there is at least one individual, and usually groups of individuals, working for the "betterment of society." They are people who take an interest in the people about them and do what they can to improve the conditions of life in the community. If one were to take a survey of the whole country and make a study of the social workers--the men and the women who give freely of their time and of their money to make the world a better and happier place to live in--he would come to see that such service is a kind of service that grows out of the heart, and is the fruit of the kindly spirit which prompts the "good turn daily." In doing the "good turn daily," then, one has abundant opportunity to do his part toward the social betterment of the community in which he lives. There are so many ways that one hardly knows what to write down as the most important, because all are important. It is not alone in big things, but in the little things as well, that the really great work is done. The community--the town, the village, or the city in which one lives--has many problems to solve. The streets in the community are always interesting and one can do much in the streets to help keep them clean, attractive, and pleasing, as well as safe for the people and horses passing through. In a city where there is a large population the lives of the people are in greater danger at all times than in the country, and that is the reason why the city has to be so organized in its government that it can make special laws, or ordinances as they are {351} called, for its own special protection against the dangers of city life. The policemen of a city, wherever stationed in the daytime or in the night time, are there to protect the lives and property of individuals, at street crossings, at public buildings, at theatres, in the parks, and on playgrounds; and it is the privilege as well as the duty of all citizens to help them in every way possible to do their work well. In the "good turn daily," one may be able to help in more ways than one if he is on the lookout. "A scout's honor is to be trusted" to obey the laws and to see that they are not disobeyed by others. "A scout's duty is to be useful and to help others. He must be prepared at any time to save life or to help injured persons." There are often accidents in the streets--many avoidable ones--due simply to carelessness. For instance, some boys were careless and threw broken glass bottles into the street, and a passing automobile came to a standstill because of a punctured tire. The man who owned the automobile and was driving it got out and called one of the boys on the street to come over to him. He did not call this particular boy because he thought he had thrown the glass, but because he thought he was a boy who would appreciate what he wanted to say to him. He told the boy that he had just had a new tire put on his machine and appealed to him as to whether or not he thought he had been treated right through the carelessness of the one who threw that glass into the street. The boy said no, he didn't think he had been, and, after a little more talk, added that he would do all in his power in that neighborhood to see that such things were kept out of the street in the future. That boy was in line for the making of a first-class scout, and the man to whom he had been talking, being a good scout commissioner, had won the boy, because instead of being angry, he had been kind, courteous, and friendly--all qualifications of a good scout. "A scout is a friend to animals." "Yes," said a stable keeper, "I have two good horses laid up, each injured by stepping on a nail in a board in the street. You know people are awfully careless about such things." There are some people who never go out of their way to do helpful things, just as some people never go out of their way to know people, and for that reason are often alone and lonesome. It is the little things that count, just such little things as picking up from the street a board with a nail in it, and putting it aside--even that is a good turn. Lincoln once said in speaking of a man whom he thought lacking in sympathy: "He is so put up by nature that a {352} lash upon his back would hurt him, but a lash upon anybody's else back does not hurt him." There are many people in the world who seem to be like that man--not so many who feel that way towards mankind, possibly, but many who thoughtlessly feel and act that way toward animals. The lash on the back of an animal--the horse, the cow, the dog--hurts, and the good scout always takes the animal's part. He is kind to animals. In the city, people often become careless as to the necessary precautions against fire and for this reason many lives are lost. In all well-regulated school systems, each school building is properly provided with fire escapes and the children regularly disciplined in fire drills. Proper fire precautions are not yet generally required by law as they should be in great buildings, factories, or workshops where men and women are employed in large numbers. If a scout should be employed in such a place, he might make himself very serviceable in case of a fire, because having thought of it beforehand, he would know what to do--his motto being, "Be Prepared." One very important thing in city life is the protection of one's health: it is essential to have good food, pure water, plenty of good, fresh air--things not always easily obtainable, but always most necessary. The scout learns through the many activities of scouting something of the market places and sources of supply for food; he has some idea as to the cost of living in his own home, and should become a good marketer himself, making himself competent to judge of the quality and prices of food. If he is wide-awake and intelligent, he knows the products of his own county as well as those of the state. He knows what food products are shipped in and sometimes finds that it would be cheaper, and more profitable as well, to produce them in his own community. An industrious scout may often make his own pocket money in this way or provide funds towards his own education. In the Constitution of the United States is written this law: "No title of nobility shall be granted by the United States." The purpose of this law is to defeat any attempt to elevate one citizen above another in rank of social or political preferment. Ours is a country free from the entanglements of social distinction such as mark one man or family from another by way of title or patent of nobility; and yet, in our country of uncrowned kings and unknighted men, we would not forget the real deeds of valor, the services rendered, or the victories won. For it was the purpose {353} in the mind and in the heart of our fathers who framed the Constitution that each succeeding generation should rise to the duties and responsibilities of the State; that the virtues of the State should not descend or be lodged in one family, or any selected number of families, but rather should be in the keeping of all the families, in the care and keeping of all the people. Thus do we remember our Washington and our Lincoln. They served the generation to which they belonged; they lived and passed out of their generation having served the State: and all the virtues, cares, and responsibilities of the State--the government that is--they left to the generations that should come after them. And, therefore, each generation as it comes and goes must rise or fall in proportion as it raises or lowers the citizenship standard, for each generation must prove its own worth as must each individual his own virtues. Practical Citizenship As set forth in a letter from Colonel Theodore Roosevelt, Honorary Vice-president, Boy Scouts of America: THE OUTLOOK 287 Fourth Avenue, New York Office of Theodore Roosevelt July 20th, 1911. My DEAR SIR: I quite agree with Judge Lindsey that the Boy Scout Movement is of peculiar importance to the whole country. It has already done much good, and it will do far more, for it is in its essence a practical scheme through which to impart a proper standard of ethical conduct, proper standards of fair play and consideration for others, and courage and decency, to boys who have never been reached and never will be reached by the ordinary type of preaching, lay or clerical. I have been particularly interested in that extract of a letter from a scout master in the Philippines, which runs as follows: "It might interest you to know that at a recent fire in Manila which devastated acres of ground and rendered 3,000 people homeless, that two patrols of the Manila scouts reached the fire almost with the fire companies, reported to the proper authorities and worked for hours under very trying conditions {354} helping frightened natives into places of safety, removing valuables and other articles from houses that apparently were in the path of the flames, and performing cheerfully and efficiently all the tasks given to them by the firemen and scout master. They were complimented in the public press, and in a kind editorial about their work." "During the recent Carnival the services of the boys were requested by the Carnival officers, and for a period of ten days they were on duty performing all manner of service in the Carnival grounds, directing strangers to hotels, and acting as guides and helpers in a hundred ways." What these boy scouts of the Philippines have just done, I think our boy scouts in every town and country district should train themselves to be able to do. The movement is one for efficiency and patriotism. It does not try to make soldiers of boy scouts, but to make boys who will turn out as men to be fine citizens, and who will, if their country needs them, make better soldiers for having been scouts. No one can be a good American unless he is a good citizen, and every boy ought to train himself so that as a man he will be able to do his full duty to the community. I want to see the boy scouts not merely utter fine sentiments, but act on them; not merely sing, "My Country 'Tis of Thee," but act in a way that will give them a country to be proud of. No man is a good citizen unless he so acts as to show that he actually uses the Ten Commandments, and translates the Golden Rule into his life conduct--and I don't mean by this in exceptional cases under spectacular circumstances, but I mean applying the Ten Commandments and the Golden Rule in the ordinary affairs of every-day life. I hope the boy scouts will practise truth and square dealing, and courage and honesty, so that when as young men they begin to take a part not only in earning their own livelihood, but in governing the community, they may be able to show in practical fashion their insistence upon the great truth that the eighth and ninth commandments are directly related to every-day life, not only between men as such in their private relations, but between men and the government of which they are part. Indeed the boys even while only boys can have a very real effect upon the conduct of the grown up members of the community, for decency and square dealing are just as contagious as vice and corruption. Every healthy boy ought to feel and will feel that in order to amount to anything, it is necessary to have a constructive, {355} and not merely a destructive, nature; and if he can keep this feeling as he grows up he has taken his first step toward good citizenship. The man who tears down and criticises and scolds may be a good citizen, but only in a negative sense; and if he never does anything else he is apt not to be a good citizen at all. The man who counts, and the boy who counts, are the man and boy who steadily endeavor to build up, to improve, to better living conditions everywhere and all about them. But the boy can do an immense amount right in the present, entirely aside from training himself to be a good citizen in the future; and he can only do this if he associates himself with other boys. Let the boy scouts see to it that the best use is made of the parks and playgrounds in their villages and home towns. A gang of toughs may make a playground impossible; and if the boy scouts in the neighborhood of that particular playground are fit for their work, they will show that they won't permit any such gang of toughs to have its way. Moreover, let the boy scouts take the lead in seeing that the parks and playgrounds are turned to a really good account. I hope, by the way, that one of the prime teachings among the boy scouts will be the teaching against vandalism. Let it be a point of honor to protect birds, trees and flowers, and so to make our country more beautiful and not more ugly, because we have lived in it. The same qualities that mean success or failure to the nation as a whole, mean success or failure in men and boys individually. The boy scouts must war against the same foes and vices that most hurt the nation; and they must try to develop the same virtues that the nation most needs. To be helpless, self-indulgent, or wasteful, will turn the boy into a mighty poor kind of a man, just as the indulgence in such vices by the men of a nation means the ruin of the nation. Let the boy stand stoutly against his enemies both from without and from within, let him show courage in confronting fearlessly one set of enemies, and in controlling and mastering the others. Any boy is worth nothing if he has not got courage, courage to stand up against the forces of evil, and courage to stand up in the right path. Let him be unselfish and gentle, as well as strong and brave. It should be a matter of pride to him that he is not afraid of anyone, and that he scorns not to be gentle and considerate to everyone, and especially to those who are weaker than he is. If he doesn't treat his mother and sisters well, then he is a poor creature no matter what else he does; just as a man who {356} doesn't treat his wife well is a poor kind of citizen no matter what his other qualities may be. And, by the way, don't ever forget to let the boy know that courtesy, politeness, and good manners must not be neglected. They are not little things, because they are used at every turn in daily life. Let the boy remember also that in addition to courage, unselfishness, and fair dealing, he must have efficiency, he must have knowledge, he must cultivate a sound body and a good mind, and train himself so that he can act with quick decision in any crisis that may arise. Mind, eye, muscle, all must be trained so that the boy can master himself, and thereby learn to master his fate. I heartily wish all good luck to the movement. Very sincerely yours, THEODORE ROOSEVELT. Mr. James E. West, Executive Secretary Boy Scouts of America, New York City. {357} America MY country, 'tis of thee, Sweet land of liberty, Of thee I sing; Land where my fathers died, Land of the Pilgrims' pride, From every mountain side Let freedom ring. My native country, thee Land of the noble free, Thy name I love; I love thy rocks and rills, Thy woods and templed hills; My heart with rapture thrills Like that above. Let music swell the breeze, And ring from all the trees Sweet freedom's song; Let mortal tongues awake, Let all that breathe partake, Let rocks their silence break, The sound prolong! Our father's God, to Thee, Author of liberty, To thee we sing: Long may our land be bright With freedom's holy light; Protect us by Thy might, Great God, our King. --Samuel F. Smith, 1832. {358} The Star-Spangled Banner O Say, can you see, by the dawn's early light, What so proudly we hail'd at the twilight's last gleaming? Whose broad stripes and bright stars, thro' the perilous fight, O'er the ramparts we watched were so gallantly streaming; And the rocket's red glare, the bombs bursting in air, Gave proof thro' the night that our flag was still there! O say, does that star-spangled banner yet wave O'er the land of the free and the home of the brave? On the shore, dimly seen thro' the mists of the deep, Where the foe's haughty host in dread silence reposes. What is that which the breeze, o'er the towering steep, As it fitfully blows, half conceals, half discloses? Now it catches the gleam of the morning's first beam, In full glory reflected, now shines on the stream-- 'Tis the star-spangled banner. O long may it wave O'er the land of the free and the home of the brave. And where is that band who so vauntingly swore, 'Mid the havoc of war and the battle's confusion, A home and a country they'd leave us no more? Their blood has washed out their foul footsteps' pollution. No refuge could save the hireling and slave From the terror of flight, or the gloom of the grave-- And the star-spangled banner in triumph shall wave, O'er the land of the free and the home of the brave. O thus be it ever when freemen shall stand Between their loved homes and foul war's desolation, Blest with vict'ry and peace, may the heav'n-rescued land Praise the Power that hath made and preserved us a nation. Then conquer we must, when our cause it is just, And this be our motto, "In God is our trust" And the star-spangled banner in triumph shall wave, While the land of the free is the home of the brave. --Francis Scott Key, 1814. {359} APPENDIX BOY SCOUT EQUIPMENT As stated in the chapter on "Scoutcraft," for the convenience of boys who wish to secure uniforms or other equipment, the National Council has made arrangements with certain manufacturers to furnish such parts of the equipment as are most needed by boys. A number of these manufacturers have taken advertising space in this book and it is desired that in case goods are ordered as a result of their advertisement they be informed of the fact. Some of them have made arrangements for the distribution of material through Mr. Sigmund Eisner, of Red Bank, New Jersey, who has the contract for making the official uniforms. It should be remembered at all times that the sole purpose of the National Council in entering into any arrangement whatever with manufacturers is to secure a low price on the very best material possible. The manufacturers have agreed to sell all the material listed in this book at a uniform price in all parts of the country. In case local dealers or agents for the National Outfitter ask a price different from that given in the price list herewith, National Headquarters should be notified. Every effort is made to have all parts of the uniform and equipment available to scouts through local dealers. If such arrangements have not been made in your community, the National Headquarters will be glad to help in making such an arrangement. Many scout masters prefer to order uniforms and other supplies direct from National Headquarters. In order to cover the expense involved in handling these supplies, the manufacturers in some cases have agreed to allow National Headquarters the same trade discount allowed to local dealers. Trade through National Headquarters, if sufficiently large, will help to meet a part of the current expenses of the National Organization. In this suggested list of equipment all articles marked with a star (*) may be secured either through a local dealer or by {360} ordering direct through National Headquarters in New York City. Directions for Ordering _Important_: When ordering supplies care should be taken to see that the exact amount of remittance is included with the order. If check is used add New York Exchange. Make checks and money orders payable to Boy Scouts of America. All orders received without the proper remittance will be shipped C. O. D., or held until remittance arrives. [Illustration: Axe] * _Axe_: Any local hardware dealer can suggest quite a variety of good axes which may be used by the scout, but because of quality and price, the Boy Scout axe is suggested. Weight without handle, 12 oz. Made of one piece of solid steel--special temper, axe pattern hickory handle, missionized hand forged--non-rusting finish. Price 35 cents. Axe scabbard or shield, 25 cents extra. _Bandanna or Neckerchief_: These are so common that every boy will recognize at once what is mean by a bandanna. The members of each patrol wear bandanas made in the colors of their patrol. These can be purchased at any local dry goods store at ten or fifteen cents each. [Illustration: Belts] * _Belts_: Any good belt will meet the scout's needs. But for his convenience the belt illustrated herewith is suggested. Price 40 cents. [Illustration: Breeches] * _Breeches_: Standard material--belt guides--pockets--full pattern-legs laced below the knee, the lacing to be covered by stockings or leggings. Order by age according to following table: Boys' sizes: Price $1.00. Age-size Waist Seat Inseam Calf Ankle 18 32 37 26 13-1/2 9-1/2 17 31 36-1/2 25-1/2 13-1/2 9 16 30 35 25 13 9 15 29 34 24-1/2 12-3/4 8-3/4 14 28 32-1/2 24 12-1/2 8-1/2 13 27 31 23 12-1/2 8-1/4 12 26-1/2 30-1/2 22 12 8-1/4 {361} Extra Sizes: Breeches above eighteen-year size will be made to order and will cost twenty-five cents more per garment. Waist Seat Inseam Calf Ankle 1 32 38 27 13-1/2 9-1/2 2 33 39 27 13-3/4 9-3/4 3 34 40 28 14 9-3/4 4 35 41 27 14-1/2 9-3/4 5 36 42 28 15 10 6 37 43 27 15-1/4 10-1/4 7 38 44 28 15-1/2 10-1/2 [Illustration: Bugle] _Bugle_: It is recommended that the standard bugle used in an army or drum corps be used. Each patrol should purchase these from a local music store. [Illustration: Camp Knives, Forks and Spoons] _Camp Knives, Forks and Spoons_: Ordinary table-knives, forks and spoons may be used. An inexpensive knife, fork and spoon for use in camps, like set illustrated herewith, may be secured for about eight cents per dozen through almost any local hardware store. [Illustration: Canteen] _Canteen_: A canteen of this design may be carried by each scout on hikes and long tramps. Many army supply houses carry these in stock, where they may be secured if desired. [Illustration: Coat] * _Coats_: Standard material--four bellows pockets--standing collar-- dull metal buttons with Boy Scout emblem. Order by age according/to following table: Boys' sizes: Price $1.35. Age Breast Waist Length Sleeve Collar 18 34 32 26 31 16 17 33 31 25 30-1/2 15-1/2 16 32 30-1/2 24-1/2 29-1/2 15 15 31 30 24 28-1/2 14-1/2 14 30 29 23-1/2 27-1/2 14 13 29 28-1/2 23 26 13-1/2 12 28 27-1/2 22 25 13 {362} Extra Sizes: Coats above eighteen-year size will be made as extra size and will cost twenty-five cents more per garment than boys' sizes. Breast Waist Length Sleeve Length Collar Finish 1 35 32 27 32 16-1/4 2 36 33 27-1/2 32 16-1/2 3 37 34 28 32-1/2 16-3/4 4 38 35 28-1/2 32-1/2 17-1/4 5 39 36 29 33 17-1/4 6 40 37 29-1/2 33 18 7 42 38 30 33-1/2 18-1/2 [Illustration: Norfolk Coat] * _Norfolk Coat for Scout Masters_: Made of standard olive drab cotton cloth, two pleats, back and front, with belt. Price, $3.00. _Compass_: Every scout should learn how to use his watch as a compass. However, should he desire to own a compass, he will find no difficulty in securing one at any local jeweler's. [Illustration: Drinking Cup] * _Drinking Cup_: A drinking cup for individual use is recommended. The folding cup shown in the illustration is made of brass and is nickel plated. Price 10 cents. _Drum_: The selection of this is left to each local troop desiring this piece of equipment. Place your order with local music dealer. [Illustration: First Aid Kit] _First Aid Kit_: This kit for the use of the individual scout can be secured through this office or the Red Cross Society in Washington, New York and San Francisco. Price 25 cents. * _Hats_: Four hats are suggested as follows: 1. _Boy Scout Hat_. Olive drab felt--standard quality--detachable ties. Price $1.15. [Illustration: Boy Scout Hats] No. 1 No. 2 Nos. 3 and 4 {363} 2. _Boy Scout Summer Hat_. Olive drab drill, inside seams reinforced with leather, eyelets in crown for ventilation, detachable ties. Price 50 cents. 3. _Boy Scout Hat_. Extra fine, fur felt, made for hard service. Price $2.00. 4. _Scout Master's Hat_. Quality same as above, but larger dimensions. Price $2.50. Be sure to indicate size desired when ordering. [Illustration: Haversack] * _Haversack_: Waterproof canvas, leather straps--buckles and separate pockets--scout emblem on flap. Price 60 cents. [Illustration: Hospital Corps Pouch] _Hospital Corps Pouch_: This pouch has been made up specially by the American Red Cross Society and contains the following: 1 Shears 1 Tweezers 1 Carbolized Vaseline 1 Pkg. Safety Pins 2 Wire Gauze Splints 1 2-oz. Bottle Aromatic Spirits of Ammonia 1 A.R.C. First Aid Outfit (cardboard) 2 1-yd. packages Sterilized Gauze. 3 1-inch Bandages. 3 2-1/2 inch Bandages 2 Triangular Bandages (cartons) 1 U. S. A. Tourniquet Arrange with the American Red Cross Society for purchase of these. Price $.1.00. [Illustration: Knickerbockers] * _Knickerbockers_: Boy Scout olive drab drill, belt guides, pockets, knee buckles, full pattern. Price 75 cents. Age-Size Waist 19 32 17 31 16 30 15 29 14 28 13 27 12 26-1/2 [Illustration: Knives] * _Knives_: No. 1, Price $1.00. A Stag handle, brass lining, german silver bolsters and shield. Large polished cutting blade, screw driver, can-opener and leather boring tool (U. S. Pat. 6-10-02.) Number 2, Price 50 cents. Genuine ebony handle, brass lining, german silver bolsters and shield. Large cutting blade can be opened without using the fingernail. Shackle for hanging to belt. {364} [Illustration: Lanyard] _Lanyard_: This piece of equipment is so simple in construction that every scout ought to make his own lanyard. These are used for carrying the scout whistle or knife. [Illustration: Leggings] * _Leggings_: (Puttees). The style of leggings is the same as United States Army puttee legging. Made of best waterproof army duck. Price 55 cents. [Illustration: Mess Kits] * _Mess Kits_: Number 1. Price 75 cents. Coffee or tea can, cup, stew or fry pan, with cover, one broiler two handles. Number 2. Price 50 cents. Coffee or tea can, cup, stew or fry pan, one handle. [Illustration: Patrol Flag] _Patrol Flags_: The patrol flags are made from a good quality muslin or wool bunting in the colors of the local patrol. Scouts make their own patrol flags. Material may be purchased at a local dry goods store. The size of the flag is 11 in. by 27 in. Emblems can be secured from National Headquarters. * _Ponchos_: A good poncho is almost an absolute necessity for the scout when on a march or in camp. Ponchos suitable for scout purposes can be secured from local dealers at prices from $2.50 upward. _Shelter Tents_: Scouts should make their own tents. Directions for making tents are given in the text of this book. [Illustration: Shirts] * _Shirts_: Boy Scout shirt, standard material--two bellows pockets-- open front, coat style--standard button same as coat. Order by size. Price $1.00 _Summer Shirts_: Same as above, light weight. Price 75 cents. {365} [Illustration: Shorts] * _Shorts_: Standard material--belt guides. Full running pant pattern-- especially desirable for summer use. Order according to age and waist measurement. Price 50 cents. [Illustration: Shoes] * _Shoes_: Any good shoe that is made up for the purpose of ease, and comfort in tramping will serve the boy scout's needs. The Boy Scout shoe is convenient, inexpensive and especially designed for scouting. Price $2.50. [Illustration: Signal Flags] _Signal Flags_: These can be made from muslin or bunting which may be secured at local stores. It is recommended that each scout make his own flags. Regulation sizes of the semaphore 18 in. by 18 in. and the Morse or Myer flag 24 in. by 24 in. as shown in illustration. [Illustration: Staff] _Staff_: Ash or bamboo, two metres, (6 ft. 6-1/2 in.), in length and about one and one-half inches in diameter; marked off on one side in centimetres up to one-half metre, and the balance in metres. On the other side it should be marked off in inches up to one foot and the balance in feet. The staff should have a blunt end. Scouts should make their own staffs whenever it is possible for them to secure the lumber. Hoe or rake handles make excellent staffs. These can be procured through any local dealer at a nominal sum. The Scout Staff and Its Uses Many boys, upon taking up the Scout Movement, are dubious about the value of the scout staff and many friends of the movement ask "Why does a boy scout carry a staff?" Experience has proven it to be one of the most helpful articles of equipment. In order to show this we are reproducing, through the courtesy of Lieut-Gen. Sir Robert S. S. {366} Baden-Powell, illustrations from printed matter used by the English boy scouts. These illustrations show a number of different ways in which the staff will prove a handy and valuable article; in fact, essential to the Scout outfit. [Illustration: Uses of the Staff.] The staff is very useful for beating out brush fires and outbreaks which occur on open heaths. Wading a stream. Two or three Scouts grasp the Staff like this. Both patrol tents and tepees can be made with the aid of the Staff. An improvised stretcher of coats and staves. A line of Scouts linked together on a night march. When anyone falls through some ice, throw him your Staff so that he can grasp it like this until you can get a rope and pull him out. When climbing gates you can give yourself a push up with your Staff. For erecting a flagstaff and forming a fence, the Staff is very useful. A clear view can be had by looking through a small hole drilled in the Staff. Measuring Distances. Self-defence. Making Splints. Jumping Ditches. Making Rafts. Bridge Building. Climbing a Mountain.--Carry the Staff cross-wise, and if you slip, lean inwards upon it, against the side of the mountain. The weight of your body will then drive the end of the staff into the earth, and so anchor you. Levering up Logs and Stones. Rope ladders, Feeling the way over marshy ground. Recovering Objects Floating in the Water-- First tie a line to the centre of the staff. Then tie a piece of string to each end of the staff, and the other ends of these strings being tied to the centre. That will keep the staff at right angles to the line that is in your hand. By swinging the staff out over the water, beyond the floating article, you will be able to draw the latter in close to shore. * _Stockings_: To match uniforms, made of heavy material and suitable for scouting. Price 30 cents in cotton, $1.25 in wool. _Sweaters_: Any local clothing store will be able to secure for the scout the kind and quality of sweater needed. * _Telegraph Instruments_: Beginners' telegraph {367} instruments, to be used in learning the Morse code, may be secured through any electrical supply house. The instrument illustrated, five ohms, price, $1.30. _Tracking Irons_: Excellent tracking irons can be made of 7/8-inch heavy band iron, using the design presented here. Any local blacksmith will gladly assist the boys in making their irons. * _Troop Colors_: Made of superior wool bunting upper half, red; lower half, white. Reproduction of the official badge super-imposed in green and gold. Sufficient space left for troop number and name of city. Size of flag, 22 in. by 36 in. Letters to be attached by the local troop. Price without letters $1.00. * _Trousers_: Full length for scout masters: Made of Standard olive drab cotton cloth, belt loop. Price $2.00. If breeches are preferred, they may be had at same price. Better quality of boy scout suits--made of U. S. Army standard olive drab cloth. Coat $2.50, breeches $2.00. _Watch_: Every scout should possess a good watch. No particular make of watch is recommended. The choice of this article is left entirely with the boy and may be bought through a local jeweler. _Water Bottle_: In some cases where the individual scout is not furnished with a canteen, the patrol may desire to carry a supply of water on the march. For this purpose water bottles capable of carrying a large quantity of water may be secured. These should be purchased through some army supply house. * _Whistles_: Scout standard whistle, for use in signaling by whistle. Made of brass, gun metal finish, ring at end to attach to lanyard. Price 10 cents. {368} Suggestions for Measuring Name Street City Coat Measure L--All around at breast under coat M--All around at waist under coat Sleeve C to D--From centre of collar seam to shoulder seam Then E--To elbow. F--To full length Breeches M--All around at waist under coat Leggings G--Size of calf H--Size of instep [Illustration: Scout's clothing. (tr)] {369} Hat Size of hat Size of linen collar worn Answer following questions plainly: Age? Height? Weight? BOOKS FOR REFERENCE This list of reference books has been prepared for the use of scouts, to supplement information given in the handbook prepared for their use. It has been the aim to give as wide a selection as possible, in order that the boy scout might not fail to find in the local public library, some book on any subject in which he may have particular interest. The list includes literature directly or indirectly related to scouting, as well as some appropriate books of fiction. For convenience the books have been listed in accordance with the subject headings of the various chapters of the Handbook. Some of the most experienced librarians of the country have submitted material which has aided in the preparation of this list. For this kindly cooperation, sincere thanks is given. Many of the books have been carefully reviewed by someone connected with the boy scouts, and in many cases through the courtesy of the publishers copies of these books are available for reference purposes at the office of the National Headquarters. Suggestions for additions or improvements upon this list will be gladly received at any time. Communications should be addressed to the Executive Secretary, 200 Fifth Avenue, New York City. [Transcriber's note: In the following list of books the first line is the title, the second the author, the third the publisher. The author and/or publisher may be omitted.] Scoutcraft Notes on Scouting and Reconnaissance Jas. F. M. Livingston London, Clowes Pioneering and Mapmaking for Boy Scouts C. R. Enock London, Pearson Scouting for Boys Lieut.-Gen. Robert Baden-Powell C. Arthur Pearson, Ltd. Henrietta St., London Three Amateur Scouts Jadberns Lippincott The Boy Scouts Chipman Burt Co. Yarns for Boy Scouts Lieut.-Gen. Robert Baden-Powell C. Arthur Pearson, Ltd. Henrietta St., London Woodcraft ANIMALS American Natural History Hornaday Animal Artisans C. J. Cornish Longmans, Green & Co. Animals at Home Lillian Bartlett American Book Co. {370} Animal Heroes Seton Century Co. A Wilderness Dog Biography of a Grizzly Seton Scribners Biography of a Silver Fox Seton Scribners Claws and Hoofs James Johonnot American Book Co. Dan Beard's Animal Book and Campfire Stories D. C. Beard Scribners Familiar Animals and Their Wild Kindred John Monteith American Book Co. Four-footed Americans and their Kin M. C. Wright Good Hunting Theodore Roosevelt Harper Bros. Habits of Animals E. Ingersoll Half-hours with the Lower Animals C. G. Holder American Book Co. Haunter of Pine Gloom C. G. D. Roberts Haunters of the Silences C. G. D. Roberts Grosset & Dunlap Homes, Haunts and Habits of Wild Animals I. T. Johnson House in the Water C. G. D. Roberts Jock of the Bushvold Sir. P. Fitzpatrick Longmans, Green & Co. Jungle Book Kipling Second Jungle Book Kipling Kindred of the Wild C. G. D. Roberts King of the Mamozekel C. G. D. Roberts Krag and Johny Bear Seton Scribners Life Histories of North America Seton Scribners Little Beasts of Field and Wood Cram Little Brother to the Bear W. J. Long Ginn & Co. Lives of the Fur Folk M.D.Haviland Longmans Green & Co. Living Animals of the World, Vol. I, II, III The University Society Lobo, Rag and Vixen Seton Scribners Lives of the Hunted Seton Scribners Mooswa W. A. Fraser My Dogs in the Northland E. R. Young Revell Co. Monarch, the Big Bear of Tallac Seton Scribners Red Fox C. G. D. Roberts Shaggycoat C. Hawkes Shovelhorns, Biography of a Moose C. Hawkes Some Curious Flyers, Creepers and Swimmers J. Johonnot American Book Co. Some Useful Animals and What They Do for Us J. C. Monteith American Book Co. {371} Squirrel and Other Fur Bearers John Burroughs Stories of Animal Life C. F. Holder American Book Co. Stories of Humble Friends Katharine Pyle American Book Co. Story of the Trapper A. C. Laut The Romance of Animal Arts and Crafts H. Coupin and John Lea Lippincott The Romance of the Animal World Edmund Selous Seeley & Co. The Wolf Patrol John Finnemore Trapper Jim Edwin Sandys Ways of Wood Folk W. J. Long Wild Animals at Play Seton Doubleday Page & Co. Wild Animals I Have Known Seton Scribners Wilderness Ways W. J. Long Wild Life in the Rockies Enos A. Mills Houghton Mifflin Co. Wild Life of Orchard and Field Ingersoll Wolf, the Storm Leader Frank Caldwell Dodd, Mead & Co. Wood Folk at School W. J. Long Ginn & Co. ASTRONOMY A Field Book of the Stars W. F. Olcutt Putnam Astronomy Julia McNair Wright Penn Pub. Co. Astronomy by Observation Eliza A. Bowen American Book Co. Astronomy for Everybody Simon Newcomb Doubleday, Page & Co. Astronomy with an Opera Glass G. P. Serviss A Study of the Sky H. A. Howe Scribners Astronomy with the Naked Eye P. Serviss G Harper Bros. Children's Book of the Stars Milton Macmillan Co. Earth and Sky Every Child Should Know J. E. Rogers How to Identify the Stars W. J. Milham How to Locate the Stars Hinds, Noble & Co. Popular Astronomy G. Flammarion Round the Year with the Stars G. P. Serviss Starland Ball Ginn & Co. Steele's Popular Astronomy J. D. Steele American Book Co. The Friendly Stars M. E. Martin The Romance of Modern Astronomy McPherson Lippincott {372} BIRDS Bird Guide--Part 1 Water Birds Chester A. Reed Doubleday, Page & Co. Bird Guide--Part 2 Land Birds Neltje Blanchan Doubleday, Page & Co. Bird Homes A. E. Dugmore Doubleday, Page & Co. Birds in their Relation to Men Weed & Beerborn Lippincott Bird Life Frank Chapman Appleton Bird Neighbours Neltje Blanchan Doubleday, Page & Co. Bird Neighbors John Burroughs Doubleday, Page & Co. Birds of Eastern North America Chapman Appleton Birds that Every Child Should Know Neltje Blanchan Doubleday, Page & Co. Birds that Hunt and Are Hunted Neltje Blanchan Doubleday, Page & Co. Birds Through the Year A. F. Gilmore American Book Co. Citizen Bird M. O. Wright Elo the Eagle and Other Stories Floyd Brallian Pacific Pub. Co. Everyday Birds Bradford Torrey Field Book of Wild Birds and Their Music F. S. Mathews Putnam's Sons First Book of Birds H. M. Miller Second Book of Birds H. M. Miller Flamingo Feather Munroe How to Attract the Birds Neltje Blanchan Doubleday, Page & Co. How to Attract the Birds Trafton How to Know the Birds H. & E. Parkhurst Scribners How to Know the Wild Birds of Ohio Dietrich Lange How to Study Birds In Birdland Leander S. Kyser McClurg Co. Land Birds East of the Rockies C. A. Reed Lord of the Air C. G. D. Roberts Nestlings of Forest and Marsh Irene G. Wheelock McClurg Co. Our Birds and Hew to Know Them J. B. Grant Scribners Our Own Birds Wm. L. Baily Lippincott Tenants of the Trees C. Hawkes The Blue Goose Chase H. K. Job The Romance of Bird Life John Lea Lippincott Short Stories of our Shy Neighbors Mrs. M. A. B. Keely American Book Co. The Sport of Bird Study Job Outing Pub. Co. Wild Birds of City Parks {373} FISH AND FISHING Book of Aquaria Bateman & Bennett L. Upcott Gill Boy's Own Guide to Fishing J. H. Keene Denizens of the Deep Frank T. Bullen Revell Co. Familiar Fish Eugene McCarthy Favorite Fish and Fishing J. A. Henshall Outing Pub. Co. Fine Art of Fishing S. G. Camp Outing Pub. Co. Fishing and Shooting Sketches Grover Cleveland Outing Pub. Co. Fishing Kits and Equipment G. S. Camp N. Y. Outing Co. Fish Stories Holder and Jordan Half Hours with Fishes Reptiles, and Birds Holder American Book Co. Home Aquarium and How to Care for It Eugene Smith Dutton The Angler's Guide Wainwright Randall The Book of Fish and Fishing Louis Rhead Scribners The Little Water Folks Hawkes Crowell Co. Tricks and Knacks of Fishing (Horton Mfg. Co.) Water Wonders Every Child Should Know J. M. Thompson FLOWERS, FERNS AND GRASSES Botany Julia McNair Wright Penn Pub. Co. Botany for Children Harriet C. Cooper Crowell Co. Common Plants George O. Goodall D. C. Heath & Co. Elementary Botany with Spring Flora W. A. Kellerman Hinds, Noble & Co. Field Book of American Wild Flowers P. Schuyler Mathews Flora of the Southern United States A. W. Chapman Flower Guide C. A. & C. K. Reed Gardening for Profit. P. Henderson Grasses, Sedges and Rushes of the North United States Edward Knoble How to Collect and Preserve Plants and Sea-weeds Hinds, Noble & Co. How to Know the Ferns Frances Theodora Parsons How to know the Wild Flowers Parsons Illustrated Flora of the United States and Canada N. L. Britton and Addison Brown {374} Lessons with Plants Bailey Manual of Gardening L. H. Bailey Nature's Garden Neltje Blanchan Doubleday, Page & Co. New England Ferns and Their Common Allies Helen Eastman New Manual of Botany Asa Gray New Manual of Botany of the Central Rocky Mountains John M. Coulter, revised by Aven Nelson Our Garden Flowers Harriet Louise Keeler Plants and Their Children Wm. Starr Dana American Book Co. Rocky Mountain Wild Flower Studies Burton O. Longyear Southern Wild Flowers and Trees Alice Lounsbery The Fern Collector's Guide Willard Nelson Clute The Garden Yard B. Hall Young Folk's Nature Field Book J. Alden Loring Dana Estes Co. FUNGI Edible Fungi of New York Charles H. Peck N. Y. State Museum Flowerless Plants: Ferns, Mushrooms, Mosses, Lichens and Sea weeds. E. H. Hale Mushrooms Atkinson Holt & Co. One Thousand American Fungi McIllvain & Macadam Bobbs, Merrill & Co. Studies of American Fungi Atkinson The Mushroom M. E. Hard Ohio Library Co. The Mushroom Book Nina L. Marshall Doubleday, Page & Co. HANDICRAFT Clay Modelling Paul N. Hasluck David McKay Dynamos and Electric Motors Paul N. Hasluck David McKay Electric Bells Paul N. Hasluck David McKay Electro-Plating Paul N. Hasluck David McKay Glass Writing, Embossing and Facia Work Paul N. Hasluck David McKay How to Make Baskets. Mary White Doubleday, Page & Co. Leather Working Paul N. Hasluck David McKay Photography Paul N. Hasluck David McKay Photographic Cameras Paul N. Hasluck David McKay Photographic Chemistry Paul N. Hasluck David McKay Photographic Studies Paul N. Hasluck David McKay Upholstery Paul N. Hasluck David McKay {375} INSECTS AND BUTTERFLIES Ants, their Structure, Development and Behavior W. M. Wheeler Columbia Univ. Press Beehives and Appliances Paul Hasluck David McKay Directions for Collecting and Preserving Insects Nathan Banks U. S. National Museum Bulletin Everyday Butterflies How to Keep Bees Anna B. Comstock Doubleday, Page Co. How to Know the Butterflies J. H. and Mrs. Comstock D. Appleton & Co. Insect Life Comstock Little Busy Bodies Marks Moody Harper Bros. Manual for the Study of Insects J. H. and A. B. Comstock Moths and Butterflies Julia P. Ballard Putnam's Sons Our Insect Friends and Enemies J. B. Smith Lippincott Our Insect Friends and Foes B. S. Cragin Putnam's Sons The Butterfly Book W. J. Holland Doubleday, Page & Co. The House-Fly--Disease Carrier L. O. Howard Stokes Co. The Moth Book W. J. Holland Doubleday, Page & Co. The Romance of Insect Life Edmund Selous Seeley & Co. The Way of the Six-Footed ROCKS AND PEBBLES About Pebbles Alpheus Hyatt D. C. Heath & Co. Boy Mineral Collectors J. G. Kelley Common Minerals and Rocks Wm. O. Crosby D. C. Heath & Co. Stories of Rocks and Minerals H. W. Fairbanks The Boy Geologist at School and in Camp E. G. Houston The Earth and Its Story A. Heilprin The Romance of Modern Geology Grew Lippincott REPTILES Poisonous Snakes of North America Leonard Stejneger Gov. Printing Office The Reptile Book Ditmar Doubleday, Page & Co. SHELLS AND SHELLFISH American Marine Shells. Bulletin No. 37 U. S. National Museum, Washington {376} Mollusks of the Chicago Area F. C. Baker Chicago Academy The Little Water Folk C. Hawkes Crowell Co. The Lymnaedae of North America F. C. Baker Chicago Academy of Sciences The Shell Book Julia E. Rogers Doubleday, Page & Co. West Coast Shells Josiah Keep Worms and Crustacea Hyatt D. C. Heath & Co. TREES AND SHRUBS A Guide to the Trees Alice Lounsbery Familiar Trees and Their Leaves Mathews Field and Forest Handy Book Dan C. Beard First Book of Forestry Roth Forest Trees and Forest Scenery Schwartz Grafton Press Handbook of Trees of New England Dame and Brooks Ginn & Co. Handbook of the Trees of the Northern United States and Canada Hough How to Tell the Trees Hinds, Noble & Co. How to Know Wild Fruits Maude C. Peterson Manual of the Trees of North America Charles Sprague Sargent North American Trees Britton North American Forests and Forestry Bruncken Putnam Our Native Trees Keeler Scribners Our Northern Shrubs Harriet L. Keeler Our Shrubs of the United States Apgar Practical Forestry for Beginners in Forestry J. C. Gifford School of the Woods W. J. Long Studies of Trees in Winter Huntington Sargent Ten Common Trees Susan Stokes American Book Co. The Forest S. E. White The Forester's Manual or Forest Trees that Every Scout Should Know Seton Doubleday, Page & Co. The Magic Forest White Grosset & Dunlap The Tree Book Julia E. Rogers Doubleday, Page & Co. The Way of the Woods. Breck Putnam's Sons Trees of the Northern United States Austin C. Apgar {377} The Trees of California Jepson The Woodsman's Handbook United States Department of Agriculture Bulletin No. 36 Trees That Every Child Should Know J. E. Rogers MISCELLANEOUS--WOODCRAFT Adventures in the Great Forests H. W. Hyrst Lippincott Adventures of Buffalo Bill Cody Adventures of Four-footed Folk Belle M. Brain Fleming H. Revell A Journey to Nature J. P. Mowbray Grosset & Dunlap American Boys' Handy Book Beard Amateur Taxidermist Scorso A Watcher in the Woods D. L. Sharp Century Co. Bent Iron Work Hasluck David McKay Birch Bark Roll Seton Boots and Saddles Custer Boy Craftsman A. W. Hall Boy Pioneers Dan Beard Scribners Boy's Book of Airships H. Delacomb Boy's Workshop Craigin Boy with the United States Foresters Robert Wheeler Box Furniture Louise Brigham Century Co. Diomed Sargent Grosset & Dunlap Chats on Photography Wallington Lippincott Electricity Fowler Penn Pub. Co. Electric Instrument Making for Amateurs Bottome Electricity for Boys Adams Electricity for Everybody Atkinson Electricity for Young People Jencks Electricity Made Easy E. J. Houston and A. E. Kennelly Excursions Thoreau Houghton Mifflin Co. Famous Indian Chiefs Johnston Field and Forest Handy Book Beard Scribners Four Afoot Barbour Frank, the Young Naturalist Castleman Hurst Co. Frontiersman's Pocketbook Pocock Harper's How to Understand Electricity Onken and Baker {378} Harper's Indoor Book for Boys Adams Harper Bros. Harper's Outdoor Book for Boys Adams Home Mechanics for Amateurs G. M. Hopkins How Two Boys Made Their Own Electrical Apparatus T. M. St. John In American Fields and Forests H. D. Thoreau, et al. Indoor and Outdoor Handicraft Beard Scribners Jack of All Trades Dan Beard Scribners Lakerim Athletic Club Hughes Last of the Mohicans Cooper Houghton Mifflin Co. Log Cabins and Cottages Wicks Forest & Stream Long Trail Garland Making Wireless Outfits Harrison Nature Study F. L. Holtz Scribners On Horseback in Virginia C. D. Warner Houghton Mifflin Co. Our National Parks John Muir Houghton Mifflin Co. Outdoor Handy Book Dan Beard Scribners Outdoors, Indoors and up the Chimney C. McIllvain Sunday School Times Out-of-Doors M. Ellsworth Olson Pacific Pub. Co. Romance of Modern Photography Gibson Lippincott Scholar's ABC of Electricity Meadowcraft Hinds, Noble & Co. Scientific American Boy (www.gutenberg.org/etext/15831) Bond Munn & Co. Scientific American Boy at School Bond Scientific American Reference Book Bond Munn & Co. Secret of the Woods Wm. J. Long Ginn & Co Sportsman Joe Sandys Taxidermy Hasluck McKay The Boy Electrician Huston Lippincott The Boy's Book of Conservation Small Maynard & Co. The Boy's Book of Inventions Bacon Doubleday, Page & Co. The Boy's Second Book of Inventions Baker Doubleday, Page & Co. The Boy's Book of Model Aeroplanes Collins Century Co. The Boy's Book of Steamships Howden The Camp at Willow [Clump] Island (www.gutenberg.org/etext/15831) Bond The Frog Book Dickerman Doubleday, Page & Co. {379} The Complete Photographer Bailey Doubleday, Page & Co. The Mountains S. E. White The Open Window Grosset & Dunlap The Young Electrician H. Hall Macmillan Co. The Young Mechanic Putnam's Sons Things a Boy Should Know about Electricity T. M. St. John Things a Boy Should Know about Wireless St. John Trapper Jim Sandys Two Little Savages Seton Vehicles of the Air Longheed Reilly & Britton Co. Walden, or Life in the Woods Thoreau Houghton Mifflin Co. Ways of Nature Burroughs Houghton Mifflin Co. Wilderness Homes Kemp Outing Pub. Co. Wild Neighbors Ingersoll Wireless Telegraphy A. F. Collins Woodcraft Sears Century Co. Woodmyth and Fable Seton Century Co. Wonders of Man and Nature R. Whiting Woodcraft Nessmuk Forest & Strean Woodworking for Beginners Wheeler Young Folk's Nature Field Book J. A. Loring Dana Estes Co. CAMPCRAFT Around the Campfire C. G. D. Roberts An Old Fashioned Sugar Camp P. G. Huston Revell Co. At Home in the Water Corson Association Press Billy in Camp Carr McClurg Co. Boat Building and Boating for Beginners. Dan Beard Scribners Boat Sailing Kensaly Outing Co. Building Model Boats Hasluck David McKay Camp and Trail. Isabel Hornabrook Camp and Trail S. E. White Outing Pub. Co. Camp and Trail Methods Kephart Camp Cookery Horace Kephart Outing Pub. Co. Camp Fire and Wigwam Ellis Winston Co. Camp Fire Musings W. C. Gray Revell Camping and Camp Cooking Bates Camping and Camp Outfits G. O. Shields Camping for Boys Gibson Association Press Camping Out Stephens Hurst & Co. Camp Kits and Camp Life Hanks Scribners {380} Camp Life in the Woods Gibson Campmates C. K. Munroe Canoemates Kirk Munroe Canoe and Boat Building Stephens Forest and Stream Canoe and Camp Cookery Seneca Forest and Stream Canoe Boys and Camp Fires Graydon Grosset and Dunlap Captain Thomas A. Scott, Master Diver F. H. Smith Comrades in Camp Victor Chatterton Co. Economical Cook Book Mrs. Sarah Paul John C. Winston & Co. Every Boy His Own Cook Atkinson Rice Guns, Ammunition and Tackle Money, et al. Harper's Camping and Scouting Grinnell & Swan How to Swim Dalton Knotting and Splicing Ropes and Cordage Hasluck Plates Accompanying Canoe and Boat Building for Amateurs Forest & Stream Pub. Co. Practical Rowing, with Scull and Sweep Stevens Ropes: Their Knots and Splices Kunardt Swimming Brewster Houghton Mifflin Co. Swimming Sinclair The Art of Swimming Nelligan The Boat Sailor's Manual Qualtrough Scribners The Book of Camping and Woodcraft Kephart Outing Pub. Co. The Kidnapped Campers Canfield Watchers of the Camp Fires C. G. D. Roberts TRACKS, TRAILING, AND SIGNALING Along Four Footed Trails Ruth A. Cook James Pott & Co. Black Bear Wright Comrades of the Trails Roberts First to Cross the Continent Brooks Footprints in the Forest Ellis Winston Co. Graphology Howard Penn Pub. Co. Grizzly Bear Wright International Code of Signals U. S. Government Printing Office {381} Northern Trails (Books 1 and 2) Wm. J. Long Ginn & Co. Our Country's Flag . E. S. Holden Phrenology Olin Penn. Pub. Co. Physiognomy Lomlax Penn. Pub. Co. Return to the Trails C. G. D. Roberts Sign Language Seton Doubleday, Page & Co. The Trail of the Badger Hamp The Trail to the Woods. Hawkes American Book Co. Tracks and Tracking Brunner Outing Pub. Co. Trail of the Sand Hill Stag Seton Watchers of the Trails C. G. D. Roberts Young Trailers Altsheler HEALTH AND ENDURANCE Body and its Defences Jewett Confidential Talks with Young Men Sperry Revell Control of Body and Mind Jewett Ginn & Co. Daily Training Benson & Miles From Youth into Manhood Hall Good Health Jewett Ginn & Co. Health Walter C. Wood Penn Pub. Co. Health, Strength and Power Sargent Home Treatment and Care of the Sick Lovering Otis Clapp & Son How to Keep Well Wilson Crowell Japanese Physical Training Hancock My System Muller Rural Hygiene Brewer Lippincott CHIVALRY Adaptability Ellen E. Kenyon Warner Hinds, Noble & Co. Adventure Among Red Indians Hyrst Lippincott Age of Chivalry Bullfinch An Iron Will Orison Swett Marden Crowell A Skilled Workman W. A. Bodell Revell Co. Aspiration and Achievement Frederick A. Atkins Revell Co. Aspirations and Influence H. Clay Trumbull Sunday School Times Book of Famous Verse Agnes Repplier Boy's King Arthur Lanier Boy's Life of Captain John Smith Johnson Careers of Danger and Daring Cleveland Mofett {382} Character Shaping and Character Working H. Clay Trumbull Sunday School Times Character the Grandest Thing Orison Swett Marden Crowell Co. Cheerfulness as a Life Power Orison Swett Marden Crowell Co. Daniel Boone, Backwoodsman Forbes Lindsay Lippincott Duty Ellen E. Kenyon Warner Hinds, Noble & Co. Duty Knowing and Duty Doing H. Clay Trumbull Sunday School Times Economy Orison Swett Marden Crowell Co. Every Man a King Orison Swett Marden Crowell Co. Famous Scouts Johnston Fidelity Ellen E. Kenyon Warner Hinds Noble & Co. First Battles Frederick A. Atkins Revell Co. Four American Pioneers Perry and Beebe Getting One's Bearings Alexander McKenzie Revell Co. Good Manners and Success Orison Swett Marden Crowell Co. He Can Who Thinks He Can Orison Swett Marden Crowell Co. Heroes Every Child Should Know H. W. Mabie Houghton Mifflin Co. Heroes of Chivalry Louise Maitland Heroes of Pioneering Sanderson Lippincott Heroes of the Storm O'Connor Houghton Hero Myths and Legends of the British Race M. O. Erbutt Crowell Co. John James Audubon Audubon Putnam John Smith, Gentleman and Adventurer. Lindsay Lippincott Knight Errant Davidson Lippincott Knighthood in Germ and Flower Cox Last of the Great Scouts Wetmore Lessons on Manners Julia M. Dewey Hinds, Noble & Co. Levels of Living Henry F. Cope Revell Life of Kit Carson Ellis Grosset & Dunlap Little Jarvis Seawell Loyalty McClure Revell Co. Making the Most of Ourselves Calvin Dill Wilson McClurg Co. Men of Iron Pyle Moral Muscle Frederick A. Atkins Revell Co. My Young Man Louis Albert Banks Funk & Wagnalls Co. Ourselves and Others H. Clay Trumbull Sunday School Times Page, Esquire and Knight. Lansing Peace, Power and Plenty Orison Swett Marden Crowell Co. Possibilities McClure Revell Co. Rising in the World or Architects H. Clay Trumbull Sunday School Times Practical Paradoxes Orison Swett Marden Crowell Co. Royal Manhood James I. Vance Revell Co. {383} Rushing to the Front Orison Swett Marden Crowell Co. Seeing and Being H. Clay Trumbull Sunday School Times Self Control and Its Kingship and Majesty Wm. Coe Jordan Revell Co. Self Reliance Ellen E. Kenyon Warner Hinds, Noble & Co. Stories of Charlemagne Church Stories of King Arthur Waldo Cutler Crowell Co. Stories of King Arthur and His Knights Pyle Stories of King Arthur and the Round Table Beatrice Clay Stories of the Great West Roosevelt Story of the Cowboy Hough Successful Men of To-day Wilbur F. Crafts Funk & Wagnalls Success in Life Emil Reich Duffield Co. Successward Edward Bok Revell Co. Talks with Great Workers Orison Swett Marden Crowell Co. Tendency James I. Vance Revell Co. The Book of King Arthur and His Noble Knights Mary MacLeod Fred'k A. Stokes The Boys Gughulain Eleanor Hull Crowell Co. The Christian Gentleman Louis Albert Banks Funk & Wagnalls The Crown of Individuality Wm. George Jordan Revell Co. The Hour of Opportunity Orison Swett Marden Crowell Co. The Kingship of Self Control Wm. George Jordan Revell Co. The Majesty of Calmness Wm. George Jordan Revell Co. The Making of a Man Robert Elliot Speer Revell Co. The Marks of a Man Robert Elliot Speer Revell Co. The Optimistic Life Orison Swett Marden Crowell Co. The Oregon Trail Parkman Lippincott The Power of Personality Orison Swett Marden Crowell Co. The Romance of Early Exploration Williams Lippincott The Secret of Achievement Orison Swett Marden Crowell Co. The Story of Hereward Douglas C. Stedman Crowell Co. The Vision of Sir Launfal James Russell Lowell Barse & Hopkins The Young Man Entering Business Orison Swett Marden Crowell Co. Thoroughness Davidson Revell Co. True Manhood James, Cardinal Gibbons McClurg Co. Twentieth Century Knighthood Banks Funk & Wagnalls What Shall our Boys Do For a Living Charles F. Wingate Doubleday, Page & Co. {384} Winning Their Way Faris With Spurs of Gold F. W. Green and D. V. Kirk Young Men Who Overcame Robert E. Speer Revell Co. FIRST AID TO THE INJURED American Red Cross Abridged Text-book and First Aid Major Chas. Lynch Backwoods Surgery and Medicine Moody Boys Coastwise Rideing Emergencies C. V. Gulick Exercise in Education and Medicine R. T. McKenzie Fighting a Fire C. T. Hill First Aid in Illness and Injury Pilcher First Aid to the Injured F. J. Warwick Penn Pub. Co. Health, Strength and Power D. A. Sargent Heroes of the Life-boat and Rocket Ballantyne Heroes of the Storm Douglas Life Boat and Its Work Lewis Nursing S. Virginia Leves Penn Pub. Co. Our Seacoast Heroes Daunt Stories of the Life-boat. Mundell The Beach Patrol Drysdale The Life-boat Ballantyne GAMES Book of Athletic and Out-door Sports Bingham Book of College Sports Walter Camp Boy's Book of Sports Fannie Thompson Century Co. Boys' Drill Regulations Games for Everybody May C. Hofman Dodge Pub. Co. Games for All Occasions Mary E. Blain Barse & Hopkins Games and Songs of American Children Newell Harper Bros. Education by Play and Games G. E. Johnson Ginn & Co. Money Making Entertainments Rook & Goodfellow Penn Pub. Co. Play Emmett D. Angell Little, Brown & Co. Practical Track and Field Athletics Graham and Clark Duffield Co. Social Activities for Men and Boys A. M. Chesley Association Press Outdoor Games for All Seasons Beard Scribners {385} PATRIOTISM AND CITIZENSHIP Abraham Lincoln Baldwin American Book Co. Abraham Lincoln--Boy and Man Morgan American Hero Stories Eva M. Tappan Houghton American Leaders and Heroes W. F. Gordy Scribners A Message to Garcia Hubbard An American Book of Golden Deeds James Baldwin American Book Co. Battles for the Union Prescott Holmes Henry Altemus Co. Battle of the War for Independence Prescott Holmes Henry Altemus Co. Boy's Life of Abraham Lincoln Nicolay Century Co. Boy's Life of Ulysses S. Grant. Nicolay Century Co. Civics--Studies in American Citizenship. Sherman Macmillan Co. Discovery of the Old Northwest J. Baldwin Essentials in Civil Government S. E. Formyn American Book Co Famous American Statesmen Sarah K. Bolton Crowell Co. Famous Voyages and Explorers Sarah K. Bolton Crowell Co. Four American Explorers Kingsley American Book Co. Four American Indians Edson L. Whitney and Frances M. Perry American Book Co. Four Great Americans James Baldwin American Book Co. Good Citizenship Julia Richman Good Citizenship Grover Cleveland Henry Altemus Co. Great Words from Great Americans G. P. Putnam's Son Guide to United States History Henry W. Elson Baker, Taylor Co. Heroes of the Army in America Charles Morris Lippincott Heroes of Discovery in America Charles Morris Lippincott Heroes of the Navy in America Charles Morris Lippincott Heroes of Progress in America Charles Morris Lippincott Heroes of the United States Navy Hartwell Jones Henry Altemus Co. Hero Tales from American History Lodge and Roosevelt History of New York City Chas. E. Todd American Book Co. Historic Americans E. S. Brooks Crowell Co. {386} Home Life in Colonial Days Alice Morse Earle Grosset & Dunlap How the People Rule Hoxie Lessons for Junior Citizens Mabel Hill Lewis and Clark Lighton Houghton Mifflin Co. Life at West Point Hancock Putnam Life of Lincoln for Boys Sparhawk Crowell & Co. Lyra Heroica Wm. Ernest Henley Scribners Makers and Defenders of America Anna E. Foote & A. W. Skinner American Book Co. Man Without a Country E. E. Hale Crowell & Co. New Century History of the United States. Edward Eggleston American Book Co. North America Frank G. Carpenter American Book Co. Our Country's Flag and the Flags of Foreign Countries Holden Our Country's Story Eva M. Tappan Houghton Mifflin Co. Pathfinders of the West Laut Grosset & Dunlap Patriotic Citizenship Poor Boys Who Became Famous Sarah K. Bolton Crowell Poems of American Citizenship Brander Matthews Scribners Politics for Young Americans Charles Nordhoff American Book Co. Poor Richard's Almanac. Benjamin Franklin Duffield Co. Popular Patriotic Poems Explained Murphy Hinds, Noble & Co. Potter's Advanced Geography Eliza H. Horton Hinds, Noble & Co. Stories of Heroic Deeds James Johonnot American Book Co. Stories of Our Country James Johonnot American Book Co. Story of the American Merchant Marine J. R. Spears Macmillan Co. Story of the Great Republic H. A. Guerber American Book Co. Ten Boys From History Sweetser, Duffield Co. Ten Great Events in History James Johonnot American Book Co. The True Citizen and How to Become One W. F. Marwick & W. A. Smith American Book Co. The Century Book for Young Americans Brooks The Citizen Shaler The Community and the Citizen Arthur Dunn D. C. Heath & Co. The Good Neighbor in the Modern City Mary Richmond Lippincott The Ship of State Youth's Companion Ginn & Co. The Pilgrims F. S. Noble Pilgrim Press {387} The Story of our Navy for Young Americans Abbott Dodd, Mead & Co. The Story of our Great Lakes E. Channing & M. F. Lansing Macmillan Co. The Story of the Thirteen Colonies Guerber American Book Co. The Young Alaskans Hough The Young Citizen Dole Heath Training for Citizenship Smith Longmans, Green Co. Uncle Sam's Business Marriott U. S Townsend Lothrop Washington and His Generals Headley Hurst & Co. Washington's Farewell Address Duffield Co. When America Became a Nation Jenks Crowell Co. When America was New Tudor Jenks Crowell Co. When America Won Liberty Tudor Jenks Crowell Co. Young Americans Judson Young Continentals at Bunker Hill McIntyre Penn Pub. Co. Young Continentals at Lexington McIntyre Penn Pub. Co. Young People's History of the War with Spain Prescott Holmes Henry Altemus Co. MISCELLANEOUS A Guide to Biography Burton E. Stevenson Baker, Taylor Co. American Indians Yonge A Vagabond Journey Around the World Franck Century Co. Book of Golden Deeds Catlin Boy's Life of Captain John Smith Eleanor Johnson Crowell Co. "Boy Wanted" W. Waterman Childhood of Jishib, the Ojibwa Jenks Choosing a Life Work L. R. Fiske Eaton & Mains Co. Choosing a Vocation Parsons Christopher Carson, known as Kit Carson J. S. C. Abbott Courage Charles Wagner David Crockett: His Life and Adventures J. S. C. Abbott Dashing Paul Jones Frank Sheridan David McKay David Crockett, Scout Allen Famous Indian Chiefs O. W. Howard Century Co. First Across the Continent N. Brooks Handy Parliamentary Rules Craig Hinds, Noble & Co. {388} Heroes of the Polar Seas J. K. Maclean Lippincott How George Rogers Clark won the Northwest R. G. Thwaites Incentives for Life J. W. Ludlow Revell Co. Indian Boyhood Eastman Indian Fights and Fighters Brady Indian Story and Song Fletcher Letters to American Boys Carruth Life of David Crockett E. S. Ellis Life of John Gutenberg Emily C. Pearson Hurst & Co. Life Questions of High School Boys Jenks Association Press Living Races of Mankind, Vol IV and V The University Society. Loyalty J. G. R. McCleeve Revell Co. Lure of the Labrador Wild Wallace Northland Heroes Florence Holbrook Houghton Mifflin Co. Old Santa Fe Trail H. Inman Pony Tracks F. Remington Punishment of the Stingy Grinnell Pushing to the Front Marden Romance of Early Exploration Williams Seeley Co. Self-Help Smiles Some Merry Adventures of Robin Hood. Pyle Scribners Story of a Scout Finnemore Starting in Life Fowler Story of the Indian Grinnell Success O. S. Marden Successful Careers Thaye Crowell Co. The American Shotgun Askins Outing Pub. Co. The Children's Life of Lincoln M. Louise Putnam McClurg Co. The Blazed Trail White The Boy General Mrs. E. B. Custer The Boy on a Farm at Work and at Play Jacob Abbott American Book Co. The Heart of the Ancient Wood C. G. D. Roberts Wessels Co. The Romance of Polar Exploration G. F. Scott Seeley & Co. The Seven Ages of Washington Owen Wister Grosset & Dunlap The Way of an Indian F. Remington STORIES FOR SCOUTS Adrift on an Icepan W. T. Grenfell American Life and Adventure Eggleston American Book Co. {389} Arizona Nights S. E. White Around the World with the Battleships Miller McClurg Co. Backwoodsmen D. Roberts Black Rock Gordon (Ralph Connor, pseud) Bob Burton Horatio Alger, Jr Winston Co. Bar B. Boys or the Young Cow Punchers. Edwin S. Sabin Crowell Co. Battling for Atlanta Byron A. Dunn McClurg Co. Boys of Other Countries Taylor Putnam's Sons Boy Trappers Harry Castleman Hurst & Co. Camping on the St. Lawrence E. T. Tomlinson Cattle Brands A. Adams Cattle Ranch to College Russell Doubleday Chilhowee Boys Morrison Crowell Co. Chilhowee Boys in Harness Sarah E. Morrison Crowell Co. Chilhowee Boys in War Times Sarah E. Morrison Crowell Co. Cast up by the Sea Sir Samuel W. Baker Hurst & Co. Cruise of the Canoe Club W. L. Alden Cruise of the Ghost W. L. Alden Dale and Fraser, Sheep-men S. F. Hamp Dashing Paul Jones Sheridan David McKay Dare Boys of 1776 Stephen Angus Co A. L. Chatterton Co. Dorymates C. R. Monroe Forest Runners Altsheler For Freedom's Cause T. C. Harbauch David McKay Fox Hunting C. A. Stephens Hurst & Co. Frank in the Woods Castleman Hurst & Co. Freckles Porter Grosset & Dunlap From Atlanta to the Sea Byron A. Dunn A. C. McClurg Co. Frontier Boys on the Overland Trail. Wyn. Roosevelt Chatterton Co. General Nelson's Scout Byron A. Dunn A. C. McClurg Huckleberry Finn Twain Hans Brinker of the Silver Skates Mary Mapes Dodge Grosset & Dunlap In the Clouds for Uncle Sam Ashton Lamar Reilly & Britton Ivanhoe Scott Jack Among the Indians. G: B. Grinnell Kim Kipling Kidnapped Stevenson Knights Who Fought the Dragon Edwin Leslie Sunday School Times Co. Larry Deeter's Great Search Howard R. Garis Grosset & Dunlap Little Metacomet Hezekiah Butterworth Crowell Co. {390} Little Smoke W. O. Stoddard Log of a Cowboy A. Adams Luke Walton Horatio Alger, Jr Winston Co. Marching Against the Iroquois Everett T. Tomlinson Marion and His Men John De Morgan David McKay Master of the Strong Hearts E. S. Brooks Off the Rocks Grenfell S. S. Tirnes On the Indian Trail Egerton R. Young Revell Co. On the Old Kearsarge Cyrus Townsend Brady Scribners On General Thomas's Staff Byron A. Dunn McClurg Paul Revere John De Morgan David McKay Peggy Owen Lucy Foster Madison Penn Pub. Co. Raiding with Morgan Byron A. Dunn McClurg Range and Trail or the Bar B's Great Drive Edwin L. Sabin T. Y. Crowell Co. Rip Van Winkle Washington Irving Burse & Hopkins Robinson Crusoe Defoe Houghton Mifflin Co. Silent Places S. E. White Stories of the Good Green Wood C. Hawkes Crowell Co. Story of Sonny Sahib S. J. Duncan Sheridan's Troopers on the Borders De B. Randolph Keirn David McKay Sir Raul James M. Ludlow Revell Co. Stories from Life Orison Swett Marden American Book Co. Struggling Upward Alger, Jr Winsted Co. Swiss Family Robinson J. D. Wyss Talking Leaves W. O. Stoddard Tan and Freckles C. L. Bryson Revell Co. Ten Years Before the Mast. Dana, Jr Houghton Mifflin Co The Air Ship Boys Sayler Reilly & Britton The Boy Aviators in Nicaragua Wilbur Lawton Hurst & Co. The Boy Aviators in Africa Wilbur Lawton Hurst & Co. The Boy Aviators' Polar Dash Wilbur Lawton Hurst & Co. The Boy Aviators in Record Flight Wilbur Lawton Hurst & Co. The Boy Aviators in Secret Service Wilbur Lawton Hurst & Co. The Boy Aviators' Treasure Quest Wilbur Lawton Hurst & Co. The Boy Fortune Hunters in Alaska F. Akes Reilly & Britton The Boy Fortune Hunters in Panama F. Akes Reilly & Britton The Hill Horace A. Vachell Dodd, Mead & Co. The Pilot Cooper The Pioneers Cooper The Spy Cooper {391} Washington's Young Spy T. C. Harbauch David McKay Waste Not Want Not Stories Clifton Johnson American Book Co. With Fighting Jack Berry John T. McIntyre Lippincott With Flintlock and Fife Everett T. Tomlinson Grosset & Dunlap With Sully Into the Sioux Land Joseph Mills Hansen McClurg Wolf Hunters Joseph Oliver Curwood Bobbs, Merrill Co. Work and Win Edward S. Ellis A. L. Burt Co. {392} {393} {394} INDEX {395} INDEX PAGE Accidents, prevention of 255 Additions to Territory of the United States 323 A First Try in Tracking 191 Aim of the Scout Movement 3 Alaska Purchase (1867) 324 Alcohol 226 Ambassadors 345 America (Hymn) 357 American Morse Telegraph Alphabet 202 American Morse Telegraph Abbreviations 203 American Morse Telegraph Numerals 202 American Morse Telegraph Punctuations 202 American Morse Telegraph Signal 202 American Revolution. The (1775-1783) 325-328 Angling 109 Animals, Native, Wild 133 Antelope 135 Badger 140 Bear, Black 142 Beaver 136 Cottontail 125 Cougar or Panther 137 Coyote 139 Deer, Mule 134 Deer, White Tailed 134 Elk or Wapiti 133 Fox 138 Goat, Mountain 135 Mink 140 Moose 135 Muskrat 136 Opossum 141 Otter 139 Panther or Cougar 137 Rabbit, Cottontail 137 Rabbit, Jack or Black Tailed 137 Raccoon 141 Squirrel, Gray 141 Skunk 140 Weasel 139 Wild Cat or Bob Cat 138 Wolf. Gray 138 Woodchuck 136 Annapolis, Md., Naval Academy 344 Apoplexy and Injury to Brain 270 Aquarium, Home 109 Aquarium Fish Food 111 Aquarium Fish Nets 110 Aquarium, Starting the 110 Archery 255 Arm Carry 240, 276 Army of the United States 342 Articles of Confederation (1781) 325 A Story of the Trail 192-197 Athletic Standards, Outdoor 320 Axes 360 Badges of Rank 44 Chief Scout 45 Chief Scout Camp Master 46 Chief Scout Citizen 46 Chief Scout Director of Athletics 46 Chief Scout Director of Chivalry 46 Chief Scout Director of Health 45 Chief Scout Stalker 45 Chief Scout Surgeon 45 Chief Scout Surveyor 45 Chief Scout Woodsman 45 Scout Master 45 Service Stripes 45 Back Strangle 284 Bandanna 360 Bathing Rules 156 Baths 224 Battleship Maine (1898) 338 Bed. The Camp 147 Beetles and Wasps 105 Belts 360 Bird Box 92 Bird Craft 85-94 Bird Blind 89 Bird Lists 87 Bird Lunch Counter 92 Bird Patrol Man 94 Birds, Caring For 91 Birds, How to Photograph 89 Birds, Knowing the 85-90 Birds, Nesting Season 88 Birds, Protecting the 92 Birth of New States. The 331 Bites and Stings 274 Books for Reference 369-391 Boy Scout Equipment 359-369 Boy Scout Organization, The 10 Breeches 360 Bruises 264 Bugle 361 Building a Lot Cabin 59 Burns and Scalds 273 Butterflies 101 Butterfly Weed 119 Cabinet, President's 341 Campcraft 145-186 Camera Snap Shots 148 Camp Fire, The 160 Camp Fire Building 158 Camp Fire Fireplace 149 Camp Fire Story Telling 161 Camp Fire Stunts 161 Camp Lamp 148 Camp Site 147 {396} PAGE Canoeing, Rowing and Sailing 173-184 Clear Weather Signs 157 Clouds as Weather Signs 156 Cooking Receipts 149-152 Bacon 150 Cocoa 151 Coffee 151 Eggs--Boiled, fried, scrambled, poached 151 Fish, baked 150 Frog Legs 150 Griddle Cakes 149 Potatoes, Roast 150 Salmon on Toast 150 Camp Knives 361 Carrying Injured 277 Canteen 361 Census of United States (1790-1820) taken every ten years 332 Chair Carry 275 Challenge of the Present 243 Character 245 Cheerfulness 244 Chief Scout and Staff 11 Chills 277 Chivalry 237-254 Citizenship 349 Civil Service, United Stales. State and City 344 Civil War, The (1861-1865) 334 Clothing on Fire--How to Put Out 256 Coats 361 Coffee 226 Compass 362 Confederacy, Southern (1861) 335 Congress 341 Conservation 232 Constipation 226 Constitution of the United States (1789) 325 Consuls 345 County Court House 348 Courage 248 Courts of the United States 342 Cramps or Stomach Ache 276 Cuba (1898) 338 "Death Grips"--How to Break 282 Declaration of Independence (1776) 327 Digestion 225 Directions for Ordering 360 Dish Washing 152 Dislocation 265 Diving for Lost Objects 285 Diving from the Surface 284 Drawing Tracks 196 Drinking Cup 362 Drowning 258 Drum 362 Dutch in New York 325 Duty to God 249 Ear Ache 275 Ears, Care of 229 Eating 225 Electric Accidents 258 Electric Shocks, What to do 259 Emancipation Proclamation (1862) 337 Emergencies, First Aid For 273 English Settlements (t607) (1620) 325 Equipment 359-369 Evacuation Day (1783) 326 Exercise, Setting-Up 188-191 Exercises. Outdoor 223 Eye Bandage 274 Eyes--Care of 226 Eye--Inflammation of 276 Eye--Something in the 273 Fainting 270 Farragut, Admiral--Life Story 329 Feet, Care of 230 Ferns 117 Finding your latitude by the Stars 57 Finger Nails, Care of 230 Fire by Rubbing Sticks. How to Make 70 Fire, Building the 158 Fireman's Lift 278 Fires 255 Fires. How to Put Out--What to Do 255 First Aid and Life Saving 255-290 First Aid 251 First Aid Kit 362 First Class Scout 17 Fitness 219 Fits 272 Fishes 105-109 Classes of 106 Identification of Specimens 108 Bass, Black--large mouth 107 Catfish, Speckled 106 Herring, River or Alewife 107 Killifish. Tip minnow 108 Perch, Yellow 107 Pickerel, Common Pike 106 Salmon, Chinook 106 Sturgeon, The Atlantic 107 Sucker, Common White 108 Trout, Brook or Speckled 106 Whitefish, Common 106 Marine 107 Migratory 106 Studying 107 Flag Day--June 14th 340 Flag. The History of American (1777) 337 Flag Rules Observed 341 Floating 280 Florida and Texas 333 Florida Purchase (1819) 324 Foreign Service 345 Forest Fires 159 Forks 361 Fort Sumter (1861) 335 Fractures, Compound 264 Franklin. Benjamin 327 Freezing 272 French and Indian Wars, (1763) 335 Frost Bite 272 Gadsend Purchase (1853) 324 Games 291 Arctic Expedition 314 Badger Pulling 303 Bear Hunt 293 Canoe Tag 297 Chalk the Arrow 312 Cock Fighting 302 Deer Hunting 291 Dodge Ball 312 Dragging Race 351 {397} PAGE Duck-on-a-rock 304 Far and Near 315 Far Sight 299 Feather Football or Feather Blow 302 Fire Lighting Race 315 Flag Raiding 305 Follow My Leader 315 Follow the Trail 310 Hand Wrestling 303 Hare and Hound 312 Hat Ball 303 Horse and Rider Tourney 318 Hostile Spy 300 Hunt the Coon 301 Kim's Game 311 Knight Errantry 316 Lion Hunting 305 Man-Hunt, The 301 Morgan's Game 311 Mountain Scouting 316 Mumbly Peg 318 Navajo Feather Dance 302 Pathfinding, Games in 316 Plant Race 305 Poison 303 Pole-star 299 Prisoner's Base 313 Quick Sight, The Game of 298 Rabbit Hunt 300 Relay Race 308 Roadside Cribbage 304 Scouting 298 Scout Hunting 308 Scout Meets Scout 310 Scout's Nose (Indoors) 310 Shop Window (Indoors in Town) 309 Shop Window (Outdoors in Town) 309 Shoot Out 311 Siberian Man Hunt 312 Smugglers on the Border 309 Snow Fort 311 Spear Fights 302 Spearing the Great Sturgeon 295 Spider and Fly 307 Spot the Rabbit or Far Sight 299 Spot the Thief 308 Stalking 307 Stalking and Reporting 307 Throwing the Assegai 305 Throwing the Spear 313 Tilting in the Water 296 Track Memory 308 Treasure Hunt, The 317 Treasure Island 318 Unprepared Plays 316 Will-o-the-Wisp 317 Gas Accidents 259 Gas Poisoning, What to Do 260 General Hints 155 Grant, Ulysses S. 335 Grasses 117 Growth 223 Guam Acquired (1808) 324 Hancock, John 327 Hand or Flag Signals 209 Handy Articles in Camp 148 Hats 362 Haversack 363 Hawaii Annexed (1898) 324 Head Bandage 266 Health and Endurance 219-236 Hiccough 276 Hiking and Over Night Camps 145 Honor Medals 44 Hospital Corps Pouch 363 Hot Stone Wrinkle 148 How the Great Spirit was Found 161 How to Become a Boy Scout 11 How to Get Your Bearings 157 How to Make Pictures of Tracks 194 Ice Rescue 258 Indian Bathing Precaution 156 Indian Signs and Blazes 209 Individuality 247 Injuries Due to Heat or Cold 273 Injuries When Skin is Broken 265 Injuries When Skin is Not Broken 262 Insects and Butterflies 101-105 Insects, Other 104 Ivy Poisoning 247 Key. Francis Scott, Author 330 Knickerbockers 363 Knighthood, Ancient 237 Knighthood, Modern 240 Knives 363 Knots Every Scout Should Know 48-52 Becket Hitch 51 Blackwall Hitch 51 Bowline 50 Carrick Bend 52 Clove Hitch 51 Fisherman's Bend 51 Fisherman's Knot 52 False Reef or Granny 50 Figure of Eight Knot 49 Halter, Slip or Running Knot 50 Overhand Knot. The 49 Sheet Bend or Weaver's Knot 50 Square or Reef Knot 50 Sheepshank 50 Timber Hitch 51 Two Half Hitches 51 Whipping a Rope 49 Land Ordinances (1785) (1787) 334 Land Settlements 325 Lanyard 364 Leadership 152 Lean-to, The 146 Lee, Robert E 335 Leggings 364 Letter from Col. Theodore Roosevelt 353 Lexington and Concord (1775) 325 Life Buoys 287 Lincoln, Abraham 241, 335 Louisiana Purchase (1803) 323 Mad Dog 260 Manners, Good 243 Mariner's Compass, The 52 Meadow Mouse 199 Measurement, Hand 368 Measuring Distances 64 Medical Examinations 224 Memorial Day--May 30th 341 Menu for Camp and Hike 152 Mess-Kits 364 {398} Page Mexican Cession and Purchase from Texas (1848) 324 Military Academy West Point 343 Militia, Naval 344 Militia, State 308 Molusca--Shells and Shellfish 94-97 Moon, The 85 Moths 103 Mushrooms, Fungi or Toadstools 122 Mushrooms, Common 125 Mushrooms, Coprinus 125 Mushrooms, Delicious Morel 126 Mushrooms, Inky Coprinus 125 Mushrooms, Puff Balls 126 Merit Badges Agriculture 24 Angling 24 Archery 24 Architecture 25 Art 25 Astronomy 25 Athletics 26 Automobiling 26 Aviation 26 Bee Farming 27 Blacksmithing 27 Bugling 27 Business 27 Camping 28 Carpentry 28 Chemistry 28 Civics 29 Conservation 30 Cooking 30 Craftsmanship 31 Cycling 31 Dairying 31 Eagle Scout 43 Electricity 32 Firemanship 32 First Aid 32 First Aid to Animals 33 Forestry 33 Gardening 34 Handicraft 34 Horsemanship 34 Interpreting 35 Invention 35 Leather Working 35 Life Saving 36 Life Scout 43 Machinery 36 Marksmanship 36 Masonry 36 Mining 37 Music 37 Ornithology 37 Painting 38 Pathfinding 38 Personal Health 39 Photography 39 Pioneering 39 Plumbing 40 Poultry Farming 40 Printing 40 Public Health 40 Scholarship 41 Sculpture 41 Seamanship 41 Signalling 42 Stalking 42 Star Scout 43 Surveying 42 Swimming 42 Taxidermy 43 Naval Enlistment 343 Naval Academy 344 Navy of United States 343 Neckerchief 360 Neck Grip 283 New States (1845-1861) 333 Norfolk Coat 362 "Northwest Territory" 335 Nose Bleed 274 Nose, Care of 229 Observation, Practice 148 Open Outing Tent 170-173 Order of Business--Camp 153 Oregon Territory Acquired (1846) 324 Original Territory (1783) 323 Orion 83 Pain 224 Panics, Prevention of 255 Patriotism and Citizenship 323-356 Patrol Flags 364 Patrol Signs 19 Patrol Work 83 Peace 339 Peace Treaty (1783) 291-292 Philippine Islands Acquired (1898) 324 Pilgrim Fathers 238, 325 Pine Island Acquired (1898) 324 Pioneers. American 239 Plants, Ferns and Grasses 117-122 Pleiades 84 Poisoning 272 Poison Ivy 119 Politics 347 Ponchos 364 Porto Rico Acquired (1898) 324 Practical Citizenship 353 President--Term of Office, Salary, etc. 341 Program, Scout Camp 153 Proper Carriage 219 Property-- Real. Personal--Relationship to Government 348 Public Domain 322 Purchase from Texas (1850) 324 Puttees 364 Rains, Signs of 156 Ration List 152 Register of Deeds 347 Religion, Boy Scouts 250 Rememberable Morse or Re-Morse Alphabet 203 Reptiles 97-101 Rescue from Shore or Boat 284 Restoring Breathing 286 Rocks and Pebbles 111-117 Rocks, Stratified 112 Rocks, Quartz vein 113 Fossill, Shells 116 Pudding-Stone 116 Row Boats 180 Coming Alongside 181 Feathering 180 Going Ashore 181 Keeping Ashore 181 {399} Rowing 181 Sculling 181 Steering 181 Salute, The 181 Turning. The 180 Runaway Horse 260 PAGE Sailing Small Boats 182 Sailing Before Wind 183 Sailing Close to Wind 183 Sailing, Direction of Wind 182 Sailing--Flying the Flag 184 Sailing--Reefing 183 Sailing--Right of Way 184 Samoan Islands Acquired (1899) 324 Sanitation 154 Scout Badge, The 12 Scout Law, The 14 Scout Motto, The 12 Scout Oath, The 14 Scout Salute, The 14 Scout Sign, The 14 Scout Virtues 8 Scout Master, The 153 Scouts Pledged to the Flag 341 Scout Staff and its Uses 365 Secession of States 335 Second Class Scout 17 Secrets of the Woods 199 Semaphore Signal Code 206 Shells and Shell Fish 94-97 Shelter Tents 364 Shirts 364 Shock--What to do in Case of 261 Shoes 365 Signal Flags 365 Signalling by Flag or Torch 305 Slavery 335 Sleep 231 Sleeping out of doors 232 Snake Bites 237 Snakes, Water Moccasin 101 Southern Confederacy formed (1861) 335 Spanish American War, The (1898) 338 Spanish and French 325 Speaker, House of Representatives 341 Special Service by Boy Scouts 109 Splints and Sling for Arm 264 Splints for Broken Leg 263 Splints for Broken Thigh 262 Spoons 361 Sports 364 Sprains 264 Staff 365 Star Spangled Banner, The (1815) 330 Star Spangled Banner, Hymn 358 Stars, The 81 State Government 346 Stockings 66 Stomach Ache 276 Stretcher Improvised 277 Struggle for Freedom 238 Sunburn 274 Sun Dial or Hunter's Clock 53 Sun Stroke and Heat Exhaustion 274 Sweaters 361 Swedes in Delaware 325 Taxes 349 Tea 226 Teeth 227 Telegraph Instruments 366 Tenderfoot 16 Tent Making Made Easy 164-170 Texas Annexed 324 Three Classes of Scouts, The 16 Thrift 246 Throat 229 Toadstools 122 Toadstools, Deadly Cup 123 Toadstools, Deadly Amanita 123 Toadstools, Destroying Angel 123 Toadstools, Fly Amanita 124 Toadstools, Hated Amanita 124 Toadstools, Poisonous 123 Toadstools, Sure Death 123 Toadstools, Wholesome 125 Tobacco 226 Toothache 275 Torniquet to Upper Arm 269 Towns, Villages and Cities 347 Tracking Irons 367 Tracks, Tracking and Signaling 187-218 The Coon that Showed How 194 Tracking 188 Tracking, How to Learn 190 Tracking, When to Learn 190 Trying It on the Cat 196 Treatment After Respiration Begins 287 Trees. Common North American 127-133 Ash, White 132 Beech 130 Birch, Black. Sweet or Mahogany 129 Birch, Common or Aspen Leaved 129 Butternut or White Walnut 129 Cedar, Red 128 Chestnut 130 Cottonwood 128 Elm, White or Swamp 131 Hemlock 128 Hickory, White 128 Locust, Black or Yellow 132 Maple, Red, Scarlet. Water or Swamp 132 Oak, Red 130 Oak, White 131 Pine, White 127 Shagbark, or White Hickory 128 Sycamore, Plane Tree, Buttonball or Buttonwood 131 Walnut, Black 129 Walnut, White or Butternut 129 Troop Colors 367 Trousers 367 Twelve Points of the Scout Law, The 10 Unconsciousness 270 Valley Forge 328 Vice-President--President of Senate 341 War of 1812 329 Washington, D. C 342 Washington, George 325 Wasps 105 Watch 367 Watch for a Compass 57 Water Accidents 279-288 Water Bottle 367 Water Hints 155 {400} PAGE Waterproofing a Tent 170 Water Supply 154 Waves 179 Weather Flags 157 West Point Military Academy 343 What One Boy Did 90 What Scouting Means 3 What to do When Lost in the Woods 67 Whistles 367 Whistle Signs 208 White House 341 White Pine 119 Wig-Wag or Myer Code 204 Will 246 Wind, How to Tell Direction of 157 Wireless Telegraphy 210 Wireless Abbreviations 205 Wireless Signs 204 Wireless Numbers 204 Wireless. Receiving Set 211 Wireless Sending Set 213 Woodcraft 57-145 Woodlore 57-85 Work not Luck 251 Wounds Without Severe Bleeding 267 Wounds With Severe Bleeding 267 Wrist Grip 282 Yorktown, Va. (1781) 328 THE COUNTRY LIFE PRESS. GARDEN CITY. N. Y. [Transcriber's Note: The following pages are advertisements.] {401} Do You Know This Manual From Cover To Cover? Well, here is another rule for you to memorize: "Whenever Hungry Eat Peter's Chocolate" Alpine climbers, hunters, campers, and woodsmen of all descriptions consider Peter's Chocolate the regulation food for camp or trail. It is absolutely the most sustaining; has the most delicious taste that always makes you want more, and does not create thirst. Don't you go camping this summer without a liberal supply. You can get the nut chocolate or the plain chocolate as you prefer, but be sure to ask for Peter's, the Original Milk Chocolate. Peter's comes in several varieties: Peter's Milk Chocolate Peter's Milk Chocolate Croquettes Peter's Almond Milk Chocolate Peter's Milk Chocolate with Roasted Hazelnuts Peter's Bon-Bons ----------------------------------------------------------- {402} World Famous "SCOUTS" Now on Sale! Now's your chance to get the "Boy Scout" Shoe, boys--that world famous shoe about which you have read so much in the magazines. It's making just as big a hit in this town as it has made in the big cities. Boys are "wild" about them--say they never saw anything like them for baseball, running, jumping, and all outdoor sports. The "Boy Scout" Shoe Toughest, lightest, most sensible, everyday shoe made. Uppers are soft as gloves. Soles wear two to three times as long as ordinary soles. No linings. Coolest and most healthful boy's shoe ever invented. COLORS Olive, Tan and Black Tell your pa that "Boy Scouts" outwear two to three pairs of ordinary shoes. Good-Luck Charm FREE with each pair of genuine BOY SCOUT SHOES Write us direct if your dealer does not handle them and we will forward booklet immediately. The Excelsior Shoe Co., Portsmouth, Ohio Little Boys', size 10 to 13-1/2; $2.00 Boys', size 1 to 5-1/2, $2.50 Big Boys' and Men's, size 6-10, $3.00 ----------------------------------------------------------- {403} In conjunction with the Boy SCOUTS OF AMERICA we have published a book called "Boy Scouts." The text of the book is written by Mr. J. L. Alexander and the illustrations are by Gordon Grant. It is the only illustrated book of the Boy Scouts. We have made arrangements with the National Headquarters of the Boy Scouts of America to allow a commission of two cents to any patrol on each book sold for ten cents by the members of that patrol. We will send express collect, to the Scoutmaster any number of these books which he thinks can be disposed of within thirty days by the boys under him. At the end of that time he is to send us eight cents for each book sold and return the remaining books. If a local organization is in need of funds to purchase pictures, furniture, uniforms or anything else needful for its rooms or activities, this affords an excellent opportunity for the boys to earn part or all of the necessary amount. This book, "BOY Scouts," will be sent anywhere for ten cents in stamps or coin by Minute Tapioca Co., Orange, Mass. ----------------------------------------------------------- {404} The Soft, Sure Silent Step of the Indian, the trapper and the guide is yours in the city as well as on the trail, if you will simply attach O'Sullivan's Heels of New Live Rubber to your ordinary shoes. As you carry home with you the high, wholesome ideas of the woods, so also retain the noiseless tread of the true scout by always wearing O'Sullivan Heels. The best known men today are wearing these heels. They give that quiet, springy tread which shows the strong, self-reliant man. Put O'Sullivan's on all your shoes. 50 cents per pair attached. We have a free booklet especially for you on the subject. O'Sullivan Rubber Company 131 Hudson Street New York ----------------------------------------------------------- {405} SCOUT'S AXE The Official Axe of the Boy Scout Furnished with a Sheath of Chrome Tanned Leather to carryon the belt. Manufactured by the makers of the famous Plumb "Anchor Brand" tools. Solid steel of special analysis, from head to cutting edge. Double tempered, making a good keen edge, hard--yet tough. Highest grade Hickory handles, with special Forest finish, which blends with the colors of the woods. The best axe that money can buy or skill produce. For use in forest or camp it is the handiest tool in a woodsman's kit. FAYETTE R. PLUMB, INC. Philadelphia U. S. A. St. Louis. ----------------------------------------------------------- {406} Scout Masters' Manual A handbook especially prepared to aid the scout master in his work with boys. It is full of suggestions! Programs for Scout Meetings; indoors and out, summer and winter; long term camp, Scout games, etc. Price 60 cent. postpaid National Headquarters 200 Fifth Avenue New York, N. Y. ----------------------------------------------------------- Give a Flood of Light This 14-candle-power lamp projects a bright, white light 150 feet and fulfils every lighting requirement for the camper, Hunter and Angler. The Baldwin Camp Light is only 3-1/2 inches high and weighs but 5 ounces. 25 cents worth of carbide gives fifty hours' light. Can be hung up in the tent, fastened to bow of boat or worn on cap or belt, leaving both hands free. Sold by leading Hardware and Sporting Goods Dealers, or sent prepaid upon receipt of regular price, $1.00 John Simmons Company 22 Franklin Street New York Write for this interesting booklet, sent free if you mention your dealer's name and address ----------------------------------------------------------- The Official Boys Scout Whistle LOUD TONE Heavy Metal Gun Metal Finish Secure from your dealer, or mailed on receipt of price and 2c extra for postage. BEHREND & ROTHSCHILD Price 10 cents 355 Broadway New York City Strauss Bros. & Co., Sole Selling Agents ----------------------------------------------------------- {407} Boy Scouts and ScoutMasters The Hill & Loper Co., Danbury, Conn., are making a special hat for you--a hat that's built for scouting--one that will hold its shape and color and all the snap and dash that are put into it, in spite of "wind and weather." It's made to supply the increasing demand for a better Boy Scout Hat. It's made from Fine Fur Felt--from the same stock and by the same skilled workmen that produce the Hill & Loper Co.'s famous "HI-LO" Felt Hats which are sold to the most particular trade all over the country. It's "Scout" style, through and through, and built on the thorough, thoroughly honest principles that your great organization stands for. It is approved by your National Council, and you'll approve it as soon as you see it and try it on. You can get one of these Boy Scout or Scout Master Hats from your local dealer or from National Headquarters, Boy Scouts of America. Be sure to look for the Scout Seal, stamped on the Sweat Leather. None genuine without this seal. If there is no dealer in your locality send your size and the regular price--$2.00 for "Boy Scout" or $2.50 for "Scout Master" Hat, direct to National Outfitter SIGMUND EISNER Red Bank, New Jersey ----------------------------------------------------------- {408} BOY SCOUT SHOES Joseph M. Herman & Co., of Boston, the world famous manufacturers of Herman's U. S. Army Shoes, the kind the soldiers, sailors, marines and militia wear, have created the moat comfortable and best wearing shoe for boys that ever was known. It is made on the sensible orthopedic last designed by army surgeons. The regular army stamp is on these shoes and so is the official Boy Scout seal. Look for these marks when buying. The genuine U. S. Army--Boy Scout Shoe is made of Shrewsbury leather with double sole of solid oak leather reinforced so that it cannot break away. The upper has a cool lining and is soft and pliable. This is not only the best shoe for wear that a boy can put on but is handsome and snappy--one that any boy will be proud to show to his friends. Be sure to mention your size when ordering. Price $2.50 Official Seal Bottom Stamp Herman's US Army Shoe For Boy Scouts of America T. E. O'Donnell Inspector ----------------------------------------------------------- {409} Bailey's Boy Scout Underwear Consisting of Knit Shirts Drawers and Union Suits Made in plain and open mesh effect cloth, in olive drab regulation color, also in Egyptian and white. Shirts made athletic style as shown in cut. Drawers finished with strong ribbed cuffs that reach just below the knee which insures comfort to wearer. Union suits also made in athletic finish. Sizes from 24 to 34. PRICES Athletic Shirts $.25 Athletic Drawers .25 Union Suits .50 If you cannot get these goods from your dealer, advise us and we will mail or express them to you prepaid on receipt of price. THE BAILEY KNITTING MILLS FORT PLAIN. N. Y. N. B. Boy Scout Underwear suggested by Master Charles S. Bailey of Troop 2, Boy Scouts of America, Fort Plain, N. Y. Showing Use of Shirt as a Jersey Ideal for Use in Camp. Color, Olive Drab, Matching Uniform ----------------------------------------------------------- {410} Official Equipments 'Tabloid' First-Aid No. 709, for Patrol Leaders and Scout Masters $2.00 No. 710, for Scouts $1.00 Special discount on orders for 1/2 doz. or more when ordered through the local organization. Burroughs, Wellcome & Co. 35 West 33d Street New York City No. 709. 'Tabloid' First-Aid ----------------------------------------------------------- Outfitters for Explorers, Campers, Prospectors, Hunters and Boy Scouts Light Weight Water and Rot Proof Tents. Ask About Our Green Tents ABERCROMBIE'S CAMP TRADE MARK Outing Clothes, Camp Outfits, Footwear Canoes, Fishing Tackle, Guns and Ammunition DAVID T. ABERCROMBIE CO., 311 Broadway, New York American Agents. NEWLAND, TARLTON & CO., Safari Outfitters. Nairobi, B.E. Africa Send for Illustrated Catalogue. Please Note Name and Address ----------------------------------------------------------- {411} Knives Recommended by Committee on Equipment of Boy Scouts of America Ask your hardware dealer for these knives Made to cut and stay sharp Two Blades, Ebony Handle, "Easy Opener," Brass Lined, and German Silver Bolsters Price 50 cents Made to cut and stay sharp. Stag Handle, Large Blade, Screwdriver, Leather Punch, Can Opener, Brass Lining, German Silver Bolsters Price $1.00 New York Knife Co. 226 Fifth Ave., New York Works Walden, N. Y. ----------------------------------------------------------- {412} "It's time you owned a Waltham" The Watch for the Boy Scout as well as for the veteran. The boy of today doesn't want a clock watch bought in a notion store at the price of a toy. He wants an accurate watch bought from a jeweler--one he can take pride in and one that teaches him to respect time. An accurate time-piece, like scouting, cultivates habits of precision and punctuality. WALTHAM Watches are noted time-keepers in every grade. There are moderate priced Waltham watches that keep perfect time. Even low priced Walthams maintain wonderful records for accuracy. The pride of owning a watch of the world-wide reputation of Waltham, adds immensely to any boy's happiness. Send for Descriptive Booklet of Waltham Movements or Ask Your Jeweler. WALTHAM WATCH CO.--Waltham, Mass. ----------------------------------------------------------- {413} Boy Scout Knit Union Suits A New Kind of Underwear Slip into the Suit, fasten it on the shoulders--and there you are! That is the whole idea in a nutshell. A simple, sensible undergarment, easy to get into, comfortable to wear, and very serviceable. There is no "pull" or strain on any part, the suit fits smoothly and comfortably and allows free action of the whole body. Only four buttons on the whole garment, and they are so well sewn that not even the most strenuous boy is apt to pull them off. Boy Scout Union Suit This label on every garment--None other genuine. Made in sizes to fit every boy and youth PATENT APPLIED FOR Price. 50c per Suit Ask your store-keeper for them, if he hasn't, them, we'll supply you direct. H. L Nelke & CO. Manufactures Nelke Building Philadelphia ----------------------------------------------------------- {414} [Illustration: Photograph of two Scouts.] MADE WITH A BROWNIE CAMERA. The Camera for Field Service: BROWNIE Easy to carry on the march; simple to operate. Loads in daylight with Kodak Film Cartridges. Ideal for the equipment of every detachment of Boy Scouts. Negatives can be easily developed in the field--No dark-room required. Write for the Book of Brownies. EASTMAN KODAK CO., Rochester, N. Y. ----------------------------------------------------------- {415} ATTENTION SCOUTS! DAN BEARD One of the National Scout Commissioner. Has written a Library of Scout Books--books you must have for they tell all about the life in fields and forests and on rivers and streams--the things you want to know in your business. READ THIS LIST The Boy Pioneer Sons of Daniel Boone. Illustrated by the author. $2.00 net "The reader is told how to take part in all the old Pioneer games." --Phila. Press. The Field and Forest Handy Book. Illustrated by the author. $2.00 "A book to be coveted by every active-minded boy capable of handling tools."--Chicago News, The Jack of All Trades. Illustrated by the author. $2.00 "Any boy who is handy with tools of any sort will enjoy this book." --Youths' Companion, The Out Door Handy Book. Illustrated by the author. $2.00 "It makes a man of a boy and a boy of a man."--Charles Dana Gibson, The American Boy's Handy Book. Illustrated by the author. $2.00 "It tells how to make all kinds of things--boats, traps, toys, fishing tackle, balloons, rear wild birds, train dogs, etc."--Indianapolis Journal. Charles Scribner's Sons New York City ----------------------------------------------------------- THE NATIONAL CONSERVATION ASSOCIATION Offers to Boy Scouts an immediate opportunity to earn good returns from useful work in a great cause by acting as Subscription Agents for American Conservation The new illustrated monthly magazine published by the Association. Handsomely printed, magnificently illustrated; every article written by a recognized authority; full of interest, each month, for every thoughtful man and boy in America. Write for full details of our plan for enabling boys to earn money by helping to put into more American homes a magazine in which every thinking American is interested at sight. American Conservation Colorado Building Washington, D. C. ----------------------------------------------------------- {416} "Be Prepared" When you get your camp supplies don't forget to buy a box of "STEERO" Bouillon Cubes Reg. U. S. Pat. Off Made by American Kitchen Products Co., New York Add them to the list of supplies on page 152 of your Handbook. A box of 100 Steero Cubes is the right size for six boys for a week. Steero Cubes will save a lot of cooking in camp. All you have to do is to put a Steero Cube in a cup and pour boiling water on it. You can make dandy soup for dinner, supper, or any time you're hungry. You can't help getting it just right every time, and there isn't any waste because "A Cube Makes a Cup" Send for Free Samples and try them at home, so you'll know just what they are. If the grocer, druggist, or sporting goods dealer doesn't have Steero Cubes, send 35c for a box of 12 Cubes, prepaid, enough to make 12 cups. We also put them up in boxes of 50 and 100 Cubes--they are cheaper this way. Distributed and Guaranteed by Schleffelin & Co. 215 William St., New York Under Pure Food Law, Serial No. 1 ----------------------------------------------------------- {417} SCOUTS! Chief Scout Ernest Thompson Seton has written Books without which no Scout Library is first-rate. Here is a List of Them: Animal Heroes Illustrated by the author $2.00 "The Histories of a dog, a cat, a lynx, a rabbit, two wolves and a reindeer * * * Written in a vein of fiction. Yet the general habits and mode of living of the animals are accurately described."--Philia. Press Monarch, the Big Bear of Tallac. Illustrated by the author. $1.25$ net "A fascinating account of a Bear Family."--Providence Journal. Lives of the Hunted. Illustrated by the author. $2.00 "There is nothing in Kipling's "Jungle Books" more intensely dramatic and absorbing than The Story of Krag, the Kookney Ram, Scotty's long hunt and its ending."--Brooklyn Eagle. Wild Animals I Have Known. Illustrated by the author. Tells the histories of such wild creatures as a wolf, a fox, a molly cottontail and others. The Trail of the Sand Hill Stag. Illustrated by the author. $1.50 "Ought to make any boy happy and will furnish him some delightful hours." --Detroit Free Press. Krag and Johnny Bear. Illustrated by the author. 50 cents net Tobo Rag and Vixen. Illustrated by the author. 50 cents net Charles Scribner's Sons New York City ----------------------------------------------------------- American Red Cross Abridged Text-Book on FIRST AID GENERAL EDITION By MAJOR CHARLES LYNCH Medical Corps, United States Army The attention of all Boy Scouts is invited to this small TEXTBOOK on FIRST AID. It is now in use by a great number of Boy Scout organizations throughout the country. In no respect can the Boy Scout better fit himself for helping others than by learning First Aid and this text-book will enable him to do so in a thoroughly satisfactory manner and in the shortest space of time. The book contains everything on the subject of First Aid which the Boy Scout ought to know and is free from technical details which serve no useful purpose and only result in confusing the student. With 55 Illustrations. xii + 183 Pages. Paper Cover. 30c Postpaid Can be purchased through any bookseller, American Red Cross Society. or National Headquarters, Boy Scouts of America P. BLAKISTON'S SON &: CO., PUBLISHERS 1012 WALNUT STREET, PHILADELPHIA ----------------------------------------------------------- {418} Camping for Boys H. W. Gibson Illustrated, Cloth, $1 A Knapsack Full of Outdoor Wisdom The author has put into this book his experience of twenty-two summers of actual camping with boys. The twenty-three chapters are filled with information such as this: where to go; what to take; how to layout a camp, pitch tent, build a camp fire; what to cook and how to cook it, how to get well if you eat too much of it; directions for long trips, short trips, any trip at all; something to do every hour of the day, from reveille to taps; first aid, games, nature study and that's not half. 294 pages. 100 pictures. ----------------------------------------------------------- At Home in the Water Swimming, Diving. Water Sports, Life-Saving. GEORGE H. CORSAN, Swimming Instructor, University of Toronto. Cloth, 75 cents; paper, 50 cents. The author has started thousands of men and boys on the way to mastery of the various strokes--under arm, over arm, crawl, etc. Over one hundred practical illustrations are shown. More value for less money than can be found in any other book of the kind. "The methods of illustrating are the best that can be devised, and the pictures convey an extremely clear idea of what is meant. Mr Corsan's book stands with the best, of which there are few, as a most complete work."--CHARLES M. DANIELS, Champion swimmer of the United States, in the Playground. ----------------------------------------------------------- From Youth Into Manhood. WINFIELD S. HALL. M. D., Professor of Physiology. Northwestern University Medical School. Cloth. 50 cents, postpaid. The standard book on Sexual Hygiene. "It is the only book of this order which I should care to recommend. It compactly puts the physical facts of male life; adds a very valuable chapter of practical advice on personal hygiene; then stops, and lets the boy do his own thinking." --Professor G. WALTER FISKE, Oberlin. ----------------------------------------------------------- Life Questions of High School Boys J. W. JENKS. Cloth, 40 cents; paper, 25 cent. The distinguished Cornell Professor has given here brief discussions of Habit, Cheating, Societies, etc., in a way that starts the boy thinking in the right direction. The boy has the brain and the will, he doesn't need anybody to think for him or to decide for him. He needs to be guided into right ways of thinking and deciding for himself. This book is such a guide. It simply says, Here are two ways--which do you think is right. Very well, do that. ----------------------------------------------------------- Social Activities for Men and Boys A. M. CHESLEY, Editor. Illustrated, cloth, $1. A book of nearly 300 plans and programs for cheerful occasions, gathered from all available sources. All the material has been successfully used. The book tells how to carry on receptions of different sorts; how to play interesting and original games, indoors and outdoors, in the water, as well as on land; how to promote an amateur circus or a dramatic entertainment as well as a summer campaign or outing. Considerable attention is given to the organization of clubs of all kinds, civic, educational, and athletic. ----------------------------------------------------------- Complete Catalog Sent on Request ASSOCIATION PRESS 124 East 28th Street, New York The five books bound in cloth, postpaid $3.00 ----------------------------------------------------------- {419} More Ponies for Boys Two Blooded Shetlands, each with Cart and Harness made especially to fit the pony, will be given each month to boys who sell The Saturday Evening Post COUNTRY AND CITY BOYS No matter whether your town is a large one or a small one, you have as good a chance to earn a Pony Outfit as has a boy in any other town or city. The ways of scoring equalize the opportunities of country and city boys. Thus, Harry Royster, Yazoo City, Mississippi, earned our last Pony Outfit by selling only 555 copies within two months. Start Now To Earn Your Pony. Your pony, guaranteed to be well-broken and safe for you to drive, will yet be full of life and a good traveler. The complete outfit is worth $150.00. (You can have cash if you prefer.) If you want a pony, write at once for details and for copies of the weekly. These you can sell at five cents each. Full information will be sent you with the weekly. Write today. Gold watches and other premiums for boys who do good work. The Curtis Publishing Company, 405 Arch St., Philadelphia, Pa. ----------------------------------------------------------- {420} The New Boy's Leather-Stocking By Ernest Thompson Seton Rolf in The Woods Chief Scout Ernest Thompson Seton Being the Adventure of a Boy Scout with Indian Quonab and Little Dog Skookum in the War of 1812. When Rolf Kittering crawled out of the window of his little attic room that night to escape his infuriated and brutal uncle, there was no refuge for him to seek except the camp of his chance friend, old Quonab the Indian. The story of his life outdoors, of the fight with the monster snapping turtle, of the journey to the great North Woods, and how the boy came to know the intimate life of the wild creatures, will make any boy's, or man's, heart beat faster with admiring envy. The most exciting portion of all is where Rolf comes to put his new knowledge into practice as a daring scout during the War of 1812. Profusely illustrated and with marginal decorations by the author. Fixed price, $1.50 By the Same Author Two Little Savages. Net $1.75 (postage 17c.) Foresters Manual. Cloth. Net, $1.00 (postage 10c.) Paper, net, 50c. (postage 5c.) Manual of Signs and Sign Language (In Preparation.) Cloth, Net, $1.00 (postage 10c.) Paper. Net. 50c. (postage 5c.) By STEWART EDWARD WHITE The Rule of the Game. Fixed price, $1.40 (postage 15c.) The Cabin The Forest. Illustrated. Net, $1.50 (postage 15c.) The Mountains. Illustrated. Net, $1.50 (upstage 15c.) The Pass. Illustrated. Net, $1.25 (postage 12c.) Camp and Trail. Illustrated. Net, $1.25 (postage 12c.) Garden City Doubleday, Page & Co. New York ----------------------------------------------------------- {421} You Can't Be a Scout unless you learn how to use your hands in useful work: Carpentry, electrical work and so on. You Need a Guide to show you the way, for all these mechanical matters are easy when you know how, but terribly difficult to puzzle out by yourself. There's Only One Set of Books ever published which really does this, so simply and clearly that anybody can understand it. It's called "The Library of Work and Play" and its ten volumes tell you all most people ever need to learn about Carpentry Mechanics Electricity Outdoor Work Metal Work Gardening and Farming Home Decoration Games and Sports Housekeeping Needlecraft Cut off this coupon to-day and mail it to us and we'll send you full information of this most useful and interesting set of books. Doubleday, Page & CO. Garden City, N. Y. ------------------------------------------- Doubleday, Page & CO. Garden City, N. Y. Sent me the booklet descriptive of the Library of Work and Play, and containing colored plates, illustrations, etc. Name _____________________________ Address _____________________________ ------------------------------------------- ----------------------------------------------------------- {422} The Boys' Magazine is unquestionably the finest magazine in the world for boys. Each issue is filled with fascinating stories and absorbing articles all of intense interest to every live boy. Also each issue contains departments devoted to Electricity, Mechanics, Photography, Carpentry, Stamps and Coins. A big Athletic department, edited by Walter Camp is a regular feature. Every one knows that Mr. Camp is the highest authority on this subject in the country. This department is of great value to every boy who wishes to excel in Athletic sports. It will be of interest to our Boy Scout friends to know that we have recently inaugurated a special department devoted entirely to the BOY SCOUTS OF AMERICA. The manuscript and illustrations for this department are specially prepared for us and forwarded each month direct from National Headquarters. A New Handsome Cover in Colors Each Month. Beautifully Illustrated Throughout. A BIG BARGAIN FOR ONLY FIFTY CENTS we will send you THE BOYS' MAGAZINE for six months AND a copy of the cleverest little book you ever read, entitled, "Fifty Ways for Boys to Make Money" AND a "Reach" Base Ball Fielder's Glove, (This glove is made of fine brown tan leather, felt padded and leather lined, patent wide hump, web thumb and deep pocket.) Think of it! All the Above for Only Fifty Cents Don't put this off but send in your subscription to-day. We will refund your money promptly if you are not more than pleased with your investment. (References as to our Responsibility, Hamlin Bank & Trust Co., Smethport. Pa., or Dun or Bradstreet's Mercantile Agencies.) Address The Scott F. Redfield Co. 595 Main Street Smethport, Pa. (THE BOYS' MAGAZINE is on sale for 10c a copy at practically every news stand in America. Should you prefer to purchase copies each month rather than subscribe, then your newsdealer will be glad to get our magazine for you in case, of course, he does not already handle it.) ----------------------------------------------------------- {423} All Boy Scouts Should Subscribe for this Best Boys' Magazine in the World! The American Boy PAGES are given to the Boy Scout movement. Its Editor is a member of the National Council. Ernest Thompson Seton, the Chief Scout, contributes a page for each issue. And listen to this! You're a bright, up-to-date fellow, you know what's good, and you like the best of everything. But so far, you've missed the best reading--the liveliest, truest, most fascinating reading you ever set eyes on. 500,000 boys now read it. You're probably used to reading the ordinary magazines that come to the house, or newspapers or books. They are all good, but why not have a magazine all your own, that comes every month to you, addressed in your own name, and that is filled from cover to cover with stories and anecdotes, and illustrated talks and latest news on sports, and--oh, hundreds of things you want to know about--all written by the biggest boys' authors in the country. And pictures! Say there are hundreds of them! Beats sensational trash all hollow! SUBSCRIBE TODAY! Subscription Price $1.00 a Year. Address: THE SPRAGUE PUBLISHING CO. No.128 Majestic Building, DETROIT, MICH. ----------------------------------------------------------- {424} For the Boy Scouts of America Remington UMC .22 Rifles Repeater, Single Shot Quickness Of Eye, Steady Judgment, Self Confidence--these Are The Characteristics Of Men And Boys Who Shoot. Buy A Remington-UMC .22 Single Shot Or Repeater. It Is As Keen A Rifle For Its Size As The Most Highly Developed Military Arm. Remington-UMC--Single Shot Rifles List At $4.00 And Up, And The Boys' Scout Special At $5.00--as Shown In The Illustration. It Is Especially Built For Drill Use. Remington-UMC--repeating Rifles List At $12.65 And Up. These Rifles Are Built In The Same Factory By The Same Experts As The Famous Remington-U.M.C. Big Game Rifles. Send 10c in stamps for a beautifully bound and illustrated history of the development of fire arms and ammunition from sling shot to present day high power repeating rifles. This book contains many intensely interesting stories of adventure. Address Boy Scout Department REMINGTON ARMS--UNION METALLIC CARTRIDGE CO. 299 Broadway, New York 
47605	----	Transcriber's note: Text enclosed by underscores is in italics (_italics_). Small capital text has been replaced with all capitals. The carat character (^) indicates that the following letter is superscripted (example: N^o.). If two or more letters are superscripted they are enclosed in curly brackets (example: S^{re}). * * * * * PROOFS OF A CONSPIRACY AGAINST ALL THE _RELIGIONS AND GOVERNMENTS_ OF EUROPE, CARRIED ON IN THE SECRET MEETINGS OF _FREE MASONS_, _ILLUMINATI,_ AND _READING SOCIETIES_. COLLECTED FROM GOOD AUTHORITIES, By JOHN ROBISON, A. M. PROFESSOR OF NATURAL PHILOSOPHY, AND SECRETARY TO THE ROYAL SOCIETY OF EDINBURGH. _Nam tua res agitur paries cum proximus ardet._ The THIRD EDITION. To which is added a POSTSCRIPT. PHILADELPHIA: PRINTED FOR T. DOBSON, N^o. 41, SOUTH SECOND STREET, AND W. COBBET, N^o. 25, NORTH SECOND STREET. 1798. TO THE RIGHT HONOURABLE WILLIAM WYNDHAM, SECRETARY AT WAR, &c. &c. &c. _SIR_, _It was with great satisfaction that I learned from a Friend that you coincided with me in the opinion, that the information contained in this Performance would make a useful impression on the minds of my Countrymen._ _I have presumed to inscribe it with your Name, that I may publicly express the pleasure which I felt, when I found that neither a separation for thirty years, nor the pressure of the most important business, had effaced your kind remembrance of a College Acquaintance, or abated that obliging and polite attention with which you favoured me in those early days of life._ _The friendship of the accomplished and the worthy is the highest honour; and to him who is cut off, by want of health, from almost every other enjoyment, it is an inestimable blessing. Accept, therefore, I pray, of my grateful acknowledgments, and of my earnest wishes for your Health, Prosperity, and increasing Honour._ _With sentiments of the greatest Esteem and Respect_, _I am, SIR, Your most obedient, and most humble Servant_, JOHN ROBISON. EDINBURGH, _September 5, 1797._ _Quod si quis verâ vitam ratione gubernet, Divitiæ grandes homini sunt, vivere parcè Æquo animo: neque enim est unquam penuria parvi. At claros se homines voluêrunt atque potentes, Ut fundamento stabili fortuna maneret, Et placidam possent opulenti degere vitam: Nequicquam,--quoniam ad summum succedere honorem Certantes, iter infestum fecêre viaï, Et tamen è summo quasi fulmen dejicit ictos Invidia interdum contemptim in Tartara tetra._ _Ergo, Regibus occisis, subversa jacebat Pristina majestas soliorum, et sceptra superba; Et capitis summi præclarum insigne, cruentum, Sub pedibus volgi magnum lugebat honorum: Nam cupidè conculcatur nimis ante metutum. Res itaque ad summam fæcem, turbasque redibat, Imperium sibi cum ac summatum quisque petebat._ LUCRETIUS, V. 1116. INTRODUCTION. Being at a friend's house in the country during some part of the summer 1795, I there saw a volume of a German periodical work, called _Religions Begebenheiten_, _i. e._ Religious Occurrences: in which there was an account of the various schisms in the Fraternity of Free Masons, with frequent allusions to the origin and history of that celebrated association. This account interested me a good deal, because, in my early life, I had taken some part in the occupations (shall I call them) of Free Masonry; and, having chiefly frequented the Lodges on the Continent, I had learned many doctrines, and seen many ceremonials which have no place in the simple system of Free Masonry which obtains in this country. I had also remarked, that the whole was much more the object of reflection and thought than I could remember it to have been among my acquaintances at home. There, I had seen a Mason Lodge considered merely as a pretext for passing an hour or two in a sort of decent conviviality, not altogether void of some rational occupation. I had sometimes heard of differences of doctrines or of ceremonies, but in terms which marked them as mere frivolities. But, on the Continent, I found them matters of serious concern and debate. Such too is the contagion of example, that I could not hinder myself from thinking one opinion better founded, or one Ritual more apposite and significant than another; and I even felt something like an anxiety for its being adopted, and a zeal for making it a general practice. I had been initiated in a very splendid Lodge at Liege, of which the Prince Bishop, his Trefonciers, and the chief Noblesse of the State were members. I visited the French Lodges at Valenciennes, at Brussels, at Aix-la-Chapelle, at Berlin, and Koningsberg; and I picked up some printed discourses delivered by the Brother-orators of the Lodges. At St. Petersburgh I connected myself with the English Lodge, and occasionally visited the German and Russian Lodges held there. I found myself received with particular respect as a Scotch Mason, and as an Eleve of the _Lodge de la Parfait Intelligence_ at Liege. I was importuned by persons of the first rank to pursue my masonic career through many degrees unknown in this country. But all the splendor and elegance that I saw could not conceal a frivolity in every part. It appeared a baseless fabric, and I could not think of engaging in an occupation which would consume much time, cost me a good deal of money, and might perhaps excite in me some of that fanaticism, or at least, enthusiasm, that I saw in others, and perceived to be void of any rational support. I therefore remained in the English Lodge, contented with the rank of Scotch Master, which was in a manner forced on me in a private Lodge of French Masons, but is not given in the English Lodge. My masonic rank admitted me to a very elegant entertainment in the female _Loge de la Fidelité_, where every ceremonial was composed in the highest degree of elegance, and every thing conduced with the most delicate respect for our fair sisters, and the old song of brotherly love was chanted in the most refined strain of sentiment. I do not suppose that the Parisian Free Masonry of forty-five degrees could give me more entertainment. I had profited so much by it, that I had the honour of being appointed the Brother-orator. In this office I gave such satisfaction, that a worthy Brother sent me at midnight a box, which he committed to my care, as a person far advanced in masonic science, zealously attached to the order, and therefore a fit depository of important writings. I learned next day that this gentleman had found it convenient to leave the empire in a hurry, but taking with him the funds of an establishment of which her Imperial Majesty had made him the manager. I was desired to keep these writings till he should see me again. I obeyed. About ten years afterward I saw the gentleman on the street in Edinburgh, conversing with a foreigner. As I passed by him, I saluted him softly in the Russian language; but without stopping, or looking him directly in the face. He coloured, but made no return. I endeavoured, in vain, to meet with him, wishing to make a proper return for much civility and kindness which I had received from him in his own country. I now considered the box as accessible to myself, and opened it. I found it to contain all the degrees of the _Parfait Maçon Ecossois_, with the Rituals, Catechisms, and Instructions, and also four other degrees of Free Masonry, as cultivated in the Parisian Lodges. I have kept them with all care, and mean to give them to some respectable Lodge. But as I am bound by no engagement of any kind, I hold myself at liberty to make such use of them as may be serviceable to the public, without enabling any uninitiated person to enter the Lodges of these degrees. This acquisition might have roused my former relish for masonry, had it been merely dormant; but, after so long separation from the _Lodge de la Fidelité_, the masonic spirit had evaporated. Some curiosity however remained, and some wish to trace this plastic mystery to the pit from which the clay had been dug, which has been moulded into so many different shapes, "some to honour, and some to dishonour." But my opportunities were now gone. I have given away (when in Russia) my volumes of discourses, and some far-fetched and gratuitous histories, and nothing remained but the pitiful work of Anderson, and the _Maçonnerie Adonhiramique devoilêe_, which are in every one's hands. My curiosity was strongly roused by the accounts given in the _Religions Begebenheiten_. There I saw quotations without number, systems and schisms of which I had never heard; but what particularly struck me was a zeal and a fanaticism about what I thought trifles, which astonished me. Men of rank and fortune, and engaged in serious and honourable public employments, not only frequenting the Lodges of the cities where they resided, but journeying from one end of Germany or France to the other, to visit new Lodges, or to learn new secrets or new doctrines. I saw conventions held at Wisinar, at Wisbad, at Kohlo, at Brunswick, and at Willemsbad, consulting of some hundreds of persons of respectable stations. I saw adventurers coming to a city, professing some new secret, and in a few days forming new Lodges, and instructing in a troublesome and expensive manner hundreds of brethren. German Masonry appeared a very serious concern, and to be implicated with other subjects with which I had never suspected it to have any connection. I saw it much connected with many occurrences and schisms in the Christian church; I saw that the Jesuits had several times interfered in it; and that most of the exceptionable innovations and dissentions had arisen about the time that the order of _Loyola_ was suppressed; so that it should seem, that these intriguing brethren had attempted to maintain their influence by the help of Free Masonry. I saw it much disturbed by the mystical whims of J. Behmen and Swedenborg--by the fanatical and knavish doctrines of the modern Rosycrucians--by Magicians--Magnetisers--Exorcists, &c. And I observed that these different facts reprobated each other, as not only maintaining erroneous opinions, but even inculcating opinions which were contrary to the established religions of Germany, and contrary to the principles of the civil establishments. At the same time they charged each other with mistakes and corruptions, both in doctrine and in practice; and particularly with falsification of the first principles of Free Masonry, and with ignorance of its origin and its history; and they supported these charges by authorities from many different books which were unknown to me. My curiosity was now greatly excited. I got from a much respected friend many of the preceding volumes of the _Religions Begebenheiten_, in hopes of much information from the patient industry of German erudition. This opened a new and very interesting scene; I was frequently sent back to England, from whence all agreed that Free Masonry had been imported into Germany. I was frequently led into France and into Italy. There, and more remarkably in France, I found that the Lodges had become the haunts of many projectors and fanatics, both in science, in religion, and in politics, who had availed themselves of the secrecy and the freedom of speech maintained in these meetings, to broach their particular whims or suspicious doctrines, which, if published to the world in the usual manner, would have exposed the authors to ridicule or to censure. These projectors had contrived to tag their peculiar nostrums to the mummery of Masonry, and were even allowed to twist the masonic emblems and ceremonies to to their purpose; so that in their hands Free Masonry became a thing totally unlike, and almost in direct opposition to the system (if it may get such a name) imported from England; and some Lodges had become schools of irreligion and licentiousness. No nation in modern times has so particularly turned its attention to the cultivation of every thing that is refined or ornamental as France, and it has long been the resort of all who hunt after entertainment in its most refined form; the French have come to consider themselves as the instructors of the world in every thing that ornaments life, and feeling themselves received as such, they have formed their manners accordingly--full of the most condescending complaisance to _all who acknowledge_ their superiority. Delighted, in a high degree, with this office, they have become zealous missionaries of refinement in every department of human pursuit, and have reduced their apostolic employment to a system, which they prosecute with ardour and delight. This is not groundless declamation, but sober historical truth. It was the professed aim (and it was a magnificent and wise aim) of the great Colbert, to make the court of Louis XIV. the fountain of human refinement, and Paris the Athens of Europe. We need only look, in the present day, at the plunder of Italy by the French army, to be convinced that their low-born generals and statesmen have in this respect the same notions with the Colberts and the Richlieus. I know no subject in which this aim at universal influence on the opinions of men, by holding themselves forth as the models of excellence and elegance, is more clearly seen than in the care that they have been pleased to take of Free Masonry. It seems indeed peculiarly suited to the talents and taste of that vain and ardent people. Baseless and frivolous, it admits of every form that Gallic refinement can invent, to recommend it to the young, the gay, the luxurious; that class of society which alone deserves their care, because, in one way or another, it leads all other classes of society. It has accordingly happened, that the homely Free Masonry imported from England has been totally changed in every country of Europe either by the imposing ascendency of French brethren, who are to be found every where, ready to instruct the world; or by the importation of the doctrines, and ceremonies, and ornaments of the Parisian Lodges. Even England, the birth-place of Masonry, has experienced the French innovations; and all the repeated injunctions, admonitions, and reproofs of the old Lodges, cannot prevent those in different parts of the kingdom from admitting the French novelties, full of tinsel and glitter, and high-sounding titles. Were this all, the harm would not be great. But long before good opportunities had occurred for spreading the refinements on the simple Free Masonry of England, the Lodges in France had become places of very serious discussion, where opinions in morals, in religion, and in politics, had been promulgated and maintained with a freedom and a keenness, of which we in this favoured land have no adequate notion, because we are unacquainted with the restraints which, in other countries, are laid on ordinary conversation. In consequence of this, the French innovations in Free Masonry were quickly followed in all parts of Europe, by the admission of similar discussions, although in direct opposition to a standing rule, and a declaration made to every newly received Brother, "that nothing touching the religion or government shall ever be spoken of in the Lodge." But the Lodges in other countries followed the example of France, and have frequently become the rendezvous of innovators in religion and politics, and other disturbers of the public peace. In short, I have found that the covert of a Mason Lodge had been employed in every country for venting and propagating sentiments in religion and politics, that could not have circulated in public without exposing the author to great danger. I found, that this impunity had gradually encouraged men of licentious principles to become more bold, and to teach doctrines subversive of all our notions of morality--of all our confidence in the moral government of the universe--of all our hopes of improvement in a future state of existence--and of all satisfaction and contentment with our present life, so long as we live in a state of civil subordination. I have been able to trace these attempts, made, through a course of fifty years, under the specious pretext of enlightening the world by the torch of philosophy, and of dispelling the clouds of civil and religious superstition which keep the nations of Europe in darkness and slavery. I have observed these doctrines gradually diffusing and mixing with all the different systems of Free Masonry; till, at last, AN ASSOCIATION HAS BEEN FORMED for the express purpose of ROOTING OUT ALL THE RELIGIOUS ESTABLISHMENTS, AND OVERTURNING ALL THE EXISTING GOVERNMENTS OF EUROPE. I have seen this Association exerting itself zealously and systematically, till it has become almost irresistible: And I have seen that the most active leaders in the French Revolution were members of this Association, and conducted their first movements according to its principles, and by means of its instructions and assistance, _formally requested and obtained_: And, lastly, I have seen that this Association still exists, still works in secret, and that not only several appearances among ourselves show that its emissaries are endeavouring to propagate their detestable doctrines among us, but that the Association has Lodges in Britain corresponding with the mother Lodge at Munich ever since 1784. If all this were a matter of mere curiosity, and susceptible of no good use, it would have been better to have kept it to myself, than to disturb my neighbours with the knowledge of a state of things which they cannot amend. But if it shall appear that the minds of my countrymen are misled in the very same manner as were those of our continental neighbours--if I can show that the reasonings which make a very strong impression on some persons in this country are the same which actually produced the dangerous association in Germany; and that they had this unhappy influence solely because they were thought to be sincere, and the expressions of the sentiments of the speakers--if I can show that this was all a cheat, and that the Leaders of this Association disbelieved _every word_ that they uttered, and every doctrine that they taught; and that their real intention was to abolish _all_ religion, overturn every government, and make the world a general plunder and a wreck--if I can show, that the principles which the Founder and Leaders of this Association held forth as the perfection of human virtue, and the most powerful and efficacious for forming the minds of men, and making them good and happy, had no influence on the Founder and Leaders themselves, and that they were, almost without exception, the most insignificant, worthless, and profligate of men; I cannot but think, that such information will make my countrymen hesitate a little, and receive with caution, and even distrust, addresses and instructions which flatter our self-conceit, and which, by buoying us up with the gay prospect of what seems attainable by a change, may make us discontented with our present condition, and forget that there never was a government on earth where the people of a great and luxurious nation enjoyed so much freedom and security in the possession of every thing that is dear and valuable. When we see that these boasted principles had not that effect on the Leaders which they assert to be their native, certain, and inevitable consequences, we shall distrust the fine descriptions of the happiness that should result from such a change. And when we see that the methods which were practised by this Association for the express purpose of breaking all the bands of society, were employed solely in order that the Leaders might rule the world with uncontroulable power, while all the rest, even of the associated, should be degraded in their own estimation, corrupted in their principles, and employed as mere tools of the ambition of their _unknown superiors_; surely a free-born Briton will not hesitate to reject at once, and without any farther examination, a plan so big with mischief, so disgraceful to its underling adherents, and so uncertain in its issue. These hopes have induced me to lay before the public a short abstract of the information which I think I have received. It will be short, but I hope sufficient for establishing the fact, that _this detestable Association exists, and its emissaries are busy among ourselves_. I was not contented with the quotations which I found in the Religions Begebenheiten, but procured from abroad some of the chief writings from which they are taken. This both gave me confidence in the quotations from books which I could not procure, and furnished me with more materials. Much, however, remains untold, richly deserving the attention of all those who _feel_ themselves disposed to listen to the tales of a possible happiness that may be enjoyed in a society where all the magistrates are wise and just, and all the people are honest and kind. I hope that I am honest and candid. I have been at all pains to give the true sense of the authors. My knowledge of the German language is but scanty, but I have had the assistance of friends whenever I was in doubt. In compressing into one paragraph what I have collected from many, I have, as much as I was able, stuck to the words of the author, and have been anxious to give his precise meaning. I doubt not but that I have sometimes failed, and will receive correction with deference. I entreat the reader not to expect a piece of good literary composition. I am very sensible that it is far from it--it is written during bad health, when I am not at ease--and I wish to conceal my name--but my motive is, without the smallest mixture of another, to do some good in the only way I am able, and I think that what I say will come with better grace, and be received with more confidence, than any anonymous publication. Of these I am now most heartily sick. I throw myself on my country with a free heart, and I bow with deference to its decision. The association of which I have been speaking is the Order of ILLUMINATI, founded, in 1775, by Dr. Adam Weishaupt, professor of Canon law in the university of Ingolstadt, and abolished in 1786 by the Elector of Bavaria, but revived immediately after, under another name, and in a different form, all over Germany. It was again detected, and seemingly broken up; but it had by this time taken so deep root that it still subsists without being detected, and has spread into all the countries of Europe. It took its first rise among the Free Masons, but is totally different from Free Masonry. It was not, however, the mere protection gained by the secrecy of the Lodges that gave occasion to it, but it arose naturally from the corruptions that had gradually crept into that fraternity, the violence of the party spirit which pervaded it, and from the total uncertainty and darkness that hangs over the whole of that mysterious Association. It is necessary, therefore, to give some account of the innovations that have been introduced into Free Masonry from the time that it made its appearance on the continent of Europe as a mystical society, possessing secrets different from those of the mechanical employment whose name it assumed, and thus affording entertainment and occupation to persons of all ranks and professions. It is by no means intended to give a history of Free Masonry. This would lead to a very long discussion. The patient industry of German erudition has been very seriously employed on this subject, and many performances have been published, of which some account is given in the different volumes of the Religions Begebenheiten, particularly in those for 1779, 1785, and 1786. It is evident, from the nature of the thing, that they cannot be very instructive to the public; because the obligation of secrecy respecting the important matters which are the very subjects of debate, prevents the author from giving that full information that is required from an historian; and the writers have not, in general, been persons qualified for the task. Scanty erudition, credulity, and enthusiasm, appear in almost all their writings; and they have neither attempted to remove the heap of rubbish with which Anderson has disgraced his _Constitutions of Free Masonry_, (the basis of masonic history,) nor to avail themselves of informations which history really affords to a sober enquirer. Their Royal art must never forsooth appear in a state of infancy or childhood, like all other human acquirements; and therefore, when they cannot give proofs of its existence in a state of manhood, possessed of all its mysterious treasures, they suppose what they do not see, and say that they are concealed by the oath of secrecy. Of such instruction I can make no use, even if I were disposed to write a history of the Fraternity. I shall content myself with an account of such particulars as are admitted by all the masonic parties, and which illustrate or confirm my general proposition, making such use of the accounts of the higher degrees in my possession as I can without admitting the profane into their Lodges. Being under no tie of secrecy with regard to these, I am with-held by discretion alone from putting the public in possession of all their mysteries. PROOFS OF A CONSPIRACY, &c. CHAP. I. _Schisms in Free Masonry._ There is undoubtedly a dignity in the art of building, or in architecture, which no other art possesses, and this, whether we consider it in its rudest state, occupied in raising a hut, or as practised in a cultivated nation, in the erection of a magnificent and ornamented temple. As the arts in general improve in any nation, this must always maintain its pre-eminence; for it employs them all, and no man can be eminent as an architect who does not possess a considerable knowledge of almost every science and art already cultivated in his nation. His great works are undertakings of the most serious concern, connect him with the public, or with the rulers of the state, and attach to him the practitioners of other arts, who are occupied in executing his orders: His works are the objects of public attention, and are not the transient spectacles of the day, but hand down to posterity his invention, his knowledge, and his taste. No wonder then that he thinks highly of his profession, and that the public should acquiesce in his pretensions, even when in some degree extravagant. It is not at all surprising, therefore, that the incorporated architects in all cultivated nations should arrogate to themselves a pre-eminence over the similar associations of other tradesmen. We find traces of this in the remotest antiquity. The Dionysiacs of Asia Minor were undoubtedly an association of architects and engineers, who had the exclusive privilege of building temples, stadia, and theatres, under the mysterious tutelage of Bacchus, and distinguished from the uninitiated or profane inhabitants by the science which they possessed, and by many private signs and tokens, by which they recognised each other. This association came into Ionia from Syria, into which country it had come from Persia, along with that style of architecture that we call Grecian. We are also certain that there was a similar trading association, during the dark ages, in Christian Europe, which monopolized the building of great churches and castles, working under the patronage and protection of the Sovereigns and Princes of Europe, and possessing many privileges. Circumstances, which it would be tedious to enumerate and discuss, continued this association later in Britain than on the Continent. But it is quite uncertain when and why persons who were not builders by profession first sought admission into this Fraternity. The first distinct and unequivocal instance that we have of this is the admission of Mr. Ashmole, the famous antiquary, in 1648, into a Lodge at Warrington, along with his father-in-law Colonel Mainwaring. It is not improbable that the covert of secrecy in those assemblies had made them courted by the Royalists, as occasions of meeting. Nay, the Ritual of the Master's degree seems to have been formed, or perhaps twisted from its original institution, so as to give an opportunity of sounding the political principles of the candidate, and of the whole Brethren present. For it bears so easy an adaption to the death of the King, to the overturning of the venerable constitution of the English government of three orders by a mean democracy, and its re-establishment by the efforts of the loyalists, that this would start into every person's mind during the ceremonial, and could hardly fail to show, by the countenances and behaviour of the Brethren, how they were affected. I recommend this hint to the consideration of the Brethren. I have met with many particular facts, which convince me that this use had been made of the meetings of Masons, and that at this time the Jesuits interfered considerably, insinuating themselves into the Lodges, and contributing to encrease that religious mysticism that is to be observed in all the ceremonies of the order. This society is well known to have put on every shape, and to have made use of every mean that could promote the power and influence of the order. And we know that at this time they were by no means without hopes of re-establishing the dominion of the Church of Rome in England. Their services were not scrupled at by the distressed royalists, even such as were Protestants, while they were highly prized by the Sovereign. We also know that Charles II. was made a Mason, and frequented the Lodges. It is not unlikely, that besides the amusement of a vacant hour, which was always agreeable to him, he had pleasure in the meeting with his loyal friends, and in the occupations of the Lodge, which recalled to his mind their attachment and services. His brother and successor James II. was of a more serious and manly cast of mind, and had little pleasure in the frivolous ceremonies of Masonry. He did not frequent the Lodges. But, by this time, they were the resort of many persons who were not of the profession, or members of the trading corporation. This circumstance, in all probability, produced the denominations of FREE and ACCEPTED. A person who has the privilege of working at any incorporated trade, is said to be a _freeman_ of that trade. Others were _accepted_ as Brethren, and admitted to a kind of honorary freedom, as is the case in many other trades and incorporations, without having (as far as we can learn for certain) a legal title to earn a livelihood by the exercise of it. The Lodges being in this manner frequented by persons of various professions, and in various ranks of civil society, it cannot be supposed that the employment in those meetings related entirely to the ostensible profession of Masonry. We have no authentic information by which the public can form any opinion about it. It was not till some years after this period that the Lodges made open profession of the cultivation of general benevolence, and that the grand aim of the Fraternity was to enforce the exercise of all the social virtues. It is not unlikely that this was an after-thought. The political purposes of the association being once obtained, the conversation and occupations of the members must take some particular turn, in order to be generally acceptable. The establishment of a fund for the relief of unfortunate Brethren did not take place till the very end of last century; and we may presume that it was brought about by the warm recommendations of some benevolent members, who would naturally enforce it by addresses to their assembled Brethren. This is the probable origin of those philanthropic discourses which were delivered in the Lodges by one of the Brethren as an official talk. Brotherly love was the general topic, and this, with great propriety, when we consider the object aimed at in those addresses. Nor was this object altogether a novelty. For while the manners of society were yet but rude, Brother Masons, who were frequently led by their employment far from home and from their friends, stood in need of such helps, and might be greatly benefited by such an institution, which gave them introduction and citizenship wherever they went, and a right to share in the charitable contributions of Brethren who were strangers to them. Other incorporated trades had similar provisions for their poor. But their poor were townsmen and neighbours, well known to them. There was more persuasion necessary in this Fraternity, where the objects of our immediate beneficence were not of our acquaintance. But when the Lodges consisted of many who were not Masons, and who had no particular claim to good offices from a stranger, and their number might be great, it is evident that stronger persuasions were now necessary, and that every topic of philanthropy must now be employed. When the funds became considerable, the effects naturally took the public eye, and recommended the Society to notice and respect. And now the Brethren were induced to dwell on the same topic, to join in the commendations bestowed on the Society, and to say that universal beneficence was the great aim of the Order. And this is all that could be said in public, without infringing the obligation to secrecy. The inquisitive are always prying and teazing, and this is the only point on which a Brother is at liberty to speak. He will therefore do it with affectionate zeal, till perhaps he has heated his own fancy a little, and overlooks the inconsistency of this universal beneficence and philanthropy with the exclusive and monopolizing spirit of an Association, which not only confines its benevolence to its own Members, (like any other charitable association,) but hoards up in its bosom inestimable secrets, whose natural tendency, they say, is to form the heart to this generous and kind conduct, and inspire us with love to all mankind. The profane world cannot see the beneficence of concealing from public view a principle or a motive which so powerfully induces a Mason to be good and kind. The Brother says that publicity would rob it of its force, and we must take him at his word; and our curiosity is so much the more excited to learn what are the secrets which have so singular a quality. Thus did the Fraternity conduct themselves, and thus were they considered by the public, when it was carried over from England to the continent; and here it is to be particularly remarked that all our Brethren abroad profess to have received the Mystery of Free Masonry from Britain. This is surely a puzzle in the history; and we must leave it to others to reconcile this with the repeated assertions in Anderson's book of Constitutions, "That the Fraternity existed all over the World," and the numberless examples which he adduces of its exertions in other countries; nay, with his repeated assertions, "that it frequently was near perishing in Britain, and that our Princes were obliged to send to France and other countries, for leading men, to restore it to its former energy among us." We shall find by and by that it is not a point of mere historical curiosity, but that much hinges on it. In the mean time, let us just remember, that the plain tale of Brotherly love had been polished up to protestations of universal benevolence, and had taken place of loyalty and attachment to the unfortunate Family of Stuart, which was now totally forgotten in the English Lodges. The Revolution had taken place, and King James, with many of his most zealous adherents, had taken refuge in France. But they took Free Masonry with them to the continent, where it was immediately received by the French, and was cultivated with great zeal in a manner suited to the taste and habits of that highly polished people. The Lodges in France naturally became the rendezvous of the adherents to the exiled King, and the means of carrying on a correspondence with their friends in England. At this time also the Jesuits took a more active hand in Free Masonry than ever. They insinuated themselves into the English Lodges, where they were caressed by the Catholics, who panted after the re-establishment of their faith, and tolerated by the Protestant royalists, who thought no concession too great a compensation for their services. At this time changes were made in some of the Masonic symbols, particularly in the tracing of the Lodge, which bear evident marks of Jesuitical interference. It was in the Lodge held at St. Germain's that the degree of _Chevalier Maçon Ecossois_ was added to the three SYMBOLICAL degrees of English Masonry. The constitution, as imported, appeared too coarse for the refined taste of our neighbours, and they must make Masonry more like the occupation of a gentleman. Therefore, the English degrees of Apprentice, Fellow-craft, and Master, were called _symbolical_, and the whole contrivance was considered either as typical of something more elegant, or as a preparation for it. The degrees afterwards superadded to this leave us in doubt which of these views the French entertained of our Masonry. But at all events, this rank of Scotch Knight was called the _first_ degree of the _Maçon Parfait_. There is a device belonging to this Lodge which deserves notice. A lion, wounded by an arrow, and escaped from the stake to which he had been bound, with the broken rope still about his neck, is represented lying at the mouth of a cave, and occupied with mathematical instruments which are lying near him. A broken crown lies at the foot of the stake. There can be little doubt but that this emblem alludes to the dethronement, the captivity, the escape, and the asylum of James II. and his hopes of re-establishment by the help of the loyal Brethren. This emblem is worn as the gorget of the Scotch Knight. It is not very certain, however, when this degree was added, whether immediately after king James's Abdication, or about the time of the attempt to set his son on the British Throne. But it is certain, that in 1716, this and still higher degrees of Masonry were much in vogue in the Court of France. The refining genius of the French, and their love of show, made the humble denominations of the English Brethren disgusting; and their passion for military rank, the only character that connected them with the court of an absolute monarch, made them adapt Free Masonry to the same scale of public estimation, and invent ranks of _Maçons Chevaliers_, ornamented with titles, and ribands, and stars. These were highly relished by that vain people; and the price of reception, which was very high, became a rich fund, that was generally applied to relieve the wants of the banished British and Irish adherents of the unfortunate Family who had taken refuge among them. Three new degrees, of _Novice_, _Eleve_, and _Chevalier_, were soon added, and the _Parfait Maçon_ had now seven receptions to go through, for each of which a handsome contribution was made. Afterwards, when the first beneficent purpose of this contribution ceased to exist, the finery that now glittered in all the Lodges made a still more craving demand for reception-money, and ingenuity was set to work to invent new baits for the _Parfait Maçon_. More degrees of chivalry were added, interspersed with degrees of _Philosophe_, _Pellerin_, _Clairvoyant_, &c. &c. till some Parisian Lodges had forty-five ranks of Masonry, having fifteen orders of chivalry. For a Knighthood, with a Riband and a Star, was a _bonne bouche_, given at every third step. For a long while these degrees of chivalry proceeded on some faint analogies with several orders of chivalry which had been erected in Europe. All of these had some reference to some mystical doctrines of the Christian church, and were, in fact, contrivances of the Church of Rome for securing and extending her influence on the laymen of rank and fortune, whom she retained in her service by these play-things. The Knights Templars of Jerusalem, and the Knights of the Desert, whose office it was to protect pilgrims, and to defend the holy city, afforded very apt models for Masonic mimicry, because the Temple of Solomon, and the Holy Sepulchre, always shared the same fate. Many contested doctrines of the theologians had also their Chevaliers to defend them. In all this progressive mummery we see much of the hand of the Jesuits, and it would seem that it was encouraged by the church. But a thing happened which might easily have been foreseen. The Lodges had become familiar with this kind of invention; the professed object of many _real_ Orders of Knighthood was often very whimsical, or very refined and far-fetched, and it required all the finesse of the clergy to give to it some slight connection with religion or morality. The Masons, protected by their secrecy, ventured to go farther. The declamations in the lodges by the Brother orator, must naturally resemble the compositions of the ancient sophists, and consist of wire-drawn dissertations on the social duties, where every thing is amplified and strained to hyperbole, in their far-fetched and fanciful explanations of the symbols of Masonry. Thus accustomed to allegory, to fiction, to finesse, and to a sort of innocent hypocrisy by which they cajoled themselves into a notion that this child's-play had at bottom a serious and important meaning, the zealous champions of Free Masonry found no inclination to check this inventive spirit or circumscribe its flights. Under the protection of Masonic secrecy, they planned schemes of a different kind, and instead of more Orders of Chivalry directed against the enemies of their faith, they formed associations in opposition to the ridiculous and oppressive ceremonies and superstitions of the church. There can be no doubt, that in those hidden assemblies, a free communication of sentiment was highly relished and much indulged. It was soon suspected that such use was made of the covert of a Mason Lodge; and the church dreaded the consequences, and endeavoured to suppress the Lodges. But in vain. And when it was found, that even auricular confession, and the spiritual threatenings of the church, could not make the Brethren break their oath of secrecy; a full confidence in their security made these free-thinking Brethren bring forward, with all the eagerness of a missionary, such sentiments as they were afraid to hazard in ordinary society. This was long suspected; but the rigours of the church only served to knit the Brethren more firmly together, and provoked them to a more eager exercise of their bold criticisms. The Lodges became schools of scepticism and infidelity, and the spirit of conversion or proselytism grew every day stronger. Cardinal Dubois had before this time laboured with all his might to corrupt the minds of the courtiers, by patronising, directly and indirectly, all sceptics who were otherwise men of talents. He gave the young courtiers to understand, that if he should obtain the reins of government, they should be entirely freed from the bigotry of Louis XIV. and the oppression of the church, and should have the free indulgence of their inclinations. His own plans were disappointed by his death; but the Regent Orleans was equally indulgent, and in a few years there was hardly a man in France who pretended knowledge and reflection, who did not laugh at all religion. Amidst the almost infinite number of publications from the French presses, there is hardly a dozen to be found where the author attempts to vindicate religion from the charges of universal superstition and falsehood. And it must be acknowledged that little else was to be seen in the established religion of the kingdom. The people found nothing in Christianity but a never-ceasing round of insignificant and troublesome ceremonies, which consumed their time, and furnished a fund for supporting a set of lordly and oppressive dignitaries, who declared in the plainest manner their own disbelief of their religion, by their total disregard of common decency, by their continual residence at court, and by absolute neglect, and even the most haughty and oppressive treatment of the only part of their order that took any concern about the religious sentiments of the nation, namely the Curés or parish-priests. The monks appeared only as lazy drones; but the parish-priests instructed the people, visited the sick, reconciled the offender and the offended, and were the great mediators between the landlords and their vassals, an office which endeared them more to the people than all the other circumstances of their profession. And it is remarkable, that in all the licentious writings and bitter satirical tales of the philosophic freethinkers, such as Voltaire, who never fails to have a taunting hit at the clergy, the Curé is generally an amiable personage, a charitable man, a friend to the poor and unfortunate, a peace-maker, and a man of piety and worth. Yet these men were kept in a state of the most slavish and cruel subjection by the higher orders of the clergy, and all hopes of advancement cut off. Rarely, hardly ever, does it happen, that a Curé becomes a Bishop. The Abbés step into every line of preferment. When such procedure is observed by a whole nation, what opinion can be formed but that the whole is a vile cheat? This however was the case in France, and therefore infidelity was almost universal. Nor was this overstrained freedom or licentiousness confined to religious opinions. It was perhaps more naturally directed to the restraints arising from civil subordination. The familiar name of Brother could not but tickle the fancy of those of inferior rank, when they found themselves side by side with persons whom they cannot approach out of doors but with cautious respect; and while these men of rank have their pride lulled a little, and perhaps their hearts a little softened by the hackneyed cant of sentimental declamation on the topic of Brotherly love and Utopian felicity, the others begin to fancy the happy days arrived, and the light of philanthropy beaming from the east and illuminating the Lodge. The Garret Pamphleteer enjoys his fancied authority as Senior Warden, and conducts with affectionate solemnity the young nobleman, who pants for the honour of Mastership, and he praises the trusty Brother who has guarded him in his perilous journies round the room. What topic of declamation can be more agreeable than the equality of the worthy Brethren? and how naturally will the Brother Orator in support of this favourite topic, slide into all the common-place pictures of human society, freed from all the anxieties attending civil distinction, and passing their days in happy simplicity and equality. From this state of the fancy, it is hardly a step to descant on the propriety, the expediency, and at last, the justice of such an arrangement of civil society; and in doing this, one cannot avoid taking notice of the great obstructions to human felicity which we see in every quarter, proceeding from the abuses of those distinctions of rank and fortune which have arisen in the world: and as the mischiefs and horrors of superstition are topics of continual declamation to those who wish to throw off the restraints of religion; so the oppression of the rulers of this world, and the sufferings of talents and worth in inferior stations, will be no less greedily listened to by all whose notions of morality are not very pure, and who would be glad to have the enjoyments of the wealthy without the trouble of labouring for them. Free Masonry may be affirmed to have a natural tendency to foster such levelling wishes; and we cannot doubt but that great liberties are taken with those subjects in the Lodges, especially in countries where the distinctions of rank and fortune are strongly expressed and noticed. But it is not a matter of mere probability that the Mason Lodges were the seminaries of these libertine instructions. We have distinct proof of it, even in some of the French degrees. In the degree called the _Chevalier de Soleil_, the whole instruction is aimed against the established religion of the kingdom. The professed object is the emancipation from error and the discovery of truth. The inscription in the east is _Sagesse_, that in the north is _Liberté_, that in the south is _Fermeté_, and in the west it is _Caution_; terms which are very significant. The _Tres Venerable_ is Adam; the Senior Warden is Truth, and all the Brethren are Children of Truth. The process of reception is very well contrived: the whole ritual is decent and circumspect, and nothing occurs which can alarm the most timid. Brother Truth is asked, What is the hour? He informs Father Adam, that among men it is the hour of darkness, but that it is mid-day in the Lodge. The candidate is asked, Why he has knocked at the door, and what is become of his eight companions (he is one of the _Elus_)? He says, that the world is in darkness, and his companions and he have lost each other; that _Hesperus_, the star of Europe, is obscured by clouds of incense, offered up by superstition to despots, who have made themselves gods, and have retired into the inmost recesses of their palaces, that they may not be recognised to be men, while their priests are deceiving the people, and causing them to worship these divinities. This and many similar sentiments are evident allusions to the pernicious doctrine of the book called _Origine du Despotisme Oriental_, where the religion of all countries is considered as a mere engine of state; where it is declared that reason is the only light which nature has given to man: that our anxiety about futurity has made us imagine endless torments in a future world; and that princes, taking advantage of our weakness, have taken the management of our hopes and fears, and directed them so as to suit their own purposes; and emancipation from the fear of death is declared to be the greatest of all deliverances. Questions are put to the candidate, tending to discover whether and how far he may be trusted, and what sacrifices he is willing to make in search after truth. This shape given to the plastic mysteries of Masonry was much relished, and in a very short time this new path was completely explored, and a new series of degrees was added to the list, viz. the _Novice_, and the _Elû de la Verité_, and the _Sublime Philosophe_. In the progress through these degrees, the Brethren must forget that they have formerly been _Chevaliers de l'Orient_, _Chevaliers de l'Aigle_, when the symbols were all explained as typical of the life and immortality brought to light by the gospel. Indeed they are taught to class this among the other clouds which have been dispelled by the sun of reason. Even in the _Chevalerie de l'Aigle_ there is a twofold explanation given of the symbols, by which a lively imagination may conceive the whole history and peculiar doctrines of the New Testament, as being typical of the final triumph of reason and philosophy over error. And perhaps this degree is the very first step in the plan of ILLUMINATION. We are not to suppose that this was carried to extremity at once. But it is certain, that before 1743, it had become universal, and that the Lodges of Free Masons had become the places for making proselytes to every strange and obnoxious doctrine. _Theurgy_, _Cosmogony_, _Cabala_, and many whimsical and mystical doctrines which have been grafted on the distinguishing tenets and the pure morality of the Jews and Christians, were subjects of frequent discussion in the Lodges. The celebrated Chevalier Ramsay had a great share in all this business. Affectionately attached to the family of Stuart, and to his native country, he had co-operated heartily with those who endeavoured to employ Masonry in the service of the Pretender, and, availing himself of the pre-eminence given (at first perhaps as a courtly compliment) to Scotch Masonry, he laboured to shew that it existed, and indeed arose, during the Crusades, and that there really was either an order of chivalry whose business it was to rebuild the Christian churches destroyed by the Saracens, or that a fraternity of Scotch Masons were thus employed in the east, under the protection of the Knights of St. John of Jerusalem. He found some facts which were thought sufficient grounds for such an opinion, such as the building of the college of these Knights in London, called the Temple, which was actually done by the public Fraternity of Masons who had been in the holy wars. It is chiefly to him that we are indebted for that rage of Masonic chivalry which distinguishes the French Free Masonry. Ramsay was as eminent for his piety as he was for his enthusiasm, but his opinions were singular. His eminent learning, his elegant talents, his amiable character, and particularly his estimation at court, gave great influence to every thing he said on a subject which was merely a matter of fashion and amusement. Whoever has attended much to human affairs, knows the eagerness with which men propagate all singular opinions, and the delight which attends their favourable reception. None are more zealous than the apostles of infidelity and atheism. It is in human nature to catch with greediness any opportunity of doing what lies under general restraint. And if our apprehensions are not completely quieted, in a case where our wishes lead us strongly to some favourite but hazardous object, we are conscious of a kind of self bullying. This naturally gets into our discourse, and in our eagerness to get the encouragement of joint adventurers, we enforce our tenets with an energy, and even a violence, that is very inconsistent with the subject in hand. If I am an Atheist, and my neighbour a Theist, there is surely nothing that should make me violent in my endeavours to rid him of his error. Yet how violent were the people of this party in France. These facts and observations fully account for the zeal with which all this patch-work addition to the simple Free Masonry of England was prosecuted in France. It surprises us Britons, who are accustomed to consider the whole as a matter of amusement for young men, who are glad of any pretext for indulging in conviviality. We generally consider a man advanced in life with less respect, if he shows any serious attachment to such things. But in France, the civil and religious restraints in conversation made these secret assemblies very precious; and they were much frequented by men of letters, who there found an opportunity of expressing in safety their dissatisfaction with those restraints, and with that inferiority of rank and condition to which they were subjected, and which appeared to themselves so inadequate to their own talents and merits. The _Avocats au Parlement_, the unbeneficed Abbés, the young men of no fortune, and the _soidisant_ philosophers, formed a numerous band, frequented the Lodges, and there discussed every topic of religion and politics. Specimens of this occupation appeared from time to time in Collections of Discourses delivered by the _Frere Orateur_. I once had in my possession two volumes of these discourses, which I now regret that I left in a Lodge on the continent, when my relish for Free Masonry had forsaken me. One of these is a discourse by Brother Robinet, delivered in the _Loge des Chevaliers Bienfaisants de la Sainte Cité_ at Lyons, at a visitation by the Grand Master the _Duc de Chartres_, afterwards _Orleans_ and _Egalité_. In this discourse we have the germ and substance of his noted work, _La Nature, ou l'Homme moral et physique_.[1] In another discourse, delivered by Brother Condorcet in the _Loge des Philalethes_ at Strasbourg, we have the outlines of his posthumous work, _Le Progres de l'Esprit humain_; and in another, delivered by Mirabeau in the _Loge des Chevaliers Bienfaisants_ at Paris, we have a great deal of the levelling principles, and cosmopolitism,[2] which he thundered from the tribunes of the National Assembly. But the most remarkable performances of this kind are, the _Archives Mystico-Hermetiques_, and the _Des Erreurs, et de la Verité_. The first is considered as an account, historical and dogmatical, of the procedure and system of the _Loge des Chevaliers Bienfaisants_ at Lyons. This was the most zealous and systematical of all the cosmopolitical Lodges in France. It worked long under the patronage of its Grand Master the _Duc des Chartres_, afterwards _Orleans_, and at last _Ph. Egalité_. It sent out many affiliated Lodges, which were erected in various parts of the French dominions. The daughter Lodges at Paris, Strasbourg, Lille, Thoulouse, took the additional title of _Philalethes_. There arose some schisms, as may be expected, in an Association where every man is encouraged to broach and to propagate any the most singular opinion. These schisms were continued with some heat, but were in a great measure repaired in Lodges which took the name of _Amis reunis de la Verité_. One of this denomination at Paris became very eminent. The mother Lodge at Lyons extended its correspondence into Germany, and other foreign countries, and sent constitutions or systems, by which the Lodges conducted their operations. [1] And I may add the _Systeme de la Nature_ of Diderot, who corrected the crude whims of Robinet by the more refined mechanism of Hartley. [2] Citizenship of the World, from the Greek words _Cosmos_, world, and _Polis_, a city. I have not been able to trace the steps by which this Lodge acquired such an ascendancy; but I see, that in 1769 and 1770, all the refined or philosophical Lodges in Alsace and Lorraine united, and in a convention at Lyons, formally put themselves under the patronage of this Lodge, cultivated a continual correspondence, and considered themselves as professing one Masonic Faith, sufficiently distinguishable from that of other Lodges. What this was we do not very distinctly know. We can only infer it from some historical circumstances. One of its favourite daughters, the Lodge _Theodor von der guten Rath_, at Munich, became so remarkable for discourses dangerous to church and state, that the Elector of Bavaria, after repeated admonitions during a course of five or six years, was obliged to suppress it in 1786. Another of its suffragan Lodges at Regensburgh became exceedingly obnoxious to the state, and occasioned several commotions and insurrections. Another, at Paris, gradually refined into the Jacobin club--And in the year 1791, the Lodges in Alsace and Lorraine, with those of Spire and Worms, invited Custine into Germany, and delivered Mentz into his hands. When we reflect on these historical facts, we get some key to the better understanding of the two performances which I mentioned as descriptive of the opinions and occupations of this Sect of Free-Masons. The _Archives Mystico-Hermetiques_ exhibit a very strange mixture of Mysticism, Theosophy, Cabalistic whim, real Science, Fanaticism, and Freethinking, both in religion and politics. They must not be considered as an account of any settled system, but rather as annals of the proceedings of the Lodge, and abstracts of the strange doctrines which made their sucessive appearance in it. But if an intelligent and cautious reader examine them attentively, he will see, that the book is the work of one hand, and that all the wonders and oddities are caricatured, so as to engross the general attention, while they also are twisted a little, so that in one way or another they accord with a general spirit of licentiousness in morals, religion, and politics. Although every thing is expressed decently, and with some caution and moderation, atheism, materialism, and discontent with civil subordination, pervade the whole. It is a work of great art. By keeping the ridicule and the danger of superstition and ignorance continually in view, the mind is captivated by the relief which free enquiry and communication of sentiment seems to secure, and we are put off our guard against the risk of delusion, to which we are exposed when our judgment is warped by our passions. The other book, "Des Erreurs et de la Verité," came from the same school, and is a sort of holy scripture, or at least a Talmud among the Free Masons of France. It is intended only for the initiated, and is indeed a mystery to any other reader. But as the object of it was to spread the favourite opinions of some enthusiastic Brethren, every thing is said that does not directly betray the secrets of the Order. It contains a system of Theosophy that has often appeared in the writings of philosophers, both in ancient and modern times. "All the intelligence and moral sentiment that appears in the universe, either directly, as in the minds of men, or indirectly, as an inference from the marks of design that we see around us, some of which show us that men have acted, and many more that some other intelligence has acted, are considered as parts or portions of a general mass of intelligence which exists in the universe, in the same manner as matter exists in it. This intelligence has an inscrutable connection with the material part of the universe, perhaps resembling the connection, equally unsearchable, that subsists between the mind and body of man; and it may be considered as the _Soul of the World_. It is this substance, the natural object of wonder and respect, that men have called God, and have made the object of religious worship. In doing so they have fallen into gross mistakes, and have created for themselves numberless unfounded hopes and fears, which have been the source of superstition and fanaticism, the most destructive plagues that have ever afflicted the human race. The Soul of Man is separated from the general mass of intelligence by some of the operations of nature, which we shall never understand, just as water is raised from the ground by evaporation, or taken up by the root of a plant. And as the water, after an unsearchable train of changes, in which it sometimes makes part of a flower, sometimes part of an animal, &c. is at last reunited, in its original form, to the great mass of waters, ready to run over the same circle again; so the Soul of Man, after performing its office, and exhibiting all that train of intellectual phenomena that we call human life, is at last swallowed up in the great ocean of intelligence." The author then may sing "Felix qui potuit rerum cognoscere causas, Atque metus omnes et inexorabile fatum Subjecit pedibus, strepitumque Acherontis avari." For he has now got to his asylum. This deity of his may be the object of wonder, like every thing great and incomprehensible, but not of worship, as the moral Governor of the universe. The hopes are at end, which rest on our notions of the immortality and individuality of the human soul, and on the encouragement which religion holds forth to believe, that improvement of the mind in the course of this life, by the exercise of wisdom and of virtuous dispositions, is but the beginning of an endless progress in all that can give delight to the rational and well-disposed mind. No relation now subsists between man and Deity that can warm the heart. But, as this is contrary to some natural propensity in the human mind, which in all ages and nations has panted after some connection with Deity, the author strives to avail himself of some cold principles of symmetry in the works of nature, some ill-supported notions of propriety, and other such considerations, to make this _anima mundi_ an object of love and respect. This is done in greater detail in another work, _Tableau, des rapports entre l'Homme, Dieu, et l'Univers_, which is undoubtedly by the same hand. But the intelligent reader will readily see, that such incongruous things cannot be reconciled, and that we can expect nothing here but sophistry. The author proceeds, in the next place, to consider man as related to man, and to trace out the path to happiness in this life. Here we have the same overstrained morality as in the other work, the same universal benevolence, the same lamentations over the miserable state of mankind, resulting from the oppression of the powerful, the great ones of the earth, who have combined against the happiness of mankind, and have succeeded, by debasing their minds, so that they have become willing slaves. This could not have been brought about without the assistance of superstition. But the princes of this world enlisted into their service the priests, who exerted themselves in darkening the understandings of men, and filled their minds with religious terrors. The altar became the chief pillar of the throne, and men were held in complete subjection. Nothing can recover them from this abject state but knowledge. While this dispels their fears, it will also show them their rights, and the way to attain them. It deserves particularly to be remarked, that this system of opinions (if such an inconsistent mass of assertions can be called a system) bears a great resemblance to a performance of Toland's, published in 1720, called _Pantheisticon, seu Celebratio Sodalitii Socratici_. It is an account of the principles of a Fraternity which he calls Socratica, and the Brothers Pantheistæ. They are supposed to hold a Lodge, and the author gives a ritual of the procedure in this Lodge; the ceremonies of opening and shutting of the Lodge, the admission of Members into its different degrees, &c. Reason is the Sun that illuminates the whole, and Liberty and Equality are the objects of their occupations. We shall see afterwards that this book was fondly pushed into Germany, translated, commented upon, and so misrepresented, as to call off the attention from the real spirit of the book, which is intentionally wrapped up in cabala and enigma. Mirabeau was at much pains to procure it notice; and it must therefore be considered as a treasure of the cosmo-political opinions of the Association of _Chevaliers Bienfaisants_, _Philalethes_, and _Amis Reunis_, who were called the _improved_ Lodges, working under the D. de Chartres--of these there were 266 in 1784. This will be found a very important remark. Let it also be recollected afterwards, that this Lodge of Lyons sent a deputy to a grand Convention in Germany in 1772, viz. Mr. Willermooz, and that the business was thought of such importance, that he remained there two years. The book _Des Erreurs et de la Verité_, must therefore be considered as a classical book of these opinions. We know that it originated in the _Loge des Chev. Bienfaisants _at Lyons. We know that this Lodge stood as it were at the head of French Free Masonry, and that the fictitious Order of Masonic Knights Templars was formed in this Lodge, and was considered as the model of all the rest of this mimic chivalry. They proceeded so far in this mummery, as even to have the clerical tonsure. The Duke of Orleans, his son, the Elector of Bavaria, and some other German Princes, did not scruple at this mummery in their own persons. In all the Lodges of reception, the Brother Orator never failed to exclaim on the topics of superstition, blind to the exhibition he was then making, or indifferent as to the vile hypocrisy of it. We have, in the lists of Orators and Office-bearers, many names of persons, who have had an opportunity at last of proclaiming their sentiments in public. The Abbé Sieyes was of the Lodge of Philalethes at Paris, and also at Lyons. Lequinio, author of the most profligate book that ever disgraced a press, the _Prejuges vaincus par la Raison_, was Warden in the Lodge _Compacte Sociale_. Despremenil, Bailly, Fauchet, Maury, Mounier, were of the same system, though in different Lodges. They were called Martinists, from a St. Martin, who formed a schism in the system of the _Chevaliers Bienfaisants_, of which we have not any very precise account. Mercier gives some account of it in his _Tableau de Paris_, and in his _Anné_ 2440. The breach alarmed the Brethren, and occasioned great heats. But it was healed, and the Fraternity took the name of _Misa du Renis_, which is an anagram of _des Amis Reunis_. The Bishop of Autun, the man so bepraised as the benevolent Citizen of the World, the friend of mankind and of good order, was Senior Warden of another Lodge at Paris, established in 1786, (I think chiefly by Orleans and himself,) which afterwards became the Jacobin Club. In short, we may assert with confidence, that the Mason Lodges in France were the hot-beds, where the seeds were sown, and tenderly reared, of all the pernicious doctrines which soon after choaked every moral or religious cultivation, and have made the Society worse than a waste, have made it a noisome marsh of human corruption, filled with every rank and poisonous weed. These Lodges were frequented by persons of all ranks, and of every profession. The idle and the frivolous found amusement, and glittering things to tickle their satiated fancies. There they became the dupes of the declamations of the crafty and licentious Abbés, and writers of every denomination. Mutual encouragement in the indulgence of hazardous thoughts and opinions which flatter our wishes or propensities is a lure which few minds can resist. I believe that most men have felt this in some period of their lives. I can find no other way of accounting for the company that I have sometimes seen in a Mason Lodge. The Lodge _de la Parfaite Intelligence_ at Liege, contained, in December 1770, the Prince Bishop, and the greatest part of his Chapter, and all the Office-bearers were dignitaries of the church; yet a discourse given by the Brother Orator was as poignant a satire on superstition and credulity, as if it had been written by Voltaire. It was under the auspices of this Lodge that the collection of discourses, which I mentioned above, was published, and there is no fault found with Brother Robinet, nor Brother Condorcet. Indeed the Trefonciers of Liege were proverbial, even in Brabant, for their Epicurism in the most extensive sense of the word. Thus was corruption spread over the kingdom under the mask of moral instruction. For these discourses were full of the most refined and strained morality, and florid paintings of Utopian felicity, in a state where all are Brothers and citizens of the world. But alas! these wire-drawn principles seem to have had little influence on the hearts, even of those who could best display their beauties. Read the tragedies of Voltaire, and some of his grave performances in prose--What man is there who seems better to know his Master's will? No man expresses with more propriety, with more exactness, the feelings of a good mind. No man seems more sensible of the immutable obligation of justice and of truth. Yet this man, in his transactions with his booksellers, with the very men to whom he was immediately indebted for his affluence and his fame, was repeatedly, nay incessantly, guilty of the meanest, the vilest tricks. When he sold a work for an enormous price to one bookseller, (even to Cramer, whom he really respected,) he took care that a surreptitious edition should appear in Holland, almost at the same moment. Proof-sheets have been traced from Ferney to Amsterdam. When a friend of Cramer's expostulated with Voltaire on the injustice of this conduct, he said, grinning, _Oh le bon Cramer--eh bien--il_ _n'a que d' etre du parti_--he may take a share--he will not give me a livre the less for the first piece I offer him. Where shall we see more tenderness, more honour, more love of every thing that is good and fair, than in Diderot's _Pere de Famille_?--Yet this man did not scruple to sell to the Empress of Russia an immense library, which he did not possess, for an enormous price, having got her promise that it should remain in his possession in Paris during his life. When her ambassador wanted to see it, after a year or two's payments, and the visitation could be no longer staved off, Diderot was obliged to set off in a hurry, and run through all the booksellers shops in Germany, to help him to fill his empty shelves. He had the good fortune to save appearances--but the trick took air, because he had been niggardly in his attention to the ambassador's secretary. This, however, did not hinder him from honouring his Imperial pupil with a visit. He expected adoration, as the light of the world, and was indeed received by the Russian courtiers with all the childish fondness that they feel for every Parisian mode. But they did not understand him, and as he did not like to lose money at play, they did not long court his company. He found his pupil too clear sighted. _Ces philosophes_, said she, _sont beaux, vús de loin; mais de plus prés, le diamant parait crystal_. He had contrived a poor story, by which he hoped to get his daughter married in parade, and portioned by her Majesty--but it was seen through, and he was disappointed. When we see the inefficacy of this refined humanity on these two apostles of philosophical virtue, we see ground for doubting of the propriety and expediency of trusting entirely to it for the peace and happiness of a state, and we should be on our guard when we listen to the florid speeches of the Brother Orator, and his congratulations on the emancipation from superstition and oppression, which will in a short time be effectuated by the _Chevaliers Bienfaisants_, the _Philalethes_, or any other sect of cosmo-political Brethren. I do not mean by all this to maintain, that the Mason Lodges were the sole corrupters of the public mind in France.--No.--In all nations that have made much progress in cultivation, there is a great tendency to corruption, and it requires all the vigilance and exertions of magistrates, and of moral instructors, to prevent the spreading of licentious principles and maxims of conduct. They arise naturally of themselves, as weeds in a rich soil; and, like weeds, they are pernicious, only because they are, where they should not be, in a cultivated field. Virtue is the cultivation of the human soul, and not the mere possession of good dispositions; all men have these in some degree, and occasionally exhibit them. But virtue supposes exertion; and, as the husbandman must be incited to his laborious task by some cogent motive, so must man be prompted to that exertion which is necessary on the part of every individual for the very existence of a great society: For man is indolent, and he is luxurious; he wishes for enjoyment, and this with little trouble. The less fortunate envy the enjoyments of others, and repine at their own inability to obtain the like. They see the idle in affluence. Few, even of good men, have the candour, nay, I may call it the wisdom, to think on the activity and the labour which had procured those comforts to the rich or to their ancestors; and to believe that they are idle only because they are wealthy, but would be active if they were needy.--Such spontaneous reflexions cannot be expected in persons who are engaged in unceasing labour, to procure a very moderate share (in their estimation at least) of the comforts of life. Yet such reflexions would, in the main, be just, and surely they would greatly tend to quiet the minds of the unsuccessful. This excellent purpose may be greatly forwarded by a national establishment for moral instruction and admonition; and if the public instructors should add all the motives to virtuous moderation which are suggested by the considerations of genuine religion, every advice would have a tenfold influence. Religious and moral instructions are therefore, in their own nature, unequivocal supports to that moderate exertion of the authority arising from civil subordination, which the most refined philanthropist or cosmo-polite acknowledges to be necessary for the very existence of a great and cultivated society. I have never seen a scheme of Utopian happiness that did not contain some system of education, and I cannot conceive any system of education of which moral instruction is not a principal part. Such establishments are dictates of nature, and obtrude themselves on the mind of every person who begins to form plans of civil union. And in all existing societies they have indeed been formed, and are considered as the greatest corrector and soother of those discontents that are unavoidable in the minds of the unsuccessful and the unfortunate. The magistrate, therefore, whose professional habits lead him frequently to exert himself for the maintenance of public peace, cannot but see the advantages of such stated remembrancers of our duty. He will therefore support and cherish this public establishment, which so evidently assists him in his beneficent and important labours. But all the evils of society do not spring from the discontents and the vices of the poor. The rich come in for a large and a conspicuous share. They frequently abuse their advantages. Pride and haughty behaviour on their part rankle in the breasts, and affect the tempers of their inferiors, already fretted by the hardships of their own condition. The rich also are luxurious; and are often needy. Grasping at every mean of gratification, they are inattentive to the rights of inferiors whom they despise, and, despising, oppress. Perhaps their own superiority has been acquired by injustice. Perhaps most sovereignties have been acquired by oppression. Princes and Rulers are but men; as such, they abuse many of their greatest blessings. Observing that religious hopes make the good resigned under the hardships of the present scene, and that its terrors frequently restrain the bad; they avail themselves of these observations, and support religion as an engine of state, and a mean of their own security. But they are not contented with its real advantages; and they are much more afraid of the resentment and the crimes of the offended profligate, than of the murmurs of the suffering worthy. Therefore they encourage superstition, and call to their aid the vices of the priesthood. The priests are men of like passions as other men, and it is no ground of peculiar blame that they also frequently yield to the temptations of their situation. They are encouraged to the indulgence of the love of influence natural to all men, and they heap terror upon terror, to subdue the minds of men, and darken their understandings. Thus the most honourable of all employments, the moral instruction of the state, is degraded to a vile trade, and is practised with all the deceit and rapacity of any other trade; and religion, from being the honour and the safeguard of nation, becomes its greatest disgrace and curse. When a nation has fallen into this lamentable state, it is extremely difficult to reform. Although nothing would so immediately and so completely remove all ground of complaint, as the re-establishing private virtue, this is of all others the least likely to be adopted. The really worthy, who see the mischief where it actually is, but who view this life as the school of improvement, and know that man is to be made perfect through suffering, are the last persons to complain. The worthless are the most discontented, the most noisy in their complaints, and the least scrupulous about the means of redress. Not to improve the nation, but to advance themselves, they turn the attention to the abuses of power and influence. And they begin their attack where they think the place most defenceless, and where perhaps they expect assistance from a discontented garrison. They attack superstition, and are not at all solicitous that true religion shall not suffer along with it. It is not perhaps, with any direct intention to ruin the state, but merely to obtain indulgence for themselves and the co-operation of the wealthy. They expect to be listened to by many who wish for the same indulgence; and thus it is that religious free-thinking is generally the first step of anarchy and revolution. For in a corrupted state, persons of all ranks have the same licentious wishes, and if superstitious fear be really an ingredient of the human mind, it requires some _struggle_ to shake it off. Nothing is so effectual as mutual encouragement, and therefore all join against priest-craft; even the rulers forget their interest, which should lead them to support it. In such a state, the pure morality of true religion vanishes from the sight. There is commonly no remains of it in the religion of the nation, and therefore all goes together. Perhaps there never was a nation where all these co-operating causes had acquired greater strength than in France. Oppressions of all kinds were at a height. The luxuries of life were enjoyed exclusively by the upper classes, and this in the highest degree of refinement; so that the desires of the rest were whetted to the utmost. Religion appeared in its worst form, and seemed calculated solely for procuring establishments for the younger sons of the insolent and useless noblesse. The morals of the higher orders of the clergy and of the laity were equally corrupted. Thousands of literary men were excluded by their station from all hopes of advancement to the more respectable offices in the church. These vented their discontents as far as there was safety, and were encouraged by many of the upper classes, who joined them in their satires on the priesthood. The clergy opposed them, it is true, but feebly, because they could not support their opposition by examples of their own virtuous behaviour, but were always obliged to have recourse to the power of the church, the very object of hatred and disgust. The whole nation became infidel; and when in a few instances a worthy Curé uttered the small still voice of true religion, it was not heard amidst the general noise of satire and reproach. The misconduct of administration, and the abuse of the public treasures, were every day growing more impudent and glaring, and exposed the government to continual criticism. But it was still too powerful to suffer this to proceed to extremities; while therefore infidelity and loose sentiments of morality passed unpunished, it was still very hazardous to publish any thing against the state. It was in this respect, chiefly, that the Mason Lodges contributed to the dissemination of dangerous opinions, and they were employed for this purpose all over the kingdom. This is not an assertion hazarded merely on account of its probability. Abundant proof will appear by and by, that the most turbulent characters in the nation frequented the Lodges. We cannot doubt, but that under this covert they indulged their factious dispositions; nay, we shall find the greatest part of the Lodges of France, converted, in the course of a very few weeks, into corresponding political societies. But it is now time to turn our eyes to the progress of Free Masonry in Germany and the north of Europe; there it took a more serious turn. Free Masonry was imported into Germany somewhat later than into France. The first German Lodge that we have any account of is that at Cologne, erected in 1716, but very soon suppressed. Before the year 1725 there were many, both in Protestant and Catholic Germany. Those of Wetzlar, Frankfort on the Mayne, Brunswick, and Hamburg, are the oldest, and their priority is doubtful. All of them received their institution from England, and had patents from a mother Lodge in London. All seem to have got the mystery through the same channel, the banished friends of the Stuart family. Many of these were Catholics, and entered into the service of Austria and the Catholic princes. The true hospitality, that is no where more conspicuous than in the character of the Germans, made this institution a most agreeable and useful passport to these gentlemen; and as many of them were in military stations, and in garrison, they found it a very easy matter to set up Lodges in all parts of Germany. These afforded a very agreeable pastime to the officers, who had little to occupy them, and were already accustomed to a subordination which did not affect their vanity on account of family distinctions. As the Ensign and the General were equally gentlemen, the allegory or play of universal Brotherhood was neither novel nor disgusting. Free Masonry was then of the simplest form, consisting of the three degrees of Apprentice, Fellow-craft, and Master. It is remarkable, that the Germans had been long accustomed to the word, the sign, and the gripe of the Masons, and some other handicraft trades. In many parts of Germany there was a distinction of operative Masons into Wort-Maurers and Schrift-Maurers. The Wort-Maurers had no other proof to give of their having been regularly brought up to the trade of builders, but the word and signs; the Schrift-Maurers had written indentures to shew. There are extant and in force, borough-laws, enjoining the Masters of Masons to give employment to journeymen who had the proper words and sign. In particular it appears, that some cities had more extensive privileges in this respect than others. The word given at Wetzlar, the seat of the great council of revision for the empire, entitled the possessor to work over the whole empire. We may infer from the processes and decisions in some of those municipal courts, that a master gave a word and token for each year's progress of his apprentice. He gave the word of the incorporated Imperial city or borough on which he depended, and also a word peculiar to himself, by which all his own pupils could recognise each other. This mode of recognisance was probably the only document of education in old times, while writing was confined to a very small part of the community. When we reflect on the nature of the German empire, a confederation of small independent states, we see that this profession cannot keep pace with the other mechanic arts, unless its practitioners are invested with greater privileges than others. Their great works exceed the strength of the immediate neighbourhood, and the workmen must be brought together from a distance. Their association must therefore be more cared for by the public.[3] [3] Note. The Wort or Gruss-Maurer were abolished by an Imperial edict in 1731, and none were intitled to the privileges of the corporation but such as could shew written indentures. When English Free Masonry was carried into Germany, it was hospitably received. It required little effort to give it respectability, and to make it the occupation of a gentleman, and its secrets and mysteries were not such novelties as in France. It spread rapidly, and the simple topic of Brotherly love was sufficient for recommending it to the honest and hospitable Germans. But it soon took a very different turn. The German character is the very opposite of frivolity. It tends to seriousness, and requires serious occupation. The Germans are eminent for their turn for investigation; and perhaps they indulge this to excess. We call them plodding and dull, because we have little relish for enquiry for its own sake. But this is surely the occupation of a rational nature, and deserves any name but stupidity. At the same time it must be acknowledged, that the spirit of enquiry requires regulation as much as any propensity of the human mind. But it appears that the Germans are not nice in their choice of their objects; it appears that singularity, and wonder, and difficulty of research, are to them irresistible recommendations and incitements. They have always exhibited a strong predilection for every thing that is wonderful, or solemn, or terrible; and in spite of the great progress which men have made in the course of these two last centuries, in the knowledge of nature, a progress too in which we should be very unjust if we did not acknowledge that the Germans have been generally in the foremost ranks, the gross absurdities of magic, exorcism, witchcraft, fortune-telling, transmutation of metals, and universal medicine, have always had their zealous partizans, who have listened with greedy ears to the nonsense and jargon of fanatics and cheats; and though they every day saw examples of many who had been ruined or rendered ridiculous by their credulity, every new pretender to secrets found numbers ready to listen to him, and to run over the same course. Free Masonry, professing mysteries, instantly roused all these people, and the Lodges appeared to the adventurers who wanted to profit by the enthusiasm or the avarice of their dupes, the fittest places in the world for the scene of their operations. The Rosycrucians were the first who availed themselves of the opportunity. This was not the Society which had appeared formerly under that name, and was now extinct, but a set of Alchymists, pretenders to the transmutation of metals and the universal medicine, who, the better to inveigle their votaries, had mixed with their own tricks a good deal of the absurd superstitions of that sect, in order to give a greater air of mystery to the whole, to protract the time of instruction, and to afford more room for evasions, by making so many difficult conditions necessary for perfecting the grand work, that the unfortunate gull, who had thrown away his time and his money, might believe that the failure was owing to his own incapacity or unfitness for being the possessor of the grand secret. These cheats found it convenient to make Masonry one of their conditions, and by a small degree of art, persuaded their pupils that they were the only true Masons. These Rosycrucian Lodges were soon established, and became numerous, because their mysteries were addressed, both to the curiosity, the sensuality, and the avarice of men. They became a very formidable band, adopting the constitution of the Jesuits, dividing the Fraternity into circles, each under the management of its own superior, known to the president, but unknown to the individuals of the Lodges. These superiors were connected with each other in a way known only to themselves, and the whole was under one General. At least this is the account which they wish to be believed. If it be just, nothing but the absurdity of the ostensible motives of their occupations could have prevented this combination from carrying on schemes big with hazard to the peace of the world. But the Rosycrucian Lodges have always been considered by other Free Masons as bad Societies, and as gross schismatics. This did not hinder, however, their alchymical and medical secrets from being frequently introduced into the Lodges of simple Free Masonry; and in like manner, exorcism, or ghost-raising, magic, and other gross superstitions, were often held out in their meetings as attainable mysteries, which would be immense acquisitions to the Fraternity, without any necessity of admitting along with them the religious deliriums of the Rosycrucians. In 1743, Baron Hunde, a gentleman of honourable character and independent fortune, was in Paris, where he said he had got acquainted with the Earl of Kilmarnock and some other gentlemen who were about the Pretender, and learned from them that they had some wonderful secrets in their Lodges. He was admitted, through the medium of that nobleman, and of a Lord Clifford, and his Masonic patent was signed _George_ (said to be the signature of Kilmarnock). Hunde had attached himself to the fortunes of the Pretender, in hopes (as he says himself) of rising in the world under his protection. The mighty secret was this. "When the Order of Knights Templars was abolished by Philip the Fair, and cruelly persecuted, some worthy persons escaped, and took refuge in the Highlands of Scotland, where they concealed themselves in caves. These persons possessed the true secrets of Masonry, which had always been in that Order, having been acquired by the Knights, during their services in the East, from the pilgrims whom they occasionally protected or delivered. The _Chevaliers de la Rose-Croix_ continued to have the same duties as formerly, though robbed of their emoluments. In fine, every true Mason is a Knight Templar." It is very true that a clever fancy can accommodate the ritual of reception of the _Chevalier de l'Epée_, &c. to something like the institution of the Knights Templars, and perhaps this explanation of young Zerobabel's pilgrimage, and of the rebuilding of the Temple by Ezra, is the most significant explanation that has been given of the meagre symbols of Free Masonry. When Baron Hunde returned to Germany, he exhibited to some friends his extensive powers for propagating this system of Masonry, and made a few Knights. But he was not very active. Probably the failure of the Pretender's attempt to recover the throne of his ancestors had put an end to Hunde's hopes of making a figure. In the mean time Free Masonry was cultivated with zeal in Germany, and many adventurers found their advantage in supporting particular schisms. But in 1756, or 1757, a complete revolution took place. The French officers who were prisoners at large in Berlin, undertook, with the assurance peculiar to their nation, to instruct the simple Germans in every thing that embellishes society. They said, that the homespun Free Masonry, which had been imported from England, was fit only for the unpolished minds of the British; but that in France it had grown into an elegant system, fit for the profession of Gentlemen. Nay, they said, that the English were ignorant of true Masonry, and possessed nothing but the introduction to it; and even this was not understood by them. When the ribbands and stars, with which the French had ornamented the Order, were shown to the Germans, they could not resist the enchantment. A Mr. Rosa, a French commissary, brought from Paris a complete waggon load of Masonic ornaments, which were all distributed before it had reached Berlin, and he was obliged to order another, to furnish the Lodges of that city. It became for a while a most profitable business to many French officers and commissaries dispersed over Germany, having little else to do. Every body gaped for instruction, and these kind teachers were always ready to bestow it. In half a year Free Masonry underwent a complete revolution all over Germany, and Chevaliers multiplied without number. The Rosaic system was a gospel to the Masons, and the poor British system was despised. But the new Lodges of Berlin, as they had been the teachers of the whole empire, wanted also to be the governors, and insisted on complete subjection from all the others. This startled the Free Masons at a distance, and awakened them from their golden dreams. Now began a struggle for dominion and for independency. This made the old Lodges think a little about the whole affair. The result of this was a counter revolution. Though no man could pretend that he understood the true meaning of Free Masonry, its origin, its history, or its real aim, all saw that the interpretations of their hieroglyphics, and the rituals of the new degrees imported from France, were quite gratuitous. It appeared, therefore, that the safest thing for them was an appeal to the birth-place of Masonry. They sent to London for instructions. There they learned, that nothing was acknowledged for genuine unsophisticated Masonry but the three degrees; and that the mother Lodge of London alone could, by her instructions, prevent the most dangerous schisms and innovations. Many Lodges, therefore, applied for patents and instructions. Patents were easily made out, and most willingly sent to the zealous Brethren; and these were thankfully received and paid for. But instruction was not so easy a matter. At that time we had nothing but the book of constitutions, drawn up about 1720, by Anderson and Desaguilliers, two persons of little education, and of low manners, who had aimed at little more than making a pretext, not altogether contemptible, for a convivial meeting. This, however, was received with respect. We are apt to smile at grave men's being satisfied with such coarse and scanty fare. But it was of use, merely because it gave an ostensible reason for resisting the despotism of the Lodges of Berlin. Several respectable Lodges, particularly that of Frankfort on the Mayne, that of Brunswick, that of Wetzlar, and the Royal York of Berlin, resolutely adhered to the English system, and denied themselves all the enjoyment of the French degrees, rather than acknowledge the supremacy of the Rosaic Lodges of Berlin. About the year 1764 a new revolution took place. An adventurer, who called himself Johnson, and passed himself for an Englishman, but who was really a German or Bohemian named Leucht, said that he was ambassador from the Chapter of Knights Templars at Old Aberdeen in Scotland, sent to teach the Germans what was true Masonry. He pretended to transmute metals, and some of the Brethren declared that they had seen him do it repeatedly. This reached Baron Hunde, and brought back all his former enthusiasm. There is something very dark in this part of the history; for in a little Johnson told his partisans that the only point he had to inform them of was, that Baron Hunde was the Grand Master of the 7th province of Masonry, which included the whole of Germany, and the royal dominions of Prussia. He showed them a map of the Masonic Empire arranged into provinces, each of which had distinguishing emblems. These are all taken from an old forgotten and insignificant book, _Typotii Symbola Divina et Humana_, published in 1601. There is not the least trace in this book either of Masonry of Templars, and the emblems are taken out without the smallest ground of selection. Some inconsistency with the former magnificent promises of Johnson startled them at first, but they acquiesced and submitted to Baron Hunde as Grand Master of Germany. Soon after Johnson turned out to be a cheat, escaped, was taken, and put in prison, where he died. Yet this seems not to have ruined the credit of Baron Hunde. He erected Lodges, gave a few simple instructions, all in the system of English Masonry, and promised, that when they had approved themselves as good Masons, he would then impart the mighty secret. After two or three years of noviciate, a convention was held at Altenberg; and he told them that his whole secret was, _that every true Mason was a Knight Templar_. They were astonished, and disappointed; for they expected in general that he would teach them the philosopher's stone, or ghost-raising, or magic. After much discontent, falling out, and dispute, many Lodges united in this system, made somewhat moderate and palatable, under the name of the STRICT DISCIPLINARIANS, _Strickten Observanz_. It was acceptable to many, because they insisted that they were really Knights, properly consecrated, though without temporalities; and they seriously set themselves about forming a fund which should secure the Order in a landed property and revenue, which would give them a respectable civil existence. Hunde declared that his whole estate should devolve on the Order. But the vexations which he afterwards met with, and his falling in love with a lady who prevailed on him to become Roman Catholic, made him alter his intention. The Order went on, however, and acquired considerable credit by the serious regularity of their proceedings; and, although in the mean time a new apostle of Mysteries, a Dr. Zinzendorff, one of the _Strict Observanz_, introduced a new system, which he said was from Sweden, distinguished by some of the mystical doctrines of the Swedenborgh sect, and though the system obtained the Royal patronage, and a National Lodge was established at Berlin by patent, still the _Tempelorden_, or _Orden des Stricten Observanz_, continued to be very respectable. The German gentry were better pleased with a Grand Master of their own choosing, than with any imposed on them by authority. During this state of things, one Stark, a Protestant divine, well known in Germany by his writings, made another trial of public faith. One Gugomos, (a private gentleman, but who would pass for son to a King of Cyprus), and one Schropfer, keeper of a coffee-house at Nuremberg, drew crowds of Free Masons around them, to learn ghost-raising, exorcism, and alchymy. Numbers came from a great distance to Weisbad to see and learn these mysteries, and Free Masonry was on the point of another revolution. Dr. Stark was an adept in all these things, and had contended with Cagliostro in Courland for the palm of superiority. He saw that this deception could not long stand its ground. He therefore came forward, at a convention at Braunschweig in 1772, and said to the Strict Disciplinarians or Templars, That he was of their Order, but of the spiritual department, and was deputed by the Chapter of K--m--d--t in Scotland, where he was Chancellor of the Congregation, and had the name of Archidemides, _Eques ab Aquila fulva_: That this Chapter had the superintendance of the Order: That they alone could consecrate the Knights, or the unknown superiors; and that he was deputed to instruct them in the real principles of the Order, and impart its inestimable secrets, which could not be known to Baron Hunde, as he would readily acknowledge when he should converse with him. Johnson, he said, had been a cheat, and probably a murderer. He had got some knowledge from papers which he must have stolen from a missionary, who had disappeared, and was probably killed. Gugomos and Schropfer must have had some similar information; and Schropfer had even deceived him for a time. He was ready to execute his commission, upon their coming under the necessary obligations of secrecy and of submission. Hunde (whose name in the Order was the _Eques ab Ense_) acquiesced at once, and proposed a convention, with full powers to decide and accept. But a Schubart, a gentleman of character, who was treasurer to the Templar Masons, and had an employment which gave him considerable influence in the Order, strongly dissuaded them from such a measure. The most unqualified submission to unknown superiors, and to conditions equally unknown, was required previous to the smallest communication, or any knowledge of the powers which Archidemides had to treat with them. Many meetings were held, and many attempts were made to learn something of this spiritual court, and of what they might expect from them. Dr. Stark, Baron Weggensak, Baron von Raven, and some others of his coadjutors in the Lodges at Koningsberg in Prussia, and at Wismar, were received into the Order. But in vain--nothing was obtained from these ghostly Knights but some insignificant ceremonials of receptions and consecrations. Of this kind of novelties they were already heartily sick; and though they all panted after the expected wonders, they were so much frightened by the unconditional submission, that they could come to no agreement, and the secrets of the Scotch Congregation of K--m--d--t still remain with Dr. Stark. They did, however, a sensible thing; they sent a deputation to Old Aberdeen, to enquire after the caves where their venerable mysteries were known, and their treasures were hid. They had, as they thought, merited some more confidence; for they had remitted annual contributions to these unknown superiors, to the amount of some thousands of rix dollars. But alas! their ambassadors found the Free Masons of Old Aberdeen ignorant of all this, and as eager to learn from the ambassadors what was the true origin and meaning of Free Masonry, of which they knew nothing but the simple tale of Old Hiram. This broke Stark's credit; but he still insisted on the reality of his commission, and said that the Brethren at Aberdeen were indeed ignorant, but that he had never said otherwise; their expectations from that quarter had rested on the scraps purloined by Johnson. He reminded them of a thing well known to themselves; that one of them had been sent for by a dying nobleman to receive papers on this subject, and that his visit having been delayed a few hours by an unavoidable accident, he found all burnt but a fragment of a capitulary, and a thing in cypher, part of which he (Dr. Stark) had explained to them. They had employed another gentleman, a H. Wachter, to make similar enquiries in Italy, where Schropfer and others (even Hunde) had told them great secrets were to be obtained from the Pretender's secretary Approsi, and others. Wachter told them, that all this was a fiction, but that he had seen at Florence some Brethren from the Holy Land, who really possessed wonderful secrets, which he was willing to impart, on proper conditions. These, however, they could not accede to; but they were cruelly tortured by seeing Wachter, who had left Germany in sober circumstances, now a man of great wealth and expence. He would not acknowledge that he had got the secret of gold-making from the Asiatic Brethren; but said that no man had any right to ask him how he had come by his fortune. It was enough that he behaved honorably, and owed no man any thing. He broke off all connections with them, and left them in great distress about their Order, and panting after his secrets. _Risum teneatis amici?_ Stark, in revenge for the opposition he had met with from Schubart, left no stone unturned to hurt him with his Brethren, and succeeded, so that he left them in disgust. Hunde died about this time. A book appeared, called, _The Stumbling Block and Rock of Offence_, which betrayed (by their own confession) the whole secrets of the Order of Templars, and soon made an end of it, as far as it went beyond the simple English Masonry. Thus was the faith of Free Masons quite unhinged in Germany. But the rage for mysteries and wonder was not in the least abated; and the habits of these secret Assemblies were becoming every day more craving. Dissension and schism was multiplying in every quarter; and the Institution, instead of being an incitement to mutual complaisance and Brotherly love, had become a source of contention, and of bitter enmity. Not satisfied with defending the propriety of its own Institutions, each System of Free Masonry was busy in enticing away the partisans of other Systems, shut their Lodges against each other, and proceeded even to vilify and persecute the adherents of every System but their own. These animosities arose chiefly from the quarrels about precedency, and the arrogance (as it was thought) of the patent Lodge of Berlin, in pretending to have any authority in the other parts of the empire. But these pretensions were not the result of mere vanity. The French importers of the new degrees, always true to the glory of their nation, hoped by this means to secure the dependence even of this frivolous society; perhaps they might foresee political uses and benefits which might arise from it. One thing is worth notice: The French Lodges had all emanated from the great Confederation under the Duke de Chartres; and, even if we had no other proof, we might presume that they would cultivate the same principles that characterised that Sect. But we are certain that infidelity and laxity of moral principles were prevalent in the Rosaic Lodges, and that the observation of this corruption had offended many of the sober old-fashioned Lodges, and was one great cause of any check that was given to the brilliant Masonry of France. It is the observation of this circumstance, in which they all resembled, and which soon ceased to be a distinction, because it pervaded the other Lodges, that has induced me to expatiate more on this history of Free Masonry in Germany, than may appear to my readers to be adequate to the importance of Free Masonry in the general subject-matter of these pages. But I hope that it will appear in the course of my narration that I have not given it a greater value than it deserves. About this very time there was a great revolution of the public mind in Germany, and scepticism, infidelity, and irreligion, not only were prevalent in the minds and manners of the wealthy and luxurious, and of the profligate of lower ranks, but began to appear in the productions of the press. Some circumstances, peculiar to Germany, occasioned these declensions from the former acquiescence in the faith of their forefathers to become more uniform and remarkable than they would otherwise have been. The confessions of Germany are the Roman Catholic, the Lutheran, (which they call Protestant,) and the Calvinist, (which they call Reformed). These are professed in many small contiguous principalities, and there is hardly one of them in which all the three have not free exercise. The desire of making proselytes is natural to all serious professors of a rational faith, and was frequently exercised. The Roman Catholics are supposed by us to be particularly zealous, and the Protestants (Lutherans and Calvinists) were careful to oppose them by every kind of argument, among which those of ridicule and reproach were not spared. The Catholics accused them of infidelity respecting the fundamental doctrines of Christianity which they professed to believe, and even with respect to the doctrines of natural religion. This accusation was long very slightly supported; but, of late, by better proofs. The spirit of free enquiry was the great boast of the Protestants, and the only support against the Catholics, securing them both in their religious and civil rights. It was therefore encouraged by their governments. It is not to be wondered at that it should be indulged to excess, or improperly, even by serious men, liable to error, in their disputes with the Catholics. In the progress of this contest, even their own Confessions did not escape criticism, and it was asserted that the Reformation which those Confessions express was not complete. Further Reformations were proposed. The Scriptures, the foundation of our faith, were examined by clergymen of very different capacities, dispositions, and views, till by explaining, correcting, allegorising, and otherwise twisting the Bible, men's minds had hardly any thing left to rest on as a doctrine of revealed religion. This encouraged others to go farther, and to say that revelation was a solecism, as plainly appeared by the irreconcilable differences among those Enlighteners (so they were called) of the public, and that man had nothing to trust to but the dictates of natural reason. Another set of writers, proceeding from this as a point already settled, proscribed all religion whatever, and openly taught the doctrines of materialism and atheism. Most of these innovations were the work of Protestant divines, from the causes that I have mentioned. Teller, Semler, Eberhardt, Lessing, Bahrdt, Riem, and Shultz, had the chief hand in all these innovations. But no man contributed more than Nicholai, an eminent and learned bookseller in Berlin. He has been for many years the publisher of a periodical work, called the General German Library, (_Algemein deutsche Bibliothek_,) consisting of original dissertations, and reviews of the writings of others. The great merit of this work, on account of many learned dissertations which appear in it, has procured it much influence on that class of readers whose leisure or capacity did not allow them a more profound kind of reading. This is the bulk of readers in every country. Nicholai gives a decided preference to the writings of the Enlighteners, and in his reviews treats them with particular notice, makes the public fully acquainted with their works, and makes the most favourable comments; whereas the performances of their opponents, or more properly speaking, the defenders of the National Creeds, are neglected, omitted, or barely mentioned, or they are criticised with every severity of ridicule and reproach. He fell upon a very sure method of rendering the orthodox writers disagreeable to the public, by representing them as the abetters of superstition, and as secret Jesuits. He asserted, that the abolition of the Order of _Loyola_ is only apparent. The Brethren still retained their connection, and most part of their property, under the secret patronage of Catholic Princes. They are, therefore, in every corner, in every habit and character, working with unwearied zeal for the restoration of their empire. He raised a general alarm, and made a journey through Germany, hunting for Jesuits, and for this purpose, became Free Mason and Rosycrucian, being introduced by his friends Gedicke and Biester, clergymen, publishers of the _Berlin Monatschrift_, and most zealous promoters of the new doctrines. This favour he has repaid at his return, by betraying the mysteries of the Lodges, and by much bitter satire. His journey was published in several volumes, and is full of frightful Jesuitisms. This man, as I have said, found the greatest success in his method of slandering the defenders of Bible-Christianity, by representing them as concealed Jesuits. But, not contented with open discussion, he long ago published a sort of romance, called _Sebaldus Nothanker_, in which these divines are introduced under feigned names, and made as ridiculous and detestable as possible. All this was a good trading job; for sceptical and free-thinking writings have every where a good market; and Nicholai was not only reviewer, but publisher, having presses in different cities of the Empire. The immense literary manufacture of Germany, far exceeding that of any nation of Europe, is carried on in a very particular way. The books go in sheets to the great fairs of Leipsic and Frankfort, twice a-year. The booksellers meet there, and see at one glance the state of literature; and having speculated and made their bargains, the books are instantly dispersed through every part of the Empire, and appear at once in all quarters. Although every Principality has an officer for licensing, it is impossible to prevent the currency of a performance, although it may be prohibited; for it is to be had by the carrier at three or four miles distance in another state. By this mode of traffic, a plot may be formed, and actually has been formed, for giving any particular turn to the literature of the country. There is an excellent work printed at Bern by the author Heinzmann, a bookseller, called, _Appeal to my Country, concerning a Combination of Writers, and Booksellers, to rule the Literature of Germany, and form the Public Mind into a Contempt for the Religion and Civil Establishments of the Empire_. It contains a historical account of the publications in every branch of literature for about thirty years. The author shows, in the most convincing manner, that the prodigious change from the former satisfaction of the Germans on those subjects to their present discontent and attacks from every quarter, is neither a fair picture of the prevailing sentiments, nor has been the simple operation of things, but the result of a combination of trading Infidels. I have here somewhat anticipated, (for I hope to point out the sources of this combination,) because it helps to explain or illustrate the progress of infidelity and irreligion that I was speaking of. It was much accelerated by another circumstance. One _Basedow_, a man of talents and learning, set up, in the Principality of Anhalt-Dessau, a PHILANTHROPINE, or academy of general education, on a plan extremely different from those of the Universities and Academies. By this appellation, the founder hoped to make parents expect that much attention would be paid to the morals of the pupils; and indeed the programs or advertisements by which Basedow announced his institution to the public, described it as the professed seminary of practical Ethics. Languages, sciences, and the ornamental exercises, were here considered as mere accessories, and the great aim was to form the young mind to the love of mankind and of virtue, by a plan of moral education which was very specious and unexceptionable. But there was a circumstance which greatly obstructed the wide prospects of the founder. How were the religious opinions of the youth to be cared for? Catholics, Lutherans, and Calvinists, were almost equally numerous in the adjoining Principalities; and the exclusion of any two of these communions would prodigiously limit the proposed usefulness of the institution. Basedow was a man of talents, a good scholar, and a persuasive writer. He framed a set of rules, by which the education should be conducted, and which, he thought, should make every parent easy; and the plan is very judicious and manly. But none came but Lutherans. His zeal and interest in the thing made him endeavour to interest others; and he found this no hard matter. The people of condition, and all sensible men, saw that it would be a very great advantage to the place, could they induce men to send their children from all the neighbouring states. What we wish, we readily believe to be the truth; and Basedow's plan and reasonings appeared complete, and had the support of all classes of men. The moderate Calvinists, after some time, were not averse from them, and the literary manufacture of Germany was soon very busy in making pamphlets, defending, improving, attacking, and reprobating the plans. Innumerable were the projects for moderating the differences between the three Christian communions of Germany, and making it possible for the members of them all, not only to live amicably among each other, and to worship God in the same church, but even to communicate together. This attempt naturally gave rise to much speculation and refinement; and the proposals for amendment of the formulas and the instructions from the pulpit were prosecuted with so much keenness, that the ground-work, Christianity, was refined and refined, till it vanished altogether, leaving Deism, or Natural, or, as it was called, Philosophical Religion, in its place. I am not much mistaken as to historical fact, when I say, that the astonishing change in religious doctrine which has taken place in Protestant Germany within these last thirty years was chiefly occasioned by this scheme of Basedow's. The predisposing causes existed, indeed, and were general and powerful, and the disorder had already broken out. But this specious and enticing object first gave a title to Protestant clergymen to put to their hand without risk of being censured. Basedow corrected, and corrected again, but not one Catholic came to the Philanthropine. He seems to have thought that the best plan would be, to banish all positive religion whatever, and that he would then be sure of Catholic scholars. Cardinal Dubois was so far right with respect to the first Catholic pupil of the church. He had recommended a man of his own stamp to Louis XIV. to fill some important office. The monarch was astonished, and told the Cardinal, that "that would never do, for the man was a Jansenist; _Eh! que non, Sire_," said the Cardinal, "_il n'est qu' Athée_;" all was safe, and the man got the priory. But though all was in vain, Basedow's Philanthropine at Dessau got a high character. He published many volumes on education that have much merit. It were well had this been all. But most unfortunately, though most naturally, writers of loose moral principles and of wicked hearts were encouraged by the impunity which the sceptical writers experienced, and ventured to publish things of the vilest tendency, inflaming the passions and justifying licentious manners. These maxims are congenial with irreligion and Atheism, and the books found a quick market. It was chiefly in the Prussian States that this went on. The late King was, to say the best of him, a naturalist, and, holding this life for his all, gave full liberty to his subjects to write what they pleased, provided they did not touch on state matters. He declared, however, to a minister of his court, long before his death, that "he was extremely sorry that his indifference had produced such effects; that he was sensible it had greatly contributed to hurt the peace and mutual good treatment of his subjects;" and he said, "that he would willingly give up the glory of his best-fought battle, to have the satisfaction of leaving his people in the same state of peace and satisfaction with their religious establishments, that he found them in at his accession to the throne." His successor Frederick William found that things had gone much too far, and determined to support the church-establishment in the most peremptory manner; but at the same time to allow perfect freedom of thinking and conversing to the professors of every Christian faith, provided it was enjoyed without disturbing the general peace, or any encroachment on the rights of those already supported by law. He published an edict to this effect, which is really a model worthy of imitation in every country. This was the epoch of a strange revolution. It was attacked from all hands, and criticisms, satires, slanders, threatenings, poured in from every quarter. The independency of the neighbouring states, and the monarch's not being a great favourite among several of his neighbours, permitted the publication of those pieces in the adjoining principalities, and it was impossible to prevent their circulation even in the Prussian States. His edict was called an unjustifiable tyranny over the consciences of men; the dogmas supported by it were termed absurd superstitions; the King's private character, and his opinions in religious matters, were treated with little reverence, nay, were ridiculed and scandalously abused. This field of discussion being thus thrown open, the writers did not confine themselves to religious matters. After flatly denying that the prince of any country had the smallest right to prescribe, or even direct the faith of his subjects, they extended their discussions to the rights of princes in general; and now they fairly opened their trenches, and made an attack in form on the constitutions of the German confederacy, and, after the usual approaches, they set up the standard of universal citizenship on the very ridge of the glacis, and summoned the fort to surrender. The most daring of these attacks was a collection of anonymous letters on the constitution of the Prussian States. It was printed (or said to be so) at Utrecht; but by comparing the faults of some types with some books printed in Berlin, it was supposed by all to be the production of one of Nicholai's presses. It was thought to be the composition of Mirabeau. It is certain that he wrote a French translation, with a preface and notes, more impudent than the work itself. The monarch is declared to be a tyrant; the people are addressed as a parcel of tame wretches crouching under oppression. The people of Silesia are represented as still in a worse condition, and are repeatedly called to rouse themselves, and to rise up and assert their rights. The King is told, that there is a combination of philosophers (_conjuration_) who are leagued together in defence of truth and reason, and which no power can withstand; that they are to be found in every country, and are connected by mutual and solemn engagement, and will put in practice every mean of attack. Enlightening, instruction, was the general cry among the writers. The triumph of reason over error, the overthrow of superstition and slavish fear, freedom from religious and political prejudices, and the establishment of liberty and equality, the natural and unalienable rights of man, were the topics of general declamation; and it was openly maintained, that secret societies, where the communication of sentiment should be free from every restraint, was the most effectual means for instructing and enlightening the world. And thus it appears, that Germany has experienced the same gradual progress, from Religion to Atheism, from decency to dissoluteness, and from loyalty to rebellion, which has had its course in France. And I must now add, that this progress has been effected in the same manner, and by the same means; and that one of the chief means of seduction has been the Lodges of the Free Masons. The French, along with their numerous chevaleries, and stars, and ribands, had brought in the custom of haranguing in the Lodges, and as human nature has a considerable uniformity every where, the same topics became favourite subjects of declamation that had tickled the ear in France; there were the same corruptions of sentiments and manners among the luxurious or profligate, and the same incitements to the utterance of these sentiments, wherever it could be done with safety; and I may say, that the zealots in all these tracts of freethinking were more serious, more grave, and fanatical. These are not assertions _a priori_. I can produce proofs. There was a Baron Knigge residing at that time in the neighbourhood of Frankfort, of whom I shall afterwards have occasion frequently to speak. This man was an enthusiast in Masonry from his youth, and had run through every possible degree of it. He was dissatisfied with them all, and particularly with the frivolity of the French chivalry; but he still believed that Masonry contained invaluable secrets. He imagined that he saw a glimpse of them in the cosmo-political and sceptical discourses in their Lodges; he sat down to meditate on these, and soon collected his thoughts, and found that those French orators were right without knowing it; and that Masonry was pure natural religion and universal citizenship, and that this was also true Christianity. In this faith he immediately began his career of Brotherly love, and published three volumes of sermons; the first and third published at Frankfort, and the second at Heidelberg, but without his name. He published also a popular system of religion. In all these publications, of which there are extracts in the _Religions Begebenheiten_, Christianity is considered as a mere allegory, or a Masonic type of natural religion; the moral duties are spun into the common-place declamations of universal benevolence; and the attention is continually directed to the absurdities and horrors of superstition, the sufferings of the poor, the tyranny and oppression of the great, the tricks of the priests, and the indolent simplicity and patience of the laity and of the common people. The happiness of the patriarchal life, and sweets of universal equality and freedom, are the burden of every paragraph; and the general tenor of the whole is to make men discontented with their condition of civil subordination, and the restraints of revealed religion. All the proceedings of Knigge in the Masonic schisms show that he was a zealous apostle of cosmo-politism, and that he was continually dealing with people in the Lodges who were associated with him in propagating those notions among the Brethren; so that we are certain that such conversations were common in the German Lodges. When the reader considers all these circumstances, he will abate of that surprise which naturally affects a Briton, when he reads accounts of conventions for discussing and fixing the dogmatic tenets of Free Masonry. The perfect freedom, civil and religious, which we enjoy in this happy country, being familiar to every man, we indulge it with calmness and moderation, and secret assemblies hardly differ from the common meetings of friends and neighbours. We do not forget the expediency of civil subordination, and of those distinctions which arise from secure possession of our rights, and the gradual accumulation of the comforts of life in the families of the sober and industrious. These have, by prudence and a respectable oeconomy, preserved the acquisitions of their ancestors. Every man feels in his own breast the strong call of nature to procure for himself and his children, by every honest and commendable exertion, the means of public consideration and respect. No man is so totally without spirit, as not to think the better of his condition when he is come of creditable parents, and has creditable connections; and without thinking that he is in any respect generous, he presumes that others have the same sentiments, and therefore allows the moderate expression of them, without thinking it insolence or haughtiness. All these things are familiar, are not thought of, and we enjoy them as we enjoy ordinary health, without perceiving it. But in the same manner as a young man who has been long confined by sickness, exults in returning health, and is apt to riot in the enjoyment of what he so distinctly feels; so those who are under continual check in open society, feel this emancipation in those hidden assemblies, and indulge with eagerness in the expression of sentiments which in public they must smother within their own breast. Such meetings, therefore, have a zest that is very alluring, and they are frequented with avidity. There is no country in Europe where this kind of enjoyment is so poignant as in Germany. Very insignificant principalities have the same rank in the General Federation with very extensive dominions. The internal constitution of each petty state being modelled in nearly the same manner, the official honours of their little courts become ludicrous and even farcical. The Geheim Hofrath, the Hofmareschal, and all the Kammerhers of a Prince, whose dominions do not equal the estates of many English Squires, cause the whole to appear like the play of children, and must give frequent occasion for discontent and ridicule. Mason Lodges even keep this alive. The fraternal equality professed in them is very flattering to those who have not succeeded in the scramble for civil distinctions. Such persons become the most zealous Masons, and generally obtain the active offices in the Lodges, and have an opportunity of treating with authority persons whom in public society they must look up to with some respect. These considerations account, in some measure, for the importance which Free Masonry has acquired in Germany. For a long while the hopes of learning some wonderful secret made a German Baron think nothing of long and expensive journies in quest of some new degree. Of late, the cosmo-political doctrines encouraged and propagated in the Lodges, and some hopes of producing a Revolution in society, by which men of talents should obtain the management of public affairs, seem to be the cause of all the zeal with which the order is still cherished and promoted. In a periodical work, published at Neuwied, called _Algemein Zeitung der Freymaurerey_, we have the list of the Lodges in 1782, with the names of the Office-bearers. Four-fifths of these are clergymen, professors, persons having offices in the common law-courts, men of letters by trade, such as reviewers and journalists, and other pamphleteers; a class of men, who generally think that they have not attained that rank in society to which their talents entitle them, and imagine that they could discharge the important offices of the state with reputation to themselves and advantage to the public. The miserable uncertainty and instability of the Masonic faith, which I described above, was not altogether the effect of mere chance, but had been greatly accelerated by the machinations of Baron Knigge, and some other cosmo-political Brethren whom he had called to his assistance. Knigge had now formed a scheme for uniting the whole Fraternity, for the purpose of promoting his Utopian plan of universal benevolence in a state of liberty and equality. He hoped to do this more readily by completing their embarrassment, and showing each system how infirm its foundation was, and how little chance it had of obtaining a general adherence. The _Stricten Observanz_ had now completely lost its credit, by which it had hoped to get the better of all the rest. Knigge therefore proposed a plan to the Lodges of Frankfort and Wetzlar, by which all the systems might, in some measure, be united, or at least be brought to a state of mutual forbearance and intercourse. He proposed that the English system should be taken for the ground-work, and to receive all and only those who had taken the three symbolical degrees, as they were now generally called. After thus guarding this general point of faith, he proposed to allow the validity of every degree or rank which should be received in any Lodge, or be made the character of any particular system. These Lodges having secured the adherence of several others, brought about a general convention at Willemsbad in Hainault, where every different system should communicate its peculiar tenets. It was then hoped, that after an examination of them all, a constitution might be formed, which should comprehend every thing that was most worthy of selection, and therefore be far better than the accommodating system already described. By this he hoped to get his favourite scheme introduced into the whole Order, and Free Masons made zealous Citizens of the World. I believe he was sincere in these intentions, and did not wish to disturb the public peace. The convention was accordingly held, and lasted a long while, the deputies consulting about the frivolities of Masonry, with all the seriousness of state ambassadors. But there was great shyness in their communications; and Knigge was making but small progress in his plan, when he met with another Mason, the Marquis of Constanza, who in an instant converted him, and changed all his measures, by showing him that he (Knigge) was only doing by halves what was already accomplished by another Society, which had carried it to its full extent. They immediately set about undoing what he had been occupied with, and heightened as much as they could the dissentions already sufficiently great, and, in the mean time, got the Lodges of Frankfort and Wetzlar, and several others, to unite, and pick out the best of the things they had obtained by the communications from the other systems, and they formed a plan of what they called, the _Eclectic or Syncritic Masonry of the United Lodges_ of Germany. They composed a constitution, ritual, and catechism, which has merit, and is indeed the completest body of Free Masonry that we have. Such was the state of this celebrated and mysterious Fraternity in Germany in 1776. The spirit of innovation had seized all the Brethren. No man could give a tolerable account of the origin, history, or object of the Order, and it appeared to all as a lost or forgotten mystery. The symbols seemed to be equally susceptible of every interpretation, and none of these seemed entitled to any decided preference. CHAP. II. _The Illuminati._ I have now arrived at what I should call the great epoch of Cosmo-politism, the scheme communicated to Baron Knigge by the _Marchese di Constanza_. This obliges me to mention a remarkable Lodge of the Eclectic Masonry, erected at Munich in Bavaria in 1775, under the worshipful Master, Professor Baader. It was called _The Lodge Theodore of Good Counsel_. It had its constitutional patent from the Royal York at Berlin, but had formed a particular system of its own, by instructions from the _Loge des Chevaliers Bienfaisants_ at Lyons, with which it kept up a correspondence. This respect to the Lodge at Lyons had arisen from the preponderance acquired in general by the French party in the convention at Willemsbad. The deputies of the Rosaic Lodges, as well as the remains of the Templars, and _Stricten Observanz_, all looking up to this as the mother Lodge of what they called the _Grand Orient de la France_, consisting in (in 1782) of 266 improved Lodges united under the _D. de Chartres_. Accordingly the Lodge at Lyons sent Mr. Wilermooz as deputy to this convention at Willemsbad. Refining gradually on the simple British Masonry, the Lodge had formed a system of practical morality, which it asserted to be the aim of genuine Masonry, saying, that a true mason, and a man of upright heart and active virtue, are synonimous characters, and that the great aim of Free Masonry is to promote the happiness of mankind by every mean in our power. In pursuance of these principles, the Lodge Theodore professedly occupied itself with oeconomical, statistical, and political matters, and not only published from time to time discourses on such subjects by the Brother Orator, but the Members considered themselves as in duty bound to propagate and inculcate the same doctrines out of doors. Of the zealous members of the Lodge Theodore the most conspicuous was Dr. Adam Weishaupt, Professor of Canon Law in the University of Ingolstadt. This person had been educated among the Jesuits; but the abolition of their order made him change his views, and from being their pupil, he became their most bitter enemy. He had acquired a high reputation in his profession, and was attended not only by those intended for the practice in the law-courts, but also by young gentlemen at large in their course of general education; and he brought numbers from the neighbouring states to this university, and gave a _ton_ to the studies of the place. He embraced with great keenness this opportunity of spreading the favorite doctrines of the Lodge, and his auditory became the seminary of Cosmo-politism. The engaging pictures of the possible felicity of a society where every office is held by a man of talents and virtue, and where every talent is set in a place fitted for its exertion, forcibly catches the generous and unsuspecting minds of youth, and in a Roman Catholic state, far advanced in the habits of gross superstition (a character given to Bavaria by its neighbours) and abounding in monks and idle dignitaries, the opportunities must be frequent for observing the inconsiderate dominion of the clergy, and the abject and indolent submission of the laity. Accordingly Professor Weishaupt says, in his Apology for Illuminatism, that Deism, Infidelity, and Atheism are more prevalent in Bavaria than in any country he was acquainted with. Discourses, therefore, in which the absurdity and horrors of superstition and spiritual tyranny were strongly painted, could not fail of making a deep impression. And during this state of the minds of the auditory the transition to general infidelity and irreligion is so easy, and so inviting to sanguine youth, prompted perhaps by a latent wish that the restraints which religion imposes on the expectants of a future state might be found, on enquiry, to be nothing but groundless terrors, that I imagine it requires the most anxious care of the public teacher to keep the minds of his audience impressed with the reality and importance of the great truths of religion, while he frees them from the shackles of blind and absurd superstition. I fear that this celebrated instructor had none of this anxiety, but was satisfied with his great success in the last part of this task, the emancipation of his young hearers from the terrors of superstition. I suppose also that this was the more agreeable to him, as it procured him the triumph over the Jesuits, with whom he had long struggled for the direction of the university. This was in 1777. Weishaupt had long been scheming the establishment of an Association or Order, which, in time, should govern the world. In his first fervour and high expectations, he hinted to several Ex-Jesuits the probability of their recovering, under a new name, the influence which they formerly possessed, and of being again of great service to society, by directing the education of youth of distinction, now emancipated from all civil and religious prejudices. He prevailed on some to join him, but they all retracted but two. After this disappointment Weishaupt became the implacable enemy of the Jesuits; and his sanguine temper made him frequently lay himself open to their piercing eye, and drew on him their keenest resentment, and at last made him the victim of their enmity. The Lodge Theodore was the place where the above-mentioned doctrines were most zealously propagated. But Weishaupt's emissaries had already procured the adherence of many other Lodges; and the Eclectic Masonry had been brought into vogue chiefly by their exertions at the Willemsbad convention. The Lodge Theodore was perhaps less guarded in its proceedings, for it became remarkable for the very bold sentiments in politics and religion which were frequently uttered in their harangues; and its members were noted for their zeal in making proselytes. Many bitter pasquinades, satires, and other offensive pamphlets were in secret circulation, and even larger works of very dangerous tendency, and several of them were traced to that Lodge. The Elector often expressed his disapprobation of such proceedings, and sent them kind messages, desiring them to be careful not to disturb the peace of the country, and particularly to recollect the solemn declaration made to every entrant into the Fraternity of Free Masons, "That no subject of religion or politics shall ever be touched on in the Lodge;" a declaration which alone could have procured his permission of any secret assembly whatever, and on the sincerity and honour of which he had reckoned when he gave his sanction to their establishment. But repeated accounts of the same kind increased the alarms, and the Elector ordered a judicial enquiry into the proceedings of the Lodge Theodore. It was then discovered that this and several associated Lodges were the nursery or preparation school for another Order of Masons, who called themselves the ILLUMINATED, and that the express aim of this Order was to abolish Christianity, and overturn all civil government. But the result of the enquiry was very imperfect and unsatisfactory. No illuminati were to be found. They were unknown in the Lodge. Some of the members occasionally heard of certain candidates for illumination called MINERVALS, who were sometimes seen among them. But whether these had been admitted, or who received them, was known only to themselves. Some of these were examined in private by the Elector himself. They said that they were bound by honour to secrecy: But they assured the Elector, on their honour, that the aim of the Order was in the highest degree praise-worthy, and useful both to church and state. But this could not allay the anxiety of the profane public; and it was repeatedly stated to the Elector, that members of the Lodge Theodore had unguardedly spoken of this Order as one that in time must rule the world. He therefore issued an order forbidding, during his pleasure, all secret assemblies, and shutting up the Mason Lodges. It was not meant to be rigorously enforced, but was intended as a trial of the deference of these Associations for civil authority. The Lodge Theodore distinguished itself by pointed opposition, continuing its meetings; and the members, out of doors, openly reprobated the prohibition as an absurd and unjustifiable tyranny. In the beginning of 1783, four professors of the Marianen Academy, founded by the widow of the late Elector, viz. Utschneider, Cossandey, Renner, and Grunberger, with two others, were summoned before the Court of Enquiry, and questioned, on their allegiance, respecting the Order of the Illuminati. They acknowledged that they belonged to it, and when more closely examined, they related several circumstances of its constitution and principles. Their declarations were immediately published, and were very unfavourable. The Order was said to abjure Christianity, and to refuse admission into the higher degrees to all who adhered to any of the three confessions. Sensual pleasures were restored to the rank they held in the Epicurean philosophy. Self-murder was justified on Stoical principles. In the Lodges death was declared an eternal sleep; patriotism and loyalty were called narrow-minded prejudices, and incompatible with universal benevolence; continual declamations were made on liberty and equality as the unalienable rights of man. The baneful influence of accumulated property was declared an insurmountable obstacle to the happiness of any nation whose chief laws were framed for its protection and increase. Nothing was so frequently discoursed of as the propriety of employing, for a good purpose, the means which the wicked employed for evil purposes; and it was taught, that the preponderancy of good in the ultimate result consecrated every mean employed; and that wisdom and virtue consisted in properly determining this balance. This appeared big with danger, because it seemed evident that nothing would be scrupled at, if it could be made appear that the Order would derive advantage from it, because the great object of the Order was held as superior to every consideration. They concluded by saying that the method of education made them all spies on each other and on all around them. But all this was denied by the Illuminati. Some of these tenets were said to be absolutely false; and the rest were said to be mistakes. The apostate professors had acknowledged their ignorance of many things. Two of them were only Minervals, another was an Illuminatus of the lowest class, and the fourth was but one step farther advanced. Pamphlets appeared on both sides, with very little effect. The Elector called before him one of the superiors, a young nobleman, who denied those injurious charges, and said that they were ready to lay before his Highness their whole archives and all constitutional papers. Notwithstanding all this, the government had received such an impression of the dangerous tendency of the Order, that the Elector issued another edict, forbidding all hidden assemblies; and a third, expressly abolishing the Order of Illuminati. It was followed by a search after their papers. The Lodge Theodore was immediately searched, but none were to be found. They said now that they burnt them all, as of no use, since that Order was at an end. It was now discovered, that Weishaupt was the head and founder of the Order. He was deprived of his Professor's chair, and banished from the Bavarian States; but with a pension of 800 florins, which he refused. He went to Regensburgh, on the confines of Switzerland. Two Italians, the Marquis Constanza and Marquis Savioli, were also banished, with equal pensions, (about L. 40,) which they accepted. One Zwack, a counsellor, holding some law-office, was also banished. Others were imprisoned for some time. Weishaupt went afterwards into the service of the D. of Saxe Gotha, a person of a romantic turn of mind, and whom we shall again meet with. Zwack went into the service of the Pr. de Salms, who soon after had so great a hand in the disturbances in Holland. By destroying the papers, all opportunity was lost for authenticating the innocence and usefulness of the Order. After much altercation and paper war, Weishaupt, now safe in Regensburg, published an account of the Order, namely, the account which was given to every _Novice_ in a discourse read at his reception. To this were added the statutes and the rules of proceeding, as far as the degree of _Illuminatus Minor_, included. This account he affirmed to be conformable to the real practice of the Order. But this publication did by no means satisfy the public mind. It differed exceedingly from the accounts given by the four professors. It made no mention of the higher degrees, which had been most blamed by them. Besides, it was alleged, that it was all a fiction, written in order to lull the suspicions which had been raised (and this was found to be the case, except in respect of the very lowest degree). The real constitution was brought to light by degrees, and shall be laid before the reader, in the order in which it was gradually discovered, that we may the better judge of things not fully known by the conduct of the leaders during the detection. The first account given by Weishaupt is correct, as far as I shall make use of it, and shows clearly the methods that were taken to recommend the Order to strangers. * * * * * The Order of ILLUMINATI appears as an accessory to Free Masonry. It is in the Lodges of Free Masons that the Minervals are found, and there they are prepared for Illumination. They must have previously obtained the three English degrees. The founder says more. He says that his doctrines are the only true Free Masonry. He was the chief promoter of the _Eclectic System_. This he urged as the best method for getting information of all the explanations which have been given of the Masonic Mysteries. He was also a _Strict Observanz_, and an adept Rosycrucian. The result of all his knowledge is worthy of particular remark, and shall therefore be given at large. "I declare," says he, "and I challenge all mankind to contradict my declaration, that no man can give any account of the Order of Free Masonry, of its origin, of its history, of its object, nor any explanation of its mysteries and symbols, which does not leave the mind in total uncertainty on all these points. Every man is entitled, therefore, to give any explanation of the symbols, and any system of the doctrines, that he can render palatable. Hence have sprung up that variety of systems which for twenty years have divided the Order. The simple tale of the English, and the fifty degrees of the French, and the Knights of Baron Hunde, are equally authentic, and have equally had the support of intelligent and zealous Brethren. These systems are in fact but one. They have all sprung from the Blue Lodge of Three degrees; take these for their standard, and found on these all the improvements by which each system is afterwards suited to the particular object which it keeps in view. There is no man, nor system, in the world, which can show by undoubted succession that it should stand at the head of the Order. Our ignorance in this particular frets me. Do but consider our short history of 120 years.--Who will show me the Mother Lodge? Those of London we have discovered to be self-erected in 1716. Ask for their archives. They tell you they were burnt. They have nothing but the wretched sophistications of the Englishman Anderson, and the Frenchman Desaguilliers. Where is the Lodge of York, which pretends to the priority, with their King Bouden, and the archives that he brought from the East? These too are all burnt. What is the Chapter of Old Aberdeen, and its Holy Clericate? Did we not find it unknown, and the Mason Lodges there the most ignorant of all the ignorant, gaping for instruction from our deputies? Did we not find the same thing at London? and have not their missionaries been among us, prying into our mysteries, and eager to learn from us what is true Free Masonry? It is in vain, therefore, to appeal to judges; they are no where to be found; all claim for themselves the sceptre of the Order; all indeed are on an equal footing. They obtained followers, not from their authenticity, but from their conduciveness to the end which they proposed, and from the importance of that end. It is by this scale that we must measure the mad and wicked explanations of the Rosycrucians, the Exorcists, and Cabalists. These are rejected by all good Masons, because incompatible with social happiness. Only such systems as promote this are retained. But alas, they are all sadly deficient, because they leave us under the dominion of political and religious prejudices; and they are as inefficient as the sleepy dose of an ordinary sermon. "But I have contrived an explanation which has every advantage; is inviting to Christians of every communion; gradually frees them from all religious prejudices; cultivates the social virtues; and animates them by a great, a feasible, and _speedy_ prospect of universal happiness, in a state of liberty and moral equality, freed from the obstacles which subordination, rank, and riches, continually throw in our way. My explanation is accurate, and complete, my means are effectual, and irresistible. Our secret Association works in a way that nothing can withstand, _and man shall soon be free and happy_. "This is the great object held out by this Association, and the means of attaining it is Illumination, enlightening the understanding by the sun of reason, which will dispel the clouds of superstition and of prejudice. The proficients in this Order are therefore justly named the Illuminated. And of all Illumination which human reason can give, none is comparable to the discovery of what we are, our nature, our obligations, what happiness we are capable of, and what are the means of attaining it. In comparison with this, the most brilliant sciences are but amusements for the idle and luxurious. To fit man by Illumination for active virtue, to engage him to it by the strongest motives, to render the attainment of it easy and certain, by finding employment for every talent, and by placing every talent in its proper sphere of action, so that all, without feeling any extraordinary effort, and in conjunction with and completion of ordinary business, shall urge forward, with united powers, the general task. This indeed will be an employment, suited to noble natures, grand in its views, and delightful in its exercise. "And what is this general object? THE HAPPINESS OF THE HUMAN RACE. Is it not distressing to a generous mind, after contemplating what human nature is capable of, to see how little we enjoy? When we look at this goodly world, and see that every man _may_ be happy, but that the happiness of one depends on the conduct of another; when we see the wicked so powerful and the good so weak; and that it is in vain to strive singly and alone, against the general current of vice and oppression: the wish naturally arises in the mind, that it were possible to form a durable combination of the most worthy persons, who should work together in removing the obstacles to human happiness, become terrible to the wicked, and give their aid to all the good without distinction, and should, by the most powerful means, first fetter, and by fettering, lessen vice; means which at the same time should promote virtue, by rendering the inclination to rectitude hitherto so feeble, more powerful and engaging. Would not such an association be a blessing to the world? "But where are the proper persons, the good, the generous, and the accomplished, to be found; and how, and by what strong motives, are they to be induced to engage in a task so vast, so incessant, so difficult, and so laborious? This Association must be gradual. There _are_ some such persons to be found in every society. Such noble minds will be engaged by the heart-warming object. The first task of the Association must therefore be to form the young members. As these multiply and advance, they become the apostles of beneficence, and the work is now on foot, and advances with a speed encreasing every day. The slightest observation shows that nothing will so much contribute to increase the zeal of the members as secret union. We see with what keenness and zeal the frivolous business of Free Masonry is conducted, by persons knit together by the secrecy of their union. It is needless to enquire into the causes of this zeal which secrecy produces. It is an universal fact, confirmed by the history of every age. Let this circumstance of our constitution therefore be directed to this noble purpose, and then all the objections urged against it by jealous tyranny and affrighted superstition will vanish. The order will thus work silently, and securely; and though the generous benefactors of the human race are thus deprived of the applause of the world, they have the noble pleasure of seeing their work prosper in their hands." Such is the aim, and such are the hopes of the Order of the Illuminated. Let us now see how these were to be accomplished. We cannot judge with perfect certainty of this, because the account given of the constitution of the Order by its founder includes only the lowest degree, and even this is liable to great suspicion. The accounts given by the four Professors, even of this part of the Order, make a very different impression on the mind, although they differ only in a few particulars. The only ostensible members of the Order were the Minervals. They were to be found only in the Lodges of Free Masons. A candidate for admission must make his wish known to some Minerval; he reports it to a Superior, who, by a channel to be explained presently, intimates it to the Council. No notice is farther taken of it for some time. The candidate is carefully observed in silence, and if thought unfit for the Order, no notice is taken of his solicitation. But if otherwise, the candidate receives privately an invitation to a conference. Here he meets with a person unknown to him, and, previous to all further conference, he is required to peruse and to sign the following oath: "I, N. N. hereby bind myself, by mine honour and good name, forswearing all mental reservation, never to reveal, by hint, word, writing, or in any manner whatever, even to my most trusted friend, any thing that shall now be said or done to me respecting my wished-for reception, and this whether my reception shall follow or not, I being previously assured that it shall contain nothing contrary to religion, the state, nor good manners. I promise, that I shall make no intelligible extract from any papers which shall be shewn me now or during my noviciate. All this I swear, as I am, and as I hope to continue, a Man of Honour." The urbanity of this protestation must agreeably impress the mind of a person who recollects the dreadful imprecations which he made at his reception into the different ranks of Free Masonry. The candidate is then introduced to an _Illuminatus Dirigens_, whom perhaps he knows, and is told that this person is to be his future instructor. There is now presented to the candidate, what they call a table, in which he writes his name, place of birth, age, rank, place of residence, profession, and favourite studies. He is then made to read several articles of this table. It contains, 1_st_, a very concise account of the Order, its connection with Free Masonry, and its great object, the promoting the happiness of mankind by means of instruction and confirmation in virtuous principles. 2_d_, Several questions relative to the Order. Among these are, "What advantages he hopes to derive from being a member? What he most particularly wishes to learn? What delicate questions relative to the life, the prospects, the duties of man, as an individual, and as a citizen, he wishes to have particularly discussed to him? In what respects he thinks he can be of use to the Order? Who are his ancestors, relations, friends, correspondents, or enemies? Whom he thinks proper persons to be received into the Order, or whom he thinks unfit for it, and the reasons for both opinions?" To each of these questions he must give some answer in writing. The Novice and his Mentor are known only to each other; perhaps nothing more follows upon this; if otherwise, the Mentor appoints another conference, and begins his instructions, by giving him in detail certain portions of the constitution, and of the fundamental rules of the Order. Of these the Novice must give a weekly account in writing. He must also read, in the Mentor's house, a book containing more of the instructions of the Order; but he must make no extracts. Yet from this reading he must derive all his knowledge; and he must give an account in writing of his progress. All writings received from his Superiors must be returned with a stated punctuality.--These writings consist chiefly of important and delicate questions, suited, either to the particular inclination, or to the peculiar taste which the candidate had discovered in his subscriptions of the articles of the table, and in his former rescripts, or to the direction which the Mentor wishes to give to his thoughts. Enlightening the understanding, and the rooting out of prejudices, are pointed out to him as the principal tasks of his noviciate. The knowledge of himself is considered as preparatory to all other knowledge. To disclose to him, by means of the calm and unbiassed observation of his instructor, what is his own character, his most vulnerable side, either in respect of temper, passions, or prepossessions, is therefore the most essential service that can be done him. For this purpose there is required of him some account of his own conduct on occasions where he doubted of its propriety; some account of his friendships, of his differences of opinion, and of his conduct on such occasions. From such relations the Superior learns his manner of thinking and judging, and those propensities which require his chief attention. Having made the candidate acquainted with himself, he is apprised that the Order is not a speculative, but an active association, engaged in doing good to others. The knowledge of human character is therefore of all others the most important. This is acquired only by observation, assisted by the instructions of his teacher. Characters in history are proposed to him for observation, and his opinion is required. After this he is directed to look around him, and to notice the conduct of other men; and part of his weekly rescripts must consist of accounts of all interesting occurrences in his neighbourhood, whether of a public or private nature. Cossandey, one of the four Professors, gives a particular account of the instructions relating to this kind of science. "The Novice must be attentive to trifles: For in frivolous occurrences a man is indolent, and makes no effort to act a part, so that his real character is then acting alone. Nothing will have such influence with the Superiors in promoting the advancement of a candidate as very copious narrations of this kind, because the candidate, if promoted, is to be employed in an active station, and it is from this kind of information only that the Superiors can judge of his fitness. These characteristic anecdotes are not for the instruction of the Superiors, who are men of long experience, and familiar with such occupation. But they inform the Order concerning the talents and proficiency of the young member. Scientific instruction, being connected by system, is soon communicated, and may in general be very completely obtained from the books which are recommended to the Novice, and acquired in the public seminaries of instruction. But knowledge of character is more multifarious and more delicate. For this there is no college, and it must therefore require longer time for its attainment. Besides, this assiduous and long continued study of men, enables the possessor of such knowledge to act with men, and by his knowledge of their character, to influence their conduct. For such reasons this study is continued, and these rescripts are required, during the whole progress through the Order, and attention to them is recommended as the only mean of advancement. Remarks on Physiognomy in these narrations are accounted of considerable value." So far Mr. Cossandey. During all this trial, which may last one, two, or three years, the Novice knows no person of the Order but his own instructor, with whom he has frequent meetings, along with other Minervals. In these conversations he learns the importance of the Order, and the opportunities he will afterwards have of acquiring much hidden science. The employment of his unknown Superiors naturally causes him to entertain very high notions of their abilities and worth. He is counselled to aim at a resemblance to them by getting rid by degrees of all those prejudices or prepossessions which checked his own former progress; and he is assisted in this endeavour by an invitation to a correspondence with them. He may address his Provincial Superior, by directing his letter _Soli_, or the General by _Primo_, or the Superiors in general by _Quibus licet_. In these letters he may mention whatever he thinks conducive to the advancement of the Order; he may Inform the Superiors how his instructor behaves to him; if assiduous or remiss, indulgent or severe. The Superiors are enjoined by the strongest motives to convey these letters wherever addressed. None but the General and Council know the result of all this; and all are enjoined to keep themselves and their proceedings unknown to all the world. If three years of this Noviciate have elapsed without further notice, the Minerval must look for no further advancement; he is found unfit, and remains a Free Mason of the highest class. This is called a _Sta bene_. But should his Superiors judge more favourably of him, he is drawn out of the general mass of Free Masons, and becomes _Illuminatus Minor_. When called to a conference for this purpose, he is told in the most serious manner, that "it is vain for him to hope to acquire wisdom by mere systematic instruction; for such instruction the Superiors have no leisure. Their duty is not to form speculators, but active men, whom they must _immediately_ employ in the service of the Order. He must therefore grow wise and able entirely by the unfolding and exertion of his own talents. His Superiors have already discovered what these are, and know what service he may be capable of rendering the Order, provided he now heartily acquiesces in being thus honourably employed. They will assist him in bringing his talents into action, and will place him in the situations most favourable for their exertion, so that he may be _assured_ of success. Hitherto he has been a mere scholar, but his first step farther carries him into action; he must therefore now consider himself as an instrument in the hands of his Superiors, to be used for the noblest purposes." The aim of the order is now more fully told him. It is, in one sentence, "to make of the human race, without any distinction of nation, condition, or profession, one good and happy family." To this aim, demonstrably attainable, every smaller consideration must give way. This may sometimes require sacrifices which no man standing alone has fortitude to make; but which become light, and a source of the purest enjoyment, when supported and encouraged by the countenance and co-operation of the united wise and good, such as are the Superiors of the Order. If the candidate, warmed by the alluring picture of the possible happiness of a virtuous Society, says that he is sensible of the propriety of this procedure, and still wishes to be of the Order, he is required to sign the following obligation. "I, N. N. protest before you, the worthy Plenipotentiary of the venerable Order into which I wish to be admitted, that I acknowledge my natural weakness and inability, and that I, with all my possessions, rank, honours, and titles which I hold in political society, am, at bottom, only a man; I can enjoy these things only through my fellow-men, and through them also I may lose them. The approbation and consideration of my fellow-men are indispensably necessary, and I must try to maintain them by all my talents. These I will never use to the prejudice of universal good, but will oppose, with all my might, the enemies of the human race, and of political society. I will embrace every opportunity of saving mankind, by improving my understanding and my affections, and by imparting all important knowledge, as the good and statutes of this Order require of me. I bind myself to perpetual silence and unshaken loyalty and submission to the Order, in the persons of my Superiors; here making a faithful and complete surrender of my private judgment, my own will, and every narrow-minded employment of my power and influence. I pledge myself to account the good of the Order as my own, and am ready to serve it with my fortune, my honour, and my blood. Should I, through omission, neglect, passion, or wickedness, behave contrary to this good of the Order, I subject myself to what reproof or punishment my Superiors shall enjoin. The friends and enemies of the Order shall be my friends and enemies; and with respect to both I will conduct myself as directed by the Order, and am ready, in every lawful way, to devote myself to its increase and promotion, and therein to employ all my ability. All this I promise, and protest, without secret reservation, according to the intention of the Society which require from me this engagement. This I do as I am, and as I hope to continue, a Man of Honour." A drawn sword is then pointed at his breast, and he is asked, Will you be obedient to the commands of your Superiors? He is threatened with unavoidable vengeance, from which no potentate can defend him, if he should ever betray the Order. He is then asked, 1. What aim does he wish the Order to have? 2. What means he would choose to advance this aim? 3. Whom he wishes to keep out of the Order? 4. What subjects he wishes not to be discussed in it? Our candidate is now ILLUMINATUS MINOR. It is needless to narrate the mummery of reception, and it is enough to say, that it nearly resembles that of the _Masonic Chevalier du Soleil_, known to every one much conversant in Masonry. Weishaupt's preparatory discourse of reception is a piece of good composition, whether considered as argumentative, (from topics indeed, that are very gratuitous and fanciful,) or as a specimen of that declamation which was so much practiced by Libanius and the other Sophists, and it gives a distinct and captivating account of the professed aim of the Order. The _Illuminatus Minor_ learns a good deal more of the Order, but by very sparing morsels, under the same instructor. The task has now become more delicate and difficult. The chief part of it is the rooting out of prejudices in politics and religion; and Weishaupt has shown much address in the method which he has employed. Not the most hurtful, but the most easily refuted were the first subjects of discussion, so that the pupil gets into the habits of victory; and his reverence for the systems of either kind is diminished when they are found to have harboured such untenable opinions. The proceedings in the Eclectic Lodges of Masonry, and the harangues of the Brother Orators, teemed with the boldest sentiments both in politics and religion. Enlightening, and the triumph of reason, had been the _ton_ of the country for some time past, and every institution, civil and religious, had been the subject of the most free criticism. Above all, the Cosmopolitism, imported from France, where it had been the favourite topic of the enthusiastical oeconomists, was now become a general theme of discussion in all societies that had any pretensions to cultivation. It was a subject of easy and agreeable declamation; and the Literati found in it a subject admirably fitted for shewing their talents, and ingratiating themselves with the young men of fortune, whose minds, unsuspicious as yet and generous, were fired with the fair prospects set before them of universal and attainable happiness. And the pupils of the Illuminati were still more warmed by the thought that they were to be the happy instruments of accomplishing all this. And though the doctrines of universal liberty and equality, as imprescriptible rights of man, might sometimes startle those who possessed the advantage of fortune, there were thousands of younger sons, and of men of talents without fortune, to whom these were agreeable sounds. And we must particularly observe, that those who were now the pupils were a set of picked subjects, whose characters and peculiar biases were well known by their conduct during their noviciate as Minervals. They were therefore such as, in all probability, would not boggle at very free sentiments. We might rather expect a partiality to doctrines which removed some restraints which formerly checked them in the indulgence of youthful passions. Their instructors, who have thus relieved their minds from several anxious thoughts, must appear men of superior minds. This was a notion most carefully inculcated; and they could see nothing to contradict it; for, except their own Mentor, they knew none; they heard of Superiors of different ranks, but never saw them; and the same mode of instruction that was practised during their noviciate was still retained. More particulars of the Order were slowly unfolded to them, and they were taught that their Superiors were men of distinguished talents, and were Superiors for this reason alone. They were taught, that the great opportunities which the Superiors had for observation, and their habits of continually occupying their thoughts with the great objects of this Order, had enlarged their views, even far beyond the narrow limits of nations and kingdoms, which they hoped would one day coalesce into one great Society, where consideration would attach to talents and worth alone, and that pre-eminence in these would be invariably attended with all the enjoyments of influence and power. And they were told that they would gradually become acquainted with these great and venerable Characters, as they advanced in the Order. In earnest of this, they were made acquainted with one or two Superiors, and with several Illuminati of their own rank. Also, to whet their zeal, they are now made instructors of one or two Minervals, and report their progress to their Superiors. They are given to understand that nothing can so much recommend them as the success with which they perform this task. It is declared to be the best evidence of their usefulness in the great designs of the Order. The baleful effects of general superstition, and even of any peculiar religious prepossession, are now strongly inculcated, and the discernment of the pupils in these matters is learned by questions which are given them from time to time to discuss. These are managed with delicacy and circumspection, that the timid may not be alarmed. In like manner, the political doctrines of the Order are inculcated with the utmost caution. After the mind of the pupil has been warmed by the pictures of universal happiness, and convinced that it is a possible thing to unite all the inhabitants of the earth in one great society; and after it has been made out, in some measure to the satisfaction of the pupil, that a great addition of happiness would be gained by the abolition of national distinctions and animosities; it may frequently be no hard task to make him think that patriotism is a narrow-minded monopolising sentiment, and even incompatible with the more enlarged views of the Order; namely, the uniting the whole human race into one great and happy society. Princes are a chief feature of national distinction. Princes, therefore, may now be safely represented as unnecessary. If so, loyalty to Princes loses much of its sacred character; and the so frequent enforcing of it in our common political discussions may now be easily made to appear a selfish maxim of rulers, by which they may more easily enslave the people; and thus, it may at last appear, that religion, the love of our particular country, and loyalty to our Prince, should be resisted, if, by these partial or narrow views, we prevent the accomplishment of that Cosmo-political happiness which is continually held forth as the great object of the Order. It is in this point of view that the terms of devotion to the Order, which are inserted in the oath of admission, are now explained. The authority of the ruling powers is therefore represented as of inferior moral weight to that of the Order. "These powers are despots, when they do not conduct themselves by its principles; and it is therefore our duty to surround them with its members, so that the profane may have no access to them. Thus we are able most powerfully to promote its interests. If any person is more disposed to listen to Princes than to the Order, he is not fit for it, and must rise no higher. We must do our utmost to procure the advancement of Illuminati into all important civil offices." Accordingly the Order laboured in this with great zeal and success. A correspondence was discovered, in which it is plain, that by their influence, one of the greatest ecclesiastical dignities was filled up in opposition to the right and authority of the Archbishop of Spire, who is there represented as a tyrannical and bigoted priest. They contrived to place their Members as tutors to the youth of distinction. One of them, Baron Leuchtsenring, took the charge of a young prince without any salary. They insinuated themselves into all public offices, and particularly into courts of justice. In like manner, the chairs in the University of Ingolstadt were (with only two exceptions) occupied by Illuminati. "Rulers who are members must be promoted through the ranks of the Order only in proportion as they acknowledge the goodness of its great object, and manner of procedure. Its object may be said to be the checking the tyranny of princes, nobles, and priests, and establishing an universal equality of condition and of religion." The pupil is now informed, "that such a religion is contained in the Order, is the perfection of Christianity, and will be imparted to him in due time." These and other principles and maxims of the Order are partly communicated by the verbal instruction of the Mentor, partly by writings, which must be punctually returned, and partly read by the pupil at the Mentor's house, (but without taking extracts,) in such portions as he shall direct. The rescripts by the pupil must contain discussions on these subjects, and anecdotes and descriptions of living characters; and these must be zealously continued, as the chief mean of advancement. All this while the pupil knows only his Mentor, the Minervals, and a few others of his own rank. All mention of degrees, or other business of the Order, must be carefully avoided, even in the meetings with other members: "For the Order wishes to be secret, and to work in silence; for thus it is better secured from the oppression of the ruling powers, and because this secrecy gives a greater zest to the whole." This short account of the _Noviciate_, and of the lowest class of illuminati, is all we can get from the authority of Mr. Weishaupt. The higher degrees were not published by him. Many circumstances appear suspicious, are certainly susceptible of different turns, and may easily be pushed to very dangerous extremes. The accounts given by the four professors confirm these suspicions. They declare upon oath, that they make all these accusations in consequence of what they heard in the meetings, and of what they knew of the Higher Orders. But since the time of the suppression by the Elector, discoveries have been made which throw great light on the subject. A collection of original papers and correspondence was found by searching the house of one Zwack (a Member) in 1786. The following year a much larger collection was found at the house of Baron Bassus; and since that time Baron Knigge, the most active Member next to Weishaupt, published an account of some of the higher degrees, which had been formed by himself. A long while after this were published, _Neueste Arbeitung des Spartacus und Philo in der Illuminaten Orden_, and _Hohere Graden des Illum. Ordens_. These two works give an account of the whole secret constitution of the Order, its various degrees, the manner of conferring them, the instructions to the intrants, and an explanation of the connection of the Order with Free Masonry, and a critical history. We shall give some extracts from such of these as have been published. Weishaupt was the founder in 1776. In 1778 the number of Members was considerably increased, and the Order was fully established. The Members took antique names. Thus Weishaupt took the name of Spartacus, the man who headed the insurrection of slaves, which in Pompey's time kept Rome in terror and uproar for three years. Zwack was called Cato. Knigge was Philo. Bassus was Hannibal. Hertel was Marius. Marquis Constanza was Diomedes.--Nicolai, an eminent and learned bookseller in Berlin, and author of several works of reputation, took the name of Lucian, the great scoffer at all religion. Another was Mahomet, &c. It is remarkable, that except Cato and Socrates, we have not a name of any ancient who was eminent as a teacher and practiser of virtue. On the contrary, they seem to have affected the characters of the free-thinkers and turbulent spirits of antiquity. In the same manner they gave ancient names to the cities and countries of Europe. Munich was Athens, Vienna was Rome, &c. _Spartacus to Cato, Feb. 6, 1778._ "_Mon but est de faire valoir la raison._ As a subordinate object I shall endeavour to gain security to ourselves, a backing in case of misfortunes, and assistance from without. I shall therefore press the cultivation of science, especially such sciences as may have an influence on our reception in the world, and may serve to remove obstacles out of the way. We have to struggle with pedantry, with intolerance, with divines and statesmen, and above all, princes and priests are in our way. Men are unfit as they are, and must be formed; each class must be the school of trial for the next. This will be tedious, because it is hazardous. In the last classes I propose academics under the direction of the Order. This will secure us the adherence of the Literati. Science shall here be the lure. Only those who are assuredly proper subjects shall be picked out from among the inferior classes for the higher mysteries, which contain the first principles and means of promoting a happy life. No religionist must, on any account, be admitted into these: For here we work at the discovery and extirpation of superstition and prejudices. The instructions shall be so conducted that each shall disclose what he thinks he conceals within his own breast, what are his ruling propensities and passions, and how far he has advanced in the command of himself. This will answer all the purposes of auricular confession. And, in particular, every person shall be made a spy on another and on all around him. Nothing can escape our sight; by these means we shall readily discover who are contented, and receive with relish the peculiar state-doctrines and religious opinions that are laid before them; and, at last, the trust-worthy alone will be admitted to a participation of the whole maxims and political constitution of the Order. In a council composed of such members we shall labour at the contrivance of means to drive by degrees the enemies of reason and of humanity out of the world, and to establish a peculiar morality and religion fitted for the great Society of Mankind. "But this is a ticklish project, and requires the utmost circumspection. The squeamish will start at the sight of religious or political novelties; and they must be prepared for them. We must be particularly careful about the books which we recommend; I shall confine them at first to moralists and reasoning historians. This will prepare for a patient reception, in the higher classes, of works of a bolder flight, such as Robinet's _Systeme de la Nature_--_Politique Naturelle_--_Philosophie de la Nature_--_Systeme Social_--The writings of Mirabaud, &c. Helvetius is fit only for the strongest stomachs. If any one has a copy already, neither praise nor find fault with him. Say nothing on such subjects to intrants, for we don't know how they will be received--folks are not yet prepared. Marius, an excellent man, must be dealt with. His stomach, which cannot yet digest such strong food, must acquire a better tone. The allegory on which I am to found the mysteries of the Higher Orders is _the fire-worship of the Magi_. We must have some worship, and none is so apposite. LET THERE BE LIGHT, AND THERE SHALL BE LIGHT. This is my motto, and is my fundamental principle. The degrees will be _Feuer Orden_, _Parsen Orden_[4]; all very practicable. In the course through these there will be no STA BENE (this is the answer given to one who solicits preferment, and is refused). For I engage that none shall enter this class who has not laid aside his prejudices. No man is fit for our Order who is not a Brutus or a Catiline, and is not ready to go every length.--Tell me how you like this?" [4] This is evidently the _Mystere du Mithrus_ mentioned by Barruel, in his History of Jacobinism, and had been carried into France by Bede and Busche. _Spartacus to Cato, March 1778._ "To collect unpublished works, and information from the archives of States, will be a most useful service. We shall be able to show in a very ridiculous light the claims of our despots. Marius (keeper of the archives of the Electorate) has ferreted out a noble document, which we have got. He makes it, forsooth, a case of conscience--how silly that--since only that is _sin_ which is _ultimately_ productive of mischief. In this case, where the advantage far exceeds the hurt, it is meritorious virtue. It will do more good in our hands than by remaining for 1000 years on the dusty shelf." There was found in the hand-writing of Zwack a project for a Sisterhood, in subserviency to the designs of the Illuminati. In it are the following passages: "It will be of great service, and procure us both much information _and money_, and will suit charmingly the taste of many of our truest members, who are lovers of the sex. It should consist of two classes, the virtuous and the freer hearted (i. e. those who fly out of the common track of prudish manners); they must not know of each other, and must be under the direction of men, but without knowing it. Proper books must be put into their hands, and such (but secretly) as are flattering to their passions." There are, in the same hand-writing, Description of a strong box, which, if forced open, shall blow up and destroy its contents--Several receipts for procuring abortion--A composition which blinds or kills when spurted in the face--A sheet, containing a receipt for sympathetic ink--Tea for procuring abortion--_Herbæ quae habent qualitatem deleteream_--A method for filling a bed-chamber with pestilential vapours--How to take off impressions of seals, so as to use them afterwards as seals--A collection of some hundreds of such impressions, with a list of their owners, princes, nobles, clergymen, merchants, &c.--A receipt _ad excitandum furorem uterinum_,--A manuscript intitled, "Better than Horus." It was afterwards printed and distributed at Leipzig fair, and is an attack and bitter satire on all religion. This is in the hand-writing of Ajax. As also a dissertation on suicide.--N. B. His sister-in-law threw herself from the top of a tower. There was also a set of portraits, or characters of eighty-five ladies in Munich; with recommendations of some of them for members of a Lodge of Sister Illuminatæ; also injunctions to all the Superiors to learn to write with both hands; and that they should use more than one cypher. Immediately after the publication of these writings, many defences appeared. It was said that the dreadful medical apparatus were with propriety in the hands of Counsellor Zwack, who was a judge of a criminal court, and whose duty it was therefore to know such things. The same excuse was offered for the collection of seals; but how came these things to be put up with papers of the Illuminati, and to be in the hand-writing of one of that Order? Weishaupt says, "These things were not carried into effect--only spoken of, and are justifiable when taken in proper connection." This however he has not pointed out; but he appeals to the account of the Order, which he had published at Regensburg, and in which neither these things are to be found, nor any possibility of a connection by which they may be justified. "All men," says he, "are subject to errors, and the best man is he who best conceals them. I have never been guilty of any such vices or follies: for proof, I appeal to the whole tenor of my life, which my reputation, and my struggles with hostile cabals, had brought completely into public view long before the institution of this Order, without abating any thing of that flattering regard which was paid to me by the first persons of my country and its neighbourhood; a regard well evinced by their confidence in me as the best instructor of their children." In some of his private letters, we learn the means which he employed to acquire this influence among the youth, and they are such as could not fail. But we must not anticipate. "It is well known that I have made the chair which I occupied in the university of Ingolstadt, the resort of the first class of the German youth; whereas formerly it had only brought round it the low-born practitioners in the courts of law. I have gone through the whole circle of human enquiry. I have exorcised spirits--raised ghosts--discovered treasures--interrogated the Cabala--_hatte Loto gespielt_--I have never transmuted metals."--(A very pretty and respectable circle indeed, and what vulgar spirits would scarcely have included within the pale of their curiosity.)--"The Tenor of my life has been the opposite of every thing that is vile; and no man can lay any such thing to my charge. I have reason to rejoice that these writings have appeared; they are a vindication of the Order and of my conduct. I can and must declare to God, and I do it now in the most solemn manner, that in my whole life I never saw or heard of the so much condemned secret writings; and in particular, respecting these abominable means, such as poisoning, abortion, &c. was it ever known to me in any case, that any of my friends or acquaintances ever even thought of them, advised them, or made any use of them. I was indeed always a schemer and projector, but never could engage much in detail. My general plan is good, though in the detail there may be faults. I had myself to form. In another situation, and in an active station in life, I should have been keenly occupied, and the founding an Order would never have come into my head. But I would have executed much greater things, had not government always opposed my exertions, and placed others in the situations which suited my talents. It was the full conviction of this and of what could be done, if every man were placed in the office for which he was fitted by nature and a proper education, which first suggested to me the plan of Illumination." Surely Mr. Weishaupt had a very serious charge, the education of youth; and his encouragement in that charge was the most flattering that an Illuminatus could wish for; because he had brought round him the youth whose influence in society was the greatest, and who would most of all contribute to the diffusing good principles, and exciting to good conduct through the whole state. "I did not," says he, "bring deism into Bavaria more than into Rome. I found it here, in great vigour, more abounding than in any of the neighbouring Protestant states. I am proud to be known to the world as the founder of the Order of Illuminati; and I repeat my wish to have for my epitaph, "_Hic situs est Phæthon, currús auriga paterni, Quem si non tenuit, magnis tamen excidit ausis_." The second discovery of secret correspondence at Sandersdorff, the seat of Baron Batz, (Hannibal,) contains still more interesting facts. _Spartacus to Cato._ "What shall I do? I am deprived of all help. Socrates, who would insist on being a man of consequence among us, and is really a man of talents, and of a _right way of thinking_, is eternally besotted. Augustus is in the worst estimation imaginable. Alcibiades sits the day long with the vintner's pretty wife, and there he sighs and pines. A few days ago, at Corinth, Tiberius attempted to ravish the wife of Democides, and her husband came in upon them. Good heavens! what _Areopagitæ_ I have got. When the worthy man Marcus Aurelius comes to Athens, (Munich,) what will he think? What a meeting of dissolute, immoral wretches, whoremasters, liars, bankrupts, braggarts, and vain fools! When he sees all this, what will he think? He will be ashamed to enter into an Association," (observe Reader, that Spartacus writes this in August 1783, in the very time that he would have murdered Cato's sister, as we shall see,) "where the chiefs raise the highest expectations, and exhibit such wretched examples; and all this from self-will, from sensuality. Am I not in the right--that this man--that any such worthy man--whose name alone would give us the selection of all Germany, will declare that the whole province of Grecia, (Bavaria,) innocent and guilty, must be excluded. I tell you, we may study, and write, and toil till death. We may sacrifice to the Order, our health, our fortune, and our reputation, (alas, the loss!) and these Lords, following their own pleasures, will whore, cheat, steal, and drive on like shameless rascals; and yet must be _Areopagitæ_, and interfere in every thing. Indeed, my dearest friend, we have only enslaved ourselves." In another part of this fine correspondence, Diomedes has had the good fortune to intercept a Q. L. (_Quibus Licet_,) in which it is said, and supported by proofs, that Cato had received 250 florins as a bribe for his sentence in his capacity of a judge in a criminal court (the end had surely sanctified the means.) In another, a Minerval complains of his Mentor for having by lies occasioned the dismission of a physician from a family, by which the Mentor obtained, in the same capacity, the custom of the house and free access, which favour he repaid by debauching the wife; and he prays to be informed whether he may not get another Mentor, saying that although that man had always given him the most excellent instructions, and he doubted not would continue them, yet he felt a disgust at the hypocrisy, which would certainly diminish the impression of the most salutary truths. (Is it not distressing to think, that this promising youth will by and by laugh at his former simplicity, and follow the steps and not the instructions of his physician.) In another place, Spartacus writes to Marius, (in confidence,) that another worthy Brother, an _Areopagitæ_, had stolen a gold and a silver watch, and a ring, from Brutus, (_Savioli_,) and begs Marius, in another letter, to try, while it was yet possible, to get the things restored, because the culprit was a most _excellent man_, (_Vortrefflich_,) and of vast use to the Order, having the direction of an eminent seminary of young _gentlemen_; and because Savioli was much in good company, and did not much care for the Order, except in so far as it gave him an opportunity of knowing and leading some of them, and of steering his way at court. I cannot help inserting here, though not the most proper place, a part of a provincial report from Knigge, the man of the whole _Aeropagitæ_ who shows any thing like urbanity or gentleness of mind. "Of my whole colony, (Westphalia,) the most brilliant is Claudiopolis (_Neuwied_). There they work, and direct, and do wonders." If there ever was a spot upon earth where men may be happy in a state of cultivated society, it was the little principality of Neuwied. I saw it in 1770. The town was neat, and the palace handsome and in good taste. But the country was beyond conception delightful; not a cottage that was out of repair, not a hedge out of order; it had been the hobby (pardon me the word) of the Prince, who made it his _daily_ employment to go through his principality regularly, and assist every housholder, of whatever condition, with his advice, and with his purse; and, when a freeholder could not of himself put things into a thriving condition, the Prince sent his workmen and did it for him. He endowed schools for the common people, and two academies for the gentry and the people of business. He gave little portions to the daughters, and prizes to the well-behaving sons of the labouring people. His own houshold was a pattern of elegance and economy; his sons were sent to Paris to learn elegance, and to England to learn science and agriculture. In short, the whole was like a romance (and was indeed romantic). I heard it spoken of with a smile at the table of the Bishop of Treves, at Ehrenbretstein, and was induced to see it next day as a curiosity: And yet even here, the fanaticism of Knigge would distribute his poison, and tell the blinded people, that they were in a state of sin and misery, that their Prince was a despot, and that they would never be happy till he was made to fly, and till they were all made equal. They got their wish; the swarm of French locusts sat down on Neuwied's beautiful fields in 1793, and entrenched themselves; and in three months, Prince and farmers houses, and cottages, and schools, and academies--all had vanished; and all the subjects were made equal. But when they complained to the French General (René le Grand) of being plundered by his soldiers, he answered, with a contemptuous and cutting laugh, "All is ours--we have left you your eyes to cry."--(_Report to the Convention, 13th June 1795._) _Discite justitiam moniti, et non temnere divos!_ To proceed: _Spartacus to Cato._ "By this plan we shall direct all mankind. In this manner, and by the simplest means, we shall set all in motion and in flames. The occupations must be so allotted and contrived, that we may, in secret, influence all political transactions." N. B. This alludes to a part that is with-held from the public, because it contained the allotment of the most rebellious and profligate occupations to several persons whose common names could not be traced. "I have considered," says Spartacus, "every thing, and so prepared it, that if the Order should this day go to ruin, I shall in a year re-establish it more brilliant than ever." Accordingly it got up again in about this space of time, under the name of the GERMAN UNION, appearing in the form of READING SOCIETIES. One of these was set up in Zwack's house; and this raising a suspicion, a visitation was made at Landshut, and the first set of the private papers were found. The scheme was, however, zealously prosecuted in other parts of Germany, as we shall see by and by. "Nor," continues Spartacus, "will it signify though all should be betrayed and printed. I am so certain of success, in spite of all obstacles, (for the springs are in every heart,) that I am indifferent, though it should involve my life and my liberty. What! have thousands thrown away their lives about _homoios_ and _homoiousies_ and shall not this cause warm even the heart of a coward? But I have the art to draw advantage even from misfortune; and when you would think me sunk to the bottom, I shall rise with new vigour. Who would have thought, that a professor at Ingolstadt was to become the teacher of the professors of Gottingen, and of the greatest men in Germany?" _Spartacus to Cato._ "Send me back my degree of _Illuminatus Minor_; it is the wonder of all men here (I may perhaps find time to give a translation of the discourse of reception, which contains all that can be said of this Association to the public); as also the two last sheets of my degree, which is in the keeping of Marius, and Celsus, under 100 locks, which contains my history of the lives of the Patriarchs." N. B. Nothing very particular has been discovered of these lives of the Patriarchs. He says, that there were above sixty sheets of it. To judge by the care taken of it, it must be a favourite work, very hazardous, and very catching. In another letter to Cato, we have some hints of the higher degrees, and concerning a peculiar morality, and a popular religion, which the Order was one day to give the world. He says, "There must (_a la Jesuite_) not a single purpose ever come in sight that is ambiguous, and that may betray our aims against religion and the state. One must speak sometimes one way and sometimes another, but so as never to contradict ourselves, and so that, with respect to our true way of thinking, we may be impenetrable. When our strongest things chance to give offence, they must be explained as attempts to draw answers which discover to us the sentiments of the person we converse with." N. B. This did not always succeed with him. Spartacus says, speaking of the priests degree, "One would almost imagine, that this degree, as I have managed it, is genuine Christianity, and that its end was to free the Jews from slavery. I say, that Free Masonry is concealed Christianity. My explanation of the hieroglyphics, at least, proceeds on this supposition; and as I explain things, no man need be ashamed of being a Christian. Indeed I afterwards throw away this name, and substitute _Reason_. But I assure you this is no small affair; a new religion, and a new state-government, which so happily explain one and all of these symbols, and combine them in one degree. You may think that this is my chief work; but I have three other degrees, all different, for my class of higher mysteries, in comparison with which this is but child's play; but these I keep for myself as General, to be bestowed by me only on the _Benemeritissimi_," (surely such as Cato, his dearest friend, and the possessor of such pretty secrets, as abortives, poisons, pestilential vapours, &c.). "The promoted may be Areopagites or not. Were you here I should give you this degree without hesitation. But it is too important to be intrusted to paper, or to be bestowed otherwise than from my own hand. It is the key to history, to religion, and to every state-government in the world."[5] [5] I observe, in other parts of his correspondence where he speaks of this, several singular phrases, which are to be found in two books; _Antiqueté devoilée par ses Usages_, and _Origine du Despotisme Oriental_. These contain indeed much of the maxims inculcated in the reception discourse of the degree _Illumanitus Minor_. Indeed I have found, that Weishaupt is much less an inventor than he is generally thought. Spartacus proceeds, "There shall be but three copies for all Germany. You can't imagine what respect and curiosity my priest-degree has raised; and, which is wonderful, a famous Protestant divine, who is now of the Order, is persuaded that the religion contained in it is the true sense of Christianity. O MAN, MAN! TO WHAT MAY'ST THOU NOT BE PERSUADED. Who would imagine that I was to be the founder of a new religion?" In this scheme of Masonic Christianity, Spartacus and Philo laboured seriously together. Spartacus sent him the materials, and Philo worked them up. It will therefore illustrate this capital point of the constitution of the Order, if we take Philo's account of it. _Philo to Cato._ "We must consider the ruling propensities of every age of the world. At present the cheats and tricks of the priests have roused all men against them, and against Christianity. But, at the same time, superstition and fanaticism rule with unlimited dominion, and the understanding of man really seems to be going backwards. Our task, therefore, is doubled. We must give such an account of things, that fanatics should not be alarmed, and that shall, notwithstanding, excite a spirit of free enquiry. We must not throw away the good with the bad, the child with the dirty water; but we must make the secret doctrines of Christianity be received as the secrets of genuine Free Masonry. But farther, we have to deal with the despotism of Princes. This increases every day. But then, the spirit of freedom breathes and sighs in every corner; and, by the assistance of hidden schools of wisdom, Liberty and Equality, the natural and imprescriptible rights of man, warm and glow in every breast. We must therefore unite these extremes. We proceed in this manner. "Jesus Christ established no new Religion; he would only set Religion and Reason in their ancient rights. For this purpose he would unite men in a common bond. He would fit them for this by spreading a just morality, by enlightening the understanding, and by assisting the mind to shake off all prejudices. He would teach all men, in the first place, to govern themselves. Rulers would then be needless, and equality and liberty would take place without any revolution, by the natural and gentle operation of reason and expediency. This great Teacher allows himself to explain every part of the Bible in conformity to these purposes; and he forbids all wrangling among his scholars, because every man may there find a reasonable application to his peculiar doctrines. Let this be true or false, it does not signify. This was a simple Religion, and it was so far inspired; but the minds of his hearers were not fitted for receiving these doctrines. I told you, says he, but you could not bear it. Many therefore were called, but few were chosen. To this elect were entrusted the most important secrets; and even among them there were degrees of information. There was a seventy, and a twelve. All this was in the natural order of things, and according to the habits of the Jews, and indeed of all antiquity. The Jewish Theosophy was a mystery; like the Eleusinian, or the Pythagorean, unfit for the vulgar. And thus the doctrines of Christianity were committed to the _Adepti_, in a _Disciplina Arcani_. By these they were maintained like the Vestal Fire.--They were kept up only in hidden societies, who handed them down to posterity; and they are now possessed by the genuine Free Masons." N. B. This explains the origin of many anonymous pamphlets which appeared about this time in Germany, showing that Free Masonry was Christianity.--They have doubtless been the works of Spartacus and his partisans among the Eclectic Masons. Nicholai, the great apostle of infidelity, had given very favourable reviews of these performances, and having always shewn himself an advocate of such writers as depreciated Christianity, it was natural for him to take this opportunity of bringing it still lower in the opinion of the people. Spartacus therefore conceived a high opinion of the importance of gaining Nicholai to the Order. He had before this gained Leuchtsenring, a hot-headed fanatic, who had spied Jesuits in every corner, and set Nicholai on his journey through Germany, to hunt them out. This man finding them equally hated by the Illuminati, was easily gained, and was most zealous in their cause. He engaged Nicholai, and Spartacus exults exceedingly in the acquisition, saying, "that he was an unwearied champion, _et quidem contentissimus_." Of this man Philo says, "that he had spread this Christianity into every corner of Germany. I have put meaning," says Philo, "to all these dark symbols, and have prepared both degrees, introducing beautiful ceremonies, which I have selected from among those of the ancient communions, combined with those of the Rosaic Masonry; and now," says he, "it will appear that _we_ are the only true Christians. We shall now be in a condition to say a few words to Priests and Princes. I have so contrived things, that I would admit even Popes and Kings, after the trials which I have prefixed, and they would be glad to be of the Order." But how is all this to be reconciled with the plan of Illumination, which is to banish Christianity altogether? Philo himself in many places says, "that it is only a cloak, to prevent squeamish people from starting back." This is done pretty much in the same way that was practised in the French Masonry. In one of their Rituals the Master's degree is made typical of the death of Jesus Christ, the preacher of Brotherly love. But, in the next step, the _Chevalier du Soleil_, it is Reason that has been destroyed and entombed, and the Master in this degree, the _Sublime Philosophe_, occasions the discovery of the place where the body is hid; Reason rises again, and superstition and tyranny disappear, and all becomes clear; man becomes free and happy. Let us hear Spartacus again. _Spartacus, in another place._ "We must, _1st_, gradually explain away all our preparatory pious frauds. And when persons of discernment find fault, we must desire them to consider the end of all our labour. This sanctifies our means, which at any rate are harmless, and have been useful, even in this case, because they procured us a patient hearing, when otherwise men would have turned away from us like petted children. This will convince them of our sentiments in all the intervening points; and our ambiguous expressions will then be interpreted into an endeavour to draw answers of any kind, which may show us the minds of our pupils. _2d_, We must unfold, from history and other writings, the origin and fabrication of all religious lies whatever; and then, _3d_, We give a critical history of the Order. But I cannot but laugh, when I think of the ready reception which all this has met with from the grave and learned divines of Germany and of England; and I wonder how their William failed when he attempted to establish a Deistical Worship in London, (what can this mean?) for, I am certain, that it must have been most acceptable to that learned and free people. But they had not the enlightening of our days." I may here remark, that Weishaupt is presuming too much on the ignorance of his friend, for there was a great deal of this enlightening in England at the time he speaks of, and if I am not mistaken, even this celebrated Professor of Irreligion has borrowed most of his scheme from this kingdom. This to be sure is nothing in our praise. But the PANTHEISTICON of Toland resembles Weishaupt's Illumination in every thing but its rebellion and its villainy. Toland's Socratic Lodge is an elegant pattern for Weishaupt, and his Triumph of Reason, his Philosophic Happiness, his God, or _Anima Mundi_, are all so like the harsh system of Spartacus, that I am convinced that he has copied them, stamping them with the roughness of his own character. But to go on; Spartacus says of the English: "Their poet Pope made his Essay on Man a system of pure naturalism, without knowing it, as Brother Chrysippus did with my Priest's Degree, and was equally astonished when this was pointed out to him. Chrysippus is religious, but not superstitious. Brother Lucian (Nicolai, of whom I have already said so much) says, that the grave Zolikofer now allows that it would be a very proper thing to establish a Deistical Worship at Berlin. I am not afraid but things will go on very well. But Philo, who was entrusted with framing the Priest's Degree, has destroyed it without any necessity; it would, forsooth, startle those who have a hankering for Religion. But I always told you that Philo is fanatical and prudish. I gave him fine materials, and he has stuffed it full of ceremonies and child's play, and as Minos says, _c'est jouer la religion_. But all this may be corrected in the revision by the _Areopagitæ_." N. B. I have already mentioned Baron Knigge's conversion to Illuminatism by the M. de Constanza, whose name in the Order was Diomedes. Knigge (henceforth Philo) was, next to Spartacus, the most serviceable man in the Order, and procured the greatest number of members. It was chiefly by his exertions among the Masons in the Protestant countries, that the _Eclectic System_ was introduced, and afterwards brought under the direction of the Illuminati. This conquest was owing entirely to his very extensive connections among the Masons. He travelled like a philosopher from city to city, from Lodge to Lodge, and even from house to house, before his Illumination, trying to unite the Masons, and he now went over the same ground to extend the _Eclectic System_, and to get the Lodges put under the direction of the Illuminati, by their choice of the Master and Wardens. By this the Order had an opportunity of noticing the conduct of individuals; and when they had found out their manner of thinking, and that they were fit for their purpose, they never quitted them till they had gained them over to their party. We have seen, that he was by no means void of religious impressions, and we often find him offended with the atheism of Spartacus. Knigge was at the same time a man of the world, and had kept good company. Weishaupt had passed his life in the habits of a college: therefore he knew Knigge's value, and communicated to him all his projects, to be dressed up by him for the taste of society. Philo was of a much more affectionate disposition, with something of a devotional turn, and was shocked at the hard indifference of Spartacus. After labouring four years with great zeal, he was provoked with the disingenuous tricks of Spartacus, and he broke off all connection with the Society in 1784, and some time after published a declaration of all that he had done in it. This is a most excellent account of the plan and principles of the Order, (at least as he conceived it, for Spartacus had much deeper views,) and shows that the aim of it was to abolish Christianity, and all the state-governments in Europe, and to establish a great republic. But it is full of romantic notions and enthusiastic declamation, on the hackneyed topics of universal citizenship, and liberty and equality. Spartacus gave him line, and allowed him to work on, knowing that he could discard him when he chose. I shall after this give some extracts from Philo's letters, from which the reader will see the vile behaviour of Spartacus, and the nature of his ultimate views. In the mean time we may proceed with the account of the principles of the system. _Spartacus to Cato._ "Nothing would be more profitable to us than a right history of mankind. Despotism has robbed them of their liberty. How can the weak obtain protection? Only by union; but this is rare. Nothing can bring this about but hidden societies. Hidden schools of wisdom are the means which will one day free men from their bonds. These have in all ages been the archives of nature, and of the rights of men; and by them shall human nature be raised from her fallen state. Princes and nations shall vanish from the earth. The human race will then become one family, and the world will be the dwelling of rational men. "Morality alone can do this. The Head of every family will be what Abraham was, the patriarch, the priest, and the unlettered lord of his family, and Reason will be the code of laws to all mankind. This," says Spartacus, "is our GREAT SECRET. True, there may be some disturbance, but by and by the unequal will become equal; and after the storm all will be calm. Can the unhappy consequences remain when the grounds of dissension are removed? Rouse yourselves therefore, O men! assert your rights; and then will Reason rule with unperceived sway; and ALL SHALL BE HAPPY.[6] [6] Happy France! Cradle of Illumination, where the morning of Reason has dawned, dispelling the clouds of Monarchy and Christianity, where the babe has sucked the blood of the unenlightened, and Murder! Fire! Help! has been the lullaby to sing it to sleep. "Morality will perform all this; and morality is the fruit of Illumination; duties and rights are reciprocal. Where Octavius has no right, Cato owes him no duty. Illumination shews us our rights, and Morality follows; that Morality which teaches us to be _of age_, to be _out of wardenship_, to be _full grown_, and to _walk without the leading strings of priests and princes_." "Jesus of Nazareth, the Grand Master of our Order, appeared at a time when the world was in the utmost disorder, and among a people who for ages had groaned under the yoke of bondage. He taught them the lessons of Reason. To be more effective, he took in the aid of Religion--of opinions which were current--and, in _a very clever manner_, he combined his secret doctrines with the popular religion, and with the customs which lay to his hand. In these he wrapped up his lessons--he taught by parables. Never did any prophet lead men so easily and so securely along the road of liberty. He concealed the precious meaning and consequences of his doctrines; but fully disclosed them to a chosen few. He speaks of a kingdom of the upright and faithful; his Father's kingdom, whose children we also are. Let us only take Liberty and Equality as the great aim of his doctrines, and Morality as the way to attain it, and every thing in the New Testament will be comprehensible; and Jesus will appear as the Redeemer of slaves. Man is fallen from the condition of Liberty and Equality, the STATE OF PURE NATURE. He is under subordination and civil bondage, arising from the vices of man. This is the FALL, and ORIGINAL SIN. The KINGDOM OF GRACE is that restoration which may be brought about by Illumination and a just Morality. This is the NEW BIRTH. When man lives under government, he is fallen, his worth is gone, and his nature tarnished. By subduing our passions, or limiting their cravings, we may recover a great deal of our original worth, and live in a state of grace. This is the redemption of men--this is accomplished by Morality; and when this is spread over the world, we have THE KINGDOM OF THE JUST. "But, alas! the task of self-formation was too hard for the subjects of the Roman empire, corrupted by every species of profligacy. A chosen few received the doctrines in secret, and they have been handed down to us (but frequently almost buried under rubbish of man's invention) by the Free Masons. These three conditions of human society are expressed by the rough, the split, and the polished stone. The rough stone, and the one that is split, express our condition under civil government; rough by every fretting inequality of condition; and split, since we are no longer one family; and are farther divided by differences of government, rank property, and religion; but when reunited in one family, we are represented by the polished stone. G. is Grace; the Flaming Star is the Torch of Reason. Those who possess this knowledge are indeed ILLUMINATI. Hiram is our fictitious Grand Master, slain for the REDEMPTION OF SLAVES; the Nine Masters are the Founders of the Order. Free Masonry is a Royal Art, inasmuch as it teaches us to walk without trammels, and to govern ourselves." Reader, are you not curious to learn something of this all-powerful morality, so operative on the heart of the truly illuminated--of this _disciplina arcani_, entrusted only to the chosen few, and handed down to Professor Weishaupt, to Spartacus, and his associates, who have cleared it of the rubbish heaped on it by the dim-sighted Masons, and now beaming in its native lustre on the minds of the _Areopagitæ_? The teachers of ordinary Christianity have been labouring for almost 2000 years, with the New Testament in their hands; many of them with great address, and many, I believe, with honest zeal. But alas! they cannot produce such wonderful and certain effects, (for observe, that Weishaupt repeatedly assures us that his means are certain,) probably for want of this _disciplina arcani_, of whose efficacy so much is said. Most fortunately, Spartacus has given us a brilliant specimen of the ethics which illuminated himself on a trying occasion, where an ordinary Christian would have been much perplexed, or would have taken a road widely different from that of this illustrious apostle of light. And seeing that several of the _Areopagitæ_ co-operated in the transaction, and that it was carefully concealed from the profane and dim-sighted world, we can have no doubt but that it was conducted according to the _disciplina arcani_ of Illumination. I shall give it in his own words. _Spartacus to Marius, September 1783._ "I am now in the most embarrassing situation; it robs me of all rest, and makes me unfit for every thing. I am in danger of losing at once my honour and my reputation, by which I have long had such influence. What think you?--my sister-in-law is with child. I have sent her to Euriphon, and am endeavouring to procure a marriage-licence from Rome. How much depends on this uncertainty--and there is not a moment to lose. Should I fail, what is to be done? What a return do I make by this to a person to whom I am so much obliged!" (We shall see the probable meaning of this exclamation by and by). "We have tried every method in our power to destroy the child; and I hope she is determined on every thing--even d----." (Can this mean death?) "But alas! Euriphon is, I fear, too timid," (alas! poor woman, thou art now under the _disciplina arcani_,) "and I see no other expedient. Could I be but assured of the silence of Celsus, (a physician at Ingolstadt,) he _can_ relieve me, and he _promised me as much_ three years ago. Do speak to him, if you think he will be staunch. I would not let Cato" (his dearest friend, and his chief or only confident in the scheme of Illumination) "know it yet, because the affair in other respects requires his whole friendship." (Cato had all the pretty receipts.) "Could you but help me out of this distress, you would give me life, honour, and peace, _and strength to work again in the great cause_. If you cannot, be assured I will venture on the most desperate stroke," (poor sister!) "for it is fixed.--I will not lose my honour. I cannot conceive what devil has made me go astray--_me who have always been so careful on such occasions_. As yet all is quiet, and none know of it but you and Euriphon. Were it but time to undertake any thing--but alas! it is the fourth month. Those damned priests too--for the action is so criminally accounted by them, and scandalises the blood. This makes the utmost efforts and the most desperate measures absolutely necessary." It will throw some light on this transaction if we read a letter from Spartacus to Cato about this time. "One thing more, my dearest friend--Would it be agreeable to you to have me for a brother-in-law? If this should be agreeable, and if it can be brought about without prejudice to my honour, as I hope it may, I am not without hopes that the connection may take place. But in the mean time keep it a secret, and only give me permission to enter into correspondence on the subject with the good lady, to whom I beg you will offer my respectful compliments, and I will explain myself more fully to you by word of mouth, and tell you my whole situation. But I repeat it--the thing must be gone about with address and caution. I would not for all the world deceive a person who certainly has not deserved so of me." What interpretation can be put on this? Cato seems to be brother to the poor woman--he was unwittingly to furnish the drugs, and he was to be dealt with about consenting to a marriage, which could not be altogether agreeable to him, since it required a dispensation, she being already the sister-in-law of Weishaupt, either the sister of his former wife, or the widow of a deceased brother. Or perhaps Spartacus really wishes to marry Cato's sister, a different person from the poor woman in the straw; and he conceals this adventure from his trusty friend Cato, till he sees what becomes of it. The child may perhaps be got rid of, and then Spartacus is a free man. There is a letter to Cato, thanking him for his friendship in the affair of the child--but it gives no light. I meet with another account, that the sister of Zwack threw herself from the top of a tower, and beat out her brains. But it is not said that it was an only sister; if it was, the probability is, that Spartacus had paid his addresses to her, and succeeded, and that the subsequent affair of his marriage with his sister-in-law, or something worse, broke her heart. This seems the best account of the matter. For Hertel (Marius) writes to Zwack in November 1782: "Spartacus is this day gone home, but has left his sister-in-law pregnant behind (this is from Bassus Hoff). About the new year he hopes to be made merry by a ----, who will be before all kings and princes--a young Spartacus. The Pope also will respect him, and legitimate him before the time." Now, vulgar Christian, compare this with the former declaration of Weishaupt, where he appeals to the tenor of his former life, which had been so severely scrutinised, without diminishing his high reputation and great influence, and his ignorance and abhorrence of all those things found in Cato's repositories. You see this was a surprise--he had formerly proceeded cautiously--"He is the best man," says Spartacus, "who best conceals his faults."--He was disappointed by Celsus, _who had promised him his assistance on such occasions_ three years ago, during all which time he had been busy in "forming himself." How far he has advanced, the reader may judge. One is curious to know what became of the poor woman: she was afterwards taken to the house of Baron Bassus; but here the foolish woman, for want of that courage which Illumination and the bright prospect of eternal sleep should have produced, took fright at the _disciplini arcani_, left the house, and in the hidden society of a midwife and nurse brought forth a young Spartacus, who now lives to thank his father for his endeavours to murder him. A "_damned priest_," the good Bishop of Freyfingen, knowing the cogent reasons, procured the dispensation, and Spartacus was obliged, like another dim-sighted mortal, to marry her. The scandal was hushed, and would not have been discovered had it not been for these private writings. But Spartacus says "that when you think him sunk to the bottom, he will spring up with double vigour." In a subsequent work, called _Short Amendment of my Plan_, he says, "If men were not habituated to wicked manners, his letters would be their own justification." He does not say that he is without fault; "but they are faults of the understanding--not of the heart. He had, first of all, to form himself; and this is a work of time." In the affair of his sister-in-law he admits the facts, and the attempts to destroy the child; "but this is far from proving any depravity of heart. In his condition, his honour at stake, what else was left him to do? His greatest enemies, the Jesuits, have taught that in such a case it is lawful to make away with the child," and he quotes authorities from their books.[7] "In the introductory fault he has the example of the best of men. The second was its natural consequence, it was altogether involuntary, and, in the eye of a philosophical judge" (I presume of the Gallic School) "who does not square himself by the harsh letters of a _blood-thirsty lawgiver_, he has but a very trifling account to settle. He had become a public teacher, and was greatly followed; this example _might have ruined many young men_. The eyes of the Order also were fixed on him. The edifice rested on his credit; had he fallen, _he could no longer have been in a condition to treat the matters of virtue so as to make a lasting impression_. It was chiefly his anxiety to support the credit of the Order which determined him to take this step. It makes _for_ him, but by no means _against_ him; and the persons who are most in fault are the slavish inquisitors, who have published the transaction, in order to make his character more remarkable, and to hurt the Order through his person; and they have not scrupled, for this hellish purpose, to stir up a child against his father!!!" [7] This is flatly contradicted in a pamphlet by F. Stuttler, a Catholic clergyman of most respectable character, who here exposes, in the most incontrovertible manner, the impious plots of Weishaupt, his total disregard to truth, his counterfeit antiques, and all his lies against the Jesuits. I make no reflections on this very remarkable, and highly useful story, but content myself with saying, that this justification by Weishaupt (which I have been careful to give in his own words) is the greatest instance of effrontery and insult on the sentiments of mankind that I have ever met with. We are all supposed as completely corrupted as if we had lived under the full blaze of Illumination. In other places of this curious correspondence we learn that Minos, and others of the _Areopagitæ_, wanted to introduce Atheism at once, and not go hedging in the manner they did; affirming it was easier to shew at once that Atheism was friendly to society, than to explain all their Masonic Christianity, which they were afterwards to shew to be a bundle of lies. Indeed this purpose, of not only abolishing Christianity, but all positive religion whatever, was Weishaupt's favourite scheme from the beginning. Before he canvassed for his Order, in 1774, he published a fictitious antique, which he called _Sidonii Apollinarus Fragmenta_, to prepare (as he expressly says in another place) mens minds for the doctrines of Reason, which contains all the detestable doctrines of Robinet's book _De la Nature_. The publication of the second part was stopped. Weishaupt says in his APOLOGY FOR THE ILLUMINATI, that before 1780 he had retracted his opinions about Materialism, and about the inexpediency of Princes. But this is false: Philo says expressly, that every thing remained on its original footing in the whole practice and dogmas of the Order when he quitted it in July 1784. All this was concealed, and even the abominable Masonry, in the account of the Order which Weishaupt published at Regensburg; and it required the constant efforts of Philo to prevent bare or flat Atheism from being uniformly taught in their degrees. He had told the council that Zeno would not be under a roof with a man who denied the immortality of the soul. He complains of Minos's cramming irreligion down their throats in every meeting, and says, that he frightened many from entering the Order. "Truth," says Philo, "is a clever, but a modest girl, who must be led by the hand like a gentlewoman, but not kicked about like a whore." Spartacus complains much of the squeamishness of Philo; yet Philo is not a great deal behind him in irreligion. When deferring to Cato the Christianity of the Priest-degree, as he had manufactured it, he says, "It is all one whether it be true or false, we must have it, that we may tickle those who have a hankering for religion." All the odds seems to be, that he was of a gentler disposition, and had more deference even for the absurd prejudices of others. In one of his angry letters to Cato he says: "The vanity and self-conceit of Spartacus would have got the better of all prudence, had I not checked him, and prevailed on the _Areopagitæ_ but to defer the developement of the bold principles till we had firmly secured the man. I even wished to entice the candidate the more by giving him back all his former bonds of secrecy, and leaving him at liberty to walk out without fear; and I am certain that they were, by this time, so engaged that we should not have lost one man. But Spartacus had composed an exhibition of his last principles, for a discourse of reception, in which he painted his three favourite mysterious degrees, which were to be conferred by him alone, in colours which had fascinated his own fancy. But they were the colours of hell, and would have scared the most intrepid; and because I represented the danger of this, and by force obtained the omission of this picture, he became my implacable enemy. I abhor treachery and profligacy, and leave him to blow himself and his Order into the air." Accordingly this happened. It was this which terrified one of the four professors, and made him impart his doubts to the rest. Yet Spartacus seems to have profited by the apprehensions of Philo; for in the last reception, he, for the first time, exacts a bond from the intrant, engaging himself for ever to the Order, and swearing that he will never draw back. Thus admitted, he becomes a sure card. The course of his life is in the hands of the Order, and his thoughts on a thousand dangerous points; his reports concerning his neighbours and friends; in short, his honour and his neck. The Deist, thus led on, has not far to go before he becomes a Naturalist or Atheist; and then the eternal sleep of death crowns all his humble hopes. Before giving an account of the higher degrees, I shall just extract from one letter more on a singular subject. _Minos to Sebastian_, 1782. "The proposal of Hercules to establish a Minerval school for girls is excellent, but requires much circumspection. Philo and I have long conversed on this subject. We cannot improve the world without improving women, who have such a mighty influence on the men. But how shall we get hold of them? How will their relations, particularly their mothers, immersed in prejudices, consent that others shall influence their education? We must begin with grown girls. Hercules proposes the wife of Ptolemy Magus. I have no objection; and I have four step-daughters, fine girls. The oldest in particular is excellent. She is twenty-four, has read much, is above all prejudices, and in religion she thinks as I do. They have much acquaintance among the young ladies their relations. (N. B. We don't know the rank of Minos, but as he does not use the word _Damen_, but _Frauenzimmer_, it is probable that it is not high.) It may immediately be a very pretty Society, under the management of Ptolemy's wife, but really under _his_ management. You must contrive pretty degrees, and dresses, and ornaments, and elegant and decent rituals. No man must be admitted. This will make them become more keen, and they will go much farther than if we were present, or than if they thought that we knew of their proceedings. Leave them to the scope of their own fancies, and they will soon invent mysteries which will put us to the blush, and create an enthusiasm which we can never equal. They will be our great apostles. Reflect on the respect, nay the awe and terror inspired by the female mystics of antiquity. (Think of the Daniads--think of the Theban _Bacchantes_.) Ptolemy's wife must direct them, and she will be instructed by Ptolemy, and my step daughters will consult with me. We must always be at hand to prevent the introduction of any improper question. We must prepare themes for their discussion--thus we shall confess them, and inspire them with our sentiments. No man however must come near them. This will fire their roving fancies, and we may expect rare mysteries. But I am doubtful whether this Association will be durable. Women are fickle and impatient. Nothing will please them but hurrying from degree to degree, through a heap of insignificant ceremonies, which will soon lose their novelty and influence. To rest seriously in one rank, and to be still and silent when they have found out that the whole is a cheat, (hear the words of an experienced Mason,) is a task of which they are incapable. They have not our motives to persevere for years, allowing themselves to be led about, and even then to hold their tongues when they find that they have been deceived. Nay there is a risk that they may take it into their heads to give things an opposite turn, and then, by voluptuous allurements, heightened by affected modesty and decency, which give them an irresistible empire over the best men, they may turn our Order upside down, and in their turn will lead the new one." Such is the information which may be got from the private correspondence. It is needless to make more extracts of every kind of vice and trick. I have taken such as shew a little of the plan of the Order, as far as the degree of _Illuminatus Minor_, and the vile purposes which are concealed under all their specious declamation. A very minute account is given of the plan, the ritual, ceremonies, &c. and even the instructions and discourses, in a book called the _Achte Illuminat_, published at _Edessa_ (Frankfurt) in 1787. Philo says, "that this is quite accurate, but that he does not know the author." I proceed to give an account of their higher degrees, as they are to be seen in the book called _Neueste Arbeitung des Spartacus und Philo_. And the authenticity of the accounts is attested by Grollman, a private gentleman of independent fortune, who read them, signed and sealed by Spartacus and the _Areopagitæ_. The series of ranks and progress of the pupil were arranged as follows: { Preparation, { Novice, NURSERY, { { Minerval, { Illumin. Minor. { { Apprentice, { _Symbolic_ { Fellow Craft, { { Master, MASONRY, { { { _Illum. Major_, Scotch Novice { _Scotch_ { { { _Illum. dirigens_, Scotch Knight. { { Presbyter, Priest, { Lesser { { { Prince, Regent, MYSTERIES, { { { _Magus_, { Greater { { { _Rex_. The reader must be almost sick of so much villany, and would be disgusted with the minute detail, in which the cant of the Order is ringing continually in his ears. I shall therefore only give such a short extract as may fix our notions of the object of the Order, and the morality of the means employed for attaining it. We need not go back to the lower degrees, and shall begin with the ILLUMINATUS DIRIGENS, or SCOTCH KNIGHT. After a short introduction, teaching us how the holy secret Chapter of Scotch Knights is assembled, we have, I. Fuller accounts and instructions relating to the whole. II. Instructions for the lower classes of Masonry. III. Instructions relating to Mason Lodges in general. IV. Account of a reception into this degree, with the bond which each subscribes before he can be admitted. V. Concerning the Solemn Chapter for reception. VI. Opening of the Chapter. VII. Ritual of Reception, and the Oath. VIII. Shutting of the Chapter. IX. _Agapé_, or Love-Feast. X. Ceremonies of the consecration of the Chapter. Appendix A, Explanation of the Symbols of Free Masonry. B, Catechism for the Scotch Knight. C, Secret Cypher. In N^o I. it is said that the "chief study of the Scotch Knight is to work on all men in such a way as is most insinuating. II. He must endeavour to acquire the possession of considerable property. III. In all Mason Lodges we must try secretly to get the upper hand. The Masons do not know what Free-Masonry is, their high objects, nor their highest Superiors, and should be directed by those who will lead them along the right road. In preparing a candidate for the degree of Scotch Knighthood, we must bring him into dilemmas by ensnaring questions.--We must endeavour to get the disposal of the money of the Lodges of the Free Masons, or at least take care that it be applied to purposes favourable to our Order--but this must be done in a way that shall not be remarked. Above all, we must push forward with all our skill, the plan of Eclectic Masonry, and for this purpose follow up the circular letter already sent to all the Lodges with every thing that can increase their present embarrassment." In the bond of N^o IV. the candidate binds himself to "consider and treat the Illuminati as the Superiors of Free Masonry, and endeavour in all the Mason Lodges which he frequents, to have the Masonry of the Illuminated, and particularly the Scotch Novitiate, introduced into the Lodge." (This is not very different from the Masonry of the _Chevalier de l'Aigle_ of the Rosaic Masonry, making the Master's degree a sort of commemoration of the passion, but without giving that character to Christianity which is peculiar to Illuminatism.) Jesus Christ is represented as the enemy of superstitious observances, and the assertor of the Empire of Reason and of Brotherly love, and his death and memory as dear to mankind. This evidently paves the way for Weishaupt's Christianity. The Scotch Knight also engages "to consider the Superiors of the Order as the unknown Superiors of Free Masonry, and to contribute all he can to their gradual union." In the Oath, N^o VII. the candidate says, "I will never more be a flatterer of the great, I will never be a lowly servant of princes; but I will strive with spirit, and with address, for virtue, wisdom, and liberty. I will powerfully oppose superstition, slander, and despotism; so that, like a true son of the Order, I may serve the world. I will never sacrifice the general good, and the happiness of the world, to my private interest. I will boldly defend my brother against slander, will follow out the traces of the pure and true Religion pointed out to me in my instructions, and in the doctrines of Masonry; and will faithfully report to my Superiors the progress I make therein." When he gets the stroke which dubs him a Knight, the Preses says to him, "Now prove thyself, by thy ability, equal to Kings, and never from this time forward bow thy knee to one who is, like thyself but a man." N^o IX. is an account of the Love-Feast. _1st_, There is a Table Lodge, opened as usual, but in virtue of the ancient Master-word. Then it is said, "Let moderation, fortitude, morality, and genuine love of the Brethren, with the overflowing of innocent and careless mirth reign here." (This is almost verbatim from Toland.) _2d_, In the middle of a bye-table is a chalice, a pot of wine, an empty plate, and a plate of unleavened bread--All is covered with a green cloth. _3d_, When the Table Lodge is ended, and the Prefect sees no obstacle, he strikes on this bye-table the stroke of Scotch Master, and his signal is repeated by the Senior Warden. All are still and silent. The Prefect lifts off the cloth. _4th_, The Prefect asks, whether the Knights are in the disposition to partake of the Love-Feast in earnest, peace, and contentment. If none hesitates or offers to retire, he takes the plate with the bread and says, "J. of N. our Grand-Master, in the night in which he was betrayed by his friends, persecuted for his love for truth, imprisoned, and condemned to die, assembled his trusty Brethren, to celebrate his last Love-Feast--which is signified to us in many ways. He took bread (taking it) and broke it (breaking it) and blessed it, and gave it to his disciples, &c.--This shall be the mark of our Holy Union, &c. Let each of you examine his heart, whether love reigns in it, and whether he, in full imitation of our Grand-Master, is ready to lay down his life for his Brethren. "Thanks be to our Grand-Master, who has appointed this feast as a memorial of his kindness, for the uniting of the hearts of those who love him.--Go in peace, and blessed be this new Association which we have formed.--Blessed be ye who remain loyal and strive for the good cause." _5th_, The Prefect immediately closes the Chapter with the usual ceremonies of the _Loge de Table_. _6th_, It is to be observed, that no priest of the Order must be present at this Love-Feast, and that even the Brother Servitor quits the Lodge. I must observe here, that Philo, the manufacturer of this ritual, has done it very injudiciously; it has no resemblance whatever to the Love-Feast of the primitive Christians, and is merely a copy of a similar thing in one of the steps of French Masonry. Philo's reading in church-history was probably very scanty, or he trusted that the candidates would not be very nice in their examination of it, and he imagined that it would do well enough, and "tickle such as had a religious hankering." Spartacus disliked it exceedingly--it did not accord with his serious conceptions, and he justly calls it _Jouer la Religion_. The discourse of reception is to be found also in the secret correspondence (_Nachtrag_ II. _Abtheilung_, p. 44.). But it is needless to insert it here. I have given the substance of this and of all the Cosmo-political declamations already in the panegeric introduction to the account of the process of education. And in Spartacus's letter, and in Philo's, I have given an abstract of the introduction to the explanation given in this degree of the symbols of Free Masonry. With respect to the explanation itself, it is as slovenly and wretched as can be imagined, and shews that Spartacus trusted to much more operative principles in the human heart for the reception of his nonsense than the dictates of unbiassed reason. None but promising subjects were admitted thus far--such as would not boggle; and their principles were already sufficiently apparent to assure him that they would be contented with any thing that made game of religion, and would be diverted by the seriousness which a chance devotee might exhibit during these silly caricatures of Christianity and Free Masonry. But there is considerable address in the way that Spartacus prepares his pupils for having all this mummery shewn in its true colours, and overturned. "Examine, read, think on these symbols. There are many things which one cannot find out without a guide, nor even learn without instruction. They require study and zeal. Should you in any future period think that you have conceived a clearer notion of them, that you have found a paved road, declare your discoveries to your Superiors; it is thus that you improve your mind; they expect this of you; _they_ know the true path--but will not point it out--enough if they assist you in every approach to it, and warn you when you recede from it. They have even put things in your way to try your powers of leading yourself through the difficult track of discovery. In this process the weak head finds only child's play--the initiated finds objects of thought which language cannot express, and the thinking mind finds food for his faculties." By such forewarnings as these Weishaupt leaves room for any deviation, for any sentiment or opinion of the individual that he may afterwards choose to encourage, and "to whisper in their ear (as he expresses it) many things which he did not find it prudent to insert in a printed compend." But all the principles and aim of Spartacus and of his Order are most distinctly seen in the third or Mystery Class. I proceed therefore to give some account of it. By the Table it appears to have two degrees, the Lesser and the Greater Mysteries, each of which have two departments, one relating chiefly to Religion and the other to Politics. The Priest's degree contains, 1. an Introduction. 2. Further Accounts of the Reception into this degree. 3. What is called Instruction in the Third Chamber, which the candidate must read over. 4. The Ritual of Reception. 5. Instruction for the First Degree of the Priest's Class, called _Instructio in Scientificis_. 6. Account of the Consecration of a Dean, the Superior of this Lower Order of Priests. The Regent degree contains, 1. Directions to the Provincial concerning the dispensation of this degree. 2. Ritual of Reception. 3. System of Direction for the whole Order. 4. Instruction for the whole Regent degree. 5. Instruction for the Prefects or Local Superiors. 6. Instruction for the Provincials. The most remarkable thing in the Priest's degree is the Instruction in the Third Chamber. It is to be found in the private correspondence (_Nachtrage Original Schriften_ 1787, 2d. _Abtheilung_, page 44.). There it has the title _Discourse to the Illuminati Dirigentes_, or Scotch Knights. In the critical history, which is annexed to the _Neueste Arbeitung_, there is an account given of the reason for this denomination; and notice is taken of some differences between the instructions here contained and that discourse. This instruction begins with sore complaints of the low condition of the human race; and the causes are deduced from religion and state-government. "Men originally led a patriarchal life, in which every father of a family was the sole lord of his house and his property, while he himself possessed general freedom and equality. But they suffered themselves to be oppressed--gave themselves up to civil societies, and formed states. Even by this they fell; and this is the fall of man, by which they were thrust into unspeakable misery. To get out of this state, to be freed and born again, there is no other mean than the use of pure Reason, by which a general morality may be established, which will put man in a condition to govern himself, regain his original worth, and dispense with all political supports, and particularly with rulers. This can be done in no other way but by secret associations, which will by degrees, and in silence, possess themselves of the government of the States, and make use of those means for this purpose, which the wicked use for attaining their base ends. Princes and Priests are in particular, and _kal' exochen_ the wicked, whose hands we must tie up by means of these associations, if we cannot root them out altogether. "Kings are parents. The paternal power ceases with the incapacity of the child; and the father injures his child, if he pretends to retain his right beyond this period. When a nation comes of age, their state of wardship is at an end." Here follows a long declamation against patriotism, as a narrow-minded principle when compared with true Cosmo-politism. Nobles are represented as "a race of men that serve not the nation but the Prince, whom a hint from the Sovereign stirs up against the nation, who are retained servants and ministers of despotism, and the mean for oppressing national liberty. Kings are accused of a tacit convention, under the flattering appellation of the balance of power, to keep nations in subjection. "The means to regain Reason her rights--to raise liberty from its ashes--to restore to man his original rights--to produce the previous revolution in the mind of man--to obtain an eternal victory over oppressors--and to work the redemption of mankind, are secret schools of wisdom. When the worthy have strengthened their association by numbers, they are secure, and then they begin to become powerful, and terrible to the wicked, of whom many will, for safety, amend themselves--many will come over to our party, and we shall bind the hands of the rest, and finally conquer them. Whoever spreads general Illumination, augments mutual security; Illumination and security make princes unnecessary; Illumination performs this by creating an effective Morality, and Morality makes a nation of full age fit to govern itself; and since it is not impossible to produce a just Morality, it is possible to regain freedom for the world. "We must therefore strengthen our band, and establish a legion, which shall restore the rights of man, original liberty and independence. "Jesus Christ"--but I am sick of all this. The following questions are put to the candidate: 1. "Are our civil conditions in the world the destinations that seem to be the end of our nature, or the purposes for which man was placed on this earth, or are they not? Do states, civil obligations, popular religion, fulfil the intentions of men who established them? Do secret associations promote instruction and true human happiness, or are they the children of necessity, of the multifarious wants, of unnatural conditions, or the inventions of vain and cunning men?" 2. "What civil association, what science do you think to the purpose, and what are not?" 3. "Has there ever been any other in the world, is there no other more simple condition, and what do you think of it?" 4. "Does it appear possible, after having gone through all the nonentities of our civil constitutions, to recover for once our first simplicity, and get back to this honourable uniformity?" 5. "How can one begin this noble attempt; by means of open support, by forcible revolution, or by what other way?" 6. "Does Christianity give us any hint to this purpose? Does it not recognise such a blessed condition as once the lot of man, and as still recoverable?" 7. "But is this holy religion the religion that is now professed by any sect on earth, or is it a better?" 8. "Can we learn this religion--can the world, as it is, bear the light? Do you think that it would be of service, before numerous obstacles are removed, if we taught men this purified religion, sublime philosophy, and the art of governing themselves? Or would not this hurt, by rousing the interested passions of men habituated to prejudices, who would oppose this as wicked?" 9. "May it not be more advisable to do away these corruptions by little and little, in silence, and for this purpose to propagate these salutary and heart-consoling doctrines in secret?" 10. "Do we not perceive traces of such a secret doctrine in the ancient schools of philosophy, in the doctrines and instructions of the Bible, which Christ, the Redeemer and Deliverer of the human race, gave to his trusty disciples?--Do you not observe an education, proceeding by steps of this kind, handed down to us from his time till the present?" In the ceremonial of Reception, crowns and sceptres are represented as tokens of human degradation. "The plan of operation, by which our higher degrees act, must work powerfully on the world, and must give another turn to all our present constitutions." Many other questions are put to the pupil during his preparation, and his answers are given in writing. Some of these rescripts are to be found in the secret correspondence. Thus, "How far is the position true, that all those means may be used for a good purpose which the wicked have employed for a bad?" And along with this question there is an injunction to take counsel from the opinions and conduct of the learned and worthy out of the society. In one of the answers, the example of a great philosopher and Cosmopolite is adduced, who betrayed a private correspondence entrusted to him, for the service of freedom: the case was Doctor Franklin's. In another, the power of the Order was extended to the putting the individual to death; and the reason given was, that "this power was allowed to all Sovereignties, for the good of the State, and therefore belonged to the Order, which was to govern the world."----"N. B. We must acquire the direction of education--of church-management--of the professorial chair, and of the pulpit. We must bring our opinions into fashion by every art--spread them among the people by the help of young writers. We must preach the warmest concern for humanity, and _make people indifferent to all other relations_. We must take care that our writers be well puffed, and that the Reviewers do not depreciate them; therefore we must endeavour by every mean to gain over the Reviewers and Journalists; and we must also try to gain the booksellers, who in time will see that it is their interest to side with us." I conclude this account of the degree of Presbyter with remarking, that there were two copies of it employed occasionally. In one of them all the most offensive things in respect of church and state were left out. The same thing was done in the degree of _Chevalier du Soleil_ of the French Masonry. I have seen three different forms. In the Regent degree, the proceedings and instructions are conducted in the same manner. Here, it is said, "We must as much as possible select for this degree persons who are free, independent of all princes; particularly such as have frequently declared themselves discontented with the usual institutions, and their wishes to see a better government established." Catching questions are put to the candidate for this degree; such as, 1. "Would the society be objectionable which should (till the greater revolution of nature should be ripe) put monarchs and rulers out of the condition to do harm; which should in silence prevent the abuse of power, by surrounding the great with its members, and thus not only prevent their doing mischief, but even make them do good?" 2. "Is not the objection unjust, That such a Society may abuse its power? Do not our rulers frequently abuse their power, though we are silent? This power is not so secure as in the hands of our Members, whom we train up with so much care, and place about princes after mature deliberation and choice. If any government can be harmless which is erected by man, surely it must be ours, which is founded on morality, foresight, talents, liberty, and virtue," &c. The candidate is presented for reception in the character of a slave; and it is demanded of him what has brought him into this most miserable of all conditions. He answers--Society--the State--Submissiveness--False Religion. A skeleton is pointed out to him, at the feet of which are laid a Crown and a Sword. He is asked, whether that is the skeleton of a King, a Nobleman, or a Beggar? As he cannot decide, the President of the meeting says to him, "the character of being a Man is the only one that is of importance." In a long declamation on the hackneyed topics, we have here and there some thoughts which have not yet come before us. "We must allow the underlings to imagine, (but without telling them the truth,) that we direct all the Free Mason Lodges, and even all other Orders, and that the greatest monarchs are under our guidance, which indeed is here and there the case. "There is no way of influencing men so powerfully as by means of the women. These should therefore be our chief study; we should insinuate ourselves into their good opinion, give them hints of emancipation from the tyranny of public opinion, and of standing up for themselves; it will be an immense relief to their enslaved minds to be freed from any one bond of restraint, and it will fire them the more, and cause them to work for us with zeal, without knowing that they do so; for they will only be indulging their own desire of personal admiration. "We must win the common people in every corner. This will be obtained chiefly by means of the schools, and by open, hearty behaviour, show, condescension, popularity, and toleration of their prejudices, which we shall at leisure root out and dispel. "If a writer publishes any thing that attracts notice, and is in itself just, but does not accord with our plan, we must endeavour to win him over, or decry him. "A chief object of our care must be to keep down that slavish veneration for princes which so much disgraces all nations. Even in the _soi-disant_ free England, the silly Monarch says, We are graciously pleased, and the more simple people say, Amen. These men, commonly very weak heads, are only the farther corrupted by this servile flattery. But let us at once give an example of our spirit by our behaviour with Princes; we must avoid all familiarity--never entrust ourselves to them--behave with precision, but with civility, as to other men--speak of them on an equal footing--this will in time teach them that they are by nature men, if they have sense and spirit, and that only by convention they are Lords. We must assiduously collect anecdotes, and the honourable and mean actions, both of the least and the greatest; and when their names occur in any records which are read in our meetings, let them ever be accompanied by these marks of their real worth. "The great strength of our Order lies in its concealment; let it never appear in any place in its own name, but always covered by another name, and another occupation. _None is fitter than the three lower degrees of Free Masonry; the public is accustomed to it; expects little from it, and therefore takes little notice of it._ Next to this the form of a learned or literary society is best suited to our purpose, and had Free Masonry not existed, this cover would have been employed; and it may be much more than a cover, _it may be a powerful engine in our hands_. _By establishing reading societies, and subscription libraries, and taking these under our direction, and supplying them through our labours, we may turn the public mind which way we will._ "In like manner we must try to obtain an influence in the military academies, (this may be of mighty consequence,) the printing-houses, booksellers shops, chapters, and in short in all offices which have any effect, either in forming, or in managing, or even in directing the mind of man: painting and engraving are highly worth our care[8]." [8] (They were strongly suspected of having published some scandalous caricatures, and some very immoral prints.) They scrupled at no mean, however base, for corrupting the nation. Mirabeau had done the same thing at Berlin. By political caricatures and filthy prints, they corrupt even such as cannot read. "Could our Prefect" (observe it is to the _Illuminati Regentes_ he is speaking, whose officers are _Prefecti_) "fill the judicatories of a state with our worthy members, he does all that man can do for the Order. It is better than to gain the Prince himself. Princes should never get beyond the Scotch knighthood. They either never prosecute any thing, or they twist every thing to their own advantage. "A Literary Society is the most proper form for the introduction of our Order into any state where we are yet strangers." (Mark this!) "The power of the Order must surely be turned to the advantage of its Members. All must be assisted. They must be preferred to all persons otherwise of equal merit. Money, services, honour, goods, and blood, must be expended for the fully proved Brethren, and the unfortunate must be relieved by the funds of the Society." As evidence that this was not only their instructions, but also their assiduous practice, take the following report from the overseer of Greece (Bavaria). _In Cato's hand-writing._ "The number (about 600) of Members relates to Bavaria alone. "In Munich there is a well-constituted meeting of _Illuminati Majores_, a meeting of excellent _Illuminati Minores_, a respectable Grand Lodge, and two Minerval Assemblies. There is a Minerval Assembly at Freyssing, at Landsberg, at Burghausen, at Strasburg, at Ingolstadt, and at last at Regensburg[9]. [9] In this small _turbulent_ city there were eleven secret societies of Masons, Rosycrucians, Clair-voyants, &c. "At Munich we have bought a house, and by clever measures have brought things so far, that the citizens take no notice of it, and even speak of us with esteem. We can openly go to the house every day, and carry on the business of the Lodge. This is a great deal for this city. In the house is a good museum of natural history, and apparatus for experiments: also a library which daily increases. The garden is well occupied by botanic specimens, and the whole has the appearance of a society of zealous naturalists. "We get all the literary journals. We take care, by well-timed pieces, to make the citizens and the Princes a little more noticed for certain little slips. We oppose the monks with all our might, and with great success. "The Lodge is constituted entirely according to our system, and has broken off entirely from Berlin, and we have nearly finished our transactions with the Lodges of Poland, and shall have them under our direction. "By the activity of our Brethren, the Jesuits have been kept out of all the professorial chairs at Ingolstadt, and our friends prevail. "The widow Duchess has set up her academy entirely according to our plan, and we have all the Professors in the Order. Five of them are excellent, and the pupils will be prepared for us. "We have got Pylades put at the head of the Fisc, and he has the church-money at his disposal. By properly using this money, we have been enabled to put our brother ----'s household in good order; which he had destroyed by going to the Jews. We have supported more Brethren under similar misfortunes. "Our Ghostly Brethren have been very fortunate this last year, for we have procured for them several good benefices, parishes, tutorships, &c. "Through our means Arminius and Cortes have gotten Professorships, and many of our younger Brethren have obtained Bursaries by our help. "We have been very successful against the Jesuits, and brought things to such a bearing, that their revenues, such as the Mission, the Golden Alms, the Exercises, and the Conversion Box, are now under the management of our friends. So are also their concerns in the university and the German school foundations. The application of all will be determined presently, and we have six members and four friends in the Court. This has cost our senate some nights want of sleep. "Two of our best youths have got journies from the Court, and they will go to Vienna, where they will do us great service. "All the German Schools, and the Benevolent Society, are at last under our direction. "We have got several zealous members in the courts of justice, and we are able to afford them pay, and other good additions. "Lately, we have got possession of the Bartholomew Institution for young clergymen, having secured all its supporters. Through this we shall be able to supply Bavaria with fit priests. "By a letter from Philo we learn, that one of the highest dignities in the church was obtained for a zealous Illuminatus, in opposition even to the authority and right of the Bishop of Spire, who is represented as a bigoted and tyrannical priest." Such were the lesser mysteries of the Illuminati. But there remain the higher mysteries. The system of these has not been printed, and the degrees were conferred only by Spartacus himself, from papers which he never entrusted to any person. They were only read to the candidate, but no copy was taken. The publisher of the _Neueste Arbeitung_ says that he has read them (so says Grollman). He says, "that in the first degree of MAGUS or PHILOSOPHUS, the doctrines are the same with those of Spinoza, where all is material, God and the world are the same thing, and all religion whatever is without foundation, and, the contrivance of ambitious men." The second degree, or REX, teaches, "that every peasant, citizen, and householder is a sovereign, as in the Patriarchal state, and that nations must be brought back to that state, by whatever means are conducible--peaceably, if it can be done; but, if not, then by force--for all subordination must vanish from the face of the earth." The author says further, that the German Union was, to his certain knowledge, the work of the Illuminati. The private correspondence that has been published is by no means the whole of what was discovered at Landshut and Bassus Hoss, and government got a great deal of useful information, which was concealed, both out of regard to the families of the persons concerned, and also that the rest might not know the utmost extent of the discovery, and be less on their guard. A third collection was found under the foundation of the house in which the Lodge _Theodor vom guten Rath_ had been held. But none of this has appeared. Enough surely has been discovered to give the public a very just idea of the designs of the Society and its connections. Lodges were discovered, and are mentioned in the private papers already published, in the following places. Munich Westphalia (several) Ingolstadt Heidelberg Frankfort Manheim Echstadt Strasburgh (5) Hanover Spire Brunswick Worms Calbe Dusseldorff Magdeburgh Cologne Cassel Bonn (4) Osnabruck Livonia (many) Weimar Courland (many) Upper Saxony (several) Frankendahl Austria (14) Alsace (many) Vienna (4) Deuxponts Hesse (many) Cousel Buchenwerter Treves (2) Mompeliard Aix-la-Chapelle (2) Stutgard (3) Bartschied Carlsruhe Hahrenberg Anspach Switzerland (many) Neuwied (2) Rome Mentz (2) Naples Poland (many) Ancona Turin Florence England (8) France Scotland (2) Holland (many) Warsaw (2) Dresden (4) America (several.) N. B. This was before 1786. I have picked up the names of the following members. Spartacus, Weishaupt, Professor. Philo, Knigge, Freyherr, i. e. Gentleman. Amelius, Bode, F. H. Bayard, Busche, F. H. Diomedes, Constanza, Marq. Cato, Zwack, Lawyer. Torring, Count. Khreitmaier, Prince. Utschneider, Professor. Cossandey, Professor. Renner, Professor. Grunberger, Professor. Balderbusch, F. H. Lippert, Counsellor. Kundl, ditto. Bart, ditto. Leiberhauer, Priest. Kundler, Professor. Lowling, Professor. Vachency, Counsellor. Morausky, Count. Hoffstetter, Surveyor of Roads. Strobl, Bookseller. Pythagoras, Westenrieder, Professor. Babo, Professor. Baader, Professor. Burzes, Priest. Pfruntz, Priest. Hannibal, Bassus, Baron. Brutus, Savioli, Count. Lucian, Nicholai, Bookseller. Bahrdt, Clergyman. Zoroaster, Confucius, Baierhamer. Hermes Trismegistus, Socher, School Inspector. Dillis, Abbé. Sulla, Meggenhoff, Paymaster. Danzer, Canon. Braun, ditto. Fischer, Magistrate. Frauenberger, Baron. Kaltner, Lieutenant. Pythagoras, (2d,) Drexl, Librarian. Marius, Hertel, Canon. Dachsel. Dilling, Counsellor. Seefeld, Count. Gunsheim, ditto. Morgellan, ditto. Saladin, Ecker, ditto. Ow, Major. Werner, Counsellor. Cornelius Scipio, Berger, Counsellor. Wortz, Apothecary. Mauvillon, Colonel, Mirabeau, Count. Orleans, Duke. Hochinaer. Tycho Brahe, Gaspar, Merchant. Thales, Kapfinger. Attila, Sauer. Ludovicus Bavarus, Losi. Shaftesbury, Steger. Coriolanus, Tropponero, Zuschwartz. Timon, Michel. Tamerlane, Lange. Livius, Badorffer. Cicero, Pfest. Ajax, Massenhausen, Count. I have not been able to find who personated Minos, Euriphon, Celsius, Mahomet, Hercules, Socrates, Philippo Strozzi, Euclides, and some others who have been uncommonly active in carrying forward the great cause. The chief publications for giving us regular accounts of the whole, (besides the original writings,) are, 1. _Grosse Absicht des Illuminaten Ordens._ 2. ---- _Nachtrages_ (3.) _an denselben_. 3. _Weishaupt's improved System._ 4. _System des Illum. Ordens aus dem Original-schriften gezogen._ I may now be permitted to make a few reflections on the accounts already given of this Order, which has so distinctly concentrated the casual and scattered efforts of its prompters, _the Chevaliers Bienfaisants_, the _Philalethes_, and _Amis Reunis_ of France, and carried on the system of enlightening and reforming the world. The great aim professed by the Order is to _make men happy_; and the means professed to be employed, as the only and surely effective, is _making them good_; and this is to be brought about by _enlightening the mind_, and _freeing it from the dominion of superstition and prejudices_. This purpose is effected by its _producing a just and steady morality_. This done, and becoming universal, there can be little doubt but that the peace of society will be the consequence,--that government, subordination, and all the disagreeable coercions of civil governments will be unnecessary,--and that society may go on peaceably in a state of perfect liberty and equality. But surely it requires no angel from heaven to tell us that if every man is virtuous, there will be no vice; and that there will be peace on earth, and good-will between man and man, whatever be the differences of rank and fortune; so that Liberty and Equality seem not to be the necessary consequences of this just Morality, nor necessary requisites for this national happiness. We may question, therefore, whether the Illumination which makes this a necessary condition is a clear and a pure light. It may be a false glare showing the object only on one side, tinged with partial colours thrown on it by neighbouring objects. We see so much wisdom in the general plans of nature, that we are apt to think that there is the same in what relates to the human mind, and that the God of nature accomplishes his plans in this as well as in other instances. We are even disposed to think that human nature would suffer by it. The rational nature of man is not contented with meat and drink, and raiment, and shelter, but is also pleased with exerting many powers and faculties, and with gratifying many tastes, which could hardly have existence in a society where all are equal. We say that there can be no doubt but that the pleasure arising from the contemplation of the works of art--the pleasure of intellectual cultivation, the pleasure of mere ornament, are rational, distinguish man from a brute, and are so general, that there is hardly a mind so rude as not to feel them. Of all these, and of all the difficult sciences, all most rational, and in themselves most innocent, and most delightful to a cultivated mind, we should be deprived in a society where all are equal. No individual could give employment to the talents necessary for creating and improving these ornamental comforts of life. We are absolutely certain that, even in the most favourable situations on the face of the earth, the most untainted virtue in every breast could not raise man to that degree of cultivation that is possessed by citizens very low in any of the states of Europe; and in the situation of most countries we are acquainted with, the state of man would be much lower: for, at our very setting out, we must grant that the liberty and equality here spoken of must be complete; for there must not be such a thing as a farmer and his cottager. This would be as unjust, as much the cause of discontent, as the gentleman and the farmer. This scheme therefore seems contrary to the designs of our Creator, who has every where placed us in those situations of inequality that are here so much reprobated, and has given us strong propensities by which we relish those enjoyments. We also find that they may be enjoyed in peace and innocence. And lastly, we imagine that the villain, who, in the station of a professor, would plunder a prince, would also plunder the farmer if he were his cottager. The Illumination therefore that appears to have the best chance of making mankind happy is that which will teach us the Morality which will respect the comforts of cultivated Society, and teach us to protect the possessors in the innocent enjoyment of them; that will enable us to perceive and admire the taste and elegance of Architecture and Gardening, without any wish to sweep the palaces, the gardens, and their owner, from off the earth, merely because he is their owner. We are therefore suspicious of this Illumination, and apt to ascribe this violent antipathy to Princes and subordination to the very cause that makes true Illumination, and just Morality proceeding from it, so necessary to public happiness, namely, the vice and injustice of those who cannot innocently have the command of those offensive elegancies of human life. Luxurious taste, keen desires, and unbridled passions, would prompt to all this; and this Illumination is, as we see, equivalent to them in effect. The aim of the Order is not to enlighten the mind of man, and shew him his moral obligations, and by the practice of his duties to make society peaceable, possession secure, and coercion unnecessary, so that all may be at rest and happy, even though all _were_ equal; but to get rid of the coercion which must be employed in the place of Morality, that the innocent rich may be robbed with impunity by the idle and profligate poor. But to do this, an unjust casuistry must be employed instead of a just Morality; and this must be defended or suggested, by misrepresenting the true state of man, and of his relation to the universe, and by removing the restrictions of religion, and giving a superlative value to all those constituents of human enjoyment, which true Illumination shews us to be but very small concerns of a rational and virtuous mind. The more closely we examine the principles and practice of the Illuminati, the more clearly do we perceive that this is the case. Their first and immediate aim is to get the possession of riches, power, and influence, without industry; and to accomplish this, they want to abolish Christianity; and then dissolute manners and universal profligacy will procure them the adherence of all the wicked, and enable them to overturn all the civil governments of Europe; after which they will think of farther conquests, and extend their operations to the other quarters of the globe, till they have reduced mankind to the state of one undistinguishable chaotic mass. But this is too chimerical to be thought their real aim. Their Founder, I dare say, never entertained such hopes, nor troubled himself with the fate of distant lands. But it comes in his way when he puts on the mask of humanity and benevolence: it must embrace all mankind, only because it must be stronger than patriotism and loyalty, which stand in his way. Observe that Weishaupt took a name expressive of his principles. Spartacus was a gladiator, who headed an insurrection of Roman slaves, and for three years kept the city in terror. Weishaupt says in one of his letters, "I never was fond of empty titles; but surely that man has a childish soul who would not as readily chuse the name of Spartacus as that of Octavius Augustus." The names which he gives to several of his gang express their differences of sentiments. Philo, Lucian, and others, are very significantly given to Knigge, Nicholai, &c. He was vain of the name Spartacus, because he considered himself as employed somewhat in the same way, leading slaves to freedom. Princes and Priests are mentioned by him on all occasions in terms of abhorrence. Spartacus employs powerful means. The style of the Jesuits, (as he says,) he considers every mean as consecrated by the end for which it is employed, and he says with great truth, "_Flectere si nequeo superos, Acheronta movebo._" To save his reputation, he scruples not to murder his innocent child, and the woman whom he had held in his arms with emotions of fondness and affection. But lest this should appear too selfish a motive, he says, "Had I fallen, my precious Order would have fallen with me; the Order which is to bless mankind. I should not again have been able to speak of virtue so as to make any lasting impression. My example might have ruined many young men." This he thinks will excuse, nay sanctify any thing. "My letters are my greatest vindication." He employs the Christian Religion, which he thinks a falsehood, and which he is afterwards to explode, as the mean for inviting Christians of every denomination, and gradually cajoling them, by clearing up their Christian doubts in succession, till he lands them in Deism; or if he finds them unfit, and too religious, he gives them a _Sta bene_, and then laughs at the fears, or perhaps madness, in which he leaves them. Having got them the length of Deism, they are declared to be fit, and he receives them into the higher mysteries. But lest they should still shrink back, dazzled by the Pandemonian glare of Illumination which will now burst upon them, he exacts from them, for the first time, a bond of perseverance. But, as Philo says, there is little chance of tergiversation. The life and honour of most of the candidates are by this time in his hand. They have been long occupied in the vile and corrupting office of spies on all around them, and they are found fit for their present honours, because they have discharged this office to his satisfaction, by the reports which they have given in, containing stories of their neighbours, nay even of their own gang. They may be ruined in the world by disclosing these, either privately or publicly. A man who had once brought himself into this perilous situation durst not go back. He might have been left indeed in any degree of Illumination; and, if Religion has not been quite eradicated from his mind, he must be in that condition of painful anxiety and doubt that makes him desperate, fit for the full operation of fanaticism, and he may be engaged, _in the cause of God_, "to commit all kind of wickedness and greediness." In this state of mind, a man shuts his eyes, and rushes on. Had Spartacus supposed that he was dealing with good men, his conduct would have been the reverse of all this. There is no occasion for this bond from a person convinced of the excellency of the Order. But he knew them to be unprincipled, and that the higher mysteries were so daring, that even some of such men would start at them. But they must not blab. Having thus got rid of Religion, Spartacus could with more safety bring into view the great aim of all his efforts--to rule the world by means of his Order. As the immediate mean for attaining this, he holds out the prospect of freedom from civil subordination. Perfect Liberty and Equality are interwoven with every thing; and the flattering thought is continually kept up, that "by the wise contrivance of this Order, the most complete knowledge is obtained of the real worth of every person; the Order will, _for its own sake_, and therefore _certainly_, place every man in that situation in which he can be most effective. The pupils are convinced that the Order _will_ rule the world. Every member therefore becomes a ruler." We all think ourselves qualified to rule. The difficult task is to obey with propriety; but we are honestly generous in our prospects of future command. It is therefore an alluring thought, both to good and bad men. By this lure the Order will spread. If they are active in insinuating their members into offices, and in keeping out others, (which the private correspondence shews to have been the case,) they may have had frequent experience of their success in gaining an influence on the world. This must whet their zeal. If Weishaupt was a sincere Cosmo-polite, he had the pleasure of seeing "his work prospering in his hands." It surely needs little argument now to prove, that the Order of Illuminati had for its immediate object the abolishing of Christianity, (at least this was the intention of the Founder,) with the sole view of overturning the civil government, by introducing universal dissoluteness and profligacy of manners, and then getting the assistance of the corrupted subjects to overset the throne. The whole conduct in the preparation and instruction of the Presbyter and _Regens_ is directed to this point. Philo says, "I have been at unwearied pains to remove the fears of some who imagine that our Superiors want to abolish Christianity; but by and by their prejudices will wear off, and they will be more at their ease. Were I to let them know that our General holds all Religion to be a lie, and uses even Deism, only to lead men by the nose--Were I to connect myself again with the Free Masons, and tell them our designs to ruin their Fraternity by this circular letter (a letter to the Lodge in Courland)--Were I but to give the least hint to any of the Princes of Greece (Bavaria)--No, my anger shall not carry me so far.--An Order, forsooth, which in this manner abuses human nature--which will subject men to a bondage more intolerable than Jesuitism--I could put it on a respectable footing, and the world would be ours. Should I mention our fundamental principles, (even after all the pains I have been at to mitigate them,) so unquestionably dangerous to the world, who would remain? What signifies the innocent ceremonies of the Priest's degree, as I have composed it, in comparison with your maxim, that we may use for a good end those means which the wicked employ for a base purpose?" Brutus writes, "Numenius now acquiesces in the mortality of the soul; but, I fear we shall lose Ludovicus Bavarus. He told Spartacus, that he was mistaken when he thought that he had swallowed his stupid Masonry. No, he saw the trick, and did not admire the end that required it. I don't know what to do; a _Sta bene_ would make him mad, and he will blow us all up. "The Order must possess the power of life and death in consequence of our Oath; and with propriety, for the same reason, and by the same right, that any government in the world possesses it: for the Order comes in their place, making them unnecessary. When things cannot be otherwise, and ruin would ensue if the Association did not employ this mean, the Order must, as well as public rulers, employ it for the good of mankind; therefore for its own preservation." (N. B. Observe here the casuistry.) "Nor will the political constitutions suffer by this, for there are always thousands equally ready and able to supply the place." We need not wonder that Diomedes told the Professors, "that death, inevitable death, from which no potentate could protect them, awaited every traitor of the Order;" nor that the French Convention proposed to take off the German Princes and Generals by sword or poison, &c. Spartacus might tickle the fancy of his Order with the notion of ruling the world; but I imagine that his own immediate object was ruling the Order. The happiness of mankind was, like Weishaupt's Christianity, a mere tool, a tool which the _Regentes_ made a joke of. But Spartacus would rule the _Regentes_; this he could not so easily accomplish. His despotism was insupportable to most of them, and finally brought all to light. When he could not persuade them by his own firmness, and indeed by his superior talents and disinterestedness in other respects, and his unwearied activity, he employed jesuitical tricks, causing them to fall out with each other, setting them as spies on each other, and separating any two that he saw attached to each other, by making the one a Master of the other; and, in short, he left nothing undone that could secure his uncontrolled command. This caused Philo to quit the Order, and made _Bassus_, _Ton Torring_, _Kreitmaier_, and several other gentlemen, cease attending the meetings; and it was their mutual dissensions which made them speak too freely in public, and call on themselves so much notice. At the time of the discovery, the party of Weishaupt consisted chiefly of very mean people, devoted to him, and willing to execute his orders, that by being his servants, they might have the pleasure of commanding others. The objects, the undoubted objects of this Association, are surely dangerous and detestable; namely, to overturn the present constitutions of the European States, in order to introduce a chimera which the history of mankind shews to be contrary to the nature of man. _Naturam expellas furcâ, tamen usque recurret._ Suppose it possible, and done in peace, the new system could not stand unless every principle of activity in the human mind be enthralled, all incitement to exertion and industry removed, and man brought into a condition incapable of improvement; and this at the expence of every thing that is valued by the best of men--by misery and devastation--by loosening all the bands of society. To talk of morality and virtue in conjunction with such schemes is an insult to common sense; dissoluteness of manners alone can bring men to think of it. Is it not astonishing, therefore, to hear people in this country express any regard for this institution? Is it not most mortifying to think that there are Lodges of Illuminated among us? I think that nothing bids fairer for weaning our inconsiderate countrymen from having any connection with them, than the faithful account here given. I hope that there are few, very few of our countrymen, and none whom we call friend, who can think that an Order which held such doctrines, and which practised such things, can be any thing else than a ruinous Association, a gang of profligates. All their professions of the love of mankind are vain; their Illumination must be a bewildering blaze, and totally ineffectual for its purpose, for it has had no such influence on the leaders of the band; yet it seems quite adequate to the effects it has produced; for such are the characters of those who forget God. If we in the next place attend to their mode of education, and examine it by those rules of common sense that we apply in other cases of conduct, we shall find it equally unpromising. The system of Illuminatism is one of the explanations of Free Masonry; and it has gained many partisans. These explanations rest their credit and their preference on their own merits. There is something in themselves, or in one of them as distinguished from another, which procures it the preference for its own sake. Therefore, to give this Order any dependence on Free Masonry is to degrade the Order. To introduce a Masonic Ritual into a manly institution, is to degrade it to a frivolous amusement for great children. Men really exerting themselves to reform the world, and qualified for the task, must have been disgusted with such occupations. They betray a frivolous conception of the task in which they are really engaged. To imagine that men engaged in the struggle and rivalship of life, under the influence of selfish, or mean, or impetuous passions, are to be wheedled into candid sentiments, or a generous conduct, as a froward child may sometimes be made gentle and tractable by a rattle or humming-top, betrays a great ignorance of human nature, and an arrogant self-conceit in those who can imagine that all but themselves are babies. The further we proceed, the more do we see of this _want of wisdom_. The whole procedure of their instruction supposes such a complete surrender of freedom of thought, of common sense, and of common caution, that it seems impossible that it should not have alarmed every sensible mind. This indeed happened before the Order was seven years old. It was wise indeed to keep their _Areopagitæ_ out of sight; but who can be so silly as to believe that their unknown Superiors were all and always faultless men? But had they been the men they were represented to be,--If I have any knowledge of my own heart, or any capacity of drawing just inferences from the conduct of others, I am persuaded that the knowing his Superiors would have animated the pupil to exertion, that he might exhibit a pleasing spectacle to such intelligent and worthy judges. Did not the Stoics profess themselves to be encouraged in the scheme of life, by the thought that the immortal Gods were looking on and passing their judgments on their manner of acting the part assigned them? But what abject spirit will be contented with working, zealously working, for years, after a plan of which he is _never_ to learn the full meaning? In short, the only knowledge that he can perceive is knowledge in its worst form, _Cunning_. This must appear in the contrivances by which he will soon find that he is kept in complete subjection. If he is a true and zealous Brother, he has put himself in the power of his Superiors by his rescripts, which they required of him on pretence of their learning his own character, and of his learning how to know the characters of other men. In these rescripts they have got his thoughts on many delicate points, and on the conduct of others. His Directors may ruin him by betraying him; and this without being seen in it. I should think that wise men would know that none but weak or bad men would subject themselves to such a task. They exclude the good, the manly, the only fit persons for assisting them in their endeavours to inform and to rule the world. Indeed I may say that this exclusion is almost made already by connecting the Order with Free Masonry. Lodges are not the resorts of such men. They may sometimes be found there for an hour's relaxation. But these places are the haunts of the young, the thoughtless, the idle, the weak, the vain, or of designing Literati; and accordingly this is the condition of three-fourths of the Illuminati whose names are known to the public. I own that the reasons given to the pupil for prescribing these tasks are artful, and well adapted to produce their effect. During the flurry of reception, and the glow of expectation, the danger may not be suspected; but I hardly imagine that it will remain unperceived when the pupil sits down to write his first lesson. Mason Lodges, however, were the most likely places for finding and enlisting members. Young men, warmed by declamations teeming with the flimsy moral cant of Cosmo-politism, are in the proper frame of mind for this Illumination. It now appears also, that the dissensions in Free Masonry must have had great influence in promoting this scheme of Weishaupt's, which was, in many particulars, so unpromising, because it pre-supposes such a degradation of the mind. But when the schismatics in Masonry disputed with warmth, trifles came to acquire unspeakable importance. The hankering after wonder was not in the least abated by all the tricks which had been detected, and the impossibility of the wished-for discovery had never been demonstrated to persons prepossessed in its favour. They still _chose_ to believe that the symbols contained some important secret; and happy will be the man who finds it out. The more frivolous the symbols, the more does the heart cling to the mystery; and, to a mind in this anxious state, Weishaupt's proffer was enticing. He laid before them a scheme which was somewhat feasible, was magnificent, surpassing our conceptions, but at the same time such as permitted us to expatiate on the subject, and even to amplify it at pleasure in our imaginations without absurdity. It does not appear to me wonderful, therefore, that so many were fascinated till they became at last regardless of the absurdity and inconsistency of the means by which this splendid object was to be attained. Hear what Spartacus himself says of hidden mysteries. "Of all the means I know to lead men, the most effectual is a concealed mystery. The hankering of the mind is irresistible; and if once a man has taken it into his head that there is a mystery in a thing, it is impossible to get it out, either by argument or experience. And then, we can so change notions by merely changing a word. What more contemptible than _fanaticism_; but call it _enthusiasm_; then add the little word _noble_, and you may lead him over the world. Nor are we, in these bright days, a bit better than our fathers, who found the pardon of their sins mysteriously contained in a much greater sin, viz. leaving their family, and going barefooted to Rome." Such being the employment, and such the disciples, should we expect the fruits to be very precious? No. The doctrines which were gradually unfolded were such as suited those who continued in the _Cursus Academicus_. Those who did not, because they did not like them, got a _Sta bene_; they were not fit for advancement. The numbers however were great; Spartacus boasted of 600 in Bavaria alone in 1783. We don't know many of them; few of those we know were in the upper ranks of life; and I can see that it required much wheedling, and many letters of long worded German compliments from the proud Spartacus, to win even a young Baron or a Graf just come of age. Men in an easy situation in life could not brook the employment of a spy, which is base, cowardly, and corrupting, and has in all ages and countries degraded the person who engages in it. Can the person be called wise who thus enslaves himself? Such persons give up the right of private judgment, and rely on their unknown Superiors with the blindest and most abject confidence. For their sakes, and to rivet still faster their own fetters, they engage in the most corrupting of all employments--and for what?--To learn something more of an Order, of which every degree explodes the doctrine of a former one. Would it have hurt the young _Illuminatus_ to have it explained to him all at once? Would not this fire his mind--when he sees with the same glance the great object, and the fitness of the means for attaining it? Would not the exalted characters of the Superiors, so much excelling himself in talents, and virtue, and happiness, (otherwise the Order is good for nothing,) warm his heart, and fill him with emulation, since he sees in them, that what is so strongly preached to him is an attainable thing? No, no--it is all a trick; he must be kept like a child, amused with rattles, and stars, and ribands--and all the satisfaction he obtains is, like the Masons, the diversion of seeing others running the same gauntlet. Weishaupt acknowledges that the great influence of the Order may be abused. Surely, in no way so easily or so fatally as by corrupting or seductive lessons in the beginning. The mistake or error of the pupil is undiscoverable by himself, (according to the genuine principles of Illumination,) for the pupil must believe his Mentor to be infallible--with him alone he is connected--his lessons only must he learn. Who can tell him that he has gone wrong--or who can set him right? Here, therefore, there is confusion and deficiency. There must be some standard to which appeal can be made; but this is inaccessible to all within the pale of the Order; it is therefore without this pale, and independent of the Order--and it is attainable only by abandoning the Order. The QUIBUS LICET, the PRIMO, the SOLI, can procure no light to the person who does not know that he has been led out of the right road to virtue and happiness. The Superiors indeed draw much useful information from these reports, though they affect to stand in no need of it, and they make a cruel return. All this is so much out of the natural road of instruction, that, on this account alone, we may presume that it is wrong. We are generally safe when we follow nature's plans. A child learns in his father's house, by seeing, and by imitating, and in common domestic education, he gets much useful knowledge, and the chief habits which are afterwards to regulate his conduct. Example does almost every thing; and, with respect to what may be called living, as distinguishable from profession, speculation and argumentative instruction are seldom employed, or of any use. The indispensableness of mutual forbearance and obedience, for domestic peace and happiness, forms most of these habits; and the child, under good parents, is kept in a situation that makes virtue easier than vice, and he becomes wise and good without any express study about the matter. But this Illumination plan is darkness over all--it is too artificial--and the topics, from which counsel is to be drawn, cannot be taken from the peculiar views of the Order--for these are yet a secret for the pupil--and must ever be a secret for him while under tuition. They must therefore be drawn from common sources, and the Order is of no use; all that can naturally be effectuated by this Association is the forming, and assiduously fostering a narrow, Jewish, corporation spirit, totally opposite to the benevolent pretensions of the Order. The pupil can see nothing but this, that there is a set of men, whom he does not know, who may acquire incontroulable power, and may perhaps make use of him, but for what purpose, and in what way, he does not know; how can he know that his endeavours are to make man happier, any other way than as he might have known it without having put this collar round his own neck? These reflections address themselves to all men who profess to conduct themselves by the principles and dictates of common sense and prudence, and who have the ordinary share of candour and good-will to others. It requires no singular sensibility of heart, nor great generosity, to make such people think the doctrines and views of the Illuminati false, absurd, foolish, and ruinous. But I hope that I address them to thousands of my countrymen and friends, who have much higher notions of human nature, and who cherish with care the affections and the hopes that are suited to a rational, a benevolent, and a high-minded being, capable of endless improvement. To those who enjoy the cheering confidence in the superintendance and providence of God, who consider themselves as creatures whom he has made, and whom he cares for, as the subjects of his moral government, this Order must appear with every character of falsehood and absurdity on its countenance. What CAN BE MORE IMPROBABLE than this, that He, whom we look up to as the contriver, the maker, and director of this goodly frame of things, should have so far mistaken his own plans, that this world of rational creatures should have subsisted for thousands of years, before a way could be found out, by which his intention of making men good and happy could be accomplished; and that this method did not occur to the great Artist himself, nor even to the wisest, and happiest, and best men upon earth; but to a few insignificant persons at Munich in Bavaria, who had been trying to raise ghosts, to change lead into gold, to tell fortunes, or discover treasures, but had failed in all their attempts; men who had been engaged for years in every whim which characterises a weak, a greedy, or a gloomy mind? Finding all these beyond their reach, they combined their powers, and, at once, found out this infinitely more important SECRET--for secret it must still be, otherwise not only the Deity, but even these philosophers, will still be disappointed. Yet this is the doctrine that must be swallowed by the Minervals and the _Illuminati Minores_, to whom it is not yet safe to disclose the grand secret, _that there is no such superintendance of Deity_. At last, however, when the pupil has conceived such exalted notions of the knowledge of his teachers, and such low notions of the blundering projector of this world, it may be no difficult matter to persuade him that all his former notions were only old wives tales. By this time he must have heard much about superstition, and how men's minds have been dazzled by this splendid picture of a Providence and a moral government of the universe. It now appears incompatible with the great object of the Order, the principles of universal liberty and equality--it is therefore rejected without farther examination, for this reason alone. This was precisely the argument used in France for rejecting revealed religion. It was incompatible with their Rights of Man. It is richly worth observing how this principle can warp the judgment, and give quite another appearance to the same object. The reader will not be displeased with a most remarkable instance of it, which I beg leave to give at length. Our immortal Newton, whom the philosophers of Europe look up to as the honour of our species, whom even Mr. Bailly, the President of the National Assembly of France, and Mayor of Paris, cannot find words sufficiently energetic to praise; this patient, sagacious, and successful observer of nature, after having exhibited to the wondering world the characteristic property of that principle of material nature by which all the bodies of the solar system are made to form a connected and permanent universe; and after having shown that this law of action alone was adapted to this end, and that if gravity had deviated but one thousandth part from the inverse duplicate ratio of the distances, the system must, in the course of a very few revolutions, have gone into confusion and ruin--he sits down, and views the goodly scene,--and then closes his Principles of Natural Philosophy with this reflection (his _Scholium generale_): "This most elegant frame of things could not have arisen, unless by the contrivance and the direction of a wise and powerful Being; and if the fixed stars are the centres of systems, these systems must be similar; and all these, constructed according to the same plan, are subject to the government of _one_ Being. All these he governs, not as the soul of the world, but as the Lord of all; therefore, on account of his government, he is called the Lord God--_Pantokrator_; for God is a relative term, and refers to subjects. Deity is God's government, not of his own body, as those think who consider him as the soul of the world, but of his servants. The supreme God is a Being eternal, infinite, absolutely perfect. But a being, however perfect, without government, is not God; for we say, _my_ God, your God, the God of Israel. We cannot say _my_ eternal, _my_ infinite. We may have some notions indeed of his attributes, but can have none of his nature. With respect to bodies, we see only shapes and colour--hear only sounds--touch only surfaces. These are attributes of bodies; but of their essence we know nothing. As a blind man can form no notion of colours, we can form none of the manner in which God perceives, and understands, and influences every thing. "Therefore we know God only by his attributes. What are these? The wise and excellent contrivance, structure, and final aim of all things. In these his perfections we admire him, and we wonder. In his direction or government, we venerate and worship him--we worship him as his servants; and God, without dominion, without providence, and final aims, is Fate--not the object either of reverence, of hope, of love, or of fear." But mark the emotions which affected the mind of another excellent observer of Nature, the admirer of Newton, and the person who has put the finishing stroke to the Newtonian philosophy, by showing that the acceleration of the moon's mean motion, is the genuine result of a gravitation decreasing in the precise duplicate ratio of the distance inversely; I mean Mr. Delaplace, one of the most brilliant ornaments of the French academy of sciences. He has lately published the _Systeme du Monde_, a most beautiful compend of astronomy and of the Newtonian philosophy. Having finished his work with the same observation, "That a gravitation inversely proportional to the squares of the distances was the only principle which could unite material Nature into a permanent system;" _he_ also sits down--surveys the scene--points out the parts which he had brought within our ken--and then makes this reflection: "Beheld in its totality, astronomy is the noblest monument of the human mind, its chief title to intelligence. But, seduced by the illusions of sense, and by self-conceit, we have long considered ourselves as the centre of these motions; and our pride has been punished by the groundless fears which we have created to ourselves. We imagine, forsooth, that all this is for us, and that the stars influence our destinies! But the labours of ages have convinced us of our error, and we find ourselves on an insignificant planet, almost imperceptible in the immensity of space. But the sublime discoveries we have made richly repay this humble situation. Let us cherish these with care, as the delight of thinking beings--they have destroyed our mistakes as to our relation to the rest of the universe; errors which were the more fatal, because the social Order depends on justice and truth alone. Far be from us the dangerous maxim, that it is sometimes useful to depart from these, and to deceive men, in order to insure their happiness; but cruel experience has shewn us that these laws are never totally extinct." There can be no doubt as to the meaning of these last words--they cannot relate to astrology--this was entirely out of date. The "attempts to deceive men, in order to insure their happiness," can only be those by which we are made to think too highly of ourselves. "Inhabitants of this pepper-corn, we think ourselves the peculiar favourites of Heaven, nay the chief objects of care to a Being, the Maker of all; and then we imagine that, after this life, we are to be happy or miserable, according as we accede or not to this subjugation to opinions which enslave us. But truth and justice have broken these bonds."--But where is the force of the argument which entitles this perfecter of the Newtonian philosophy to exult so much? It all rests on this, That this earth is but as a grain of mustard-seed. Man would be more worth attention had he inhabited Jupiter or the Sun. Thus may a Frenchman look down on the noble creatures who inhabit Orolong or Pelew. But whence arises the absurdity of the intellectual inhabitants of this pepper-corn being a proper object of attention? it is because our shallow comprehensions cannot, at the same glance, see an extensive scene, and perceive its most minute detail. David, a King, and a soldier, had some notions of this kind. The heavens, it is true, pointed out to him a Maker and Ruler, which is more than they seem to have done to the Gallic philosopher; but David was afraid that he would be forgotten in the crowd, and cries out, "Lord what is man that thou art mindful of _him_?" But David gets rid of his fears, not by becoming a philosopher, and discovering all this to be absurd,--he would still be forgotten,--he at once thinks of what he is--a noble creature--high in the scale of nature. "But," says he, "I had forgotten myself. Thou hast made man but a little lower than the angels--thou hast crowned him with glory and honour--thou hast put all things under his feet." Here are exalted sentiments, fit for the creature whose ken pierces through the immensity of the visible universe, and who sees his relation to the universe, being nearly allied to its Sovereign, and capable of rising continually in his rank, by cultivating those talents which distinguish and adorn it. Thousands, I trust, there are, who think that this life is but a preparation for another, in which the mind of man will have the whole wonders of creation and of providence laid open to its enraptured view--where it will see and comprehend with one glance what Newton, the most patient and successful of all the observers of nature, took years of meditation to find out--where it will attain that pitch of wisdom, goodness, and enjoyment, of which our consciences tell us we are capable, though it far surpasses that of the wisest, the best, and the happiest of men. Such persons will consider this Order as degrading and detestable, and as in direct opposition to their most confident expectations: For it pretends to what is impossible, to perfect peace and happiness in this life. They believe, and they feel, that man must be made perfect through sufferings, which shall call into action powers of mind that otherwise would never have unfolded themselves--powers which are frequently sources of the purest and most soothing pleasures, and naturally make us rest our eyes and hopes on that state where every tear shall be wiped away, and where the kind affections shall become the never-failing sources of pure and unfading delight. Such persons see the palpable absurdity of a preparation which is equally necessary for all, and yet must be confined to the minds of a few, who have the low and indelicate appetite for frivolous play-things, and for gross sensual pleasures. Such minds will turn away from this boasted treat with loathing and abhorrence. I am well aware that some of my readers may smile at this, and think it an enthusiastical working up of the imagination, similar to what I reprobate in the case of Utopian happiness in a state of universal Liberty and Equality. It is like, they will say, to the declamation in a sermon by persons of the trade, who are trained up to finesse, by which they allure and tickle weak minds. I acknowledge that in the present case I do not address myself to the cold hearts, who contentedly "_Sink and slumber in their cells of clay_;" ----Peace to all such;----but to the "_felices animæ, quibus hæc cognoscere cura_;"--to those who _have enjoyed_ the pleasures of science, who have been successful--who have made discoveries--who have really illuminated the world--to the Bacons, the Newtons, the Lockes.--Allow me to mention one, Daniel Bernoulli, the most elegant mathematician, the only philosopher, and the most worthy man, of that celebrated family. He said to a gentleman, (Dr. Staehling,) who repeated it to me, that "when reading some of those wonderful guesses of Sir Isaac Newton, the subsequent demonstration of which has been the chief source of fame to his most celebrated commentators--his mind has sometimes been so overpowered by thrilling emotions, that he has wished that moment to be his last; and that it was this which gave him the clearest conception of the happiness of heaven." If such delightful emotions could be excited by the perception of mere truth, what must they be when each of these truths is an instance of wisdom, and when we recollect, that what we call wisdom in the works of nature, is always the nice adaptation of means for producing _beneficent_ ends; and that each of these affecting qualities is susceptible of degrees which are boundless, and exceed our highest conceptions? What can this complex emotion or feeling be but rapture? But Bernoulli is a Doctor of Theology--and therefore a suspicious person, perhaps one of the combination hired by despots to enslave us. I will take another man, a gentleman of rank and family, a soldier, who often signalised himself as a naval commander--who at one time forced his way through a powerful fleet of the Venetians with a small squadron, and brought relief to a distressed garrison. I would desire the reader to peruse the conclusion of Sir Kenhelm Digby's _Treatises on Body and Mind_; and after having reflected on the state of science at the time this author wrote, let him coolly weigh the incitements to manly conduct which this soldier finds in the differences observed between body and mind; and then let him say, on his conscience, whether they are more feeble than those which he can draw from the eternal sleep of death. If he thinks that they are--he is in the proper frame for initiation into Spartacus's higher mysteries. He may be either MAGUS or REX. Were this a proper place for considering the question as a question of science or truth, I would say, that every man who has been a _successful_ student of nature, and who will rest his conclusions on the same maxims of probable reasoning that have procured him success in his past researches, will consider it as next to certain that there is another state of existence for rational man. For he must own, that if this be not the case, there is a most singular exception to a proposition which the whole course of his experience has made him consider as a truth founded on universal induction, viz. that _nature accomplishes all her plans_, and that every class of beings attains all the improvement of which it is capable. Let him but turn his thoughts inward, he will feel that his intellect is capable of improvement, in comparison with which Newton is but a child. I could pursue this argument very far, and (I think) warm the heart of every man whom I should wish to call my friend. What opinion will be formed of this Association by the modest, the lowly-minded, the candid, who acknowledge that they too often feel the superior force of present and sensible pleasures, by which their minds are drawn off from the contemplation of what their consciences tell them to be right,--to be their dutiful and filial sentiments and emotions respecting their great and good Parent--to be their dutiful and neighbourly affections, and their proper conduct to all around them--and which diminish their veneration for that purity of thought and moderation of appetite which becomes their noble natures? What must _they_ think of this Order? Conscious of frequent faults, which would offend themselves if committed by their dearest children, they look up to their Maker with anxiety--are grieved to have so far forgotten their duty, and fearful that they may again forget it. Their painful experience tells them that their reason is often too weak, their information too scanty, or its light is obstructed by passion and prejudices, which distort and discolour every thing; or it is unheeded during their attention to present objects. Happy should they be, if it should please their kind Parent to remind them of their duty from time to time, or to influence their mind in any way that would compensate for their own ignorance, their own weakness, or even their indolence and neglect. They dare not expect such a favour, which their modesty tells them they do not deserve, and which they fear may be unfit to be granted; but when such a comfort is held out to them, with eager hearts they receive it--they bless the kindness that granted it, and the hand that brings it.----Such amiable characters have appeared in all ages, and in all situations of mankind. They have not in all instances been wise--often have they been precipitate, and have too readily caught at any thing which pretended to give them the so much wished-for assistances; and, unfortunately, there have been enthusiasts, or villains, who have taken advantage of this, universal wish of anxious man; and the world has been darkened by cheats, who have misrepresented God to mankind, have filled us with vain terrors, and have then quieted our fears by fines, and sacrifices, and mortifications, and services, which they said were more than sufficient to expiate all our faults. Thus was our duty to our neighbour, to our own dignity, and to our Maker and Parent, kept out of sight, and religion no longer came in aid to our sense of right and wrong; but, on the contrary, by these superstitions it opened the doors of heaven to the worthless and the wicked.--But I wish not to speak of these men, but of the good, the candid, the MODEST, the HUMBLE, who know their failings, who love their duties, but wish to know, to perceive, and to love them still more. These are they who think and believe that "the Gospel has brought life and immortality to light," that is, within their reach. They think it worthy of the Father of mankind, and they receive it with thankful hearts, admiring above all things the simplicity of its morality, comprehended in one sentence, "Do to another what you can reasonably wish that another should do to you," and THAT PURITY OF THOUGHT AND MANNERS WHICH DISTINGUISHES IT FROM ALL THE SYSTEMS OF MORAL INSTRUCTION THAT HAVE EVER BEEN OFFERED TO MEN. Here they find a ground of resignation under the troubles of life, and a support in the hour of death, quite suited to the diffidence or their own character. Such men are ready to grant that the Stoics were persons of noble and exalted minds, and that they had worthy conceptions of the rank of man in the scale of God's works; but they confess that they themselves do not feel all that support from Stoical principles which man too frequently needs; and they say that they are not singular in their opinions, but that the bulk of mankind are prevented, by their want of heroic fortitude, by their situation, or their want of the opportunities of cultivating their native strength of mind, from ever attaining this hearty submission to the will of the Deity. They maintain, that the Stoics were but a few, a very few, from among many millions--and therefore _their_ being satisfied was but a trifle amidst the general discontent, and anxiety, and despair.--Such men will most certainly start back from this Illumination with horror and fright--from a Society which gives the lie to their fondest expectations, makes a sport of their grounds of hope, and of their deliverer; and which, after laughing at their credulity, bids them shake off all religion whatever, and denies the existence of that Supreme Mind, the pattern of all excellence, who till now had filled their thoughts with admiration and love--from an Order which pretends to free them from spiritual bondage, and then lays on their necks a load ten times more oppressive and intolerable, from which they have no power of ever escaping. Men of sense and virtue will spurn at such a proposal; and even the profligate, who trade with Deity, must be sensible that they will be better off with their priests, whom they know, and among whom they may make a selection of such as will with patience and gentleness clear up their doubts, calm their fears, and encourage their hopes. And all good men, all lovers of peace and of justice, will abhor and reject the thought of overturning the present constitution of things, faulty as it may be, merely in the endeavour to establish another, which the vices of mankind may subvert again in a twelvemonth. They must see, that in order to gain their point, the proposers have found it necessary to destroy the grounds of morality, by permitting the most wicked means for accomplishing any end that our fancy, warped by passion or interest, may represent to us as of great importance. They see, that instead of morality, vice must prevail, and that therefore there is no security for the continuance of this Utopian felicity; and, in the mean time, desolation and misery must lay the world waste during the struggle, and half of those for whom we are striving will be swept from the face of the earth. We have but to look to France, where in eight years there have been more executions and spoliations and distresses of every kind by the _pouvoir revolutionnaire_, than can be found in the long records of that despotic monarchy. There is nothing in the whole constitution of the Illuminati that strikes me with more horror than the proposals of Hercules and Minos to enlist the women in this shocking warfare with all that "is good, and pure, and lovely, and of good report." They could not have fallen on any expedient that will be more effectual and fatal. If any of my countrywomen shall honour these pages with a reading, I would call on them, in the most earnest manner, to consider this as an affair of the utmost importance to themselves. I would conjure them by the regard they have for their own dignity, and for their rank in society, to join against these enemies of human nature and profligate degraders of the sex; and I would assure them that the present state of things almost puts it in their power to be the saviours of the world. But if they are remiss, and yield to the seduction, they will fall from that high state to which they have arisen in Christian Europe, and again sink into that insignificancy or slavery in which the sex is found in all ages and countries out of the hearing of Christianity. I hope that my countrywomen will consider this solemn address to them as a proof of the high esteem in which I hold them. They will not be offended then if, in this season of alarm and anxiety, when I wish to impress their minds with a serious truth, I shall wave ceremony, which is always designing, and speak of them in honest but decent plainness. Man is immersed in luxury. Our accommodations are now so numerous that every thing is pleasure. Even in very sober situations in this highly-cultivated Society, there is hardly a thing that remains in the form of a necessary of life, or even of a mere conveniency--every thing is ornamented--it must not appear of use--it must appear as giving some sensible pleasure. I do not say this by way of blaming--it is nature--man is a refining creature, and our most boasted acquirements are but refinements on our necessary wants. Our hut becomes a palace, our blanket a fine dress, and our arts become sciences. This discontent with the natural condition of things, and this disposition to refinement, is a characteristic of our species, and is the great employment of our lives. The direction which this propensity chances to take in any age or nation, marks its character in the most conspicuous and interesting manner. All have it in some degree, and it is very conceivable that, in some, it may constitute the chief object of attention. If this be the case in any nations, it is surely most likely to be so in those where the accommodations of life are the most numerous--therefore in a rich and luxurious nation. I may surely, without exaggeration or reproach, give that appellation to our own nation at this moment. If you do not go to the very lowest class of people, who must labour all day, is it not the chief object of all to procure _perceptible pleasure_ in one way or another? The sober and busy struggle in the thoughts and hopes of getting the means of enjoying the _comforts_ of life without farther labour--and many have no other object than pleasure. Then let us reflect that it is woman that is to _grace_ the whole.--It is in nature, it is the very constitution of man, that woman, and every thing connected with woman, must appear as the ornament of life. That this mixes with every other social sentiment, appears from the conduct of our species in all ages and in every situation. This I presume would be the case even though there were no qualities in the sex to justify it. This sentiment respecting the sex is necessary, in order to rear so helpless, so nice, and so improveable a creature as man; without it, the long abiding task could not be performed:--and I think that I may venture to say that it is performed in the different states of society nearly in proportion as this preparatory and indispensable sentiment is in force. On the other hand, I think it no less evident that it is the desire of the women to be agreeable to the men, and that they will model themselves according to what they think will please. Without this adjustment of sentiments by nature, nothing would go on. We never observe any such want of symmetry in the works of God. If, therefore, those who take the lead, and give the fashion in society, were wise and virtuous, I have no doubt but that the women would set the brightest pattern of every thing that is excellent. But if the men are nice and fastidious sensualists, the women will be refined and elegant voluptuaries. There is no deficiency in the female mind, either in talents or in dispositions; nor can we say with certainty that there is any subject of intellectual or moral discussion in which women have not excelled. If the delicacy of their constitution, and other physical causes, allow the female sex a smaller share of some mental powers, they possess others in a superior degree, which are no less respectable in their own nature, and of as great importance to society. Instead of descanting at large on their powers of mind, and supporting my assertions by the instances of a Hypatia, a Schurman, a Zenobia, an Elizabeth, &c. I may repeat the account given of the sex by a person of uncommon experience, who saw them without disguise, or any motive that could lead them to play a feigned part--Mr. Ledyard, who traversed the greatest part of the world, for the mere indulgence of his taste for observation of human nature; generally in want, and often in extreme misery. "I have (says he) always remarked that women, in all countries, are civil, obliging, tender, and humane: that they are ever inclined to be gay and cheerful, timorous and modest; and that they do not hesitate, like men, to perform a kind or generous action.--Not haughty, not arrogant, not supercilious, they are full of courtesy, and fond of society--more liable in general to err than man, but in general, also, more virtuous, and performing more good actions than he. To a woman, whether civilized or savage, I never addressed myself in the language of decency and friendship--without receiving a decent and friendly answer--with man it has often been otherwise. "In wandering over the barren plains of inhospitable Denmark, through honest Sweden, and frozen Lapland, rude and churlish Finland, unprincipled Russia, and the wide spread regions of the wandering Tartar,--if hungry, dry, cold, wet, or sick, the women have ever been friendly to me, and uniformly so; and to add to this virtue, (so worthy of the appellation of benevolence,) these actions have been performed in so free and so kind a manner, that if I was thirsty, I drank the sweetest draught, and if hungry, I ate the coarse meal with a double relish." And these are they whom Weishaupt would corrupt! One of these, whom he had embraced with fondness, would he have murdered, to save his honour, and qualify himself to preach virtue! But let us not be too severe on Weishaupt--let us wash ourselves clear of all stain before we think of reprobating him. Are we not guilty in some degree, when we do not cultivate in the women those powers of mind, and those dispositions of heart, which would equally dignify them in every station as in those humble ranks in which Mr. Ledyard most frequently saw them? I cannot think that we do this. They are not only to _grace_ the whole of cultivated society, but it is in their faithful and affectionate personal attachment that we are to find the sweetest pleasures that life can give. Yet in all these situations where the manner in which they are treated is not dictated by the stern laws of necessity, are they not trained up for mere amusement--are not serious occupations considered as a task which hurts their loveliness? What is this but selfishness, or as if they had no virtues worth cultivating? Their _business_ is supposed to be the ornamenting themselves, as if nature did not dictate this to them already, with at least as much force as is necessary. Every thing is prescribed to them _because it makes them more lovely_--even their moral lessons are enforced by this argument, and Miss Woolstoncraft is perfectly right when she says that the fine lessons given to young women by Fordyce or Rousseau are nothing but selfish and refined voluptuousness. This advocate of her sex puts her sisters in the proper point of view, when she tells them that they are, like man, the subjects of God's moral government,--like man, preparing themselves for boundless improvement in a better state of existence. Had she adhered to this view of the matter, and kept it constantly in sight, her book (which doubtless contains many excellent things, highly deserving of their serious consideration) would have been a most valuable work. She justly observes, that the virtues of the sex are great and respectable, but that in our mad chace of pleasure, only pleasure, they are little thought of or attended to. Man trusts to his own uncontroulable power, or to the general goodness of the sex, that their virtues will appear when we have occasion for them;--"but we will send for these some other time:"--Many noble displays do they make of the most difficult attainments. Such is the patient bearing up under misfortunes, which has no brilliancy to support it in the effort. This is more difficult than braving danger in an active and conspicuous situation. How often is a woman left with a family, and the shattered remains of a fortune, lost perhaps by dissipation or by indolence--and how seldom, how very seldom, do we see woman shrink from the task, or discharge it with negligence? Is it not therefore folly next to madness, not to be careful of this our greatest blessing--of things which so nearly concern our peace--nor guard ourselves, and these our best companions and friends, from the effects of this fatal Illumination? It has indeed brought to light what dreadful lengths men will go, when under the fanatical and dazzling glare of happiness in a state of liberty and equality, and spurred on by insatiable luxury, and not held in check by moral feelings and the restraints of religion--and mark, reader, that the women have here also taken the complexion of the men, and have even gone beyond them. If we have seen a son present himself to the National Assembly of France, professing his satisfaction with the execution of his father three days before, and declaring himself a true citizen, who prefers the nation to all other considerations; we have also seen, on the same day, wives denouncing their husbands, and (O shocking to human nature!) mothers denouncing their sons, as bad citizens and traitors. Mark too what return the women have met with for all their horrid services, where, to express their sentiments of civism and abhorrence of royalty, they threw away the character of their sex, and bit the amputated limbs of their murdered countrymen[10]. Surely these patriotic women merited that the rights of their sex should be considered in full council, and they were well entitled to a seat; but there is not a single act of their government in which the sex is considered as having any rights whatever, or that they are things to be cared for. [10] I say this on the authority of a young gentleman, an emigrant, who saw it, and who said, that they were women, not of the dregs of the Palais Royal, nor of infamous character, but well dressed.--I am sorry to add, that the relation, accompanied with looks of horror and disgust, only provoked a contemptuous smile from an illuminated British Fair-one. Are not the accursed fruits of Illumination to be seen in the present humiliating condition of woman in France? pampered in every thing that can reduce them to the mere instruments of animal pleasure. In their present state of national moderation (as they call it) and security, see Madame Tallien come into the public theatre, accompanied by other _beautiful_ women, (I was about to have misnamed them Ladies,) laying aside all modesty, and presenting themselves to the public view, with bared limbs, _à la Sauvage_, as the alluring objects of desire. I make no doubt but that this is a serious matter, encouraged, nay, prompted by government. To keep the minds of the Parisians in the present fever of dissolute gaiety, they are at more expence from the national treasury for the support of the sixty theatres, than all the pensions and honorary offices in Britain, three times told, amount to. Was not their abominable farce in the church of Notre Dame a bate of the same kind in the true spirit of Weishaupt's _Eroterion_? "We do not," said the high priest, "call you to the worship of inanimate idols. Behold a master-piece of nature, (lifting up the veil which concealed the naked charms of the beautiful Madms. Barbier): This sacred image should inflame all hearts." And it did so; the people shouted out, "No more altars, no more priests, no God but the God of Nature." Orleans, the first prince of the blood, did not scruple to prostitute his daughter, if not to the embraces, yet to the wanton view of the public, with the precise intention of inflaming their desires. (See the account given of the dinners at Sillery's, by Camille Desmoulines, in his speech against the Brissotins.) But what will be the end of all this? The fondlings of the wealthy will be pampered in all the indulgences which fastidious voluptuousness finds necessary for varying or enhancing its pleasures; but they will either be slighted as toys, or they will be immured; and the companions of the poor will be drudges and slaves. I am fully persuaded that it was the enthusiastic admiration of Grecian democracy that recommended to the French nation the dress _à la Grecque_, which exhibits not the elegant, ornamented beauty, but the alluring female, fully as well as Madame Tallien's dress _à la Sauvage_. It was no doubt with the same adherence to _serious principle_, that Mademoiselle Therouanne was most beautifully dressed _à l'Amazonne_ on the 5th of October 1789, when she turned the heads of so many young officers of the regiments at Versailles. The Cythera, the _hominum divunque voluptas_, at the cathedral of Notre Dame, was also dressed _à la Grecque_: There is a most evident and characteristic change in the whole system of female dress in France. The _Filles de l'Opera_ always gave the _ton_, and were surely withheld by no rigid principle. They sometimes produced very extravagant and fantastic forms, but these were almost always in the style of the highest ornament, and they trusted, for the rest of the impression which they wished to make, to the fascinating expression of elegant movements. This indeed was wonderful, and hardly conceivable by any who have not seen a grand ballet performed by good actors. I have shed tears of the most sincere and tender sorrow during the exhibition of Antigone, set to music by Traëtta, and performed by Madame Meilcour and S^{re} Torelli, and Zantini. I can easily conceive the impression to be still stronger, though perhaps of another kind, when the former superb dresses are changed for the expressive simplicity of the Grecian. I cannot help thinking that the female ornaments in the rest of Europe, and even among ourselves, have less elegance since we lost the sanction of the French court. But see how all this will terminate, when we shall have brought the sex so low, and will not even wait for a Mahometan paradise. What can we expect but such a dissoluteness of manners, that the endearing ties of relation and family, and mutual confidence within doors, will be slighted, and will cease; and every man must stand up for himself, single and alone? _Foecunda culpæ sæcula nuptias Primum inquinavêre, et genus, et domos. Hoc fonte derivata clades In patriam populumque fluxit._ HOR. iii. 6. 17. This is not the suggestion of prudish fear, I think it is the natural course of things, and that France is at this moment giving to the world the fullest proof of Weishaupt's sagacity, and the judgment with which he has formed his plans. Can it tend to the improvement of our morals or manners to have our ladies frequent the gymnastic theatres, and see them decide, like the Roman matrons, on the merits of a naked gladiator or wrestler? Have we not enough of this already with our vaulters and posture-masters, and should we admire any lady who had a rage for such spectacles? Will it improve our taste to have our rooms ornamented with such paintings and sculptures as filled the cenaculum, and the study of the refined and elegant moralist Horace, who had the art--_ridendo dicere verum_? Shall we be improved when such indulgences are thought compatible with such lessons as he generally gives for the conduct of life? The pure Morality of Illuminatism is now employed in stripping Italy of all those precious remains of ancient art and voluptuousness; and Paris will ere long be the deposit and the resort of artists from all nations, there to study the works of ancient masters, and to return from thence panders of public corruption. The plan is masterly, and the low-born Statesmen and Generals of France may in this respect be set on a level with a Colbert or a Condé. But the consequences of this Gallic dominion over the minds of fallen man will be as dreadful as their dominion over their lives and fortunes. Recollect in what manner Spartacus proposed to corrupt his sisters (for we need not speak of the manner in which he expected that this would promote his plan--this is abundantly plain). It was by destroying their moral sentiments, and their sentiments of religion. Recollect what is the recommendation that the Atheist Minos gives of his step-daughters, when he speaks of them, as proper persons for the Lodge of Sisters. "They have got over all prejudices, and, in matters of religion they think as I do." These profligates judged rightly that this affair required much caution, and that the utmost attention to decency, and even delicacy, must be observed in their rituals and ceremonies, otherwise the women would be _disgusted_. This was judging fairly of the feelings of a female mind. But they judged falsely, and only according to their own coarse experience, when they attributed their _disgust_ and their fears to coyness. Coyness is indeed the instinctive attribute of the female. In woman it is very great, and it is perhaps the genuine source of the disgust of which the Illuminati were suspicious. But they have been dim-sighted indeed, or very unfortunate in their acquaintance, if they never observed any other source of repugnance in the mind of woman to what is immoral or immodest--if they did not see dislike--moral disapprobation. Do they mean to insinuate, that in that regard which modest women express in all their words and actions, for what every one understands by the terms decency, modesty, and the disapprobation of every thing that violates those feelings, the women only show female coyness? Then are they very blind instructors. But they are not so blind. The account given of the initiation of a young Sister at Frankfort, under the feigned name _Psycharion_, shows the most scrupulous attention to the moral feelings of the sex; and the confusion and disturbance which, after all their care, it occasioned among the ladies, shows, that when they thought all right and delicate, they had been but coarse judges. Minos damns the ladies there, because they are too free, too rich, too republican, and too wise, for being led about by the nose (this is his own expression). But Philo certainly thought more correctly of the sex in general, when he says, Truth is a modest girl: She may be handed about like a lady, by good sense and good manners, but must not be bullied and driven about like a strumpet. I would here insert the discourses or addresses which were made on that occasion to the different classes of the assembly, girls, young ladies, wives, young men, and strangers, which are really ingenious and well composed, were they not such as would offend my fair countrywomen. The religious sentiments by which mortals are to be assisted, even in the discharge of their moral duties, and still more, the sentiments which are purely religious, and have no reference to any thing here, are precisely those which are most easily excited in the mind of woman. Affection, admiration, filial reverence, are, if I mistake not exceedingly, those in which the women far surpass the men; and it is on this account that we generally find them so much disposed to devotion, which is nothing but a sort of fond indulgence of those affections without limit to the imagination. The enraptured devotee pours out her soul in expressions of these feelings, just as a fond mother mixes the caresses given to her child with the most extravagant expressions of love. The devotee even endeavours to excite higher degrees of these affections, by expatiating on such circumstances in the divine conduct with respect to man as naturally awaken them; and he does this without any fear of exceeding; because Infinite Wisdom and Goodness will always justify the sentiment, and free the expression of it from all charge of hyperbole or extravagance. I am convinced, therefore, that the female mind is well adapted to cultivation by means of religion, and that their native softness and kindness of heart will always be sufficient for procuring it a favourable reception from them. It is therefore with double regret that I see any of them join in the arrogant pretensions of our Illuminated philosophers, who see no need of such assistances for the knowledge and discharge of their duties. There is nothing so unlike that general modesty of thought, and that diffidence, which we are disposed to think the character of the female mind. I am inclined to think, that such deviations from the general conduct of the sex are marks of a harsher character, of a heart that has less sensibility, and is on the whole less amiable than that of others. Yet it must be owned that there are some such among us. Much, if not the whole of this perversion, has, I am persuaded, been owing to the contagion of bad example in the men. They are made familiar with such expressions--their first horror is gone, and (would to heaven that I were mistaken!) some of them have already wounded their consciences to such a degree, that they have some reason to wish that religion may be without foundation. But I would call upon all, and _these_ women in particular, to consider this matter in another light--as it may affect themselves in this life; as it may affect their rank and treatment in ordinary society. I would say to them, that if the world shall once adopt the belief that this life is our all, then the true maxim of rational conduct will be, to "eat and to drink, since to-morrow we are to die;" and that when they have nothing to trust to but the fondness of the men, they will soon find themselves reduced to slavery. The crown which they now wear will fall from their heads, and they will no longer be the arbiters of what is lovely in human life. The empire of beauty is but short; and even in republican France, it will not be many years that Madame Tallien can fascinate the Parisian Theatre by the exhibition of her charms. Man is fastidious and changeable, he is the stronger animal, and can always take his own will with respect to woman. At present he is with-held by respect for her moral worth--and many are with-held by religion--and many more are with-held by public laws, which laws were framed at a time when religious truths influenced the minds and the conduct of men. When the sentiments of men change, they will not be so foolish as to keep in force laws which cramp their strongest desires. Then will the rich have their Harems, and the poor their drudges. Nay, it is not merely the circumstance of woman's being considered as the moral companion of man that gives the sex its empire among us. There is something of this to be observed in all nations. Of all the distinctions which set our species above the other sentient inhabitants of this globe, making us as unlike to the best of them as they are to a piece of inanimate matter, there is none more remarkable than the differences observable in the appearances of those desires by which the race is continued. As I observed already, such a distinction is indispensably necessary. There must be a _moral_ connexion, in order that the human species may be a race of rational creatures, improveable, not only by the increasing experience of the individual, but also by the heritable experience of the successive generations. It may be observed between the solitary pairs in Labrador, where human nature starves, like the stunted oak in the crevice of a baron rock and it is seen in the cultivated societies of Europe, where our nature in a series of ages becomes a majestic tree. Whatever may be the native powers of mind in the poor but gentle Esquimaux, she can do nothing for the species but nurse a young one, who cannot run his race of life without incessant and hard labour to keep soul and body together--here therefore her station in society can hardly have a name, because there can hardly be said to be any association, except what is necessary for repelling the hostile attacks of Indians, who seem to hunt them without provocation as the dog does the hare. In other parts of the world, we see that the consideration in which the sex is held, nearly follows the proportions of that aggregate of many different particulars, which we consider as constituting the cultivation of a society. We may perhaps err, and we probably do err, in our estimation of those degrees, because we are not perfectly acquainted with what is the real excellence of man. But as far as we _can_ judge of it, I believe that my assertion is acknowledged. On this authority, I might presume to say, that it is in Christian Europe that man _has_ attained his highest degree of cultivation--and it is undoubtedly here that the women have attained the highest rank. I may even add, that it is in that part of Europe where the essential and distinguishing doctrines of Christian morality are most generally acknowledged and attended to by the laws of the country, that woman acts the highest part in general society. But here we must be very careful how we form our notion, either of the society, or of the female rank--it is surely not from the two or three dozens who fill the highest ranks in the state. Their number is too small, and their situation is too particular, to afford the proper average. Besides, the situation of the individuals of this class in all countries is very much the same--and in all it is very artificial--accordingly their character is fantastical. Nor are we to take it from that class that is the most numerous of all, the lowest class of society, for these are the labouring poor, whose conduct and occupations are so much dictated to them by the hard circumstances of their situation, that scarcely any thing is left to their choice. The situation of women of this class must be nearly the same in all nations. But this class is still susceptible of some variety--and we see it--and I think that even here there is a perceptible superiority of the female rank in those countries where the purest Christianity prevails. We must however take our measures or proportions from a numerous class, but also a class in somewhat of easy circumstances, where moral sentiments call some attention, and persons have some choice in their conduct. And here, although I cannot pretend to have had many opportunities of observation, yet I have had some. I can venture to say that it is not in Russia, nor in Spain, that woman is, on the whole, the most important as a member of the community. I would say, that in Britain her important rights are more generally respected than any where else. No where is a man's character so much hurt by conjugal infidelity--no where is it so difficult to rub off the stigma of bastardy, or to procure a decent reception or society for an improper connection; and I believe it will readily be granted, that the share of the women in successions, their authority in all matters of domestic trust, and even their opinions in what concerns life and manners, are fully more respected here than in any country. I have long been of the opinion, (and every observation that I have been able to make since I first formed it confirms me in it,) that woman is indebted to Christianity alone for the high rank she holds in society. Look into the writings of antiquity--into the works of the Greek and Latin poets--into the numberless panegyrics of the sex, to be found both in prose and verse--I can find little, very little indeed, where woman is treated with respect--there is no want of love, that is, of fondness, of beauty, of charms, of graces. But of woman as the equal of man, as a moral companion, travelling with him the road to felicity--as his adviser--his solace in misfortune--as a pattern from which he may sometimes copy with advantage;--of all this there is hardly a trace. Woman is always mentioned as an object of passion. Chastity, modesty, sober-mindedness, are all considered in relation to this single point; or sometimes as of importance in respect of economy or domestic quiet. Recollect the famous speech of Meteltellus Numidicus to the Roman people, when, as, Censor, he was recommending marriage. "Si fine uxore possemus Quirites esse, omnes eâ molestiâ careremus. Sed quoniam ita natura tradidit, ut nec cum illis commodè, nec fine illis ullo modo vivi posset, saluti perpetuæ potius quam brevi voluptati consulendum." _Aul. Gell. Noct. Att. I. 6._ * * * * * What does Ovid, the great panegyrist of the sex, say for his beloved daughter, whom he had praised for her attractions in various places of his Tristia and other compositions? He is writing her Epitaph--and the only thing he can say of her as a rational creature is, that she was--_Domisida_--not a Gadabout.--Search Apuleius, where you will find many female characters _in abstracto_--You will find that his little Photis (a cook-maid and strumpet) was nearest to his heart, after all his philosophy. Nay, in his pretty story of Cupid and Psyche, which the very wise will tell you is a fine lesson of moral philosophy, and a representation of the operations of the intellectual and moral faculties of the human soul, a story which gave him the finest opportunity, nay, almost made it necessary for him to insert whatever can ornament the female character; what is his Psyche but a beautiful, fond, and silly girl; and what are the whole fruits of any acquaintance with the sex?--Pleasure. But why take more pains in the search?--Look at their immortal goddesses--is there one among them whom a wise man would select for a wife or a friend?--I grant that a Lucretia is praised--a Portia, an Arria, a Zenobia--but these are individual characters--not representatives of the sex. The only Grecian ladies who made a figure by intellectual talents, were your Aspasias, Sapphos, Phrynes, and other nymphs of this cast, who had emerged from the general insignificance of the sex, by throwing away what we are accustomed to call its greatest ornament. I think that the first piece in which woman is pictured as a respectable character, is the oldest novel that I am acquainted with, written by a Christian Bishop, Heliodorus--I mean the Adventures of Theagenes and Chariclea. I think that the Heroine is a greater character than you will meet with in all the annals of antiquity. And it is worth while to observe what was the effect of this painting. The poor Bishop had been deposed, and even excommunicated, for doctrinal errors, and for drawing such a picture of a heathen. The magistrates of Antioch, the most voluptuous and corrupted city of the East, wrote to the Emperor, telling him that this book had reformed the ladies of their city, where Julian the Emperor and his Sophists had formerly preached in vain, and they therefore prayed that the good Bishop might not be deprived of his mitre.--It is true, we read of Hypatia, daughter of Theon, the mathematician at Alexandria, who was a prodigy of excellence, and taught philosophy, _i. e._ the art of leading a good and happy life, with great applause in the famous Alexandrian school.--But she also was in the times of Christianity, and was the intimate friend of Syncellus and other Christian Bishops. It is undoubtedly Christianity that has set woman on her throne, making her in every respect the equal of man, bound to the same duties, and candidate for the same happiness. Mark how woman is described by a Christian poet, ----"Yet when I approach Her loveliness, so absolute she seems, And in herself complete, so well to know Her own, that what she wills to do or say Seems _wisest_, _virtuousest_, _discreetest_, _best_. Neither her outside, form'd so fair,---- So much delights me, as _those graceful acts_, _Those thousand decencies_ that daily flow From all her words and actions, mix'd with love And sweet compliance, which declare unfeign'd _Union of mind, or in us both one soul_. ----And, to consummate all, _Greatness of mind_, and _nobleness_, their seat Build in her loveliest, _and create an awe About her, as a guard angelic plac'd_." MILTON. This is really moral painting, without any abatement of female charms. This is the natural consequence of that purity of heart, which is so much insisted on in the Christian morality. In the instructions of the heathen philosophers, it is either not mentioned at all, or at most, it is recommended coldly, as a thing proper, and worthy of a mind attentive to great things.--But, in Christianity, it is insisted on as an indispensable duty, and enforced by many arguments peculiar to itself. It is worthy of observation, that the most prominent superstitions which have dishonoured the Christian churches, have been the excessive refinements which the enthusiastic admiration of heroic purity has allowed the holy trade to introduce into the manufacture of our spiritual fetters. Without this enthusiasm, cold expediency would not have been able to make the Monastic vow so general, nor have given us such numbers of convents. These were generally founded by such enthusiasts--the rulers indeed of the church _encouraged_ this to the utmost, as the best levy for the spiritual power--but they could not _enjoin_ such foundations. From the same source we may derive the chief influence of auricular confession. When these were firmly established, and were venerated, almost all the other corruptions of Christianity followed of course. I may almost add, that though it is here that Christianity has suffered the most violent attacks, it is here that the place is most tenable.--Nothing tends so much to knit all the ties of society as the endearing connections of family, and whatever tends to lessen our veneration for the marriage-contract, weakens them in the most effectual manner. Purity of manners is the most effectual support, and pure thoughts are the only sources from which pure manners can flow. I readily grant that in former times this veneration for personal purity was carried to an extravagant height, and that several very ridiculous fancies and customs arose from this. Romantic love and chivalry are strong instances of the strange vagaries of our imagination, when carried along by this enthusiastic admiration of female purity; and so unnatural and forced, that they could only be temporary fashions. But I believe that, with all their ridicule, it would be a happy nation where this was the general creed and practice. Nor can I help thinking a nation on its decline, when the domestic connections cease to be venerated, and the illegitimate offspring of a nabob or a nobleman are received with ease into good company. Nothing is more clear than that the design of the Illuminati was to abolish Christianity--and we now see how effectual this would be for the corruption of the fair sex, a purpose which they eagerly wished to gain, that they might corrupt the men. But if the women would retain the rank they now hold, they will be careful to preserve in full force on their minds this religion, so congenial to their dispositions, which nature has made affectionate and kind. And with respect to the men, is it not egregious folly to encourage any thing that can tend to blast our sweetest enjoyments? Shall we not do this most effectually if we attempt to corrupt what nature will always make us consider as the highest elegance of life? The divinity of the Stoics was, "_Mens sana in corpore sano_,"--but it is equally true, "_Gratior est pulchro veniens e corpore virtus_." If, therefore, instead of professedly tainting what is of itself beautiful, we could really work it up to "That fair form, which, wove in fancy's loom, "Floats in light visions round the poet's head," and make woman a pattern of perfection, we should undoubtedly add more to the heartfelt happiness of life than by all the discoveries of the Illuminati. See what was the effect of Theagenes and Chariclea. And we should remember that with the fate of woman that of man is indissolubly knit. The voice of nature spoke through our immortal bard, when he made Adam say, ----"From thy state "Mine never shall be parted, bliss or woe." Should we suffer the contagion to touch our fair partner, all is gone, and too late shall we say, "O fairest of creation! last and best "Of all God's works, creature in whom excell'd "Whatever can to sight or thought be form'd, "_Holy, divine, good, amiable, or sweet_! "How art thou lost,--and now to death devote? "And _me_ with _thee_ hast ruin'd; for with thee "Certain my resolution is to die." CHAP. III. _The German Union._ When such a fermentation had been excited in the public mind, it cannot be supposed that the formal suppression of the Order of the Illuminati in Bavaria, and in the Duchy of Wirtemberg, by the reigning princes, would bring all to rest again. By no means. The minds of men were predisposed for a change by the restless spirit of speculation in every kind of enquiry, and the leaven had been carefully and skilfully disseminated in every quarter of the empire, and even in foreign countries. Weishaupt said, on good grounds, that "if the Order should be discovered and suppressed, he would restore it with tenfold energy in a twelvemonth." Even in those states where it was formally abolished, nothing could hinder the enlisting new members, and carrying on all the purposes of the Order. The Areopagitæ might indeed be changed, and the seat of the direction transferred to some other place, but the Minerval and his Mentor could meet as formerly, and a ride of a few miles into another State, would bring him to a Lodge, where the young would be amused, and the more advanced would be engaged in serious mischief. Weishaupt never liked children's play. He indulged Philo in it, because he saw him taken with such rattles: but his own projects were dark and solemn, and it was a relief to him now to be freed from that mummery. He soon found the bent of the person's mind on whom he had set his talons, and, he says, that "no man ever escaped him whom he thought it worth while to secure." He had already filled the lists with enough of the young and gay, and when the present condition of the Order required sly and experienced heads, he no longer courted them by play-things. He communicated the ranks and the instructions by a letter, without any ceremony. The correspondence with Philo at the time of the breach with him, shews the superiority of Spartacus. Philo is in a rage, provoked to find a pitiful professor discontented with the immense services which he had received from a gentleman of his rank, and treating him with authority, and with disingenuity.--He tells Spartacus what still greater services he can do the Order, and that he can also ruin it with a breath.--But in the midst of this rage, he proposes a thousand modes of reconcilement. The smallest concession would make him hug Spartacus in his arms. But Spartacus is deaf to all his threats, and firm as a rock. Though he is conscious of his own vile conduct, he abates not in the smallest point, his absolute authority--requires the most implicit submission, which he says "is due not to him, but to the Order, and without which the Order must immediately go to ruin."--He does not even deign to challenge Philo to do his worst, but allows him to go out of the Order without one angry word. This shows his confidence in the energy of that spirit of restless discontent, and that hankering after reform which he had so successfully spread abroad. This had indeed arisen to an unparalleled height, unexpected even by the seditious themselves. This appeared in a remarkable manner by the reception given to the infamous letters on the constitution of the Prussian States. The general opinion was, that Mirabeau was the author of the letters themselves, and it was perfectly understood by every person, that the translation into French was a joint contrivance of Mirabeau and Nicholai. I was assured of this by the British Minister at that Court. There are some blunders in respect of names, which an inhabitant of the country could hardly be guilty of, but are very consistent with the self-conceit and precipitancy of this Frenchman.--There are several instances of the same kind in two pieces, which are known for certain to be his, viz. the _Chronique scandaleuse_ and the _Histoire secrette de la Cour de Berlin_. These letters were in every hand, and were mentioned in every conversation, even in the Prussian dominions--and in other places of the empire they were quoted, and praised, and commented on, although some of their contents were nothing short of rebellion. Mirabeau had a large portion of that self-conceit which distinguishes his countrymen. He thought himself qualified not only for any high office in administration, but even for managing the whole affairs of the new King. He therefore endeavoured to obtain some post of honour. But he was disappointed, and, in revenge, did every thing in his power to make those in administration the objects of public ridicule and reproach. His licentious and profligate manners were such as excluded him from the society of the people of the first classes, whom it behoved to pay some attention to personal dignity. His opinions were in the highest degree corrupted, and he openly professed Atheism. This made him peculiarly obnoxious to the King, who was determined to correct the disturbances and disquiets which had arisen in the Prussian states from the indifference of his predecessor in those matters. Mirabeau therefore attached himself to a junto of writers and scribblers, who had united in order to disseminate licentious principles, both in respect of religion and of government. His wit and fancy were great, and he had not perhaps his equal for eloquent and biting satire. He was therefore caressed by those writers as a most valuable acquisition to their Society. He took all this deference as his just due; and was so confident in his powers, and so foolish, as to advise, and even to admonish, the King. Highly obnoxious by such conduct, he was excluded from any chance of preferment, and was exceedingly out of humour. In this state of mind he was in a fit frame for Illumination. Spartacus had been eyeing him for some time, and at last communicated this honour to him through the intermedium of Mauvillon, another Frenchman, Lieutenant-Colonel in the service of the Duke of Brunswick. This person had been most active during the formal existence of the Order, and had contributed much to its reception in the Protestant states--he remained long concealed. Indeed his Illumination was not known till the invasion of Holland by the French. Mauvillon then stepped forth, avowed his principles, and recommended the example of the French to the Germans. This encouragement brought even Philo again on the stage, notwithstanding his resentment against Spartacus, and his solemn declaration of having abjured all such societies.--These, and a thousand such facts, show that the seeds of licentious Cosmopolitism had taken deep root, and that cutting down the crop had by no means destroyed the baneful plant.--But this is not all--a new method of cultivation had been invented, and immediately adopted, and it was now growing over all Europe in another form. I have already taken notice of the general perversion of the public mind which co-operated with the schisms of Free Masonry in procuring a listening ear to Spartacus and his associates. It will not be doubted but that the machinations of the Illuminati increased this, even among those who did not enter into the Order. It was easier to diminish the respect for civil establishments in Germany than in almost any other country. The frivolity of the ranks and court-offices in the different confederated petty states made it impossible to combine dignity with the habits of a scanty income.--It was still easier to expose to ridicule and reproach those numberless abuses which the folly and the vices of men had introduced into religion. The influence on the public mind which naturally attaches to the venerable office of a moral instructor, was prodigiously diminished by the continual disputes of the Catholics and Protestants, which were carried on with great heat in every little principality. The freedom of enquiry, which was supported by the state in Protestant Germany, was terribly abused, (for what will the folly of man not abuse?) and degenerated into a wanton licentiousness of thought, and a rage for speculation and scepticism on every subject whatever. The struggle, which was originally between the Catholics and the Protestants, had changed, during the gradual progress of luxury and immorality, into a contest between reason and superstition. And in this contest the denomination of superstition had been gradually extended to every doctrine which professed to be of divine revelation, and reason was declared to be, for certain, the only way in which the Deity can inform the human mind. Some respectable Catholics had published works filled with liberal sentiments. These were represented as villainous machinations to inveigle Protestants. On the other hand, some Protestant divines had proposed to imitate this liberality by making concessions which might enable a good Catholic to live more at ease among the Protestants, and might even accelerate an union of faiths. This was hooted beyond measure, as Jesuitical, and big with danger. While the sceptical junto, headed by the editors of the _Deutsche Bibliothek_ and the _Berlin Monatschrift_, were recommending every performance that was hostile to the established faith of the country, Leuchtsenring was equally busy, finding Jesuits in every corner, and went about with all the inquietude of a madman, picking up anecdotes. Zimmerman, the respectable physician of Frederick King of Prussia, gives a diverting account of a visit which he had from Leuchtsenring at Hanover, all trembling with fears of Jesuits, and wishing to persuade him that his life was in danger from them. Nicholai was now on the hunt, and during this crusade Philo laid hands on him, being introduced to his acquaintance by Leuchtsenring, who was, by this time, cured of his zeal for Protestantism, and had become a disciple of Illuminatism. Philo had gained his good opinion by the violent attack which he had published on the Jesuits and Rosycrucians by the orders of Spartacus.--He had not far to go in gaining over Nicholai, who was at this time making a tour through the Lodges. The sparks of Illumination which he perceived in many of them pleased him exceedingly, and he very cheerfully received the precious secret from Philo. This acquisition to the Order was made in January 1782. Spartacus was delighted with it, considered Nicholai as a most excellent champion, and gave him the name of _Lucian_, the great scoffer at all religion, as aptly expressing his character. Nicholai, on his return to Berlin, published many volumes of his discoveries. One would imagine that not a Jesuit had escaped him. He mentions many strange schismatics, both in religion and in Masonry--But he never once mentions an _Illuminatus_.--When they were first checked, and before the discovery of the secret correspondence, he defended them, and strongly reprobated the proceedings of the Elector of Bavaria, calling it vile persecution.--Nay, after the discovery of the letters found in Zwack's house, he persisted in his defence, vindicated the possession of the abominable receipts, and highly extolled the character of Weishaupt.--But when the discovery of papers in the house of Batz informed the public that he himself had long been an _Illuminatus_, he was sadly put to it to reconcile his defence with any pretensions to religion[11].----Weishaupt saved him from disgrace, as he thought, by his publication of the system of Illuminatism--Nicholai then boldly said that he knew no more of the Order than was contained in that book, that is, only the two first degrees. [11] He impudently pretended that the papers containing the system and doctrines of Illuminatism, came to him at Berlin, from an unknown hand. But no one believed him--it was inconsistent with what is said of him in the secret correspondence. He had said the same thing concerning the French translation of the Letters on the Constitution of the Prussian States. Fifty copies were found in his ware-house. He said that they had been sent from Strasburg, and that he had never sold one of them.--Supposing both these assertions to be true, it appears that Nicholai was considered as a very proper hand for dispersing such poison. But before this, Nicholai had made to himself a most formidable enemy. The history of this contest is curious in itself, and gives us a very instructive picture of the machinations of that _conjuration des philosophes_, or gang of scribblers who were leagued against the peace of the world. The reader will therefore find it to our purpose. On the authority of a lady in Courland, a Countess von der Recke, Nicholai had accused Dr. Stark of Darmstadt (who made such a figure in Free Masonry) of Jesuitism, and of having even submitted to the _tonsure_. Stark was a most restless spirit--had gone through every mystery in Germany, Illuminatism excepted, and had ferreted out many of Nicholai's hidden transactions. He was also an unwearied book-maker, and dealt out these discoveries by degrees, keeping the eye of the public continually upon Nicholai. He had suspected his Illumination for some time past, and when the secret came out, by Spartacus' letter, where he boasts of his acquisition, calling Nicholai a most sturdy combatant, and saying that he was _contentissimus_, Stark left no stone unturned till he discovered that Nicholai had been initiated in all the horrid and most profligate mysteries of Illuminatism, and that Spartacus had at the very first entrusted him with his most darling secrets, and advised with him on many occasions[12]. [12] Of this we have complete proof in the private correspondence. Philo, speaking in one of his letters of the gradual change which was to be produced in the minds of their pupils from Christianity to Deism, says, "Nicholai informs me, that even the pious Zollikofer has now been convinced that it would be proper to set up a deistical church in Berlin." It is in vain that Nicholai says that his knowledge of the Order was only of what Weishaupt had published; for Philo says that that corrected system had not been introduced into it when he quitted it in 1784. But Nicholai deserves no credit--he is one of the most scandalous examples of the operation of the principles of Weishaupt. He procured admission into the Lodges of Free Masons and Rosycrucians, merely to act the dishonourable part of a spy, and he betrayed their secrets as far as he could. In the appendix to the 7th volume of his journey, he declaims against the Templar Masons, Rosycrucians, and Jesuits, for their blind submission to unknown superiors, for their superstitions, their priesthoods, and their base principles--and yet had been five years in a society in which all these were carried to the greatest height. He remains true to the Illuminati alone, because they had the same object in view with himself and his atheistical associates, His defence of Protestantism is all a cheat; and perhaps he may be considered as an enemy equally formidable with Weishaupt himself. This is the reason why he occupies so many of these pages. This complete blasting of his moral character could not be patiently borne, and Nicholai was in his turn the bitter enemy of Stark, and, in the paroxysms of his anger, published every idle tale, although he was often obliged to contradict them in the next Review. In the course of this attack and defence, Dr. Stark discovered the revival of the Illuminati, or at least a society which carried on the same great work in a somewhat different way. Dr. Stark had written a defence against one of Nicholai's accusations, and wished to have it printed at Leipzig. He therefore sent the manuscript to a friend, who resided there. This friend immediately proposed it to a most improper person, Mr. Pott, who had written an anonymous commentary on the King of Prussia's edict for the uniformity of religious worship in his dominions. This is one of the most shameless attacks on the established faith of the nation, and the authority and conduct of the Prince, that can be imagined. Stark's friend was ignorant of this, and spoke to Pott, as the partner of the great publisher Walther. They, without hesitation, undertook the publishing; but when six weeks had passed over, Stark's friend found that it was not begun. Some exceptionable passages, which treated with disrespect the religion of Reason, were given as the cause of delay; and he was told that the author had been written to about them, but had not yet returned an answer. This was afterwards found to be false. Then a passage in the preface was objected to, as treating roughly a lady in Courland, which Walther could not print, because he had connections with that court. The author must be entreated to change his expressions. After another delay, paper was wanting. The MS. was withdrawn. Walther now said that he would print it immediately, and again got it into his hands, promising to send the sheets as they came from the press. These not appearing for a long time, the agent made enquiry, and found that it was sent to Michaelis at Halle, to be printed there. The agent immediately went thither, and found that it was printing with great alterations, another title, and a guide or key, in which the work was perverted and turned into ridicule by a Dr. Bahrdt, who resided in that neighborhood. An action of recovery and damages was immediately commenced at Leipzig, and after much contest, an interdict was put on Michaelis's edition, and a proper edition was ordered immediately from Walther, with securitty that it should appear before Bahrdt's key. Yet when it was produced at the next fair, the booksellers had been already supplied with the spurious edition; and as this was accompanied by the key, it was much more saleable ware, and completely supplanted the other. This is surely a strong instance of the machinations by which the Illuminati have attempted to destroy the Liberty of the Press, and the power they have to discourage or suppress any thing that is not agreeable to the taste of the literary junto. It was in the course of this transaction that Dr. Stark's agent found people talking in the coffee-houses of Leipzig and Halle of the advantages of public libraries, and of libraries by subscription, in every town, where persons could, at a small expence, see what was passing in the learned world. As he could not but acquiesce in these points, they who held this language began to talk of a general Association, which should act in concert over all Germany, and make a full communication of its numerous literary productions by forming societies for reading and instruction, which should be regularly supplied with every publication. Flying sheets and pamphlets were afterwards put into his hands, stating the great use of such an Association, and the effect which it would speedily produce by enlightening the nation. By and by he learned that such an Association did really exist, and that it was called the GERMAN UNION, for ROOTING OUT SUPERSTITION AND PREJUDICES, AND ADVANCING TRUE CHRISTIANITY. On enquiry, however, he found that this was to be a Secret Society, because it had to combat prejudices which were supported by the great of this world, and because its aim was to promote that general information which priests and despots dreaded above all things. This Association was accessible only through the reading societies, and oaths of secrecy and fidelity were required. In short, it appeared to be the old song of the Illuminati. This discovery was immediately announced to the public, in an anonymous publication in defence of Dr. Stark. It is supposed to be his own performance. It discloses a scene of complicated villiany and folly, in which the Lady in Courland makes a very strange figure. She appears to be a wild fanatic, deeply engaged in magic and ghost-raising, and leagued with Nicholai, Gedicke, and Biester, against Dr. Stark. He is very completely cleared of the facts alledged against him; and his three male opponents appear void of all principle and enemies of all religion. Stark however would, in Britain, be a very singular character, considered as a clergyman. The frivolous secrets of Masonry have either engrossed his whole mind, or he has laboured in them as a lucrative trade, by which he took advantage of the folly of others. The contest between Stark and the Triumvirate at Berlin engaged the public attention much more than we should imagine that a thing of so private a nature would do. But the characters were very notorious; and it turned the attention of the public to those clandestine attacks which were made in every quarter on the civil and religious establishments. It was obvious to every person, that these reading societies had all on a sudden become very numerous; and the characters of those who patronised them only increased the suspicions which were now raised. The first work that speaks expressly of the German Union, is a very sensible performance "_On the Right of Princes to direct the Religion of their Subjects_." The next is a curious work, a sort of narrative _Dialogue on the Characters of Nicholai, Gedicke, and Biester_. It is chiefly occupied with the contest with Dr. Stark, but in the 5th part, it treats particularly of the German Union. About the same time appeared some farther account, in a book called _Archives of Fanaticism and Illuminatism_. But all these accounts are very vague and unsatisfactory. The fullest account is to be had in a work published at Leipzig by Goschen the bookseller. It is entitled, "_More Notes than Text, or the German Union of XXII, a new Secret Society for the Good of Mankind_," _Leipzig_ 1789. The publisher says that it was sent him by an unknown hand, and that he published it with all speed, on account of the many mischiefs which this Society, (of which he had before heard several reports,) might do to the world, and to the trade, if allowed to go on working in secret. From this work, therefore, we may form a notion of this redoubtable Society, and judge how far it is practicable to prevent such secret machinations against the peace and happiness of mankind. There is another work, "_Further information concerning the German Union_ (Nahere Beleuchtung der Deutsche Union,) _also showing how, for a moderate price, one may become a Scotch Free Mason_." _Frankford and Leipzig_, 1789. The author says that he had all the papers in his hands; whereas the author of _More Notes than Text_ acknowledges the want of some. But very little additional light is thrown on the subject by this work, and the first is still the most instructive, and will chiefly be followed in the account which is now to be laid before the reader. The book _More Notes than Text_ contains plans and letters, which the Twenty-two United Brethren have allowed to be given out, and of which the greatest part were printed, but were entrusted only to assured members. No. I. is the first plan, printed on a single quarto page, and is addressed, _To all the Friends of Reason, of Truth, and of Virtue_. It is pretty well written, and states among other things, that "because a great number of persons are labouring, with united effort, to bring Reason under the yoke, and to prevent all instruction, it is therefore necessary that there be a combination which shall work in opposition to them so that mankind may not sink anew into irrecoverable barbarism, when Reason and Virtue shall have been completely subdued, overpowered by the restraints which are put on our opinions."----"For this noble purpose a company of twenty-two persons, public instructors, and men in private stations, have united themselves, according to a plan which they have had under consideration for more than a year and a half, and which, in their opinion, contains a method that is fair and irresistible by any human power, for promoting the enlightening and forming of mankind, and that will gradually remove all the obstacles which superstition supported by force has hitherto put in the way." This address is intended for an enlisting advertisement, and, after a few insignificant remarks on the Association, a rix-dahler is required along with the subscription of acquiescence in the plan, as a compensation for the expences attending this mode of intimation and consent. Whoever pays the rix-dahler, and declares his wish to join the Association, receives in a few days, No. II. which is a form of the Oath of secrecy, also printed on a single 4to page. Having subscribed this, and given a full designation of himself, he returns it agreeably to a certain address; and soon after, he gets No. III. printed on a 4to sheet. This number contains what is called the Second Plan, to which all the subsequent plans and circular letters refer. A copy therefore of this will give us a pretty full and just notion of the Order, and its mode of declaration. It is intitled, _The Plan of the Twenty-Two_, and begins with this declaration: "We have united, in order to accomplish the aim of the exalted Founder of Christianity, viz. the enlightening of mankind, and the dethronement of superstition and fanaticism, by means of a secret fraternization of all who love the work of God. "Our first exertion, which has already been very extensive, consists in this, that, by means of confidential persons, we allow ourselves to be announced every where as a Society united for the above-mentioned purpose; and we invite and admit into brotherhood with ourselves every person who has a sense of the importance of this matter, and wishes to apply to us and see our plans. "We labour first of all to draw into our Association all good and learned writers. This we imagine will be the easier obtained, as they must derive an evident advantage from it. Next to such men, we seek to gain the masters and secretaries of the Post-offices, in order to facilitate our correspondence. "Besides these, we receive persons of every condition and station, excepting princes and their ministers. Their favourites, however, may be admitted, and may be useful by their influence in behalf of Truth and Virtue. "When any person writes to us, we send him an oath, by which he must abjure all treachery or discovery of the Association, till circumstances shall make it proper for us to come forward and show ourselves to the world. When he subscribes the oath, he receives the plan, and if he finds this to be what satisfies his mind as a thing good and honourable, he becomes our friend only in so far as he endeavours to gain over his friends and acquaintances. Thus we learn who are really our zealous friends, and our numbers increase in a double proportion. "This procedure is to continue till Providence shall so far bless our endeavours, that we acquire an active Brother and coadjutor in every place of note, where there is any literary profession; and for this purpose we have a secretary and proper office in the center of the Association, where every thing is expedited, and all reports received. When this happy epoch arrives, we begin our second operation." That is to say, "We intimate to all the Brotherhood in every quarter, on a certain day, _that_ THE GERMAN UNION _has now acquired a consistence_, and we now divide the fraternised part of the nation into ten or twelve _Provinces_ or _Dioceses_, each directed by its _Diocesan_ at his office; and these are so arranged in due subordination, that all business comes into the UNION-HOUSE as into the center of the whole. "Agreeably to this manner of proceeding there are two classes of the Brotherhood, the _Ordinary_ and the _Managing_ Brethren. The latter alone know the aim of the association, and all the means for attaining it; and they alone constitute the UNION, the name, and the connection of which is not intended to be at all conspicuous in the world. "To this end the business takes a new external form. The Brethren, to wit, speak not of the Union in the places where they reside, nor of a Society, nor of enlightening the people; but they assemble, and act together in every quarter, merely as a LITERARY SOCIETY, bring into it all the lovers of reading and of useful knowledge; and such in fact are the _Ordinary Brethren_, who only know that an Association exists in their place of residence for the encouragement of literary men, but by no means that it has any connection with any other similar Society, and that they all constitute one whole. But these Societies will naturally point out to the intelligent Brethren such persons as are proper to be selected for carrying forward the great work. For persons of a serious turn of mind are not mere loungers in such company, but show in their conversation the interest they take in real instruction. And the cast of their reading, which must not be checked in the beginning in the smallest degree, although it may be gradually directed to proper subjects of information, will point out in the most unequivocal manner their peculiar ways of thinking on the important subjects connected with our great object. Here, therefore, the active Brethren will observe in secret, and will select those whom they think valuable acquisitions to the sacred Union. They will invite such persons to unite with themselves in their endeavours to enlighten the rest of mankind, by calling their attention to profitable subjects of reading, and to proper books. Reading Societies, therefore, are to be formed in every quarter, and to be furnished with proper books. In this provision attention must be paid to two things. The taste of the public must be complied with, that the Society may have any effect at all in bringing men together who are born for somewhat more than just to look about them. But the general taste may, and must also be carefully and skilfully directed to subjects that will enlarge the comprehension, will fortify the heart, and, by habituating the mind to novelty, and to successful discovery, both in physics and in morals, will hinder the timid from being startled at doctrines and maxims which are singular, or perhaps opposite to those which are current in ordinary society. Commonly a man speaks as if he thought he was uttering his own sentiments, while he is only echoing the general sound. Our minds are dressed in a prevailing fashion as much as our bodies, and with stuff as little congenial to sentiment, as a piece of woollen cloth is to the human skin. So careless and indolent are men, even in what they call serious conversation. Till reflection becomes a habit, what is really a thought startles, however simple, and, if really uncommon, it astonishes and confounds. Nothing, therefore, can so powerfully tend to the improvement of the human character, as well-managed Reading Societies. "When these have been established in different places, we must endeavour to accomplish the following intermediate plans: 1. To introduce a general literary Gazette or Review, which, by uniting all the learned Brethren, and combining with judgment and address all their talents, and steadily proceeding according to a distinct and precise plan, may in time supplant every other Gazette, a thing which its intrinsic merit and comprehensive plan will easily accomplish. 2. To select a secretary for our Society, who shall have it in charge to commission the books which they shall select in conformity to the great aim of the Association, and who shall undertake to commission all other books for the curious in his neighbourhood. If there be a bookseller in the place, who can be gained over and sworn into the Society, it will be proper to choose him for this office, since, as will be made more plain afterwards, the trade will gradually come into the plan, and fall into the hands of the Union. "And now, every eye can perceive the progressive moral influence which the Union will acquire on the nation. Let us only conceive what superstition will lose, and what instruction must gain by this; when, 1. In every Reading Society the books are selected by our Fraternity. 2. When we have confidential persons in every quarter, who will make it their serious concern to spread such performances as promote the enlightening of mankind, and to introduce them even into every cottage. 3. When we have the loud voice of the public on our side, and since we are able, either to banish into the shade all the fanatical writings which appear in the reviews that are commonly read, or to warn the public against them; and, on the other hand, to bring into notice and recommend those performances alone which give light to the human mind. 4. When we by degrees bring the whole trade of bookselling into our hands, (as the good writers will send all their performances into the market through our means) we shall bring it about, that at last the writers who labour in the cause of superstition and restraint, will have neither a publisher nor readers. 5. When, lastly, by the spreading of our Fraternity, all good hearts and sensible men will adhere to us, and by our means will be put in a condition that enables them to work in silence upon all courts, families, and individuals in every quarter, and acquire an influence in the appointment of court-officers, stewards, secretaries, parish-priests, public teachers, and private tutors. "Remark, That we shall speedily get the trade into our hands, (which was formerly the aim of the Association called the _Gelehrtenbuchhandlung_) is conceivable by this, that every writer who unites with us immediately acquires a triple number of readers, and finds friends in every place who promote the sale of his performance; so that his gain is increased manifold, and consequently all will quit the booksellers, and accede to us by degrees. Had the above named Association been constructed in this manner, it would, long ere now, have been the only shop in Germany." The book called _Fuller Information_, &c. gives a more particular account of the advantages held forth to the literary manufacturers of Germany by this Union _for God's work_. The Class of literary Brothers, or writers by trade, was divided into _Mesopolites_, _Aldermen_, _Men_, and _Cadets_. The MESOPOLITES, or Metropolitans, are to be attached to the archive-office, and to be taken care of in the Union-house, when in straits through age or misfortune. They will be occupied in the department of the sciences or arts, which this Association profess principally to cherish. They are also Brethren of the third degree of Scotch Free Masonry, a qualification to be explained afterwards. The Union-house is a building which the ostensible Founder of the Union professed to have acquired, or speedily to acquire at ----, through the favour and protection of a German Prince, who is not named. ALDERMEN are persons who hold public offices, and are engaged to exercise their genius and talents in the sciences. These also are Brothers of the third rank of Scotch Free Masonry, and out of their number are the Diocesans and the Directors of the Reading Societies selected. The members who are designed simply MEN, are Brothers of the second rank of Masonry, and have also a definite scientific occupation assigned them. The CADETS are writers who have not yet merited any particular honours, but have exhibited sufficient dispositions and talents for different kinds of literary manufacture. Every member is bound to bring the productions of his genius to market through the Union. An Alderman receives for an original work 80 per cent. of the returns, and 70 for a translation. The member of the next class receives 60, and the Cadet 50. As to the expence of printing, the Alderman pays nothing, even though the work should lie on hand unsold; but the _Man_ and the _Cadet_ must pay one-half. Three months after publication at the fairs an account is brought in, and after this, yearly, when and in what manner the author shall desire. In every Diocese will be established at least one Reading Society, of which near 800 are proposed. To each of these will a copy of an _Alderman's_ work be sent. The same favour will be shown to a dissertation by a _Man_, or by a _Cadet_, provided that the manuscript is documented by an Alderman, or formally approved by him upon serious perusal. This _imprimatur_, which must be considered as a powerful recommendation of the work, is to be published in the _General Review_ or _Gazette_. This is to be a vehicle of political as well as of literary news; and it is hoped that, by its intrinsic worth, and the recommendation of the members, it will soon supplant all others. (With respect to affairs of the Union, a sort of cypher was to be employed in it. Each Diocesan was there designed by a letter, of a size that marked his rank, and each member by a number. It was to appear weekly, at the very small price of five-and-twenty shillings.)--But let us return to the plan. When every thing has been established in the manner set forth above, the Union will assume the following republican form, (the reader always recollecting that this is not to appear to the world, and to be known only to the _managing_ Brethren. * * * * * Here, however, there is a great blank. The above-named sketch of this Constitution did not come to the hands of the person who furnished the bookseller with the rest of the information. But we have other documents which give sufficient information for our purpose. In the mean time, let us just take the papers as they stand. No. IV. Contains a list of the German Union, which the sender received in manuscript. Here we find many names which we should not have expected, and miss many that were much more likely to have been partners in this patriotic scheme. There are several hundred names, but very few designations; so that it is difficult to point out the individuals to the public. Some however are designed, and the writer observes that names are found, which, when applied to some individuals whom he knows, accord surprisingly with the anecdotes that are to be seen in the private correspondence of the Illuminati, and in the romance called Materials for the History of Socratism (Illuminatism)[13]. It is but a disagreeable remark, that the list of the Union contains the names of many public teachers, both from the pulpit, and from the accademic chair in all its degrees; and among these are several whose cyphers show that they have been active hands. Some of these have in their writings given evident proofs of their misconception of the simple truths, whether dogmatical or historical, of revealed religion, or of their inclination to twist and manufacture them so as to chime in with the religion and morality of the Sages of France. But it is more distressing to meet with unequivocal names of some who profess in their writings to consider these subjects as an honest man should consider them, that is, according to the plain and common sense of the words; whereas we have demonstrative proofs that the German Union had the diametrically opposite purpose in view. The only female in the list is the _Grafin von der Recke_, the Lady who gave Dr. Stark of Darmstadt so much trouble about his _Tonsure_. This Lady, as we have already seen, could not occupy herself with the frivolity of dress, flirtation, or domestic cares. "_Femina fonte patet, vir pectore._" She was not pleased however at finding her name in such a Plebeian list, and gave oath, along with Biester at the centre, that she was not of the Association. I see that the public was not satisfied with this denial. The Lady has published some more scandal against Stark since that time, and takes no notice of it; and there have appeared many accounts of very serious literary connections between these two persons and the man who was afterwards discovered to be the chief agent of the Union. [13] This, by the by, is a very curious and entertaining work, and, had the whole affair been better known in this country, would have been a much better antidote against the baneful effects of that Association than any thing that I can give to the public, being written with much accuteness and knowledge of the human mind, and agreeably diversified with anecdote and ironical exhibition of the affected wisdom and philanthropy of the knavish Founder and his coadjutors. If the present imperfect and desultory account shall be found to interest the public, I doubt not but that a translation of this novel, and some other fanciful performances on the subject, will be read with entertainment and profit. No. V. is an important document. It is a letter addressed to the sworn members of the Union, reminding the beloved fellow-workers that "the bygone management of the business has been expensive, and that the XXII. do not mean to make any particular charge for their own compensation. But that it was necessary that all and each of the members should know precisely the object of the Association, and the way which mature consideration had pointed out as the most effectual method of attaining this object. Then, and not till then, could the worthy members act by one plan, and consequently with united force. To accomplish this purpose, one of their number had composed a Treatise _on Instruction, and the means of promoting it_.[14]" This work has been revised by the whole number, and may be considered as the result of their deepest reflection. They say, that it would be a signal misfortune should this Association, this undertaking, so important for the happiness of mankind, be cramped in the very beginning of its brilliant progress. They therefore propose to print this work, this Holy Scripture of their faith and practice, by subscription. (They here give a short account of the work.) And they request the members to encourage the work by subscribing, and by exerting more than their usual activity in procuring subscriptions, and in recommending the performance in the newspapers. Four persons are named as Diocesans, who are to receive the money, which they beg may be speedily advanced in order to purchase paper, that the work may be ready for the first fair (Easter 1788.) [14] _Ueber AUFFKLARUNG und deren Beforderungs-Mittel._ The only proper translation of this word would be, _clearing up_ or _enlightening_. _Instruction_ seems the single word that comes nearest to the precise meaning of _Auffklarung_, but is not synonymous. No. VI. is a printed paper (as is No. V.) without date, farther recommending the Essay on Instruction. No. VII. is in manuscript, without date. It is addressed to "a worthy man," intimating that the like are sent to others, to whom will also speedily be forwarded an improved plan, with a request to cancel or destroy the former contained in No. III. It is added, that the Union now contains, among many others, more than two hundred of the most respectable persons in Germany, of every rank and condition, and that in the course of the year, (1788,) a general list will be sent, with a request that the receiver will point out such as he does not think worthy of perfect confidence. It concludes with another recommendation of the book _on Instruction_, on the returns from which first work of the German Union the support of the secretary's office is to depend. Accordingly No. VIII. contains this plan, but it is not entitled _The Improved Plan_. Such a denomination would have called in doubt the infallibility of the XXII. It is therefore called the _Progressive_ (vorlaufig) plan, a title which leaves room for every subsequent change. It differs from the former only in some unimportant circumstances. Some expressions, which had given offence or raised suspicions, are softened or cancelled. Two copies of this, which we may call A and B, are given, differing also in some circumstances. "The great aim of the German Union is the good of mankind, which is to be attained only by means of mental illumination (_Auffklarung_) and the dethroning of fanaticism and moral despotism." Neither paper has the expression which immediately followed in the former plan, "that this had been the aim of the exalted founder of Christianity." The paper A refers, on the present subject, to a dissertation printed in 1787, without a name, _On the freedom of the Press and its Limitation_. This is one of the most licentious pieces that has been published on the subject, not only enforcing the most unqualified liberty of publishing every thing a man pleases, but exemplifying it in the most scandalous manner; libelling characters of every sort, and persons of every condition, and this frequently in the most abusive language, and expressions so coarse, as shewed the author to be either habituated to the coarsest company, or determined to try boldly once for all, what the public eye can bear. The piece goes on: "The Union considers it as a chief part of its secret plan of operation, to include the trade of bookselling in their circle. By getting hold of this, they have it in their power to increase the number of writings which promote instruction, and to lessen that of those which mar it, since the authors of the latter will by degrees lose both their publishers and their readers. That the present booksellers may do them no harm, they will by degrees draw in the greater part of them to unite with them."--The literary newspaper is here strongly insisted on, and, in addition to what was said in the former plan, it is said, "that they will include political news, as of mighty influence on the public mind, and as a subject that merits the closest attention of the moral instructor. For what illumination is that mind susceptible of, that is so blinded by the prejudice created and nursed by the habits of civil subordination, that it worships stupidity or wickedness under a coronet, and neglects talents and virtue under the bearskin cap of the boor? We must therefore represent political transactions, and public occurrences, not as they affect that artificial and fantastical creature of imagination that we see every where around us wheeled about in a chariot, but as it affects a MAN, rational, active, free born man. By thus stripping the transaction of all foreign circumstances, we see it as it affects, or ought to affect, ourselves. Be assured that this new form of political intelligence will be highly interesting, and that the Gazette of the Union will soon supersede all others, and, of itself, will defray all our necessary expences." This is followed by some allusions to a secret correspondence that is quick, unsusceptible of all discovery or treachery, and attended with no expence, by which the business of the secret plan (_different from either of those communicated to the sworn Brethren at large_) is carried on, and which puts the members in a condition to learn every thing that goes on in the world, for or against their cause, and also teaches them to know mankind, to gain an influence over all, and enables them effectually to promote their best subjects into all offices, &c. and finally, from which every member, whether statesman, merchant, or writer, can draw his own advantages. Some passages here and in another place make me imagine that the Union hoped to get the command of the post-offices, by having their Brethren in the direction. It is then said, that "it is supposed that the levy will be sufficiently numerous in the spring of the ensuing year. When this takes place, a general synod will be held, in which the _plan of secret operations_ will be finally adjusted, and accommodated to local circumstances, so as to be digested into a law that will need no farther alteration. A proper person will set off from this synod, with full powers to visit every quarter where there are sworn Brethren, and he will there establish a Lodge after the ancient simple ritual, and will communicate verbally the _plan of secret operation_, and certain instructions. These Lodges will then establish a managing fund or box. Each Lodge will also establish a Reading Society, under the management of a bookseller residing in the place, or of some person acquainted with the mechanical conduct of things of this nature. There must also be a collector and agent, (_Expediteur_,) so that in a moment the Union will have its offices or _comptoirs_ in every quarter, through which it carries on the trade of bookselling, and guides the ebb and flow of its correspondence. And thus the whole machine will be set in motion, and its activity is all directed from the centre." I remark, that here we have not that exclusion of Princes and ministers that was in the former plan; they are not even mentioned. The exclusion in express terms could not but surprise people, and appear somewhat suspicious. No. IX. is a printed circular letter to the sworn Brethren, and is subscribed "by their truly associated Brother Barthels, _Oberamtsman_ (first bailiff) for the King of Prussia, at Halle on the Saal." In this letter the Brethren are informed that "the XXII. were wont to meet sometimes at Halle, and sometimes at Berlin. But unavoidable circumstances oblige them not only to remain concealed for sometime, but even to give up their relation to the Union, and withdraw themselves from any share in its proceedings. These circumstances are but temporary, and will be completely explained in due time. They trust, however, that this necessary step on their part will not abate the zeal and activity of men of noble minds, engaged in the cause by the conviction of their own hearts. They have therefore communicated to their worthy Brother BARTHELS all necessary informations, and have unanimously conferred on him the direction of the secretary's office, and have provided him with every document and mean of carrying on the correspondence. He has devoted himself to the honourable office, giving up all other employments. They observe that by this change in the manner of proceeding, the Association is freed from an objection made with justice to all other secret societies, namely, that the members subject themselves to blind and unqualified submission to unknown superiors."--"The Society is now in the hands of its own avowed members. Every thing will soon be arranged according to a constitution purely republican; a Diocesan will be chosen, and will direct in every province, and report to the centre every second month, and instructions and other informations will issue in like manner from the centre. "If this plan shall be approved of by the Associated, H. Barthels will transmit to all the Dioceses general lists of the Union, and the PLAN OF SECRET OPERATION, the result of deep meditation of the XXII. and admirably calculated for carrying on with irresistable effect their noble and patriotic plan. To stop all cabal, and put an end to all slander and suspicion, H. Barthels thinks it proper that the Union shall step forward, and declare itself to the world, and openly name some of its most respectable members. The public must however be informed only with respect to the _exterior_ of the Society, for which purpose he had written a sheet to be annexed as an appendix to the work, _On Instruction_, declaring that to be the work of the Society, and a sufficient indication of its most honourable aim. He desires such members as choose to share the honour with him, to send him their names and proper designations, that they may appear in that Appendix. And, lastly, he requests them to instruct him, and co-operate with him, according to the concerted rules of the Union, in promoting the cause of God and the happiness of mankind." The appendix now alluded to makes No. X. of the packet sent to the Bookseller Goschen of Leipzig, and is dated December 1788. It is also found in the book _On Instruction_, &c. printed at Leipzig in 1789, by Walther. Here, however, the Appendix is dated January 1789. This edition agrees in the main with that in the book from which I have made such copious extracts, but differs in some particulars that are not unworthy of remark. In the packet it is written, "_The Undersigned as Member and Agent of the German Union_, in order to rectify several mistakes and injurious slanders and accusations, thinks it necessary that the public itself should judge of their object and conduct."--Towards the end it is said, "and all who have any doubts may apply to those named below, and are invited to write to them." No names however are subjoined. In the Appendix to the book it is only said, "the agent of the German Union," &c. and "persons who wish to be better informed may write to the agent, under the address, _To the German Union_--under cover to the shop of Walther, bookseller in Leipzig."--Here too there are no names, and it does not appear that any person has chosen to come from behind the curtain[15]. [15] Walther is an eminent bookseller, and carries on the business of publishing to a great extent, both at Leipzig and other places. He was the publisher of the most virulent attacks on the King of Prussia's Edict on Religion, and was brought into much trouble about the Commentary by Pott which is mentioned above. He also publishes many of the sceptical and licentious writings which have so much disturbed the peace of Germany. There has already been so much said about _Enlightening_, that the reader must be almost tired of it. He is assured in this performance that the Illumination proposed by the Union is not that of the _Wolfenbuttle Fragments_, nor that of HORUS, nor that of _Bahrdt_. The _Fragments_ and _Horus_ are books which aim directly, and without any concealment, to destroy the authority of our Scriptures, either as historical narrations or as revelations of the intentions of providence and of the future prospects of man. The Theological writings of _Bahrdt_ are gross perversions, both of the sense of the text, and of the moral instructions contained in it, and are perhaps the most exceptionable performances on the subject. They are stigmatised as absurd, and coarse, and indecent, even by the writers on the same side; yet the work recommended so often as containing the elements of that Illumination which the world has to expect from the Union, not only coincides in its general principles with these performances, but is almost an abstract of some of them, particularly of his _Popular Religion_, his _Paraphrase on the Sermon on the Mount_, and his _Morality of Religion_. We have also seen that the book on the Liberty of the Press is quoted and recommended as an elementary book. Nay both the work on Instruction and that on the Liberty of the Press are now known to be Bahrdt's. But these principles, exceptionable as they may be, are probably not the worst of the institution. We see that the _outside_ alone of the Union is to be shewn to the public. Barthels felicitates the public that there is no subordination and blind obedience to unknown Superiors; yet, in the same paragraph, he tells us that there is a secret plan of operations, that is known only to the Centre and the Confidential Brethren. The author of _Fuller Information_ says that he has this plan, and would print it, were he not restrained by a promise[16]. He gives us enough however to show us that the higher mysteries of the Union are precisely the same with those of the Illuminati. Christianity is expressly said to have been a Mystical Association, and its founder the Grand Master of a Lodge. The Apostles, Peter, James, John, and Andrew, were the _Elect_, and Brethren of the Third Degree, and initiated into all the mysteries. The remaining Apostles were only of the Second Degree; and the Seventy-two were of the First degree. Into this degree ordinary Christians may be admitted, and prepared for further advancement. The great mistery is, that J---- C---- was a _Naturalist_, and taught the doctrine of a Supreme Mind, the Spectator, but not the Governer of the World, pretty nearly in the sense of the Stoics. The Initiated Brethren were to be instructed by reading proper books. Those particularly recommended are _Basedow's Practical Knowledge_, _Eberhard's Apology for Socrates_, _Bahrdt's Apology for Reason_, _Steinbardt's System of Moral Education_, _Meiner's Ancient Mysteries_, _Bahrdt's Letters on the Bible_, and _Bahrdt's Completion of the Plan and Aim of J---- C----_. These books are of the most Antichristian character, and some of them aim at shaking off all moral obligation whatever. [16] This I find to be false, and the book a common job. Along with these religious doctrines, are inculcated the most dangerous maxims of civil conduct. The despotism that is aimed at over the minds of men, and the machinations and intrigues for obtaining possession of places of trust and influence, are equally alarming; but being perfectly similar to those of the Illuminati, it is needless to mention them. The chief intelligence that we get from this author is that the CENTRE of the Union is at a house in the neighbourhood of Halle. It is a sort of tavern, in a vineyard immediately without the city. This was bought by Doctor KARL FRIEDERICH BAHRDT, and fitted up for the amusement of the University Students. He calls it BAHRDT'S RUHE (Bahrdt's Repose). The author thinks that this must have been the work of the Association, because Bahrdt had not a farthing, and was totally unable for such an undertaking. He may however have been the contriver of the institution. He has never affirmed or denied this in explicit terms; nor has he ever said who are the XXII coadjutors. Wucherer, an eminent bookseller at Vienna, seems to have been one of the most active hands, and in one year admitted near two hundred members, among whom is his own shoemaker. He has published some of the most profligate pamphlets which have yet appeared in Germany. The publication of the list of members alarmed the nation; persons were astonished to find themselves in every quarter in the midst of villains who were plotting against the peace and happiness of the country, and destroying every sentiment of religion, morality, or loyalty. Many persons published in the newspapers and literary journals affirmations and proofs of the false insertion of their names. Some acknowledged that curiosity had made them enter the Association, and even continue their correspondence with the Centre, in order to learn something of what the Fraternity had in view, but declared that they had never taken any part in its proceedings. But, at the same time, it is certain that many Reading Societies had been set up during these transactions, in every quarter of Germany, and that the ostensible managers were in general of very suspicious characters, both as to morals and loyalty. The Union had actually set up a press of their own at Calbe, in the neighbourhood of Halberstadt. Every day there appeared stronger proofs of a combination of the Journalists, Reviewers, and even of the publishers and booksellers, to suppress the writings which appeared in defence of the civil and ecclesiastical constitutions of the States of Germany. The extensive literary manufacture of Germany is carried on in such a manner that it is impossible for any thing less than the joint operation of the whole federated powers to prevent this. The spirit of freethinking and innovating in religious matters had been remarkably prevalent in the dominions of the King of Prussia, having been much encouraged by the indifference of the late King. One of the vilest things published on this occasion was an abominable farce, called the Religion Edict. This was traced to Bahrdt's Ruhe, and the Doctor was arrested, and all his papers seized and ransacked. The civil Magistrate was glad of an opportunity of expiscating the German Union, which common fame had also traced hither. The correspondence was accordingly examined, and many discoveries were made, which there was no occasion to communicate to the public, and the prosecution of the business of the Union was by this means stopped. But the persons in high office at Berlin agree in saying that the Association of writers and other turbulent persons in Germany has been but very faintly hit by this blow, and is almost as active as ever. The German Union appears a mean and precipitate Association. The Centre, the Archives, and the Secretary are contemptible. All the Archives that were found were the plans and lists of the members and a parcel of letters of correspondence. The correspondence and other business was managed by an old man in some very inferior office or judicatory, who lived at bed and board in Bahrdt's house for about six shillings a week, having a chest of papers and a writing-desk in the corner of the common room of the house. Bahrdt gives a long narration of his concern in she affair, but we can put little confidence in what he says: yet as we have no better authority, I shall give a very short abstract of it, as follows: He said, that he learned Cosmo-political Free Masonry in England, when he was there getting pupils for his academy--but neglected it on his return to Germany. Some time after his settlement he was roused by a visit from a stranger who passed for an Englishman, but whom he afterwards found to be a Dutch officer--(he gives a description which bears considerable resemblance to the Prince or General Salms who gave so much disturbance to the States General)--He was still more excited by an anonymous letter giving him an account of a Society which was employed in the instruction of mankind, and a plan of their mode of operations, nearly the same with that of No. III. He then set up a Lodge of Free Masonry on Cosmo-political principles, as a preparation for engaging in this great plan--he was stopped by the National Lodge, because he had no patent from it.--This obliged him to work in secret.--He met with a gentleman in a coffee-house, who entreated him to go on, and promised him great assistance--this he got from time to time, as he stood most in need of it, and he now found that he was working in concert with many powerful though unknown friends, each in his own circle. The plan of operation of the XXII. was gradually unfolded to him, and he got solemn promises of being made acquainted with his colleagues. But he now found, that after he had so essentially served their noble cause, he was dropped by them in the hour of danger, and thus was made the sacrifice for the public good. The last packet which he received was a request from a _Friend to the Union_ to print two performances sent him, with a promise of 100 dahlers for his trouble. These were the abominable farce called the Religion Edict, and some Dissertations on that Royal Proclamation. He then gives an account of his system of Free Masonry, not very different from Weishaupt's Masonic Christianity--and concludes with the following abstract of the advantages of the Union--Advancement of Science--A general interest and concern for Arts and Learning--Excitement of Talents--Check of Scribbling--Good Education--Liberty--Equality--Hospitality--Delivery of many from Misfortunes--Union of the Learned--and at last--perhaps--Amen. What the meaning of this enigmatical conclusion is we can only guess--and our conjectures cannot be very favourable. The narration, of which this is a very short index, is abundantly entertaining; but the opinion of the most intelligent is, that it is in a great measure fictitious, and that the contrivance of the Union is mostly his own. Although it could not be legally proved that he was the author of the farce, every person in court was convinced that he was, and indeed it is perfectly in Bahrdt's very singular manner. This invalidates the whole of his story--and he afterwards acknowledges the farce (at least by implication) in several writings, and boasts of it. For these reasons I have omitted the narration in detail. Some information, however, which I have received since, seems to confirm his account, while it diminishes its importance. I now find that the book called _Fuller Information_ is the performance of a clergyman called _Schutz_, of the lowest class, and by no means of an eminent character.--Another performance in the form of a dialogue between X, Y, and Z, giving nearly the same account, is by Pott, the dear friend of Bahrdt and of his Union, and author of the Commentary on the Edict. Schutz got his materials from one Roper, an expelled student of debauched morals, who subsisted by copying and vending filthy manuscripts. Bahrdt says, that he found him naked and starving, and, out of pity, took him into his house, and employed him as an amanuensis. Roper stole the papers at various times, taking them with him to Leipzig, whither he went on pretence of sickness. At last Schutz and he went to Berlin together, and gave the information on which Bahrdt was put in prison. In short they all appear to have been equally profligates and traitors to each other, and exhibit a dreadful, but I hope a useful picture of the influence of this Illumination which so wonderfully fascinates Germany. This is all the direct information that I can pick up of the founder and the proceedings of the German Union. The project is coarse, and palpably mean, aiming at the dahlers of entry-money and of annual contribution, and at the publication and profitable sale of Dr. Bahrdt's books. This circumstance gives it strong features of its parentage--Philo speaks of Bahrdt in his _Final Declaration_ in terms of contempt and abhorence. There is nothing ingenious, nothing new, nothing enticing, in the plans; and the immediate purpose of indulging the licentious taste of the public comes so frequently before the eye, that it bears all the marks of that grossness of mind, precipitancy, and impatient oversight that are to be found in all the voluminous writings of Dr. Bahrdt. Many in Germany, however, ascribe the Union to Weishaupt, and say that it is the Illuminati working in another form. There is no denying that the principles, and even the manner of proceeding, are the same in every essential circumstance. Many paragraphs of the declamations circulated through Germany with the plans, are transcribed verbatim from Weishaupt's _Corrected system of Illuminatism_. Much of the work _On Instruction, and the Means for promoting it_, is very nearly a copy of the same work, blended with slovenly extracts from some of his own writings--There is the same series of delusions from the beginning, as in Illuminatism--Free Masonry and Christianity are compounded--first with marks of respect--then Christianity is twisted to a purpose foreign from it, but the same with that aimed at by Weishaupt--then it is thrown away altogether, and Natural Religion and Atheism substituted for it--For no person will have a moment's hesitation in saying, that this is the creed of the author of the books _On Instruction_ and _On the Liberty of the Press_. Nor can he doubt that the political principles are equally anarchical with those of the Illuminati.--The endeavours also to get possession of public offices--of places of education--of the public mind, by the Reading Societies, and by publications--are so many transcripts from the Illuminati. Add to this, that Dr. Bahrdt was an _Illuminatus_--and wrote the _Better than Horus_, at the command of Weishaupt. Nay, it is well known that Weishaupt was twice or thrice at Bahrdt's Ruhe during those transactions, and that he zealously promoted the formation of Reading Societies in several places.--But I am rather of the opinion that Weishaupt made those visits in order to keep Dr. Bahrdt within some bounds of decency, and to hinder him from hurting the cause by his precipitancy, when spurred on by the want of money. Weishaupt could not work in such an unskilful manner. But he would be very glad of such help as this coarse tool could give him--and Bahrdt gave great help; for, when he was imprisoned and his papers seized, his Archives, as he called them, shewed that there were many Reading Societies which his project had drawn together. The Prussian States had above thirty, and the number of readers was astonishingly great--and it was found, that the pernicious books had really found their way into every hut. Bahrdt, by descending a story lower than Weishaupt, has greatly increased the number of his pupils. But, although I cannot consider the German Union as a formal revival of the Order under another name, I must hold those _United_, and the members of those Reading Societies, as _Illuminati_ and _Minervals_. I must even consider the Union as a part of Spartacus' work. The plans of Weishaupt were partly carried into effect in their different branches--they were pointed out, and the way to carry them on are distinctly described in the private correspondence of the Order--It required little genius to attempt them in imitation. Bahrdt made the attempt, and in part succeeded. Weishaupt's hopes were well founded--The leaven was not only distributed, but the management of the fermentation was now understood, and it went on apace. It is to be remarked, that nothing was found among Bahrdt's papers to support the story he writes in his diary--no such correspondences--but enough for detecting many of these Societies. Many others however were found unconnected with Bahrdt's Ruhe, not of better character, either as to Morality or Loyalty, and some of them considerable and expensive; and many proofs were found of a combination to force the public to a certain way of thinking, by the management of the Reviews and Journals. The extensive dealings of Nicholai of Berlin gave him great weight in the book-making trade, which in Germany surpasses all our conceptions. The catalogues of _new_ writings in sheets, which are printed twice a-year for each of the fairs at Leipzig and Frankfort, would astonish a British reader by the number. The booksellers meet there, and at one glance see the whole republic of literature, and, like Roman senators, decide the sentiments of distant provinces. By thus seeing the whole together, their speculations are national, and they really have it in their power to give what turn they please to the literature and to the sentiments of Germany. Still however they must be induced by motives. The motive of a merchant is gain, and every object appears in his eye something by which money may be made. Therefore in a luxurious and voluptuous nation, licentious and free-thinking books will abound. The writers suggest and the booksellers think how the thing will tickle. Yet it must not be inferred, from the prevalence of such books, that such is the common sense of mankind, and that the writings are not the corrupters, but the corrupted, or that they are what they ought to be, because they please the public. We need only push the matter to an extremity, and its cause appears plain. Filthy prints will always create a greater crowd before the shop window than the finest performances of Wollett. Licentious books will be read with a fluttering eagerness, as long as they are not universally permitted; and pitiable will be the state of the nation when their number makes them familiar and no longer captivating. But although it must be confessed that great encouragement was given to the sceptical, infidel, and licentious writings in Germany, we see that it was still necessary to practise seduction. The _Religionist_ was made to expect some engaging exhibition of his faith. The _Citizen_ must be told that his civil connections are respected, and will be improved; and _all_ are told that good manners or virtue is to be supported. Man is supposed to be, in very essential circumstances, what he wishes to be, and feels he ought to be: and he is corrupted by means of falsehood and trick. The principles by which he is wheedled into wickedness in the first instance, are therefore such as are really addressed to the general sentiments of mankind: these therefore should be considered as more expressive of the public mind than those which he afterwards adopts, after this artificial education. Therefore Virtue, Patriotism, Loyalty, Veneration for true and undefiled Religion, are really acknowledged by those corrupters to be the _prevailing_ sentiments; and they are good if this prevalence is to be the test of worth. The mind that is otherwise affected by them, and hypocritically uses them in order to get hold of the uninitiated, that he may in time be made to cherish the contrary sentiments, cannot be a good mind, notwithstanding any pretensions it may make to the love of mankind. No man, not Weishaupt himself, has made stronger professions of benevolence, of regard for the happiness of mankind, and of every thing that is amiable, than Dr. Bahrdt. It may not be useless to enquire what effect such principles have had on his own mind, and those of his chief coadjutors. Deceit of every kind is dishonourable; and the deceit that is professedly employed in the proceedings of the Union is no exception. No pious fraud _whatever_ must be used, and pure religion must be presented to the view without all disguise. "The more fair Virtue's seen, the more she charms. Safe, plain, and easy, are her artless ways. With face erect, her eyes look strait before; For dauntless is her march, her step secure. Not so, pale Fraud--now here she turns, now there, Still seeking darker shades, secure in none, Looks often back, and wheeling round and round, Sinks headlong in the danger she would shun." The mean motive of the Protestant Sceptic is as inconsistent with our notions of honesty as with our notions of honour; and our suspicions are justly raised of the character of Dr. Bahrdt and his associates, even although we do not suppose that their aim is the total abolishing of religion. With propriety therefore may we make some enquiry about their lives and conduct. Fortunately this is easy in the present instance. A man that has turned every eye upon himself can hardly escape observation. But it is not so easy to get fair information. The peculiar situation of Dr. Bahrdt, and the cause between him and the public, are of all others the most productive of mistake, misrepresentation, obloquy, and injustice. But even here we are fortunate. Many remarkable parts of his life are established by the most respectable testimony, or by judicial evidences; and, to make all sure, he has written his own life. I shall insert nothing here that is not made out by the two last modes of proof, resting nothing on the first, however respectable the evidence may be. But I must observe, that his life was also written by his dear friend Pott, the partner of Walther the bookseller. The story of this publication is curious, and it is instructive. Bahrdt was in prison, and in great poverty. He intended to write his own life, to be printed by Walther, under a fictitious name, and in this work he intended to indulge his spleen and his dislike of all those who had offended him, and in particular all priests, and rulers, and judges, who had given him so much trouble. He knew that the strange, and many of them scandalous anecdotes, with which he had so liberally interlarded many of his former publications, would set curiosity on tiptoe, and would procure a rapid sale as soon as the public should guess that it was his own performance, by the singular but significant name which the pretended author would assume. He had almost agreed with Walther for a thousand dahlers, (about L. 200), when he was imprisoned for being the author of the farce so often named, and of the commentary on the _Religion Edict_, written by Pott, and for the proceedings of the German Union. He was refused the use of pen and ink. He then applied to Pott, and found means to correspond with him, and to give him part of his life already written, and materials for the rest, consisting of stories, and anecdotes, and correspondence. Pott sent him several sheets, with which he was so pleased, that they concluded a bargain. Bahrdt says, that Pott was to have 400 copies, and that the rest was to go to the maintenance of Bahrdt and his family, consisting of his wife, daughter, a Christina and her children who lived with them, &c. Pott gives a different account, and the truth was different from both, but of little consequence to us. Bahrdt's papers had been seized, and searched for evidence of his transactions, but the strictest attention was paid to the precise points of the charge, and no paper was abstracted which did not relate to these. All others were kept in a sealed room. Pott procured the removal of the seals and got possession of them. Bahrdt says, that his wife and daughter came to him in prison, almost starving, and told him that now that the room was opened, Pott had made an offer to write for their support, if he had the use of these papers--that this was the conclusion of the bargain, and that Pott took away all the papers. N. B. Pott was the associate of Walther, who had great confidence in him (_Anecdotenbuch fur meinen lieben Amtsbruder, p. 400_) and had conducted the business of Stark's book, as has been already mentioned. No man was better known to Bahrdt, for they had long acted together as chief hands in the Union. He would therefore write the life of its founder _con amore_, and it might be expected to be a rare and tickling performance. And indeed it was. The first part of it only was published at this time; and the narration reaches from the birth of the hero till his leaving Leipzig in 1768. The attention is kept fully awake, but the emotions which successively occupy the mind of the reader are nothing but strong degrees of aversion, disgust, and horror. The figure set up to view is a monster, a man of talents indeed, and capable of great things; but lost to truth, to virtue, and even to the affectation of common decency--In short, a shameless profligate.--Poor Bahrdt was astonished,--stared--but, having his wits about him, saw that this life would sell, and would also sell another.--Without loss of time, he said that he would hold Pott to his bargain--but he reckoned without his host. "No, no," said Pott, "your are not the man I took you for--your correspondence was put into my hands--I saw that you had deceived me, and it was my duty, as a man _who loves truth above all things_, to hinder you from deceiving the world. I have not written the book you desired me. I did not work for you, but for myself--therefore you get not a groschen." "Why, Sir," said Bahrdt, "we both know that this won't do. You and I have already tried it. You received Stark's manuscript, to be printed by Walther--Walther and you sent it hither to Michaelis, that I might see it during the printing. I wrote an illustration and a key, which made the fellow very ridiculous, and they were printed together, with one title page.--You know that we were cast in court.--Walther was obliged to print the work as Stark first ordered, and we lost all our labour.--So shall you now, for I will commence an action this instant, and let me see with what face you will defend yourself, within a few weeks of your last appearance in court." Pott said, "You may try this. My work is already sold, and dispersed over all Germany--and I have no objection to begin yours to-morrow--believe me, it will sell." Bahrdt pondered--and resolved to write one himself. This is another specimen of the _Union_. DR. CARL FREDERICK BAHRDT was born in 1741. His father was then a parish minister, and afterwards Professor of Theology at Leipzig, where he died, in 1775. The youth, when at College, enlisted in the Prussian service as a hussar, but was bought off by his father. He was M. A. in 1761. He became catechist in his father's church, was a popular preacher, and published sermons in 1765, and some controversial writings, which did him honour--But he then began to indulge in conviviality, and in anonymous pasquinades, uncommonly bitter and offensive. No person was safe--Professors--Magistrates--Clergymen, had his chief notice--also students--and even comrades and friends. (Bahrdt says, that these things might cut to the quick but they were all just.) Unluckily his temperament was what the atomical philosophers (who can explain every thing by æthers and vibrations) call sanguine. He _therefore_ (his own word) was a passionate admirer of the ladies. Coming home from supper he frequently met a young Miss in the way to his lodgings, neatly dressed in a rose-coloured silk jacket and train, and a sable bonnet, costly, and like a lady. One evening (after some old Renish, as he says,) he saw the lady home. Some time after, the mistress of the house, Madam Godschusky, came into his room, and said that the poor maiden was pregnant. He could not help that--but it was very unfortunate, and would ruin him if known.--He therefore gave the old lady a bond for 200 dahlers, to be paid by instalments of twenty-five.----"The girl was sensible, and good, and as he had already paid for it, and her conversation was agreeable, he did not discontinue his acquaintance." A comrade one day told him, that one Bel, a magistrate, whom he had lampooned, knew the affair, and would bring it into court, unless he immediately retrieved the bond. This bond was the only evidence, but it was enough. Neither Bahrdt nor his friend could raise the money. But they fell on another contrivance. They got Madam Godschusky to meet them at another house, in order to receive the money. Bahrdt was in a closet, and his comrade wore a sword. The woman could not be prevailed on to produce the bond till Bahrdt should arrive, and the money be put into her hands, with a present to herself. The comrade tried to flutter her, and, drawing his sword, shewed her how men fenced--made passes at the wall--and then at her--but she was too firm--he then threw away his sword, and began to try to force the paper from her. She defended herself a good while, but at length he got the paper out of her pocket, tore it in pieces, opened the closet door, and said, "There you b----, there is the honourable fellow whom you and your wh-- have bullied--but it is with me you have to do now, and you know that I can bring you to the gallows." There was a great squabble to be sure, says Bahrdt, but it ended, and I thought all was now over.--But Mr. Bel had got word of it, and brought it into court the very day that Bahrdt was to have made some very reverend appearance at church. In short, after many attempts of his poor father to save him, he was obliged to send in his gown and band, and to quit the place. It was some comfort, however, that Madam Godschusky and the young Miss did not fare much better. They were both imprisoned. Madam G. died sometime after of some shocking disease. The court records give a very different account of the whole, and particularly of the scuffle; but Bahrdt's story is enough. Bahrdt says, that his father was severe--but acknowledges that his own temperament was hasty, (why does not his fathers temperament excuse something? _Vibratiunculæ_ will explain every thing or nothing.) "_Therefore_ (again) I sometimes forgot myself. One day I laid a loaded pistol on the table, and told him that he should meet with that if he went on so. But I was only seventeen." Dr. Bahrdt was, of course, obliged to leave the place. His friends, and Semler in particular, an eminent theological writer, who had formed a very favourable opinion of his uncommon talents, were assiduous in their endeavours to get an establishment for him. But his high opinion of himself, his temper, impetuous, precipitant, and overbearing, and a bitter satirical habit which he had freely indulged in his outset of life, made their endeavours very ineffectual. At last he got a professorship at Erlangen, then at Erfurth, and in 1771, at Giessen. But in all these places he was no sooner settled than he got into disputes with his colleagues and with the established church, being a strenuous partizan of the innovations which were attempted to be made in the doctrines of christianity. In his anonymous publications, he did not trust to rational discussion alone, but had recourse to ridicule and personal anecdotes, and indulged in the most cutting sarcasms and gross scurrility. Being fond of convivial company, his income was insufficient for the craving demand, and as soon as he found that anecdote and slander always procured readers, he never ceased writing. He had wonderful readiness and activity, and spared neither friends nor foes in his anonymous performances. But this could not last, and his avowed theological writings were such as could not be suffered in a Professor of Divinity. The very students at Giessen were shocked with some of his liberties. After much wrangling in the church judicatories he was just going to be dismissed, when he got an invitation to Marschlins in Switzerland to superintend an academy. He went thither about the year 1776, and formed the seminary after the model of Basedow's Philanthropine, or academy, at Dessau, of which I have already given some account. It had acquired some celebrity, and the plan was peculiarly suited to Bahrdt's taste, because it left him at liberty to introduce any system of religious or irreligious opinions that he pleased. He resolved to avail himself of this liberty, and though a clergyman and Doctor of Theology, he would outstrip even Basedow, who had no ecclesiastical orders to restrain him. But he wanted the moderation, the prudence and the principle of Basedow. He had, by this time, formed his opinion of mankind, by meditating on the feelings of his own mind. His theory of human nature was simple--"The leading propensities, says he, of the human mind are three--Instinctive liberty (Freyheitstriebe)-instinctive activity (Triebe fur Thatigkeit)--and instinctive love (Liebes triebe)." I do not wish to misunderstand him, but I can give no other translation.--"If a man is obstructed in the exercise of any of these propensities he suffers an injury.--The business of a good education therefore is to teach us how they are to be enjoyed in the highest degree." We need not be surprised although the Doctor should find it difficult to manage the Cyclopedia in his Philanthropine in such a manner as to give satisfaction to the neighbourhood, which was habituated to very different sentiments,--Accordingly he found his situation as uncomfortable as at Giessen. He says, in one of his latest performances, "that the Grisons were a strong instance of the immense importance of education. They knew nothing but their handicrafts, and their minds were as coarse as their persons." He quarrelled with them all, and was obliged to abscond after lying sometime in arrest. He came to Durkheim or Turkheim, where his father was or had been minister. His literary talents were well known.--After some little time he got an association formed for erecting and supporting a Philanthropine or house of education. A large fund was collected, and he was enabled to travel into Holland and England, to engage pupils, and was furnished with proper recommendations.--On his return the plan was carried into execution. The castle or residence of Count Leining Hartzburgh, at Heidesheim, having gardens, park, and every handsome accommodation, had been fitted up for it, and it was consecrated by a solemn religious festival in 1778. But his old misfortunes pursued him. He had indeed no colleagues to quarrel with, but his avowed publications became every day more obnoxious--and when any of his anonymous pieces had a great run, he could not stifle his vanity and conceal the author's name. Of these pieces, some were even shocking to decency. It was indifferent to him whether it was friend or foe that he abused; and some of them were so horribly injurious to the characters of the most respectable men in the state, that he was continually under the correction of the courts of justice. There was hardly a man of letters that had ever been in his company who did not suffer by it. For his constant practice was to father every new step that he took towards Atheism on some other person; and, whenever the reader sees, in the beginning of a book, any person celebrated by the author for sound sense, profound judgment, accurate reasoning, or praised for acts of friendship and kindness to himself, he may be assured that, before the close of the book, this man will convince Dr. Bahrdt in some private conversation, that some doctrine, cherished and venerated by all Christians, is a piece of knavish superstition. So lost was Dr. Bahrdt to all sense of shame. He said that he held his own opinions independent of all mankind, and was indifferent about their praise or their reproach. Bahrdt's licentious, very licentious life, was the cause of most of these enormities. No income could suffice and he wrote for bread. The artful manner in which the literary manufacture of Germany was conducted, made it impossible to hinder the rapid dispersion of his writings over all Germany; and the indelicate and coarse maw of the public was as ravenous as the sensuality of Dr. Bahrdt, who really battened in the Epicurean sty. The consequence of all this was that he was obliged to fly from Heidesheim, leaving his sureties in the _Philanthropine_ to pay about 14,000 dahlers, besides debts without number to his friends. He was imprisoned at Dienheim, but was released I know not how, and settled at Halle. There he sunk to be a keeper of a tavern and billiard-table, and his house became the resort and the bane of the students in the University.--He was obliged therefore to leave the city. He had somehow got funds which enabled him to buy a little vineyard, prettily situated in the neighbourhood. This he fitted up with every accommodation that could invite the students, and called it _Bahrdt's Ruhe_. We have already seen the occupations of Dr. B. in this _Buen Retiro_--Can we call it _otium cum dignitate_? Alas, no! He had not lived two years here, bustling and toiling for the German Union, sometimes without a bit of bread--when he was sent to prison at Halle, and then to Magdeburg, where he was more than a year in jail. He was set at liberty, and returned to _Bahrdt's Ruhe_, not, alas, to live at ease, but to lie down on a sick-bed, where, after more than a year's suffering increasing pain, he died on the 23d of April 1793, the most wretched and loathsome victim of unbridled sensuality. The account of his case is written by a friend, a Dr. Jung, who professes to defend his memory and his principles. The medical description melted my heart, and I am certain would make his bitterest enemy weep. Jung repeatedly says, that the case was not venereal--calls it the vineyard disease--the quicksilver disease, (he was dying of an unconquerable salivation,) and yet, through the whole of his narration, relates symptoms and sufferings, which, as a medical man, he could not possibly mean to be taken in any other sense than as effects of pox. He meant to please the enemies of poor Bahrdt, knowing that such a man could have no friends, and being himself ignorant of what friendship or goodness is. The fate of this poor creature affected me more than any thing I have read of a great while. All his open enemies put together have not said so much ill of him as his trusted friend Pott, and another confident, whose name I cannot recollect, who published in his lifetime an anonymous book called _Bahrdt with the Iron Brow_--and this fellow Jung, under the absurd mask of friendship, exhibited the loathsome carcase for a florin, like a malefactor's at Surgeon's Hall. Such were the fruits of the German Union, of that Illumination that was to refine the heart of man, and bring to maturity the seeds of native virtue, which are choaked in the hearts of other men by superstition and despotism. We see nothing but mutual treachery and base desertion. I do not concern myself with the gradual perversion of Dr. Bahrdt's moral and religious opinions. But he affected to be the enlightener and reformer of mankind; and affirmed that all the mischiefs in life originated from despotism supported by superstition. "In vain," says he, "do we complain of the inefficacy of religion. All positive religion is founded on injustice. No Prince has a right to prescribe or sanction any such system. Nor would he do it, were not the priests the firmest pillars of his tyranny, and superstition the strongest fetters for his subjects. He dares not show Religion as she is--pure and undefiled----She would charm the eyes and the hearts of mankind, would immediately produce true morality, would open the eyes of freeborn man, would teach him what are his rights, and who are his oppressors, and Princes would vanish from the face of the earth." Therefore, without troubling ourselves with the truth or falsehood of his religion of Nature, and assuming it as an indisputable point, that Dr. Bahrdt has seen it in this natural and so effective purity, it is surely a very pertinent question, "Whether has the sight produced on his mind an effect so far superior to the acknowledged faintness of the impression of Christianity on the bulk of mankind, that it will be prudent to adopt the plan of the German Union, and at once put an end to the divisions which so unfortunately alienate the minds of professing Christians from each other?" The account here given of Dr. Bahrdt's life seems to decide the question. But it will be said, that I have only related so many instances of the quarrels of Priests and their slavish adherents, with Dr. Bahrdt. Let us view him in his ordinary conduct, not as the champion and martyr of Illumination, but as an ordinary citizen, a husband, a father, a friend, a teacher of youth, a clergyman. When Dr. Bahrdt was a parish-minister, and president of some inferior ecclesiastical district, he was empowered to take off the censures of the church from a young woman who had born a bastard child. By violence he again reduced her to the same condition, and escaped censure, by the poor girl's dying of a fever before her pregnancy was far advanced, or even legally documented. Also, on the night of the solemn farce of consecrating his Philanthropine, he debauched the maid-servant, who bore twins, and gave him up for the father. The thing, I presume, was not judicially proved, otherwise he would have surely been disgraced; but it was afterwards made evident, by the letters which were found by Pott, when he undertook to write his life. A series of these letters had passed between him and one Graf, a steward, who was employed by him to give the woman the small pittance by which she and the infants were maintained. Remonstrances were made when the money was not advanced; and there are particularly letters about the end of 1779, which show that Bahrdt had ceased giving any thing. On the ** of February 1780, the infants (three years old) were taken away in the night, and were found exposed, the one at Usstein, and the other at Worms, many miles distant from each other, and almost frozen to death. The first was discovered by its moans, by a shoemaker in a field by the road-side, about six in the morning; the other was found by two girls between the hedges in a lane, set between two great stones, past all crying. The poor mother travelled up and down the country in quest of her infants, and hearing these accounts, found them both, and took one of them home; but not being able to maintain both, when Bahrdt's commissioner refused contributing any more, it remained with the good woman who had taken it in[17]. [17] This is worse than Rousseau's conduct, who only sent his children to the Foundling hospital, that he might never know them again. (See his Confessions.) Bahrdt was married in 1772, while at Giessen; but after wasting the greatest part of his wife's little fortune left her by a former husband, he was provoked by losing 1000 florins (about 110l.) in the hands of her brother who would not pay it up. After this he used her very ill, and speaks very contemptuously of her in his own account of his life, calling her a dowdy, jealous, and every thing contemptible. In two infamous novels, he exhibits characters, in which she is represented in a most cruel manner; yet this woman (perhaps during the honey-moon) was enticed by him one day into the bath, in the pond of the garden of the Philanthropine at Heidesheim, and there, in the sight of all the pupils did he (also undressed) toy with his naked wife in the water. When at Halle, he used the poor woman extremely ill, keeping a mistress in the house, and giving her the whole command of the family, while the wife and daughter were confined to a separate part of it. When in prison at Magdeburgh, the strumpet lived with him, and bore him two children. He brought them all to his house when he was at liberty. Such barbarous usage made the poor woman at last leave him and live with her brother. The daughter died about a year before him, of an overdose of laudanum given by her father, to procure sleep, when ill of a fever. He ended his own wretched life in the same manner, unable, poor man, to bear his distress, without the smallest compunction or sorrow for his conduct; and the last thing he did was to send for a bookseller, (Vipink of Halle, who had published some of his vile pieces,) and recommend his strumpet and her children to his protection, without one thought of his injured wife. I shall end my account of this profligate monster with a specimen of his way of using his friends. "Of all the acquisitions which I made in England, Mr. ---- (the name appears at full length) was the most important. This person was accomplished in the highest degree. With sound judgment, great genius, and correct taste, he was perfectly a man of the world. He was my friend, and the only person who warmly interested himself for my institution. To his warm and repeated recommendations I owe all the pupils I got in England, and many most respectable connections; for he was universally esteemed as a man of learning and of the most unblemished worth. He was my friend, my conductor, and I may say my preserver; for when I had not bread for two days, he took me to his house, and supplied all my wants. This gentleman was a clergyman, and had a small but genteel and selected congregation, a flock which required strong food. My friend preached to them pure natural religion, and was beloved by them. His sermons were excellent, and delivered with native energy and grace, because they came from the heart. I had once the honour of preaching for him. But what a difference--I found myself afraid--I feared to speak too boldly, because I did not know where I was, and thought myself speaking to my crouching countrymen. But the liberty of England opens every heart, and makes it accessible to morality. I can give a very remarkable instance. "The women of the town in London do not, to be sure, meet with my unqualified approbation in all respects. But it is impossible not to be struck with the propriety and decency of their manners, so unlike the clownish impudence of our German wh--. I could not distinguish them from modest women, otherwise than by their greater attention and eagerness to shew me civility. My friend used to laugh at my mistakes, and I could not believe him when he told me that the lady who had kindly shewed the way to me, a foreigner, was a votary of Venus. He maintained that English liberty naturally produced morality and kindness. I still doubted, and he said that he would convince me by my own experience. These girls are to be seen in crowds every evening in every quarter of the town. Although some of them may not have even a shift, they come out in the evening dressed like princesses, in hired clothes, which are entrusted to them without any fear of their making off with them. Their fine shape, their beautiful skin, and dark brown hair, their bosoms, so prettily set off by their black silk dress, and above all, the gentle sweetness of their manners, makes an impression in the highest degree favourable to them. They civilly offer their arm and say, "My dear, will you give me a glass of wine." If you give them no encouragement, they pass on, and give no farther trouble. I went with my friend to Covent Garden, and after admiring the innumerable beauties we saw in the piazzas, we gave our arm to three very agreeable girls, and immediately turned into a temple of the Cytherean Goddess, which is to be found at every second door in the city, and were shewn into a parlour elegantly carpeted and furnished, and lighted with wax, with every other accommodation at hand.--My friend called for a pint of wine, and this was all the expence for which we received so much civility. The conversation and other behaviour of the ladies was agreeable in the highest degree, and _not a word_ passed that would have distinguished them from nuns, or that was not in the highest degree mannerly and elegant. We parted in the street--and such is the liberty of England, that my friend ran not the smallest risk of suffering either in his honour or usefulness.--Such is the effect of freedom." We may be sure, the poor man was astonished when he saw his name before the public as one of the enlighteners of Christian Europe. He is really a man of worth, and of the most irreproachable character, and knew that whatever might be the protection of British liberty, such conduct would ruin him with his own hearers, and in the minds of all his respectable countrymen. He therefore sent a vindication of his character from this slanderous abuse to the publishers of the principal newspapers and literary journals in Germany. The vindication is complete, and B. is convicted of having related what he _could not possibly have seen_. It is worthy of remark, that the vindication did not appear in the _Berlin Monatschrift_, nor in any of the journals which made favorable mention of the performances of the Enlighteners. "Think not, indignant reader," says Arbuthnot, "that this man's life is useless to mortals." It shews in a strong light the falsity of all his declamations in favour of his so much praised natural religion and universal kindness and humanity. No man of the party writes with more persuasive energy, and, though his petulance and precipitant self-conceit lead him frequently astray, no man has occasionally put all the arguments of these philosophers in a clearer light; yet we see that all is false and hollow. He is a vile hypocrite, and the real aim of all his writings is to make money, by fostering the sensual propensities of human nature, although he sees and feels that the completion of the plan of the German Union would be an event more destructive and lamentable than any that can be pointed out in the annals of superstition. I will not say that all partisans of Illumination are hogs of the sty of Epicurus like this wretch. But the reader must acknowledge that, in the institution of Weishaupt, there is the same train of sensual indulgence laid along the whole, and that purity of heart and life is no part of the morality that is held forth as the perfection of human nature. The final abolition of Christianity is undoubtedly one of its objects--whether as an end of their efforts, or as a mean for the attainment of some end still more important. Purity of heart is perhaps the most distinctive feature of Christian morality. Of this Dr. Bahrdt seems to have had no conception; and his institution, as well as his writings, shew him to have been a very coarse sensualist. But his taste, though coarse, accorded with what Weishaupt considered as a ruling propensity, by which he had the best chance of securing the fidelity of his subjects.--Craving desires, beyond the bonds of our means, were the natural consequences of indulgence; and since the purity of Christian morality stood in his way, his first care was to clear the road by rooting it out altogether--What can follow but general dissoluteness of manners? Nothing can more distinctly prove the crooked politics of the Reformers than this. It may be considered as the main-spring of their whole machine. Their pupils were to be led by means of their sensual appetites, and the aim of their conductors was not to inform them, but merely to lead them; not to reform, but to rule the world.--They would reign, though in hell, rather than serve in heaven.--Dr. Bahrdt was a true Apostle of Illuminatism; and though his torch was made of the grossest materials, and "served only to discover sights of woe," the horrid glare darted into every corner, rousing hundreds of filthy vermin, and directing their flight to the rotten carrion where they could best deposit their poison and their eggs; in the breasts, to wit, of the sensual and profligate, there to fester and burst forth in a new and filthy progeny; and it is astonishing what numbers were thus roused into action. The scheme of Reading Societies had taken prodigiously, and became a very profitable part of the literary trade of Germany. The booksellers and writers soon perceived its importance, and acted in concert. I might fill a volume with extracts from the criticisms which were published on the _Religion Edict_ so often mentioned already. The Leipzig catalogue for one year contained 173. Although it concerned the Prussian States alone, these appeared in every corner of Germany; nay, also in Holland, in Flanders, in Hungary, in Switzerland, in Courland, and in Livonia. This shows it to have been the operation of an Associated Band, as was intimated to the King, with so much petulance by Mirabeau. There was (past all doubt) such a combination among the innumerable scribblers who supplied the fairs of Leipzig and Frankfort. Mirabeau calls it a _Conjuration des Philosophes_, an expression very clear to himself, for the myriads of gareteers who have long fed the craving mouth of Paris (always thirsting after some "new thing") called themselves philosophers, and, like the gangs of St. Giles's, conversed with each other in a cant of their own, full of _morale_, of _energie_, of _bienvillance_, &c. &c. &c. unintelligible or misunderstood by other men, and used for the purpose of deceit. While Mirabeau lived too, they formed a _Conjuration_. The 14th of July 1790, the most solemn invocation of the Divine presence ever made on the face of this earth, put an end to the propriety of this appellation; for it became necessary (in the progress of political Illumination) to declare that oaths were nonsense, because the invoked was a creature of the imagination, and the grand federation, like Wieshaupt and Bahrdt's Masonic Christianity, is declared, to those initiated into the higher mysteries, to be a lie. But if we have no longer a _Conjuration des Philosophes_, we have a gang of scribblers that has got possession of the public mind by their management of the literary Journals of Germany, and have made licentious sentiments in politics, in morals, and in religion, as familiar as were formerly the articles of ordinary news. All the sceptical writings of England put together will not make half the number that have appeared in Protestant Germany during the last twelve or fifteen years. And, in the Criticisms on the Edict, it is hard to say whether infidelity or disloyalty fills the most pages. To such a degree had the Illuminati carried this favourite and important point that they obtained the direction even of those whose office it was to prevent it. There is at Vienna, as at Berlin, an office for examining and licensing writings before they can have their course in the market. This office publishes annually an index of forbidden books. In this index are included the account of the last _Operations of Spartacus and Philo in the Order of Illuminati_, and a dissertation on _The Final Overthrow of Free Masonry_, a most excellent performance, showing the gradual corruption and final perversion of that society to a seminary of sedition. Also the Vienna _Magazine of Literature and Arts_, which contains many accounts of the interferences of the Illuminati in the disturbances of Europe. The Censor who occasioned this prohibition was an _Illuminatus_ named _Retzer_. He makes a most pitiful and Jesuitical defence, showing himself completely versant in all the chicane of the _Illuminati_, and devoted to their Infidel principles. (See _Rel. Begebenh._ 1795, p. 493.) There are two performances which give us much information respecting the state of moral and political opinions in Germany about this time. One of them is called, _Proofs of a hidden Combination to destroy the Freedom of Thought and Writing in Germany_. These proofs are general, taken from many concurring circumstances in the condition of German literature. They are convincing to a thinking mind, but are too abstracted to be very impressive on ordinary readers. The other is the _Appeal to my Country_, which I mentioned in page 84. This is much more striking, and in each branch of literature, gives a progressive account of the changes of sentiment, all supported by the evidence of the books themselves. The author puts it past contradiction, that in every species of literary composition into which it was possible, without palpable absurdity, to introduce licentious and seditious principles, it was done. Many romances, novels, journeys through Germany and other countries[18], are written on purpose to attach praise or reproach to certain sentiments, characters, and pieces of conduct. The Prince, the nobleman, is made despotic, oppressive, unfeeling or ridiculous--the poor, and the man of talents, are unfortunate and neglected--and here and there a fictitious Graff or Baron is made a divinity, by philanthropy expressed in romantic charity and kindness, or ostentatious indifference for the little honours which are so precious in the eyes of a German.--In short, the system of Weishaupt and Knigge is carried into vigorous effect over all. In both these performances, and indeed in a vast number of other pieces, I see that the influence of Nicholai is much commented on, and considered as having had the chief hand in all those innovations. [18] A plan adopted within these few years in our own country, which, if prosecuted with the same industry with which it has been begun, will soon render our circulating Libraries so many Nurseries of Sedition and Impiety. (See Travels into Germany by Este.) Thus I think it clearly appears, that the suppression of the Illuminati in Bavaria and of the Union in Brandenburgh, were insufficient for removing the evils which they had introduced. The Elector of Bavaria was obliged to issue another proclamation in November 1790, warning his subjects of their repeated machinations, and particularly enjoining the magistrates to observe carefully the assemblies in the Reading Societies, which were multiplying in his States. A similar proclamation was made and repeated by the Regency of Hanover, and it was on this occasion that Mauvillon impudently avowed the most anarchical opinions.--But Weishaupt and his agents were still busy and successful. The habit of plotting had formed itself into a regular system. Societies now acted every where in secret, in correspondence with similar societies in other places. And thus a mode of co-operation was furnished to the discontented, the restless, and the unprincipled in all places, without even the trouble of formal initiations, and without any external appearances by which the existence and occupations of the members could be distinguished. The hydra's teeth were already sown, and each grew up, independent of the rest, and soon sent out its own offsets.--In all places where such secret practices were going on, there did not fail to appear some individuals of more than common zeal and activity, who took the lead, each in his own circle. This gave a consistency and unity to the operations of the rest, and they, encouraged by this co-operation, could now attempt things which they would not otherwise have ventured on. It is not till this state of things obtains, that this influence becomes sensible to the public. Philo, in his public declaration, unwarily lets this appear. Speaking of the numerous little societies in which their principles were cultivated, he says, "we thus begin to be formidable." It may now alarm--but it is now too late. The same germ is now sprouting in another place. I must not forget to take notice that about this time (1787 or 1788,) there appeared an invitation from a Baron or Prince S----, Governor of the Dutch fortress H----, before the troubles in Holland, to form a society _for the Protection of Princes_.--The plan is expressed in very enigmatical terms, but such as plainly shew it to be merely an odd title, to catch the public eye; for the Association is of the same seditious kind with all those already spoken of, viz. professing to enlighten the minds of men, and making them imagine that all their hardships proceed from superstition, which subjects them to useless and crafty priests; and from their own indolence and want of patriotism, which make them submit to the mal-administration of ministers. The Sovereign is supposed to be innocent, but to be a cypher, and every magistrate, who is not chosen by the people actually under him, is held to be a despot, and is to be bound hand and foot.--Many circumstances concur to prove that the projector of this insidious plan is the Prince Salms, who so assiduously fomented all the disturbances in the Dutch and Austrian Netherlands. He had, before this time, taken into his service Zwack, the Cato of the Illuminati. The project had gone some length when it was discovered and suppressed by the States. Zimmerman, who had been President of the Illuminati in Manheim, was also a most active person in propagating their doctrines in other countries. He was employed as a missionary, and erected some Lodges even in Rome--also at Neufchatel--and in Hungary. He was frequently seen in the latter place by a gentleman of my acquaintance, and preached up all the ostensible doctrines of Illuminatism in the most public manner, and made many proselytes. But when it was discovered that their real and fundamental doctrines were different from those which he professed in order to draw in proselytes, Zimmerman left the country in haste.--Some time after this he was arrested in Prussia for seditious harangues--but he escaped, and has not been heard of since.--When he was in Hungary he boasted of having erected above an hundred Lodges in different parts of Europe, some of which were in England. * * * * * That the Illuminati and other hidden Cosmo-political societies had some influence in bringing about the French Revolution, or at least in accelerating it, can hardly be doubted. In reading the secret correspondence, I was always surprised at not finding any reports from France, and something like a hesitation about establishing a mission there; nor am I yet able thoroughly to account for it. But there is abundant evidence that they interfered, both in preparing for it in the same manner as in Germany, and in accelerating its progress. Some letters in the Brunswick Journal from one _Campe_, who was an inspector of the seminaries of education, a man of talents, and an _Illuminatus_, put it beyond doubt. He was residing in Paris during its first movements, and gives a minute account of them, lamenting their excesses, on account of their imprudence, and the risk of shocking the nation, and thus destroying the project, but justifying the motives, on the true principles of Cosmo-politism. The Vienna Zeitschrift and the Magazine of Literature and Fine Arts for 1790, and other pamphlets of that date, say the same thing in a clearer manner. I shall lay together some passages from such as I have met with, which I think will shew beyond all possibility of doubt that the Illuminati took an active part in the whole transaction, and may be said to have been its chief contrivers. I shall premise a few observations, which will give a clearer view of the matter. CHAP. IV. _The French Revolution._ During these dissensions and discontents, and this general fermentation of the public mind in Germany, political occurrences in France gave exercise and full scope for the operation of that spirit of revolt which had long growled in secret in the different corners of that great empire. The Cosmo-political and sceptical opinions and sentiments so much cultivated in all the Lodges of the _Philalethes_ had by this time been openly professed by many of the sages of France, and artfully interwoven with their statistical economics. The many contests between the King and the Parliament of Paris about the registration of his edicts, had given occasion to much discussion, and had made the public familiarly acquainted with topics altogether unsuitable to the absolute monarchy of France. This acquaintance with the natural expectations of the subject, and the expediency of a candid attention on the part of Government to these expectations, and a view of Legislation and Government founded on a very liberal interpretation of all these things, was prodigiously promoted by the rash interference of France in the dispute between Great Britain and her colonies. In this attempt to ruin Britain, even the court of France was obliged to preach the doctrines of Liberty, and to take its chance that Frenchman would consent to be the only slaves. But their officers and soldiers, who returned from America, imported the American principles, and in every company found hearers who listened with delight and regret to their fascinating tale of American independence. During the war, the Minister, who had too confidently pledged himself for the destruction of Britain, was obliged to allow the Parisians to amuse themselves with theatrical entertainments, where English law was represented as oppression, and every fretful extravagance of the Americans was applauded as a noble struggle for native freedom.--All wished for a taste of that liberty and equality which they were allowed to applaud on the stage; but as soon as they came from the theatre into the street, they found themselves under all their former restraints. The sweet charm had found its way into their hearts, and all the luxuries of France became as dull as common life does to a fond girl when she lays down her novel. In this irritable state of mind a spark was sufficient for kindling a flame. To import this dangerous delicacy of American growth, France had expended many millions, and was drowned in debts. The mad prodigality of the Royal Family and the Court had drained the treasury, and forestalled every livre of the revenue. The edicts for new taxes and forced loans were most unwelcome and oppressive. The _Avocats au parlement_ had nothing to do with state-affairs, being very little more than barristers in the highest court of justice; and the highest claim of the Presidents of this court was to be a sort of humble counsellors to the King in common matters. It was a very strange inconsistency in that ingenious nation to permit such people to touch on those state-subjects; for, in fact, the King of France was an absolute Monarch, and the subjects were slaves. This is the result of all their painful research, notwithstanding that glimmerings of natural justice and of freedom are to be met with in their records. There could not be found in their history so much as a tolerable account of the manner of calling the nation together, to learn from the people how their chains would best please their fancy. But all this was against nature, and it was necessary that it should come to an end, the first time that the monarch confessed that he could not do every thing unless they put the tools into his hands. As things were approaching gradually but rapidly to this condition, the impertinent interference (for so a Frenchman, subject of the Grand Monarch, _must_ think it) of the advocates of the Parliament of Paris was popular in the highest degree; and it must be confessed, that in general it was patriotic, however inconsistent with the constitution. They felt themselves pleading the cause of humanity and natural justice. This would embolden honest and worthy men to speak truth, however unwelcome to the court. In general, it must also be granted that they spoke with caution and with respect to the sovereign powers; and they had frequently the pleasure of being the means of mitigating the burdens of the people. The Parliament of Paris, by this conduct, came to be looked up to as a sort of mediator between the King and his subjects; and as the avocats saw this, they naturally rose in their own estimation far above the rank in which the constitution of their government had placed them. For it must always be kept in mind, that the robe was never considered as the dress of a Nobleman, although the cassock was. An advocate was merely not a rotourier; and though we can hardly conceive a profession more truly honourable than the dispensing of distributive justice, nor any skill more congenial to a rational mind than that of the practical morality which we, in theory, consider as the light by which they are always conducted; and although even the artificial constitution of France had long been obliged to bow to the dictates of nature and humanity, and confer nobility, and even title, on such of the professors of the municipal law as had, by their skill and their honourable character, risen to the first offices of their profession, yet the Noblesse de la Robe never could incorporate with the Noblesse du Sang, nor even with the Noblesse de l'Epee. The descendants of a Marquis de la Robe never could rise to certain dignities in the church and at court. The avocats de la parlement felt this, and smarted under the exclusion from court-honours; and though they eagerly courted such nobility as they could attain, they seldom omitted any opportunity that occurred during their junior practice, of exposing the arrogance of the Noblesse, and the dominion of the court. This increased their popularity, and in the present situation of things, being certain of support, they went beyond their former cautious bounds, and introduced in their pleadings, and particularly in their joint remonstrances against the registration of edicts, all the wire-drawn morality, and cosmo-political jurisprudence, which they had so often rehearsed in the Lodges, and which had of late been openly preached by the economists and philosophers. A signal was given to the nation for engaging "en masse" in political discussion. The _Notables_ were called upon to come and advise the King; and the points were laid before them, in which his Majesty, (infallible till now) acknowledged his ignorance or his doubts. But who were the Notables? Were they more knowing than the King, or less in need of instruction? The nation thought otherwise; nay, the court thought otherwise; for in some of the royal proclamations on this occasion, men of letters were invited to assist with their counsels, and to give what information their reading and experience should suggest as to the best method of convoking the States General, and of conducting their deliberations. When a Minister thus solicits advice from all the world how to govern, he most assuredly declares his own incapacity, and tells the people that now they must govern themselves. This however was done, and the Minister, Neckar the Philosopher and Philanthropist of Geneva, set the example, by sending in _his_ opinion, to be laid on the council-table with the rest. On this signal, counsel poured in from every garret, and the press groaned with advice in every shape. Ponderous volumes were written for the Bishop or the Duke; a handsome 8vo for the _Notable_ Officer of eighteen; pamphlets and single sheets for the loungers in the _Palais Royal_. The fermentation was astonishing; but it was no more than should have been expected from the most cultivated, the most ingenious, and the least bashful nation on earth. All wrote, and all read. Not contented with bringing forth all the fruits which the illumination of these bright days of reason had raised in such abundance in the conservatories of the _Philalethes_, and which had been gathered from the writings of Voltaire, Diderot, Rousseau, Raynal, &c. the patriotic counsellors of the Notables had ransacked all the writings of former ages. They discovered THAT FRANCE HAD ALWAYS BEEN FREE! One would have thought, that they had travelled with Sir John Mandeville in that country where even the speeches of former times had been frozen, and were now thawing apace under the beams of the sun of Reason. For many of these essays were as incongruous and mal a-propos as the broken sentences recorded by Mr. Addison in the Spectator. A gentleman who was in Paris at this time, a person of great judgment, and well informed in every thing respecting the constitution and present condition of his country, assured me that this invitation, followed by the memorial of Mr. Neckar, operated like an electrical shock. In the course of four or five days, the appearance of Paris was completely changed. Every where one saw crowds staring at papers pasted on the walls--breaking into little parties--walking up and down the streets in eager conversation--adjourning to coffee-houses--and the conversation in all companies turned to politics alone; and in all these conversations a new vocabulary, where every second word was Morality, Philanthropy, Toleration, Freedom, and Equalisation of property. Even at this early period persons were listened to without censure, or even surprise, who said that it was nonsense to think of reforming their government, and that it must be completely changed. In short, in the course of a month, a spirit of licentiousness and a rage for innovation had completely pervaded the minds of the Parisians. The most conspicuous proof of this was the unexpected fate of the Parliament. It met earlier than usual, and to give greater eclat to its patriotic efforts, and completely to secure the gratitude of the people, it issued an arret on the present state of the nation, containing a number of resolutions on the different leading points of national liberty. A few months ago these would have been joyfully received as the Magna Charta of Freedom, and really contained all that a wise people should desire; but because the Parliament had sometime before given it as their opinion as the constitutional counsel of the Crown, that the States should be convoked on the principles of their last meeting in 1614, which preserved the distinctions of rank, all their past services were forgotten--all their hard struggle with the former administration, and their unconquerable courage and perseverance, which ended only with their downfal, all were forgotten; and those distinguished members whose zeal and sufferings ranked them with the most renowned heroes and martyrs of patriotism, were now regarded as the contemptible tools of Aristocracy. The Parliament now set, in a fiery troubled sky--to rise no more. Of all the barristers in the Parliament of Paris, the most conspicuous for the display of the enchanting doctrines of Liberty and Equality was Mr. Duval, son of an Avocat in the same court, and ennobled about this time under the name of Despresmenil. He was member of a Lodge of the _Amis Reunis_ at Paris, called the _Contract Social_, and of the Lodge of _Chevaliers Bienfaisants_ at Lyons. His reputation as a barrister had been prodigiously increased about this time by his management of a cause, where the descendant of the unfortunate General Lally, after having obtained the restoration of the family honours, was striving to get back some of the estates. Mr. Lally Tollendahl had even trained himself to the profession, and pleaded his own cause with astonishing abilities. But Despresmenil had near connections with the family which was in possession of the estates, and opposed him with equal powers, and more address. He was on the side which was most agreeable to his favourite topics of declamation, and his pleadings attracted much notice both in Paris and in some of the provincial Parliaments. I mention these things with some interest, because this was the beginning of that marked rivalship between Lally Tollendahl and Despresmenil, which made such a figure in the Journals of the National Assembly. It ended fatally for both. Lally Tollendahl was obliged to quit the Assembly, when he saw it determined on the destruction of the monarchy and of all civil order, and at last to emigrate from his country with the loss of all his property, and to subsist on the kindness of England. Despresmenil attained his meridian of popularity by his discovery of the secret plan of the Court to establish the _Cour pleniere_, and ever after this took the lead in all the strong measures of the Parliament of Paris, which was now overstepping all bounds of moderation or propriety, in hopes of preserving its influence after it had rendered itself impotent by an unguarded stroke. Despresmenil was the first martyr of that Liberty and Equality which it was now boldly preaching, having voluntarily surrendered himself a prisoner to the officer sent to demand him from the Parliament. He was also a martyr to any thing that remained of the very shadow of liberty after the Revolution, being guillotined by Robespierre. I have already mentioned the intrigues of Count Mirabeau at the Court of Berlin, and his seditious preface and notes on the anonymous letters on the Rights of the Prussian States. He also, while at Berlin, published an _Essai sur la Secte des Illumines_, one of the strangest and most impudent performances that ever appeared. He there describes a sect existing in Germany, called the _Illuminated_, and says, that they are the most absurd and gross fanatics imaginable, waging war with every appearance of Reason, and maintaining the most ridiculous superstitions. He gives some account of these, and of their rituals, ceremonies, &c. as if he had seen them all. His sect is a confused mixture of Christian superstitions, Rosycrucian nonsense, and every thing that can raise contempt and hatred. But no such Society ever existed, and Mirabeau confided in his own powers of deception, in order to screen from observation those who were known to be Illuminati, and to hinder the rulers from attending to their real machinations, by means of this Ignis fatuus of his own brain. He knew perfectly that the Illuminati were of a stamp diametrically opposite; for he was illuminated by Mauvillon long before. He gained his point in some measure, for Nicholai and others of the junto immediately adopted the whim, and called them _Obscurantem_, and joined with Mirabeau in placing on the list of _Obscurantem_ several persons whom they wished to make ridiculous. Mirabeau was not more discontented with the Court of Berlin for the small regard it had testified for his eminent talents, than he was with his own Court, or rather with the minister Calonne, who had sent him thither. Calonne had been greatly dissatisfied with his conduct at Berlin, where his self-conceit, and his private projects, had made him act in a way almost contrary to the purposes of his mission. Mirabeau was therefore in a rage at the minister, and published a pamphlet, in which his celebrated memorial on the state of the nation, and the means of relieving it, was treated with the utmost severity of reproach; and in this contest his mind was wrought up to that violent pitch of opposition which he ever after maintained. To be noticed, and to lead, were his sole objects--and he found, that taking the side of the discontented was the best field for his eloquence and restless ambition.--Yet there was no man that was more devoted to the principles of a court than count Mirabeau, provided he had a share in the administration; and he would have obtained it, if any thing moderate would have satisfied him--but he thought nothing worthy of him but a place of active trust, and a high department. For such offices all knew him to be totally unfit. He wanted knowledge of great things, and was learned only in the bustling detail of intrigue, and at any time would sacrifice every thing to have an opportunity of exercising his brilliant eloquence, and indulging his passion for satire and reproach.--The greatest obstacle to his advancement was the abject worthlessness of his character. What we usually call profligacy, viz. debauchery, gaming, impiety, and every kind of sensuality, were not enough--he was destitute of decency in his vices--tricks which would disgrace a thief-catcher, were never boggled at in order to supply his expences. For instance,--His father and mother had a process of separation--Mirabeau had just been liberated from prison for a gross misdemeanour, and was in want of money--He went to his father, sided with him in invectives against his mother, and, for 100 guineas, wrote his father's memorial for the court.--He then went to his mother, and by a similar conduct got the same sum from her--and both memorials were presented. Drinking was the only vice in which he did not indulge--his exhausted constitution did not permit it. His brother, the Viscount, on the contrary, was apt to exceed in jollity. One day the Count said to him, "How can you, Brother, so expose yourself?"--"What!" says the Viscount, "how insatiable you are--Nature has given you every vice, and having left me only this one, you grudge it me."--When the elections were making for the States-General, he offered himself a candidate in his own order at Aix--But he was so abhorred by the Noblesse, that they not only rejected him but even drove him from their meetings. This affront settled his measures, and he determined on their ruin. He went to the Commons, disclaimed his being a gentleman, sat up a little shop in the market place of Aix, and sold trifles--and now, fully resolved what line he should pursue, he courted the Commons, by joining in all their excesses against the Noblesse, and was at last returned a member of the Assembly. From this account of Mirabeau we can easily foretel the use he would make of the Illumination which he had received in Germany. Its grand truths and just morality seem to have had the same effects on his mind as on that of Weishaupt or Bahrdt. In the year 1768, Mirabeau, in conjunction with the duke de Lauzun and the Abbe Perigord, afterwards Bishop of Autun (the man so puffed in the National Assemblies as the brightest pattern of humanity) reformed a Lodge of Philalethes in Paris, which met in the Jacobin College or Convent. It was one of the _Amis Reunis_, which had now rid itself of all the insignificant mysticism of the sect. This was now become troublesome, and took up the time which would be much better employed by the _Chevaliers du Soliel_, and other still more refined champions of reason and universal citizenship. Mirabeau had imparted to it some of that Illumination which had beamed upon him when he was in Berlin. In 1788, he and the Abbe were wardens of the lodge. They found that they had not acquired all the dexterity of management that he understood was practised by his Brethren in Germany, for keeping up their connection, and conducting their correspondence. A letter was therefore sent from this Lodge, signed by these two gentlemen, to the Brethren in Germany, requesting their assistance and instruction. In the course of this year, and during the sitting of the Notables, A DEPUTATION WAS SENT from the German Illuminati to catch this glorious opportunity of carrying their plan into full execution with the greatest eclat. Nothing can more convincingly demonstrate the early intentions of a party, and this a great party, in France to overturn the constitution completely, and plant a democracy or oligarchy on its ruins. The Illuminati had no other object.--They accounted all Princes usurpers and tyrants, and all privileged orders their abettors. They intended to establish a government of Morality, as they called it, (_Sittenregiment_) where talents and character (to be estimated by their own scale, and by themselves) should alone lead to preferment. They meant to abolish the laws which protected property accumulated by long continued and successful industry, and to prevent for the future any such accumulation. They intended to establish universal Liberty and Equality, the imprescriptible Rights of Man, (at least they pretended all this to those who were neither Magi or Regentes.) And, as necessary preparations for all this, they intended to root out all religion and ordinary morality, and even to break the bonds of domestic life, by destroying the veneration for marriage-vows, and by taking the education of children out of the hands of the parents. _This was all that the Illuminati could teach_, and THIS WAS PRECISELY WHAT FRANCE HAS DONE. I cannot proceed in the narration without defiling the page with the detested name of _Orleans_, stained with every thing that can degrade or disgrace human nature. He only wanted Illumination, to shew him in a system all the opinions, dispositions, and principles which filled his own wicked heart. This contemptible being was illuminated by Mirabeau, and has shown himself the most zealous disciple of the Order. In his oath of allegiance he declares, "That the interests and the object of the Order shall be rated by him above all other relations, and that he will serve it with his honour, his fortune, and his blood."--He has kept his word, and has sacrificed them all--And he has been treated in the true spirit of the Order--used as a mere tool, cheated and ruined.--For I must now add, that the French borrowed from the Illuminati a maxim, unheard of in any other association of banditti, viz. that of cheating each other. As the managers had the sole possession of the higher mysteries, and led the rest by principles which they held to be false, and which they employed only for the purpose of securing the co-operation of the inferior Brethren, so Mirabeau, Sieyes, Pethion, and others, led the Duke of Orleans at first by his wicked ambition, and the expectation of obtaining that crown which they intended to break in pieces, that they might get the use of his immense fortune, and of his influence on the thousands of his depending sycophants, who ate his bread and pandered to his gross appetites. Although we very soon find him acting as an _Illuminatus_, we cannot suppose him so lost to common sense as to contribute his fortune, and risk his life, merely in order that the one should be afterwards taken from him by law, and the other put on a level with that of his groom or his pimp. He surely hoped to obtain the crown of his indolent relation. And indeed Mirabeau said to Bergasse, that "when the project was mentioned to the Duke of Orleans, he received it with all possible graciousness," (_avec toute la grace imaginable_.) During the contests between the Court and the Parliament of Paris, he courted popularity with an indecency and folly that nothing can explain but a mad and fiery ambition which blinded his eyes to all consequences. This is put out of doubt by his behaviour at Versailles on the dreadful 5th and 6th of October, 1789. The depositions at the Chatelet prove in the most incontestible manner, that during the horrors of those two days he was repeatedly seen, and that whenever he was recognized by the crowd, he was huzzaed with _Vive Orleans, Vive notre Roi Orleans, &c._--He then withdrew, and was seen in other places. While all about the unfortunate Royal Family were in the utmost concern for their fate, he was in gay humour, chatting on indifferent subjects. His last appearance in the evening of the 5th was about nine o'clock, conversing in a corner with men disguised in mean dress, and some in women's clothes; among whom were Mirabeau, Barnave, Duport, and other deputies of the Republican party--and these men were seen immediately after, concealed among the lines of the regiment de Flandre, the corruption of which they had that day compleated. He was seen again next morning, conversing with the same persons in women's dress. And when the insulted Sovereign was dragged in triumph to Paris, Orleans was again seen skulking in a balcony behind his children, to view the procession of devils and furies; anxiously hoping all the while that some disturbance would arise in which the King might perish.--I should have added that he was seen in the morning at the top of the stairs, pointing the way with his hand to the mob, where they should go, while he went by another road to the King. In short, he went about trembling like a coward, waiting for the explosion which might render it safe for him to shew himself. Mirabeau said of him, "The fellow carries a loaded pistol in his bosom, but will never dare to pull the trigger." He was saved, notwithstanding his own folly, by being joined in the accusation with Mirabeau, who could not rescue himself without striving also for Orleans, whom he despised, while he made use of his fortune.--In short, Orleans was but half illuminated at this time, and hoped to be King or Regent. Yet he was deeply versed in the preparatory lessons of Illuminatism, and well convinced of its fundamental truths. He was well assured of the great influence of the women in society, and he employed this influence like a true disciple of Weishaupt.--Above three hundred nymphs from the purlieus of the Palais Royal were provided with ecus and Louis d'ors, by his grand procureur the Abbe Sieyes, and were sent to meet and to illuminate the two battalions of the Regiment de Flandre, who were coming to Versailles for the protection of the Royal Family. The privates of one of these regiments came and informed their officers of this attempt made on their loyalty--45,000l. livres were given them at St. Denys, to make them disband themselves--and the poor lads were at first dazzled by the name of a sum that was not familiar to them--but when some thinking head among them told them that it only amounted to two Louis d'ors a piece, they disclosed the bribery. They were then offered 90,000, but never saw it. (Depositions at, the Chatelet No. 317.) Mademoiselle Therouane, the _favorita_ of the day, at the Palais Royal, was the most active person of the armed mob from Paris, dressed _en Amazonne_, with all the elegance of the opera, and turned many young heads that day which were afterwards taken off by the guillotine. The Duke of Orleans acknowledged, before his death, that he had expended above 50,000l. sterling in corrupting the _Gardes Francoises_. The armed mob which came from Paris to Versailles on the 5th of October, importuning the King for bread, had their pockets filled with crown pieces--and Orleans was seen on that day by two gentlemen, with a bag of money so heavy that it was fastened to his clothes with a strap, to hinder it from being oppressive, and to keep it in such a position that it should be accessible in an instant. (See the Depositions at the Chatelet, No. 177.) But such was the contempt into which his gross profligacy, his cowardice, and his niggardly disposition, had brought him with all parties, that, if he had not been quite blinded by his wicked ambition, and by his implacable resentment of some bitter taunts he had gotten from the King and Queen, he must have seen very early that he was to be sacrificed as soon as he had served the purposes of the faction. At present, his assistance was of the utmost consequence. His immense fortune, much above three millions sterling, was almost exhausted during the three first years of the Revolution. But (what was of more consequence) he had almost unbounded authority among the Free Masons. In this country we have no conception of the authority of a National Grand Master. When Prince Ferdinand of Brunswick, by great exertions among the jarring sects in Germany, had got himself elected Grand Master of the _Strict Observanz_, it gave serious alarm to the Emperor, and to all the Princes of Germany, and contributed greatly to their connivance at the attempts of the _Illuminati_ to discredit that party. In the great cities of Germany, the inhabitants paid more respect to the Grand Master of the Masons than to their respective Princes. The authority of the D. of Orleans in France was still greater, in consequence of his employing his fortune to support it. About eight years before the Revolution he had (not without much intrigue and many bribes and promises) been elected Grand Master of France, having under his directions all the _Improved_ Lodges. The whole Association was called the _Grand Orient de la France_, and in 1785 contained 266 of these Lodges; (see _Freymaurerische Zeitung, Neuwied_ 1787.) Thus he had the management of all those Secret Societies; and the licentious and irreligious sentiments which were currently preached there, were sure of his hearty concurrence. The same intrigue which procured him the supreme chair, must have filled the Lodges with his dependents and emissaries, and these men could not better earn their pay, than by doing their utmost to propagate infidelity, immorality, and impurity of manners. But something more was wanted: Disrespect for the higher Orders of the State, and disloyalty to the Sovereign.--It is not so easy to conceive how these sentiments, and particularly the latter, could meet with toleration, and even encouragement, in a nation noted for its professions of veneration for its Monarch, and for the pride of its Noblesse. Yet I am certain that such doctrines were habitually preached in the Lodges of _Philalethes_, and _Amis Reunis de la Verite_. That they should be very current in Lodges of low-born Literati, and other Brethren in inferior stations, is natural, and I have already said enough on this head. But the French Lodges contained many gentlemen in easy, and affluent circumstances. I do not expect such confidence in my assertions, that even in these the same opinions were very prevalent. I was therefore much pleased with a piece of information which I got while these sheets were printing off, which corroborates my assertions. This is a performance called _La voile retiree, ou le Secret de la Revolution explique par la Franc Maconnerie_. It was written by a Mr. Lefranc, President of the Seminary of the _Eudists_ at Caen in Normandy, and a second edition was published at Paris in 1792. The author was butchered in the massacre of September. He says, that on the death of a friend, who had been a very zealous Mason, and many years Master of a respectable Lodge, he found among his papers a collection of Masonic writings, containing the rituals, catechisms, and symbols of every kind, belonging to a long train of degrees of Free Masonry, together with many discourses delivered in different Lodges, and minutes of their proceedings. The perusal filled him with astonishment and anxiety. For he found that doctrines were taught, and maxims of conduct were inculcated, which were subversive of religion and of all good order in the state; and which not only countenanced disloyalty and sedition, but even invited to it. He thought them so dangerous to the state, that he sent an account of them to she Archbishop of Paris long before the Revolution, and always hoped that that Reverend Prelate would represent the matter to his Majesty's Ministers, and that they would put an end to the meetings of this dangerous Society, or would at least restrain them from such excesses. But he was disappointed, and therefore thought it his duty to lay them before the public[19]. [19] Had the good man been spared but a few months, his surprise at this neglect would have ceased. For, on the 19th of November 1793, the Archbishop of Paris came to the Bar of the Assembly, accompanied by his Vicar and eleven other Clergymen, who there renounced their Christianity and their clerical vows; acknowledging that they had played the villain for many years against their consciences, teaching what they knew to be a lie, and were now resolved to be honest men. The Vicar indeed had behaved like a true _Illuminatus_ some time before, by running off with another man's wife and his strong box.--None of them, however, seem to have attained the higher mysteries, for they were all guillotined not long after. Mr. Lefranc says expressly, that this shocking perversion of Free Masonry to seditious purposes was, in a great measure, but a late thing, and was chiefly brought about by the agents of the Grand Master, the Duke of Orleans. He was, however, of opinion that the whole Masonic Fraternity was hostile to Christianity and to good morals, and that it was the contrivance of the great schismatic Faustus Socinus, who being terrified by the fate of Servetus, at Geneva, fell on this method of promulgating his doctrines among the great in secret. This opinion is but ill supported, and is incompatible with many circumstances in Free Masonry--But it is out of our way at present. Mr. Lefranc then takes particular notice of the many degrees of Chivalry cultivated in the Lodges, and shows how, by artful changes in the successive explanations of the same symbols, the doctrines of Christianity, and of all revealed religion, are completely exploded, and the _Philosophe Inconnu_ becomes at last a professed Atheist.--He then takes notice of the political doctrines which are in like manner gradually unfolded, by which "patriotism and loyalty to the prince are declared to be narrow principles, inconsistent with universal benevolence, and with the native and imprescriptible rights of man; civil subordination is actual oppression, and Princes are _ex officio_ usurpers and tyrants." These principles he fairly deduces from the Catechisms of the _Chevalier du Soliel_, and of the _Philosophe Inconnu_. He then proceeds to notice more particularly the intrigues of the Duke of Orleans. From these it appears evident that his ambitious views and hopes had been of long standing, and that it was entirely by his support and encouragement that seditious doctrines were permitted in the Lodges. Many noblemen and gentlemen were disgusted and left these Lodges, and advantage was taken of their absence to _improve_ the Lodges still more, that is to make them still more anarchical and seditious. Numbers of paltry scribblers who haunted the Palace Royal, were admitted into the Lodges, and there vented their poisonous doctrines. The Duke turned his chief attention to the French guards, introducing many of the privates and inferior officers into the obscure and even the more respectable Lodges, so that the officers were frequently disgusted in the Lodges by the insolent behaviour of their own soldiers under the mask of Masonic Brotherhood and Equality--and this behaviour became not unfrequent even out of doors. He asserts with great confidence that the troops were much corrupted by these intrigues--and that when they sometimes declared, on service, that they would not fire _on their Brethren_, the phrase had a particular reference to their Masonic Fraternity, because they recognised many of their Brother Masons in every crowd.--And the corruption was by no means confined to Paris and its neighbourhood, but extended to every place in the kingdom where there was a Municipality and a Mason Lodge. Mr. Lefranc then turns our attention to many peculiarities in the Revolution, which have a resemblance to the practices in Free Masonry. Not only was the arch rebel the Duke of Orleans, the Grand Master, but the chief actors in the Revolution, Mirabeau, Condorcet, Rochefoucault, and others, were distinguished office-bearers in the great Lodges. He says that the distribution of France into departments, districts, circles, cantons, &c. is perfectly similar, with the same denominations, to a distribution which he had remarked in the correspondence of the Grand Orient[20]. The President's hat in the National Assembly is copied from that of a _Tres Venerable Grand Maitre_.--The scarf of a Municipal Officer is the same with that of a Brother Apprentice.--When the Assembly celebrated the Revolution in the Cathedral, they accepted of the highest honours of Masonry by passing under the _Arch of Steel_, formed by the drawn swords of two ranks of Brethren.--Also it is worthy of remark, that the National Assembly protected the meetings of Free Masons, while it peremptorily prohibited every other private meeting. The obligation of laying aside all stars, ribbands, crosses, and other honourable distinctions, under the pretext of Fraternal Equality, was not merely a prelude, but was intended as a preparation for the destruction of all civil distinctions, which took place almost at the beginning of the Revolution,--_and the first proposal of a surrender_, says Mr. Lefranc, _was made by a zealous Mason_.--He farther observes, that the horrible and sanguinary oaths, the daggers, death-heads, cross-bones, the imaginary combats with the murderers of Hiram, and many other gloomy ceremonies, have a natural tendency to harden the heart, to remove its natural disgust at deeds of horror, and have paved the way for those shocking barbarities which have made the name of Frenchmen abhorred over all Europe. These deeds were indeed perpetrated by a mob of fanatics; but the principles were promulgated and fostered by persons who style themselves philosophers. [20] I cannot help observing, that it is perfectly similar to the arrangement and denominations which appear in the secret correspondence of the Bavarian Illuminati. I see more evidence of these important facts in another book just published by an emigrant gentleman (Mr. Latocnaye). He confirms my repeated assertions, that all the irreligious and seditious doctrines were the subjects of repeated harangues in the Mason Lodges, and that all the principles of the Revolution, by which the public mind was as it were set on fire, were nothing but enthusiastic amplifications of the common-place cant of Free Masonry, and arose naturally out of it. He even thinks "that this _must of necessity_ be the case in every country where the minds of the lower classes of the State are in any way considerably fretted or irritated; it is almost impossible to avoid being drawn into this vortex, whenever a discontented mind enters into a Mason Lodge. The stale story of brotherly love, which at another time would only lull the hearer asleep, now makes him prick up his ears, and listen with avidity to the silly tale, and he cannot hinder fretting thoughts from continually rankling in his mind." Mr. Latocnaye says expressly, "That notwithstanding the general contempt of the public for the Duke of Orleans, his authority as Grand Master of the Masons gave him the greatest opportunity that a seditious mind could desire for helping forward the Revolution. He had ready to his hand a connected system of hidden Societies, protected by the State, habituated to secrecy and artifice, and already tinged with the very enthusiasm he wished to inspire. In these he formed political committees, into which only his agents were admitted. He filled the Lodges with the French guards, whom he corrupted with money and hopes of preferment; and by means of the Abbe Sieyes, and other emissaries, they were harangued with all the sophistical declamation, or cant of Masonry." Mr. Latocnaye says, that all this was peculiar to the Lodges of the Grand Orient; but that there were many (not very many, if we judge by the Neuwied almanac, which reckons only 289 in all France in 1784, of which 266 were of the Grand Orient) Lodges who continued on the old plan of amusing themselves with a little solemn trifling. He coincides with Mr. Lefranc in the opinion that the awful and gloomy rituals of Masonry, and particularly the severe trials of confidence and submission, must have a great tendency to harden the heart, and fit a man for attrocious actions. No one can doubt of this who reads the following instance: "A candidate for reception into one of the highest Orders, after having heard many threatenings denounced against all who should betray the Secrets of the Order, was conducted to a place where he saw the dead bodies of several who were said to have suffered for their treachery. He then saw his own brother tied hand and foot, begging his mercy and intercession. He was informed that this person was about to suffer the punishment due to this offence, and be that it was reserved for him (the candidate) to be the instrument of this just vengeance, and that this gave him an opportunity of manifesting that he was completely devoted to the Order. It being observed that his countenance gave signs of inward horror, (the person in bonds imploring his mercy all the while) he was told that in order to spare his feelings, a bandage should be put over his eyes. A dagger was then put into his right hand, and being hood-winked, his left hand was laid upon the palpitating heart of the criminal, and he was then ordered to strike. He instantly obeyed; and when the bandage was taken from his eyes, he saw that it was a lamb that he had stabbed. Surely such trials and such wanton cruelty are fit only for training conspirators." Mr. Latocnaye adds, that "when he had been initiated, an old gentleman asked him what he thought of the whole?" He answered, "A great deal of noise, and much nonsense." "Nonsense." said the other, "don't judge so rashly, young man; I have worked these twenty-five years, and the farther I advanced, it interested me the more; but I stopped short, and nothing shall prevail on me to advance a step farther." In another conversation the gentleman said, "I imagine that my stoppage was owing to my refusal about nine years ago, to listen to some persons who made to me, out of the Lodge, proposals which were seditious and horrible; for ever since that time I have remarked, that my higher Brethren treat me with a much greater reserve than they had done before, and that, under the pretext of further instruction; they have laboured to confute the notions which I had already acquired, by giving some of the most delicate subjects a different turn. I saw that they wanted to remove some suspicions which I was beginning to form concerning the ultimate scope of the whole." I imagine that these observations will leave no doubt in the mind of the reader with respect to the influence of the secret Fraternity of Free Masonry in the French Revolution, and that he will allow it to be highly probable that the infamous Duke of Orleans had, from the beginning, entertained hopes of mounting the throne of France. It is not my province to prove or disprove this point, only I think it no less evident, from many circumstances in the transactions of those tumultuous days, that the active leaders had quite different views, and were impelled by fanatical notions of democratic felicity, or, more probably, by their own ambition to be the movers of this vast machine, to overturn the ancient government, and erect a republic, of which they hoped to be the managers[21]. Mirabeau had learned when in Germany that the principles of anarchy had been well digested into a system, and therefore wished for some instruction as to the subordinate detail of the business, and for this purpose requested a deputation from the _Illuminati_. [21] The depositions at the Chatelet, which I have already quoted, give repeated and unequivocal proofs, that he, with a considerable number of the deputies of the National Assembly, had formed this plot before the 5th of October 1789. That trial was conducted in a strange manner, partly out of respect for the Royal Family, which still had some hearts affectionately attached to it, and to the monarchy, and partly by reason of the fears of the members of this court. There was now no safety for any person who differed from the opinion of the frantic populace of Paris. The chief points of accusation were written in a schedule which is not published, and the witnesses were ordered to depose on these in one general Yes or No; so that it is only the least important part of the evidence that has been printed. I am well informed that the whole of it is carefully preserved, and will one day appear. In such a cause as this, we may be certain that no ordinary person would be sent. One of the deputies was Amelius, the next person in the order to Spartacus and Philo. His worldly name was Johann. J. C. Bode, at Weimar, privy-counsellor to the Prince of Hesse-Darmstadt. (See _Fragmente der Biographie des verstorbenes Freyherr Bode in Weimar, mit zuverlassigen Urkunder, 8vo. Riom._ 1795. See also _Endliche Shickfall der Freymaurerey_, 1794; also _Wiener Zeitschrift fur 1793_.)--This person has played a principal part in the whole scheme of Illumination. He was a person of considerable and showy talents as a writer. He had great talents for conversation, and had kept good company. With respect to his mystical character, his experience was great. He was one of the Templar Masons, and among them was _Eques a Liliis Convallium_. He had speculated much about the origin and history of Masonry, and when at the Willemsbad convention, was converted to Illuminatism. He was the great instigator of Nicholai, Gedicke, and Biester, to the hunt after Jesuits which so much occupied them, and suggested to Nicholai his journey through Germany. Leuchtsenring whom I mentioned before, was only the letter-carrier between Bode and these three authors. He was just such a man as Weishaupt wished for; his head filled with Masonic fanaticism, attaching infinite importance to the frivolities of Masonry, and engaged in an enthusiastic and fruitless research after its origin and history. He had collected, however, such a number of archives (as they were called) of Free Masonry, that he sold his manuscript to the Duke of Saxe Gotha, (into whose service Weishaupt engaged himself when he was driven from Bavaria), for 150 dahlers. This little anecdote shows the high importance attributed to those matters by persons of whom we should expect better things. Bode was also a most determined and violent materialist. Besides all these qualities, so acceptable to the Illuminati, he was a discontented Templar Mason, having been repeatedly disappointed of the preferment which he thought himself entitled to. When he learned that the first operations of the Illuminati were to be the obtaining the sole direction of the Mason Lodges, and of the whole Fraternity, his hopes revived of rising to some of the Commanderies, which his enthusiasm, or rather fanaticism, had made him hope to see one day regained by the Order:--but when he found that the next and favourite object was to root out the _Strict Observanz_ altogether, he started back. But Philo saw that the understanding (shall we call it?) that can be dazzled with one whim, may be dazzled with another, and he now attached him to Illuminatism, by a magnificent display of a world ruled by the Order, and conducted to happiness by means of Liberty and Equality. This did the business, as we see by the private correspondence, where Philo informs Spartacus of his first difficulties with Amelius. Amelius was gained over in August 1782, and we see by the same correspondence, that the greatest affairs were soon entrusted to him--he was generally employed to deal with the great. When a Graf or a Baron was to be wheedled into the Order, Amelius was the agent.--He was also the chief operator in all their contests with the Jesuits and the Rosycrucians. It was also Bode that procured the important accession of Nicholai to the Order. This he brought about through Leuchtsenring; and lastly, his numerous connections among the Free Masons, together with Knigge's influence among them, enabled the Illuminati to worm themselves into every Lodge, and at last gave them almost the entire command of the Fraternity. Such was the first of the deputies to France. The other was a Mr. Bussche, called in the Order Bayard; therefore probably a man of respectable character; for most of Spartacus's names were significant like his own. He was a military man, Lieutenant-Colonel in the service of Hesse Darmstadt.--This man also was a discontented Templar Mason, and his name in that Fraternity had been _Eques a Fontibus Eremi_. He was illuminated by Knigge. He had also been unsuccessful both at court and in the field, in both of which situations he had been attempting to make a distinguished figure. He, as well as Bode, were immersed in debts. They were therefore just in the proper temper for Cosmo-political enterprise. They went to Paris in the end of 1788, while the Notables were sitting, and all Paris was giving advice. The alarm that was raised about Animal Magnetism, which was indeed making much noise at that time, and particularly at Paris, was assigned by them as the great motive of the journey. Bode also said that he was anxious to learn what were the corrections made on the system of the _Chevaliers Bienfaisants_. They had taken that name at first, to screen themselves from the charges against them under the name of Templars. They had corrected something in their system when they took the name _Philalethes_. And now when the Schisms of the _Philalethes_ were healed, and the Brethren again united under the name of _Amis Reunis_, he suspected that Jesuits had interfered; and because he had heard that the principles of the _Amis Reunis_ were very noble, he wished to be more certain that they were purged of every thing Jesuitical. The deputies accordingly arrived at Paris, and immediately obtained admission into these two Fraternities[22]. They found both of them in the ripest state for Illumination, having shaken off all the cabalistical, chemical, and mystical whims that had formerly disturbed them, and would now take up too much of their time. They were now cultivating with great zeal the philosophico political doctrines of universal citizenship. Their leaders, to the number of twenty, are mentioned by name in the Berlin Monatschrift for 1785, and among them are several of the first actors in the French Revolution. But this is nothing distinctive, because persons of all opinions were Masons. [22] To prevent interruptions, I may just mention here the authorities for this journey and co-operation of the two deputies. 1. _Ein wichtiger Ausschluss über en noch wenig bekannte Veranlassung der Französchen Revolution_, in the Vienna Zeitschrift for 1793, p. 145. 2. _Endliche Shickfall des Freymaurer Ordens_, 1794, p. 19. 3. _Neueste Arbeitung des Spartacus and Philo, Munich_, 1793, p. 151--54. 4. _Historische Nachrichten über die Franc Revolution 1792, von Girtanner, var. loc._ 5. _Revolutions Almanach für 1792--4, Gottingen, var. loc._ 6. _Beytrage zur Biographie des verstorbenes Frey-Herr v. Bode, 1794._ 7. _Magazin des Literatur et Kunst, for 1792, 3, 4, &c. &c._ The Amis Reunis were little behind the Illuminati in every thing that was irreligious and anarchical, and had no inclination for any of the formalities of ritual, &c. They were already fit for the higher mysteries, and only wanted to learn the methods of business which had succeeded so well in spreading their doctrines and maxims over Germany. Besides, their doctrines had not been digested into a system, nor had the artful methods of leading on the pupils from bad to worse been practised. For hitherto, each individual had vented in the Lodges his own opinions, to unburden his own mind, and the Brethren listened for instruction and mutual encouragement. Therefore, when Spartacus's plan was communicated to them, they saw at once its importance, in all its branches, such as the use of the Mason Lodges, to fish for Minervals--the rituals and ranks to entice the young, and to lead them by degrees to opinions and measures which, at first sight, would have shocked them. The firm hold which is gotten of the pupils, and indeed of all the inferior classes, by their reports in the course of their pretended training in the knowledge of themselves and of other men--and, above all, the provincial arrangement of the order, and the clever subordination and entire dependence on a select band or Pandæmonium at Paris, which should inspire and direct the whole.--I think (altho' I have not express assertions of the fact) from the subsequent conduct of the French revolters, that even at this early period, there were many in those societies who were ready to go every length proposed to them by the Illuminati, such as the abolition of royalty, and of all privileged orders, as tyrants by nature, the annihilation and robbery of the priesthood, the rooting out of Christianity, and the introduction of Atheism, or a philosophical chimera which they were to call Religion. Mirabeau had often spoken of the last branch of the Illuminated principles, and the conversations held at Versailles during the awful pauses of the 5th of October, (which are to be seen in the evidence before the Chatelet in the Orleans process,) can hardly be supposed to be the fancies of an accidental mob. Mirabeau was, as I have said, at the head of this democratic party, and had repeatedly said, that the only use of a King was to serve as a pageant, in order to give weight to public measures in the opinion of the populace.--And Mr. Latocnaye says, that this party was very numerous, and that immediately after the imprudent or madlike invitation of every scribbler in a garret to give his advice, the party did not scruple to speak their sentiments in public, and that they were encouraged in their encomiums on the advantages of a virtuous republican government by Mr. Neckar, who had a most extravagant and childish predilection for the constitution of Geneva, the place of his nativity, and was also much tinged with the Cosmo-political philosophy of the times. The King's brothers, and the Princes of the blood, presented a memorial to his Majesty, which concluded by saying, that "the effervesence of the public opinions had come to such a height that the most dangerous principles, imported from foreign parts, were avowed in print with perfect impunity--that his majesty had unwarily encouraged every fanatic to dictate to him, and to spread his poisonous sentiments, in which the rights of the throne were not only disrespected, but were even disputed--that the rights of the higher classes in the state ran a great risk of being speedily suppressed, and that nothing would hinder the sacred right of property from being ere long invaded, and the unequal distribution of wealth from being thought a proper subject of reform." When such was the state of things in Paris; it is plain that the business of the German deputies would be easily transacted. They were received with open arms by the _Philalethes_, the _Amis de la Verite_, the _Social Contract_, &c. and in the course of a very few weeks in the end of 1788, and the beginning of 1789, (that is, before the end of March) the whole of the Grand Orient, including the _Philalethes_, _Amis Reunis_, _Martinistes_, &c. had the secrets of Illumination communicated to them. The operation naturally began with the Great National Lodge of Paris, and those in immediate dependence on it. It would also seem, from many circumstances that occurred to my observation, that the Lodges in Alsace and Lorraine were Illuminated at this time, and not long before as I had imagined. Strasburg I know had been Illuminated long ago, while Philo was in the Order. A circumstance strikes me here as of some moment. The sects of _Philalethes_, and _Amis Reunis_ were refinements engrafted on the system of the _Chevaliers Bienfaisants_ at Lyons. Such refinements never fail to be considered as a sort of heresy, and the professors will be held with a jealous and unfriendly eye by some, who will pride themselves on adhering to the old faith. And the greater the success of the heresy, the greater will be the animosity between the parties.--May not this help to explain the mutual hatred of the Parisians and the Lyonnois, which produced the most dreadful attrocities ever perpetrated on the face of the earth, and made a shambles and a desert of the finest city of France? The first proceeding by the advice of the deputies was the formation of a political committee in every Lodge. This committee corresponded with the distant Lodges, and in it were discussed and settled all the political principles which were to be inculcated on the members. The author of the _Neueste Arbeitung_ says expressly, that "he was thoroughly instructed in this; that it was given in charge to these committees to frame general rules, and to carry through the great plan (_grand auvre_) of a general overturning of religion and government." The principal leaders of the subsequent Revolution were members of these committees. Here were the plans laid, and they were transmitted through the kingdom by the Corresponding Committees. Thus were the stupid Bavarians (as the French were once pleased to call them) their instructors in the art of overturning the world. The French were indeed the first who put it in practice. These committees arose from the Illuminati in Bavaria, who had by no means given over working; and these committees produced the Jacobin Club. It is not a frivolous remark, that the Masonic phrase of the persons who wish to address the Brethren, (_F. S. je demande la parole_, which the F. S. reports to the V. G. M. and which he announces to the Brethren thus, "_Mes freres, frere tel demande la parole, la parole lui est accordee_,") is exactly copied by the Jacobin Club. There is surely no natural connection between Free Masonry and Jacobinism--but we seek the link--Illuminatism.-- The office-bearers of one of the Lodges of Philalethes in Paris were _Martin_, _Willermooz_, (who had been deputy from the _Chevaliers Bienfaisants_ to the Willemsbad Convention) _Chappe_, _Minet_[23], _de la Henriere_, and _Savatier de l'Ange_. In another (the _Contract Social_) the Political Committee consisted of _La Fayette_, _Condorcet_, _Pethion_, _d'Orleans_, _Abbe Bartholis_, _d'Aiguillon_, _Bailly_, _Marq. de la Salle_, _Despresmenil_. This particular Lodge had been founded and conducted by one _De Leutre_, an adventurer and cheat of the first magnitude, who sometimes made a figure, and at other times was without a shilling. At this very time he was a spy attached to the office of the police of Paris[24]. _The Duke of Orleans_ was Warden of the Lodge. The _Abbe Sieyes_ was a Brother Orator, but not of this Lodge, nor, I think, of the former. It was probably of the one conducted by Mirabeau and the Abbe Perigord. But it appears from the piece from which I am at present borrowing, that Sieyes was present in the meetings of both Lodges, probably as visiting Brother, employed in bringing them to common measures. I must observe, that the subsequent conduct of some of these men does not just accord with my conjecture, that the principles of the Illuminati were adopted in their full extent. But we know that all the Bavarian Brethren were not equally Illuminated, and it would be only copying their teachers if the cleverest of these their scholars should hold a _sanctum sanctorum_ among themselves, without inviting all to the conference. Observe too that the chief lesson which they were now taking from the Germans was _the method of doing business_, of managing their correspondence, and of procuring and training pupils. A Frenchman does not think that he needs instruction in any thing like principle or science. He is ready on all occasions to be the instructor. [23] Minet was, I think, at this time a player. He was son of a surgeon at Nantes--robbed his father and fled--enlisted in Holland--deserted and became smuggler--was taken and burnt in the hand--became player and married an actress--then became priest--and was made Bishop of Nantes by Coustard in discharge of a debt of 500l. Mr. Latocnaye often saw Coustard kneel to him for benediction. It cannot be supposed that he was much venerated in his pontificals in his native city.--It seems Minet, Minet, is the call of the children to a kitten--This was prohibited at Nantes, and many persons whipped for the freedom used with his name. [24] I am told that he now (or very lately) keeps the best company, and lives in elegance and affluence in London. _Augur, schænobates, medicus, magus omnia novit Græculus esuriens; in coelum jussoris, ibit*. Ingenium volex audacia perdita, sermo Promptus.----_ *All sciences a hungry Frenchman knows, And bid him go to hell--to hell he goes. _Johnson's Translation._ Thus were the Lodges of France converted in a very short time into a set of secret affiliated societies, corresponding with the mother Lodges of Paris, receiving from thence their principles and instructions, and ready to rise up at once when called upon to carry on the great work of overturning the state. Hence it has arisen that the French aimed, in the very beginning, at overturning the whole world. In all the revolutions of other countries, the schemes and plots have extended no farther than the nation where they took their rise. But here we have seen that they take in the whole world. They have repeatedly declared this in their manifestos, and they have declared it by their conduct--This is the very aim of the Illuminati. Hence too may be explained how the revolution took place in a moment in every part of France. The revolutionary societies were early formed, and were working in secret before the opening of the National Assembly, and the whole nation changed, and changed again, and again, as if by beat of drum. Those duly initiated in this mystery of iniquity were ready every where at a call. And we see Weishaupt's wish accomplished in an unexpected degree, and the debates in a club giving laws to solemn assemblies of the nation, and all France bending the neck to the city of Paris. The members of the club are Illuminati, and so are a great part of their correspondents.--Each operates in the state as a Minerval would do in the Order, and the whole goes on with systematic regularity. The famous Jacobin Club was just one of those Lodges, as has been already observed; and as, among individuals one commonly takes the lead, and contrives for the rest, so it has happened on the present occasion, that this Lodge, supported by Orleans and Mirabeau, was the one that stepped forth and shewed itself to the world and thus became the oracle of the party; and all the rest only echoed its discourses, and at last allowed it to give law to the whole, and even to rule the kingdom. It is to be remarked too that the founders of the club at Mentz were Illuminati, (_Relig. Begebenh._ 1793. p. 448.) before the Revolution, and corresponded with another Lodge at Strasburg; and these two produced mighty effects during the year 1790. In a performance called _Memoires Posthumes de Custine_ it is said, that when that general was bending his course to Holland, the Illuminati at Strasburg, Worms, and Spire, immediately formed clubs, and invited him into that quarter, and, by going to Mentz and encouraging their brethren in that city, they raised a party against the garrison, and actually delivered up the place to the French army. A little book, just now printed with the title _Paragraphan_, says, that Zimmerman, of whom I have spoken more than once, went to France to preach liberty. He was employed as a missionary of Revolution in Alsace, where he had formerly been a most successful missionary of Illuminatism. Of his former proceedings the following is a curious anecdote. He connected himself with a highly accomplished and beautiful woman, whose conversation had such charms, that he says she gained him near a hundred converts in Spire alone. Some persons of high rank, and great exterior dignity of character, had felt more tender impressions--and when the lady informed them of certain consequences to their reputation, they were glad to compound matters with her friend Mr. Zimmerman, who either passed for her husband or took the scandal on himself. He made above 1500 Louis d'ors in this way. When he returned, as a preacher of Revolution, he used to mount the pulpit with a sabre in his hand, and bawl out, "Behold, Frenchmen, this is your God. This alone can save you." The author adds, that when Custine broke into Germany, Zimmerman got admission to him, and engaged to deliver Manheim into his hands. To gain this purpose, he offered to set some corners of the city on fire, and assured him of support. Custine declined the offer.--Zimmerman appeared against him before the Revolutionary Tribunal, and accused him of treachery to his cause.--Custine's answer is remarkable. "Hardly," said he, "had I set my foot in Germany, when this man, and all the fools of his country, besieged me, and would have delivered up to me their towns and villages--What occasion had I to do any thing to Manheim, when the Prince was neutral?" Zimmerman found his full account in Robespierre's bloody sway--but the short term of his attrocities was also the whole of Zimmerman's carreer. He was arrested, but again liberated, and soon after again imprisoned, after which I can learn no more of him. The same thing is positively asserted in another performance, called _Cri de la Raison_, and in a third, called _Les Masques Arrachees_. Observe too, that it is not the clubs merely that are accused of this treachery, but the Illuminati. _De la Metherie_ also, in his preface to the _Journal de Physique_ for 1790, says expressly, that "the cause and arms of France were powerfully supported in Germany by a sect of philosophers called the Illuminated." In the preface to the _Journal_ for 1792, he says, that "Letters and deputations were received by the Assembly from several Corresponding Societies in England, felicitating them on the triumph of Reason and Humanity, and promising them their cordial assistance."----He read some of these manifestos, and says, that "one of them recommended strongly the political education of the children, who should be taken from the parents and trained up for the state."----Another lamented the baleful influence of property, saying, that "the efforts of the Assembly would be fruitless, till the fence was removed with which the laws so anxiously secured inordinate wealth. They should rather be directed to the support of talents and virtue; because property would always support itself by the too great influence which it had in every corrupted state. The laws should prevent the too great accumulation of it in Particular families."----In short, the counsel was almost verbatim what the Abbe Cossandey declared to have been preached in the meetings of the Illuminati, which terrified him and his colleagues, and made them quit the association. Anarcharsis Cloots, born in Prussian Westphalia, a keen Illuminatus, came to Paris for the express purpose of forwarding the _great work_, and by intriguing in the style of the Order, he got himself made one of the Representatives of the Nation. He seems to have been one of the completest fanatics in Cosmo-politism, and just such a tool as Weishaupt would choose to employ for a coarse and arduous job. He broke out at once into all the silly extravagance of the unthinking herd, and his whole language is just the jargon of Illumination. Citizen of the world--Liberty and Equality, the imprescriptible Rights of Man--Morality, dear Morality--Kings and Priests are useless things--they are Despots and Corrupters, &c.--He declared himself an atheist, and zealously laboured to have atheism established by law. He conducted that farcical procession in the true style of the most childish ritual of Philo, where counterfeited deputies from all quarters of the world, in the dresses of their countries, came to congratulate the nation for its victory over Kings and Priests. It is also worthy of remark, that by this time Leuchtsenring, whom we have seen so zealous an _Illuminatus_, after having been as zealous a Protestant, tutor of Princes, Hosrath and Hosmeister, was now a secretary or clerk in one of the Bureaus of the National Assembly of France. I may add as a finishing touch, that the National Assembly of France was the only body of men that I have ever heard of who openly and systematically proposed to employ assassination, and to institute a band of patriots, who should exercise this profession either by sword, pistol, or poison;--and though the proposal was not carried into execution, it might be considered as the sentiments of the meeting; for it was only delayed till it should be considered how far it might not be imprudent, because they might expect reprisals. The Abbe Dubois engaged to poison the Comte d'Artois; but was himself robbed and poisoned by his accomplices.--There were strong reasons for thinking that the Emperor of Germany was poisoned--and that Mirabeau was thus treated by his pupil Orleans,--also Madame de Favras and her son.--This was copying the Illuminati very carefully. After all these particulars, can any person have a doubt that the Order of Illuminati formally interfered in the French Revolution, and contributed greatly to its progress? There is no denying the insolence and oppression of the Crown and the Nobles, nor the misery and slavery of the people, nor that there were sufficient provocation and cause for a total change of measures and of principles. But the rapidity with which one opinion was declared in every corner, and that opinion as quickly changed, and the change announced every where, and the perfect conformity of the principles, and sameness of the language, even in arbitrary trifles, can hardly be explained in any other way. It may indeed be said "_que les beaux genies se rencontrent_,--that wits jump. The principles are the same, and the conduct of the French has been such as the Illuminati would have exhibited; but this is all--the Illuminati no longer existed." Enough has been said on this point already.--The facts are as have been narrated. The Illuminati continued _as an Order_, and even held assemblies, though not so frequently nor so formally as before, and though their _Areopagus_ was no longer at Munich. But let us hear what the French themselves thought of the matter. In 1789, or the beginning of 1790, _a manifesto was sent from the GRAND NATIONAL LODGE of Free Masons_ (so it is entitled) _at Paris, signed by the Duke of Orleans as Grand Master, addressed and sent to the Lodges in all the respectable cities of Europe, exhorting them to unite for the support of the French Revolution, to gain it friends, defenders, and dependents; and according to their opportunities, and the practicability of the thing, to kindle and propagate the spirit of revolution through all lands_. This is a most important article, and deserves a very serious attention. I got it first of all in a work called, _Hochste wichtige Erinnerungen zur rechten Zeit uber einige der allerernsthaftesten Angelegenheiten dieses Zeitalters, von L. A. Hoffmann_, Vienna, 1795[25]. [25] Most important Memorandums, in proper Season, concerning one of the most serious Occurrences of the present Age, by L. A. Hoffmann, Vienna, 1795. The author of this work says, "That every thing he advances in these memorandums is consistent with his own personal knowledge, and that he is ready to give convincing proofs of them to any respectable person who will apply to him personally. He has already given such convincing documents to the Emperor, and to several Princes, that many of the machinations occasioned by this manifesto have been detected and stopped; and he would have no scruple at laying the whole before the public, did it not unavoidably involve several worthy persons who had suffered themselves to be misled, and heartily repented of their errors." He is naturally (being a Catholic) very severe on the Protestants, (and indeed he has much reason,) and by this has drawn on himself many bitter retorts. He has however defended himself against all that are of any consequence to his good name and veracity, in a manner that fully convinces any impartial reader, and turns to the confusion of the slanderers. Hoffmann says, that "he saw some of those manifestos; that they were not all of one tenor, some being addressed to friends, of whose support they were already allured." One very important article of their contents is _Earnest exhortations to establish in every quarter secret schools of political education, and schools for the public education of the children of the people, under the direction of well-principled masters; and offers of pecuniary assistance for this purpose, and for the encouragement of writers in favour of the Revolution, and for indemnifying the patriotic booksellers who suffer by their endeavours to suppress publications which have an opposite tendency_. We know very well that the immense revenue of the Duke of Orleans was scattered among all the rabble of the _Palais Royal_. Can we doubt of its being employed in this manner? Our doubts must vanish, when we see that not long after this was publicly said in the National Assembly, "that this method was the most effectual for accomplishing their purpose of setting Europe in a flame." "But much expence," says the speaker, "will attend it, and much has already been employed, which cannot be named because it is given in secret." The Assembly had given the Illumination war-hoop--"_Peace with cottages, but war with palaces_"--_A pouvoir revolutionnaire_ is mentioned, which supersedes all narrow thoughts, all ties of morality. Lequinio publishes the most detestable book that ever issued from a printing press, _Les Prejuges vaincus_, containing all the principles, and expressed in the very words of Illuminatism. Hoffmann says, that the French _Propaganda_ had many emissaries in Vienna, and many friends whom he could point out. Mirabeau in particular had many connections in Vienna, and to the certain knowledge of Hoffmann, carried on a great correspondence in cyphers. The progress of Illumination had been very great in the Austrian States, and a statesman gave him an account of their proceedings, (_qui font redresser les cheveux_) which makes one's hair stand on end. "I no longer wonder," says he, "that the _Neueste Arbeitung des Spartacus und Philo_ was forbidden. O ye almighty _Illuminati_, what can you not accomplish by your serpent-like insinuation and cunning!" Your leaders say, "This book is dangerous, because it will teach wicked men the most refined methods of rebellion, and it must never get into the hands of the common people. They have said with the most impudent face to some Princes, who did not perceive the deeper-laid reason for suppressing the book. The leaders of the _Illuminati_ are, not without reason, in anxiety, lest the inferior classes of their own Society should make just reprisals for having been so basely tricked, by keeping them back and in profound ignorance of their real designs; and for working on them by the very goodness of their hearts, to their final ruin; and lest the Free Masons, whom they have also abused, should think of revenging themselves, when the matchless villainy of their deceivers has been so clearly exposed. It is in vain for them to talk of the danger of instructing the people in the methods of fomenting rebellion by this book. The aims are too apparent, and even in the neighbourhood of Regensburg, where the strength of the _Illuminati_ lay, every person said aloud, that the IIluminatism discovered by this book was High Treason, and the most unheard of attempt to annihilate every religion and every civil government." He goes on: "In 1790 I was as well acquainted with the spirit of the Illumination-system as at present, but only not so documented by their constitutional acts, as it is now by the _Neueste Arbeitung des Spartacus und Philo_. My Masonic connections were formerly extensive, and my publication entitled _Eighteen Paragraphs Concerning Free Masonry_, procured me more acquaintance with Free Masons of the greatest worth, and of _Illuminati_ equally upright, persons of respectability and knowledge, who had discovered and repented the trick and inveigling conduct of the Order. All of us jointly swore opposition to the _Illuminati_, and my friends considered me as a proper instrument for this purpose. To whet my zeal, they put papers into my hands which made me shudder, and raised my dislike to the highest pitch. I received from them lists of the members, and among them saw names which I lamented exceedingly. Thus stood matters in 1790, when the French Revolution began to take a serious turn. The intelligent saw in the open system of the Jacobins the complete hidden system of the Illuminati. We knew that this system included the whole world in its aims, and France was only the place of its first explosion. The Propaganda works in every corner to this hour, and its emissaries run about in all the four quarters of the world, and are to be found in numbers in every city that is a seat of government. "He farther relates how they in Vienna wanted to enlist him, and, as this failed, how they have abused him even in the foreign newspapers. "I have personal knowledge (continues he) that in Germany a second Mirabeau, Mauvillon, had proposed in detail a plan of revolution, entirely and precisely suited to the present state of Germany. This he circulated among several Free Mason Lodges, among all the Illuminated Lodges which still remained in Germany, and through the hands of all the emissaries of the Propaganda, who had been already dispatched to the frontiers (_vorposten_) of every district of the empire, with means for stirring up the people." (N. B. In 1792, Mauvillon, finding abundant support and encouragement in the appearance of things round him, when the French arms had penetrated every where, and their invitations to revolt had met with so hearty a reception from the discontented in every state, came boldly forward, and, in the Brunswick Journal for March 1792, declared that "he heartily rejoiced in the French Revolution, wished it all success, and thought himself liable to no reproach when he declared his hopes that a similar Revolution would speedily take place in Germany.") In the Hamburgh Political Journal, August, September, and October 1790, there are many proofs of the machinations of emissaries from the _Mason Lodges_ of Paris among the German Free Masons--See pages 836, 963, 1087, &c. It appears that a club has taken the name of _Propaganda_--and meets once a week at least, in the form of a Mason Lodge. It consists of persons of all nations, and is under the direction of the Grand Master, the Duke of Orleans. De Leutre is one of the Wardens. They have divided Europe into colonies, to which they give revolutionary names, such as the _Cap_, the _Pike_, the _Lantern_, &c. They have ministers in these colonies. (One is pointed out in Saxony, by marks which I presume are well understood.) A secret press was found in Saxe Gotha, furnished with German types, which printed a seditious work called the _Journal of Humanity_. This Journal was found in the mornings lying in the streets and highways. The house belonged to an _Illuminatus_ of the name of Duport, a poor schoolmaster--he was associated with another in Strasburg, who was also an _Illuminatus_.--His name was Meyer, the writer of the Strasburg Newspaper. He had been some time a teacher in Salzmann's accademy, who we see was also an _Illuminatus_, but displeased with their proceedings almost at first. (Private Correspondence.) "I have personal knowledge (continues Professor Hoffman) that in 1791, during the temporary dearth at Vienna, several of these emissaries were busy in corrupting the minds of the poor, by telling them that in like manner the court had produced a famine in Paris in 1789. I detected some of them, and exposed them in my _Patriotic Remarks on the Present Dearth_, and had the satisfaction of seeing my endeavours of considerable effect." Surely these facts show that the Anarchists of France knew of the German Illuminati, and confided in their support. They also knew to what particular Lodges they could address themselves with safety and confidence.--But what need is there of more argument, when we know the zeal of the Illuminati, and the unhoped for opportunity that the Revolution had given them of acting with immediate effect in carrying on their great and daring work? Can we doubt that they would eagerly put their hand to the Plough? And, to complete the proof, do we not know from the lists found in the secret correspondence of the Order, that they already had Lodges in France, and that in 1790 and 1791 many Illuminated Lodges in Germany, viz. Mentz, Worms, Spire, Frankfort, actually interfered, and produced great effects. In Switzerland too they were no less active. They had Lodges at Geneva and at Bern. At Bern two Jacobins were sentenced to several years imprisonment, and among their papers were found their patents of Illumination. I also see the fate of Geneva ascribed to the operations of Illuminati residing there, by several writers--particularly by Girtanner, and by the Gottingen editor of the Revolution Almanac. I conclude this article with an extract or two from the proceedings of the National Assembly and Convention, which make it evident that their principles and their practice are precisely those of the Illuminati, on a great scale. When the assumption of the Duchy of Savoy as an 84th Department was debated, Danton said to the Convention. "In the moment that we send freedom to a nation on our frontier, we must say to them you must have no more Kings--for if we are surrounded by tyrants, their coalition puts our own freedom in danger.--When the French nation sent us hither, it created a great committee for the general insurrection of the people." On the 19th of November 1792 it was decreed, "That the Convention, in the name of the French nation, tenders help and fraternity to all people who would recover their liberty." On the 21st of November, the President of the Convention said to the pretended deputies of the Duchy of Savoy, "Representatives of an independent people, important to mankind was the day when the National Convention of France pronounced its sentence, _Royal dignity is abolished_.----From that day many nations will, in future, reckon the era of their political existence.--From the beginning of civil establishments Kings have been in opposition to their nations--but now they rise up to annihilate Kings.--Reason, when she darts her rays into every corner, lays open eternal truths----She alone enables us to pass sentence on despots, hitherto the scare-crow of other nations." But the most distinct exhibition of principle is to be seen in a report from the diplomatic committee, who were commissioned to deliberate on the conduct which France was to hold with other nations. On this report was founded the decree of the 15th of December 1793. The Reporter addresses the Convention as follows: "The Committees of Finance and War ask in the beginning--What is the object of the war which we have taken in hand? Without all doubt the object is THE ANNIHILATION OF ALL PRIVILEGES, WAR WITH THE PALACES, PEACE WITH THE COTTAGES. These are the principles on which _your declaration of war_ is founded. All tyranny, all privilege, must be treated as an enemy in the countries where we set our foot. This is the genuine result of our principles.--But it is not with Kings alone that we are to wage war--were these our sole enemies, we should only have to bring down ten or twelve heads. We have to fight with all their accomplices, with the privileged orders, who devour and have oppressed the people during many centuries. "We must therefore declare ourselves for a revolutionary power in all the countries into which we enter--(Loud applauses from the Assembly)--Nor need we put on the cloak of humanity--we disdain such little arts.--We must clothe ourselves with all the brilliancy of reason, and all the force of the nation. We need not mask our principles--the despots know them already. The first thing we must do is to ring the alarum bell, for insurrection and uproar.--We must, in a solemn manner, let the people see the banishment of their tyrants and privileged casts--otherwise, the people, accustomed to their fetters, will not be able to break their bonds.--It will effect nothing, merely to excite a rising of the people--this would only be giving them words instead of standing by them. "And since, in this manner, we ourselves are the Revolutionary Administration, all that is against the rights of the people must be overthrown at our entry--We must display our principles by actually destroying all tyranny; and our generals after having chased away the tyrants and their satellites, must proclaim to the people that they have brought them happiness; and then, on the spot, they must suppress tithes, feudal rights, and every species of servitude." "But we shall have done nothing if we stop here. Aristocracy still domineers--we must therefore suppress all authorities existing in the hands of the upper classes.--When the Revolutionary Authority appears, there must nothing of the old establishment remain.--A popular system must be introduced--every office must be occupied by new functionaries--and the Sans Cullottes must every where have a share in the Administration. "Still nothing is done, till we declare aloud the _precision_ of our principles to such as want only half freedom.--We must say to them--If you think of compromising with the privileged casts, we cannot suffer such dealing with tyrants--They are our enemies, and we must treat them as enemies, because they are neither for Liberty nor Equality.--Show yourselves disposed to receive a free constitution--and the Convention will not only stand by you, but will give you permanent support; we will defend you against the vengeance of your tyrants--against their attacks, and against their return.--Therefore abolish from among you the Nobles, and every ecclesiastical and military incorporation. They are incompatable with Equality.--Henceforward you are citizens, all equal in rights--equally called upon to rule, to defend, and to serve your country.--The agents of the French Republic will instruct and assist you in forming a free constitution, and assure you of happiness and fraternity." This Report was loudly applauded, and a decree formed in precise conformity to its principles. Both were ordered to be translated into all languages, and copies to be furnished to their generals, with orders to have them carefully dispersed in the countries which they invaded. And, in completion of these decrees, their armies found it easy to collect as many discontented or worthless persons in any country as sufficed for setting up a tree of liberty. This they held as a sufficient call for their interference.--Sometimes they performed this ceremony themselves--a representation was easily made up in the same way--and then, under the name of a free constitution, the nation was forced to acquiesce in a form dictated at the point of the bayonet, in which they had not the smallest liberty to choose--and they were plundered of all they had, by way of compensating to France for the trouble she had taken.--And this they call Liberty.--It needs no comment.-- Thus have I attempted to prove that the present awful situation of Europe, and the general fermentation of the public mind in all nations, have not been altogether the natural operations of discontent, oppression, and moral corruption, although these have been great, and have operated with fatal energy; but that this political fever has been carefully and systematically heightened by bodies of men, who professed to be the physicians of the State, and, while their open practice employed cooling medicines, and a treatment which all approved, administered in secret the most inflammatory poisons, which they made up so as to flatter the diseased fancy of the patient. Although this was not a plan begun, carried on, and completed by the same persons, it was undoubtedly an uniform and consistent scheme, proceeding on the same unvaried principle, and France undoubtedly now smarts under all the woes of German Illumination. I beg leave to suggest a few thoughts, which may enable us to draw some advantage from this shocking mass of information. _General Reflections._ I. I may observe, in the _first_ place, and I beg it may be particularly attended to, that in all those villainous machinations against the peace of the world, the attack has been first made on the principles of Morality and Religion. The conspirators saw that till these are extirpated, they have no chance of success; and their manner of proceeding shews that they consider Religion and Morality as inseparably connected together. We learn much from this--_Fas est et ab hoste doceri_.--They endeavour to destroy our religious sentiments, by first corrupting our morals. They try to inflame our passions, that when the demands from this quarter become urgent, the restraints of Religion may immediately come in sight, and stand in the way. They are careful, on this occasion, to give such a view of those restraints, that the real origin of them does not appear.--We are made to believe that they have been altogether the contrivance of Priests and despots, in order to get the command of us. They take care to support these assertions by facts, which, to our great shame, and greater misfortune, are but too numerous. Having now the passions on their side, they find no difficulty in persuading the voluptuary, or the discontented, that tyranny, actually exerted, or resolved on in future, is the sole origin of religious restraint. He seeks no further argument, and gives himself no trouble to find any. Had he examined the matter with any care, he would find himself just brought back to those very feelings of moral excellence and moral depravity that he wishes to get rid of altogether; and these would tell him that pure Religion does not lay a single restraint on us that a noble nature would not have laid on itself--nor enjoins a single duty which an ingenuous and warm heart would not be ashamed to find itself deficient in. He would then see that all the sanctions of Religion are fitted to his high rank in the scale of existence. And the more he contemplates his future prospects, the more they brighten upon his view, the more attainable they appear, and the more he is able to know what they may probably be. Having attained this happy state of mind, (an attainment in the power of any kind heart that is in earnest in the enquiry) he will think that no punishment is too great for the unthankful and groveling soul which can forego such hopes, and reject these noble proffers, for the comparatively frivolous and transitory gratifications of life. He is not frightened into worthy and virtuous conduct by fears of such merited punishment; but, if not enticed into it by his high expectations, he is, at least, retained in the paths of virtue by a kind of manly shame. But all this is overlooked, or is kept out of sight, in the instructions of Illuminatism. In these the eye must be kept always directed to the Despot. This is the bugbear, and every thing is made to connect with present or future tyranny and oppression--Therefore Religion is held out as a combination of terrors--the invention of the state-tools, the priests. But it is not easy to stifle the suggestions of Nature--therefore no pains are spared to keep them down, by encreasing the uncertainty and doubts which arise in the course of all speculations on such subjects. Such difficulties occur in all scientific discussions.--Here they must be numerous and embarrassing--for in this enquiry we come near the first principles of things, and the first principles of human knowledge. The geometer does not wonder at mistakes even in _his_ science, the most simple of all others.--Nor does the mechanic or the chemist reject all his science, because he cannot attain clear conceptions of some of the natural relations which operate in the phenomena under his consideration.--Nor do any of these students of nature brand with the name of fool, or knave, or bigot, another person who has drawn a different conclusion from the phenomenon.----In one point they all agree--they find themselves possessed of faculties which enable them to speculate, and to discover; and they find, that the operation of those faculties is quite unlike the things which they contemplate by their means--_and they feel a satisfaction in the possession of them_, and in this distinction.----But this seems a misfortune to our Illuminators. I have long been struck with this. If by deep meditation I have solved a problem which has baffled the endeavours of others, I should hardly thank the person who convinced me that my success was entirely owing to the particular state of my health, by which my brain was kept free from many irritations to which other persons are exposed. Yet this is the conduct of the Illuminated--They are abundantly self-conceited; and yet they continually endeavour to destroy all grounds of self-estimation.--They rejoice in every discovery that is reported to them of some resemblance, unnoticed before, between mankind and the inferior creation, and would be happy to find that the resemblance is complete. It is very true, Mr. Pope's "Poor Indian, with untutor'd mind," had no objection to his dogs going to heaven with him: "And thinks, admitted to that equal sky, "His faithful dog shall bear him company." This is not an abject, but it is a modest sentiment. But our high-minded philosophers, who, with Beatrice in the play, "cannot brook obedience to a wayward piece of marl," if it be in the shape of a Prince, have far other notions of the matter. Indeed they are not yet agreed about it. Mr. de la Metherie hopes, that before the enlightened Republic of France has got into its teens, he shall be able to tell his fellow-citizens, in his _Journal de Physique_, that particular form of crystallization which men have been accustomed to call God.--Dr. Priestley again deduces all intelligence from elastic undulations, and will probably think, that his own great discoveries have been the quiverings of some fiery marsh _miasma_. While Pope's poor Indian hopes to take his dog to heaven with him, these Illuminators hope to die like dogs, and that both soul and body shall be as if they never had been. Is not this a melancholy result of all our Illumination? It is of a piece with the termination of the ideal Philosophy, viz. professed and total ignorance. Should not this make us start back and hesitate, before we pout like wayward children at the hardships of civil subordination, and before we make a sacrifice to our ill humour of all that we value ourselves for? Does it not carry ridicule and absurdity in its forehead?--Such assertions of personal worth and dignity, (always excepting Princes and Priests,) and such abject acknowledgments of worthlessness.--Does not this, of itself, show that there is some radical fault in the whole? It has all arisen from what they have called _Illumination_, and this turns out to be worse than darkness--But we also know that it has all arisen from self-conceited discontent, and that it has been brought to its present state by the rage of speculation. We may venture to put the question to any man's conscience--whether discontent did not precede his doubts about his own nature and whether he has not _encouraged_ the train of argument that tended to degrade him? "Thy wish was father, Harry, to that thought."--Should not this make us distrust, at least, the operations of this faculty of our mind, and try to moderate and check this darling propensity.--It seems a misfortune of the age--for we see that it is a natural source of disturbance and revolution. But here it will be immediately said, "What, must we give over thinking--be no longer rational creatures, and believe every lie that is told us?" By no means.--Let us be _really_ rational creatures--and, taught by experience, let us, in all our speculations on subjects which engage the passions, guard ourselves with the most anxious care against the risk of having our judgments warped by our desires.--There is no propensity of our nature of which the proper and modest indulgence is not beneficial to man, and which is not hurtful, when this indulgence is carried too far,--and if we candidly peruse the page of history, we shall be convinced that the abuse is great in proportion as the subject is important. What has been so ruinously perverted as the religious principle?--What horrid superstition has it not produced? The Reader will not, I hope, take it amiss that I presume to direct his attention to some maxims which ought to conduct a prudent man in his indulgence of a speculative disposition, and apply them to the case in hand. Whoever will for a while call off his attention from the common affairs of life, the _Curæ hominum, et rerum pondus inane_, and will but reflect a little on that wonderful principle within him, which carries him over the whole universe, and shows him its various relations--Whoever also remarks how very small a proportion his own individual existence bears to this immeasurable scene, cannot but feel an inexpressible pleasure in the contemplation of his own powers--He must rise in his own estimation, and be disposed to cherish with fondness this principle which so eminently raises him above all around him. Of all the sources of human vanity this is surely the most manly, the most excusable, and the most likely to be extravagantly indulged.--We may be certain that it will be so indulged, and that men will frequently speculate for the sake of speculation alone, and that they will have too much confidence in the results of this favourite occupation.--As there have been ages of indolent and abject credulity and superstition, it is next to certain that there are also times of wild and extravagant speculation--and when we see it becoming a sort of general passion, we may be certain that this is a case in point. This can hardly be denied to be the character of the present day. It is not denied. On the contrary it is gloried in as the prerogative of the eighteenth century. All the speculations of antiquity are considered as glimmerings (with the exceptions of a few brighter flashes) when compared with our present meridian splendor. We should therefore listen with caution to the inferences from this boasted Illumination. Also when we reflect on what passes in our own minds, and on what we observe in the world, of the mighty influence of our desires and passions on our judgments, we should carefully notice whether any such warping of the belief is probable in the present case. That it is so is almost certain--for the general and immediate effect of this Illumination is to lessen or remove many restraints which the sanctions of religion lay on the indulgence of very strong passions, and to diminish our regard for a certain purity or correctness of manners, which religion recommends as the only conduct suited to our noble natures, and as absolutely necessary for attaining that perfection and happiness of which we are capable.--For surely if we take away religion, it will be wisdom "to eat and to drink, since to-morrow we die." If, moreover, we see this Illumination extolled above all science, as friendly to virtue, as improving the heart, and as producing a just morality, which will lead to happiness both for ourselves and others, but perceive at the same time that these assertions are made at the expence of principles, which our natural feelings force us to venerate as supreme and paramount to all others, we may then be certain that our informer is trying to mislead and deceive us.--For all virtue and goodness both of heart and conduct, is in perfect harmony, and there is no jarring or inconsistency. But we must pass this sentence on the doctrines of this Illumination. For it is a melancholy truth that they have been preached and recommended, for the most part, by clergymen, parish-ministers, who, in the presence of invoked Deity, and in the face of the world, have set their solemn seal to a system of doctrines directly opposite to those recommended in their writings; which doctrines they solemnly profess to believe, and solemnly swear to inculcate. Surely the informations and instructions of such men should be rejected. Where shall we find their real opinions? In their solemn oaths?--or in these infidel dissertations?--In either case, they are deceivers, whether misled by vanity or by the mean desire of church-emoluments; or they are prostitutes, courting the society of the wealthy and sensual. Honesty, like justice, admits of no degrees. A man is honest, or he is a knave, and who would trust a knave? But such men are unsuitable instructors for another reason--they are unwise; for, whatever they may think, they are not respected as men of worth, but are inwardly despised as parasites, by the rich, who admit them into their company, and treat them with civility, for their own reasons. We take instructions not merely from the knowing, the learned, but from the wise--not therefore from men who give such evidences of weakness. Such would be the conduct of a prudent man, who listens to the instructions of another with the serious intention of profiting by them. In the present case he sees plain proofs of degraded self estimation, of dishonesty, and of mean motives. But the prudent man will go further--he will remark that dissolute manners, and actions which are inevitably subversive of the peace and order, nay, of the very existence of society, are the natural and necessary consequences of irreligion. Should any doubt of this remain in his mind; should he sometimes think of an Epictetus, or one or two individuals of antiquity, who were eminently virtuous, without the influence of religious sanctions, he should recollect, that the Stoics were animated by the thought, that while the wise man was playing the game of life, the gods were looking on, and pleased with his skill. Let him read the beautiful account given by Dr. Smith of the rise of the Stoic philosophy, and he will see that it was an artificial but noble attempt of a few exalted minds, enthusiasts in virtue, aiming to steel their souls against the dreadful but unavoidable misfortunes to which they were continually exposed by the daily recurring revolutions in the turbulent democracies of ancient Greece. There, a philosopher was this day a magistrate, and the next day a captive and a slave. He would see that this fair picture of mental happiness and independence was fitted for the contemplation of only a few choice spirits, but had no influence on the bulk of mankind. He must admire the noble characters who were animated by this manly enthusiasm, and who have really exhibited some wonderful pictures of virtuous heroism; but he will regret, that the influence of these manly, these natural principles, was not more extensive. He will say to himself, "How will a whole nation act when religious sanctions are removed, and men are actuated by reason alone?"--He is not without instruction on this important subject. France has given an awful lesson to surrounding nations, by shewing them what is the natural effect of shaking off the religious principle, and the veneration for that pure morality which characterises Christianity. By a decree of the Convention, (June 6, 1794) it is declared, that there is nothing criminal in the promiscuous commerce of the sexes, and therefore nothing that derogates from the female character, when woman forgets that she is the depositary of all domestic satisfaction----that her honour is the sacred bond of social life----that on her modesty and delicacy depend all the respect and confidence that will make a man attach himself to her society, free her from labour, share with her the fruits of all his own exertions, and work with willingness and delight, that she may appear on all occasions his equal, and the ornament of all his acquisitions. In the very argument which this selected body of senators has given for the propriety of this decree, it has degraded woman below all estimation. "It is to prevent her from murdering the fruit of unlawful love, by removing her shame, and by relieving her from the fear of want." The senators say, "the Republic wants citizens, and therefore must not only remove this temptation of shame, but must take care of the mother while she nurses the child. It is the property of the nation, and must not be lost." The woman all the while is considered only as the she-animal, the breeder of Sans Culottes. This is the _just_ morality of Illumination. It is really amusing (for things revolting to nature now amuse) to observe with what fidelity the principles of the Illuminati have expressed the sentiments which take possession of a people who have shaken off the sanctions of Religion and morality. The following is part of the address to _Psycharion_ and the company mentioned in page 257: "Once more, Psycharion, I indulge you with a look behind you to the flowery days of childhood. Now look forwards, _young woman_! the holy circle of the marriageable, (_mannbaren_) welcome you. Young men, honour the young woman, the future breeder (_gebaererin_)!" Then, to all.--"Rejoice in the dawn of Illumination and of Freedom. Nature at last enjoys her sacred never-fading rights. Long was her voice kept down by civil subordination; but the days of your majority now draw nigh, and you will no longer, under the authority of guardians, account it a reproach to consider with enlightened eyes the secret workshops of nature, and to enjoy your work and duty." Minos thought this very fine, but it raised a terrible disturbance and broke up the assembly. Such are the effects of this boasted enlightening of the human mind with respect to religion and morality. Let us next consider what is the result of the mighty informations which we have got in respect of our social or political connections. II. We have learned the sum total of this political Illumination, and see that, if true, it is melancholy, destructive of our present comforts, numerous as they are, and affords no prospect of redress from which we can profit, but, on the contrary, plunges mankind into dissention, mutual injury, and universal misery, and all this for the _chance_ only of prevailing in the contest, and giving our posterity a _chance_ of going on in peace, if no change shall be produced, as in former times, by the efforts of ambitious men. But the Illumination appears to be partial, nay false. What is it? It holds out to the prince nothing but the resignation of all his possessions, rights and claims, sanctioned by the quiet possession of ages, and by all the feelings of the human heart which give any notion of right to his lowest subject. All these possessions and claims are discovered to have arisen from usurpations, _and are therefore tyranny_. It has been discovered, that all subordinate subjections were enforced, _therefore their continuance is slavery_. But both of these historical assertions are in a great degree false, and the inferences from them are unreasonable. The world has gone on as we see it go on at present. Most principalities or sovereignties have arisen as we see personal authorities and influence arise every day among ourselves. Business for the whole must be done. Most men are sufficiently occupied by their private affairs, and they are indolent even in these--they are contented when another does the thing for them. There is not a little village, nor a society of men, where this is not seen every day. Some men have an enjoyment in this kind of vicarious employment. Other men like influence and power, and thus are compensated for their trouble. Thus many petty managers of public affairs arise in every country. The mutual animosities of individuals, and still more, the animosities of tribes, clans, and different associations, give rise to another kind of superiors--to leaders, who direct the struggles of the rest, whether for offence or defence. The descendants of Israel said, "they wanted a man to go out before the people, like other nations." As the small business of a few individuals requires a manager or a leader, so do some more general affairs of these petty superiors.--Many of these also are indolent enough to wish this trouble taken off their hands; and thus another rank of superiors arises, and a third, and so on, till a great State may be formed; and in this gradation each class is a competent judge of the conduct of that class only which is immediately above it. All this may arise, and has often arisen, from voluntary concession alone. This concession may proceed from various causes,--from confidence in superior talents--from confidence in great worth,--most generally from the respect or deference which all men feel for great possessions. This is frequently founded in self-interest and expectations of advantage; but it is natural to man, and perhaps springs from our instinctive sympathy with the satisfactions of others--we are unwilling to disturb them, and even wish to promote them. But this subordination may arise, and has often arisen, from other causes--from the love of power and influence, which makes some men _eager_ to lead others, or even to manage their concerns. We see this every day, and it may be perfectly innocent. It often arises from the desire of gain of one kind or another.--This also may frequently be indulged with perfect innocence, and even with general advantage. Frequently, however, this subordination is produced by the love of power or of gain pushed to an immoderate degree of ambition, and rendered unjust. Now there arise oppression, tyranny, sufferings, and slavery. Now appears an opposition between the rights or claims of the ruler and of the people. Now the rulers come to consider themselves as a different class, and their transactions are now only with each other.--Prince becomes the rival or the enemy of Prince; and in their contests one prevails, and the dominion is enlarged. This rivalship may have begun in any rank of superiors; even between the first managers of the affairs of the smallest communities; and it must be remarked that they only are the immediate gainers or losers in the contest, while those below them live at ease, enjoying many advantages of the delegation of their own concerns. No human society has ever proceeded purely in either of these two ways, but there has always been a mixture of both.--But this process is indispensably necessary for the formation of a great nation, and for all the consequences that result only from such a coalition.--Therefore it is necessary for giving rise to all those comforts, and luxuries, and elegances, which are to be found only in great and cultivated states. It is necessary for producing such enjoyments as we see around us in Europe, which we prize so highly, and for which we are making all this stir and disturbance. I believe that no man who expects to be believed will positively assert that human nature and human enjoyments are not meliorated by this cultivation.--It seems to be the intention of nature, and, notwithstanding the follies and vices of many, we can have little hesitation in saying that there are in the most cultivated nations of Europe, and even in the highest ranks of those nations, men of great virtue and worth, and of high accomplishment--Nor can we deny that such men are the finest specimens of human nature. Rosseau indeed wrote a whimsical pamphlet, in which he had the vanity to think that he had proved that all these fruits of cultivation were losses to humanity and virtue--Yet Rousseau could not be contented with the society of the rude and unpolished, although he pretended that he was almost the sole worshipper of pure virtue.--He supported himself, not by assisting the simple peasant, but by writing music and luscious novels for the pampered rich. This is the circumstance entirely overlooked, or artfully kept out of sight, in the boasted Illumination of these days. No attention is paid to the important changes which have happened in national greatness, in national connection, in national improvement--yet we never think of parting with any of the advantages, real or imaginary, which these changes have produced--nor do we reflect that in order to keep a great nation together--to make it act with equality, or with preponderancy, among other nations, the individual exertions must be concentrated, must be directed--and that this requires a ruler vested with supreme power, and _interested by some great and endearing motive_, such as hereditary possession of this power and influence, to maintain and defend this coalition of men.--All this is overlooked, and we attend only to the subordination which is indispensably necessary. Its grievances are immediately felt, and they are heightened tenfold by a delicacy or sensibility which springs from the great improvements in the accommodations and enjoyments of life, which the gradual usurpation and subsequent subordination have produced, and continue to support. But we are determined to have the elegance and grandeur of a palace without the prince.--We will not give up any of our luxuries and refinements, yet will not support those high ranks and those nice minds which produced them, and which must continue to keep them from degenerating into barbarous simplicity and coarse sensuality. We would keep the philosophers, the poets, the artists, but not the Mæcenases. It is very true that in such a state there would be no _Conjuration des Philosophes_; for in such a state this vermin of _philosophes_ and scribblers would not have existed. In short, we would have what is impossible. I have no hesitation in saying, that the British Constitution is the form of government _for a great and refined nation_, in which the ruling sentiments and propensities of human nature seem most happily blended and balanced. There is no occasion to vaunt it as the ancient rights of Britons, the wisdom of ages, &c. It has attained its present pitch of perfection by degrees, and this not by the efforts of wisdom, but by the struggles of vice and folly, working on a rich fund of good nature, and of manly spirit, that are conspicuous in the British character. I do not hesitate to say that it is the _only_ form of government which will admit and give full exercise to all the respectable propensities of our nature, with the least chance of disturbance and the greatest probability of man's arriving at the highest pitch of improvement in every thing that raises him above the beasts of the field. Yet there is no part of it that may not, that is not, abused, by pushing it to an improper length, and the same watchful care is necessary for preserving our inestimable blessings that was employed in acquiring them. This is to be done, not by flying at once to an abstract theory of the rights of man. There is an evident folly in this procedure. What is this theory? It is the best general sketch that we can draw of social life, deduced from our knowledge of human nature. And what is this knowledge? It is a well digested abstract, or rather a declaration _of what we have observed_ of human actions. What is the use therefore of this intermediate picture, this theory of the rights of man?--It has a chance of being unlike the original----it must certainly have imperfections, therefore it can be of no use to us. We should go at once to the original--we should consider how men _have acted_--what _have_ been their mutual expectations--their fond propensities--what of these are inconsistent with each other--what are the degrees of indulgence which _have been_ admitted in them all without disturbance.--I will venture to say that whoever does this, will find himself imperceptibly led to contemplate a mixed hereditary monarchy, and will figure to himself a parliament of King, Lords, and Commons, all looking at each other with somewhat of a cautious or jealous eye, while the rest of the nation are fitting, "each under his own vine and under his own fig-tree, and there is none to make him afraid;"--in one word, the Constitution of Great Britain. A most valuable result of such contemplation will be a thorough conviction that the grievance which is most clamorously insisted on is the inevitable consequence of the liberty and security which we enjoy. I mean ministerial corruption, with all the dismal tale of placemen, and pensioners, and rotten boroughs, &c. &c. These are never seen in a despotic government--there they are not wanted--nor can they be very apparent in an uncultivated and poor state--but in a luxurious nation, where pleasures abound, where the returns of industry are secure; here an individual looks on every thing as his own acquisition--he does not feel his relation to the state--has no patriotism--thinks that he would be much happier if the state would let him alone. He is fretted by the restraints which the public weal lays on him--therefore government and governors appear as checks and hindrances to his exertions--hence a general inclination to resist administration. Yet public business must be done, that we may lie down and rise again in safety and peace. Administration must be supported--there are always persons who wish to possess the power that is exercised by the present ministers, and would turn them out. How is all this to be remedied? I see no way but by applying to the selfish views of individuals--by rewarding the friends of administration--This may be done with perfect virtue--and from this the selfish will conceive hopes, and will support a virtuous ministry--but they are as ready to help a wicked one. This becomes the greatest misfortune of a free nation. Ministers are tempted to bribe--and, if a systematic opposition be considered as a necessary part of a practical constitution, it is almost indispensable--and it is no where so prevalent as in a pure democracy. Laws may be contrived to make it very troublesome, but can never extirpate it nor greatly diminish it: this can be done only by despotism, or by national virtue. It is a shameful complaint--we should not reprobate a few ministers, but the thousands who take the bribes. Nothing tends so much to diminish it in a corrupted nation as great limitations to the eligibility of representatives--and this is the beauty of our constitution. _We have not discovered_, therefore, by this boasted Illumination, that Princes and superiors are useless, and must vanish from the earth; nor that the people have now attained full age, and are fit to govern themselves. We want only to revel a little on the last fruits of national cultivation, which we would quickly consume, and never allow to be raised again. No matter how this progress began, whether from concession or usurpation--We possess it, and, if wise, we will preserve it, by preserving its indispensable supports. They have indeed been frequently employed very improperly, but their most pernicious abuse has been this breed of scribbling vermin, which have made the body politic smart in every limb. Hear what opinion was entertained of the sages of France by their Prince, the father of Louis XVI. the unfortunate martyr of Monarchy. "By the principles of our new Philosophers, the Throne no longer wears the splendour of divinity. They maintain that it arose from violence, and that by the same justice that force erected it, force may again shake it, and overturn it. The people can never give up their power. They only let it out for their own advantage, and always retain the right to rescind the contract, and resume it whenever their personal advantage, their only rule of conduct, requires it. Our philosophers teach in public what our passions suggest only in secret. They say to the Prince that all is permitted only when all is in his power, and that his duty is fulfilled when he has pleased his fancy. Then, surely, if the laws of self-interest, that is, the self-will of human passions, shall be so generally admitted, that we thereupon forget the eternal laws of God and of Nature, all conceptions of right and wrong, of virtue and vice, of good and evil, must be extirpated from the human heart. The throne must totter, the subjects must become unmanageable and mutinous, and their ruler hard-hearted and inhuman. The people will be incessantly oppressed or in an uproar."--"What service will it be if I order such a book to be burnt?--the author can write another to-morrow." This opinion of a Prince is unpolished indeed, and homely, but it is just. Weishaupt grants, that "there will be a terrible convulsion, and a storm--but this will be succeeded by a calm--the unequal will now be equal--and when the cause of dissension is thus removed, the world will be in peace."--True, when the causes of dissension are removed. Thus, the destruction of our crop by vermin is at an end when a flood has swept every thing away--but as new plants will spring up in the waste, and, if not instantly devoured, will again cover the ground with verdure, so the industry of man, and his desire of comfort and consideration, will again accumulate in the hands of the diligent a greater proportion of the good things of life. In this infant state of the emerging remains of former cultivation, comforts, which the present inhabitants of Europe would look on with contempt, will be great, improper, and hazardous acquisitions. The principles which authorise the proposed dreadful equalisation will as justly entitle the idle or unsuccessful of future days to strip the possessor of his advantages, and things must ever remain on their savage level. III. I think that the impression which the insincerity of conduct of those instructors will leave on the mind, must be highly useful. They are evidently teaching what they do not believe themselves--and here I do not confine my remark to their preparatory doctrines, which they afterwards explode. I make it chiefly with respect to their grand ostensible principle, which pervades the whole, a principle which they are obliged to adopt against their will.--They know that the principles of virtue are rooted in the heart, and that they can only be smothered--but did they pretend to eradicate them and proclaim _hominem homini lupum_, all would spurn at their instruction. We are wheedled, by tickling our fancy with a notion that sacred virtue is not only secure, but that it is only in such hearts that it exerts its native energy. Sensible that the levelling maxims now spoken of are revolting to the mind, the Illuminators are under the necessity of keeping us from looking at the shocking picture, by displaying a beautiful scene of Utopian happiness--and they rock us asleep by the eternal lullaby of morality and universal philanthropy. Therefore the foregoing narration of the personal conduct of these instructors and reformers of the world, is highly useful. All this is to be brought about by the native loveliness of pure virtue, purged of the corruptions which superstitious fears have introduced, and also purged of the selfish thoughts which are avowed by the advocates of what their opponents call true religion. This is said to hold forth eternal rewards to the good, and to threaten the wicked with dreadful punishment. Experience has shown how inefficient such motives are. Can they be otherwise? say our Illuminators. Are they not addressed to a principle that is ungenerous and selfish? But our doctrines, say they, touch the hearts of the worthy. Virtue is beloved for her own sake, and all will yield to her gentle sway. But look, Reader, look at Spartacus the murderer, at Cato the keeper of poisons and the thief--Look at Tiberius, at Alcibiades, and the rest of the Bavarian Pandemonium. Look at poor Bahrdt. Go to France--look at Lequinio, at Condorcet[26]. Look at the Monster Orleans.----All were liars. Their divinity had no influence on their profligate minds. They only wanted to wheedle you, by touching the strings of humanity and goodness which are yet braced up in your heart, and which still yield sweet harmony if you will accompany their notes with those of religion, and neither clog them with the groveling pleasures of sense, nor damp the whole with the thought of eternal silence. [26] De la Metherie says, (_Journ. de Phys. Nov. 1792_,) that Condorcet was brought up in the house of the old Duke of Rochefoucault, who treated him as his son--got Turgot to create a lucrative office for him, and raised him to all his eminence--yet he pursued him with malicious reports--and actually employed ruffians to assassinate him. Yet is Condorcet's writing a model of humanity and tenderness. A most worthy and accomplished gentleman, who took refuge in this country, leaving behind him his property, and friends to whom he was most tenderly attached, often said to me that nothing so much affected him as the revolution in the hearts of men.--Characters which were unspotted, hearts thoroughly known to himself, having been tried by many things which search the inmost folds of selfishness or malevolence--in short, persons whose judgments were excellent, and on whose worth he could have rested his honour and his life, so fascinated by the contagion, that they came at last to behold, and even to commit the most atrocious crimes with delight.--He used sometimes to utter a sigh which pierced my heart, and would say, that it was caused by some of those things that had come across his thoughts. He breathed his last among us, declaring that it was impossible to recover peace of mind, without a total oblivion of the wickedness and miseries he had beheld.--What a valuable advice, "Let him that thinketh he standeth, take heed lest he fall."--When the prophet told Hazael that he would betray his Prince, he exclaimed, "Is thy servant a dog, that he should do such a thing?" Yet next day he murdered him. Never since the beginning of the world, has true religion received so complete an acknowledgment of her excellence, as has been extorted from the fanatics who have attempted to destroy her. Religion stood in their way, and the wretch Marat, as well as the steady villain Weishaupt, saw that they could not proceed till they had eradicated all sentiments of the moral government of the universe. Human nature, improved as it has been by religion, shrunk from the talks that were imposed, and it must therefore be brutalized--The grand confederation was solemnly sworn to by millions in every corner of France--but, as Mirabeau said of the declaration of the Rights of Man, it must be made only the "Almanack of the bygone year"--Therefore Lequinio must write a book, declaring oaths to be nonsense, unworthy of San Culottes, and all religion to be a farce. Not long after, they found that they had some use for a God--but he was gone--and they could not find another. Their constitution was gone--and they have not yet found another. What is now left them on which they can depend for awing a man into a respect for truth in his judicial declarations? what but the honour of a Citizen of France, who laughs at all engagements, which he has broken again and again? Religion has taken off with her every sense of human duty. What can we expect but villainy from an Archbishop of Paris and his chapter, who made a public profession that they had been playing the villains for many years, teaching what they thought to be a bundle of lies? What but the very thing which they have done, cutting each other's throats?--Have not the enlightened citizens of France applauded the execution of their fathers? Have not the furies of Paris denounced their own children? But turn your eyes from the horrifying spectacle, and think on your own noble descent and alliance. You are not the accidental productions of a fatal chaos, but the work of a Great Artist, creatures that are cared for, born to noble prospects, and conducted to them by the plainest and most simple precepts, "to do justly, to love mercy, and to walk humbly before God," not bewildered by the false and fluttering glare of French Philosophy, but conduced by this clear, single light, perceivable by all, "Do to others what you should reasonably expect them to do to you." Think not the Muse whose sober voice you hear, Contracts with bigot frown her fallen brow, Casts round Religion's orb the mists of Fear, Or shades with horror what with smiles should glow. No--she would warn you with seraphic fire, Heirs as ye are of Heaven's eternal day, Would bid you boldly to that Heaven aspire, Not sink and slumber in your cells of clay. Is this the bigot's rant? Away, ye vain, Your doubts, your fears, in gloomy dulness steep; Go--soothe your souls in sickness, death, or pain, With the sad solace of eternal sleep. Yet know, vain sceptics, know, th' Almighty Mind, Who breath'd on man a portion of his fire, Bade his free soul, by earth nor time confin'd, To Heaven, to immortality aspire. Nor shall this pile of hope his bounty rear'd, By vain philosophy be e'er destroy'd; Eternity, by all or hop'd or fear'd, Shall be by all or suffer'd or enjoy'd. MASON. The unfortunate Prince who has taken refuge in this kingdom, and whose situation among us is an illustrious mark of the generosity of the nation, and of the sovereignty of its laws, said to one of the Gentleman about him, that "if this country was to escape the general wreck of nations, it would owe its preservation to Religion."--When this was doubted, and it was observed, that there had not been wanting many Religionists in France; "True," said the Prince, "but they were not in earnest.--I see here a serious interest in the thing. The people know what they are doing when they go to church--they understand something of it, and take an interest in it." May his observation be just, and his expectations be fulfilled! IV. I would again call upon my countrywomen with the most earnest concern, and beseech them to consider this subject as of more particular importance to themselves than even to the men.--While woman is considered as a respectable moral agent, training along with ourselves for endless improvement; then, and only then, will she be considered by lordly man as his equal;--then, and only then, will she be allowed to have any rights, and those rights be respected. Strip women of this prerogative, and they become the drudges of man's indolence, or the pampered playthings of his idle hours, subject to his caprices, and slaves to his mean passions. Soon will their present empire of gallantry be over. It is a refinement of manners which sprang from Christianity; and when Christianity is forgotten, this artificial diadem will be taken from their heads, and unless they adopt the ferocious sentiments of their Gallic neighbours, and join in the general uproar, they will sink into the insignificance of the women in the turbulent republics of Greece, where they are never seen in the busy haunts of men, if we except four or five, who, during the course of as many centuries, emerged from the general obscurity, and appear in the historic page, by their uncommon talents, and by the sacrifice of what my fair countrywomen still hold to be the ornament of their sex. I would remind them, that they have it in their power to retain their present honourable station in society. They are our early instructors; and while mothers in the respectable stations of life continued to inculcate on the tender minds of their sons a veneration for the precepts of Religion, their pliant children, receiving their instructions along with the affectionate caresses of their mothers, got impressions which long retained their force, and which protected them from the impulses of youthful passions, till ripening years fitted their minds for listening to serious instruction from their public teachers. Sobriety and decency of manners were then no slur on the character of a youth, and he was thought capable of struggling for independence, or pre-eminence, fit either for supporting or defending the state, although he was neither a toper nor a rake. I believe that no man who has seen thirty or forty years of life will deny that the manners of youth are sadly changed in this respect. And, without presuming to say that this has proceeded from the neglect, and almost total cessation of the moral education of the nursery, I think myself well warranted, from my own observation, to say that this education and the sober manners of young men have quitted us together. Some will call this prudery, and croaking. But I am almost transcribing from Cicero, and from Quintilian. Cornelia, Aurelia, Attia, and other ladies of the first rank, are praised by Cicero only for their _eminence_ in this respect; but not because they were _singular_. Quintilian says, that in the time immediately prior to his own, it had been the general practice of the ladies of rank to superintend the moral education both of sons and daughters. But of late, says he, they are so engaged in continual and corrupting amusements, such as the shows of gladiators, horse-racing, and deep play, that they have no time, and have yielded their places to Greek governesses and tutors, outcasts of a nation more subdued by their own vices than by the Roman arms----I dare say this was laughed at, as croaking about the corruption of the age. But what was the consequence of all this?--The Romans became the most abandoned voluptuaries, and, to preserve their mean pleasures, they crouched as willing slaves to a succession of the vilest tyrants that ever disgraced humanity. What a noble fund of self-estimation would our fair partners acquire to themselves, if, by reforming the manners of the young generation, they should be the means of restoring peace to the world! _They have it in their power_, by the renewal of the good old custom of early instruction, and perhaps still more, by impressing on the minds of their daughters the same sentiments, and obliging them to respect sobriety and decency in the youth, and pointedly to withhold their smiles and civilities from all who transgress these in the smallest degree. This is a method of proceeding that _will most certainly be victorious_. Then indeed will the women be the saviours of their country. While therefore the German fair have been repeatedly branded with having welcomed the French invaders[27], let our ladies stand up for the honour of free-born Britons, by turning against the pretended enlighteners of the world, the arms which nature has put into their hands, and which those profligates have presumptuously expected to employ in extending their influence over mankind. The empire of beauty is but short, but the empire of virtue is durable; nor is there an instance to be met with of its decline. If it be yet possible to reform the world, it is possible for the fair. By the constitution of human nature, they must always appear as the ornament of human life, and be the objects of fondness and affection; so that if any thing can make head against the selfish and overbearing dispositions of man, it is his respectful regard for the sex. But mere fondness has but little of the rational creature in it, and we see it harbour every day in the breast that is filled with the meanest and most turbulent passions. No where is it so strong as in the harems of the east; and as long as the women ask nothing of the men but fondness and admiration, they will get nothing else--they will never be respected. But let them rouse themselves, assert their dignity, by shewing their own elevated sentiments of human nature, and by asking up to this claim, and they may then command the world. [27] I have met with this charge in many places; and one book in particular, written by a Prussian General Officer, who was in the country over-run by the French troops, gives a detail of the conduct of the women that is very remarkable. He also says, that infidelity has become very prevalent among the ladies in the higher circles. Indeed this melancholy account is to be found in many passages of the private correspondence of the Illuminati. V. Another good consequence that should result from the account that has been given of the proceedings of this conspiracy is, that since the fascinating picture of human life, by which men have been wheedled into immediate anarchy and rebellion, is insincere, and a mere artificial creature of the imagination, it can have no steadiness, but must be changed by every freak of fancy, or by every ingenious sophist, who can give an equal plausibility to whatever suits his present views. It is as much an airy phantom as any other whim of Free Masonry, and has no prototype, no original pattern in human nature, to which recourse may always be had, to correct mistakes, and keep things in a constant tenor. Has not France given the most unequivocal proofs of this? Was not the declaration of the Rights of Man, the production of their most brilliant Illuminators, a picture, _in abstracto_, where man was placed at a distance from the eye, that no false light of local situation might pervert the judgment or engage the passions? Was it not declared to be the master-piece of human wisdom? Did not the nation consider it at leisure? and, having it continually before their eyes, did they not, step by step, give their assent to the different articles of their Constitution, derived from it, and fabricated by their most choice Illuminators? And did not this Constitution draw the applauses of the bright geniuses of other nations, who by this time were busy in persuading, each his countrymen, that they were ignoramuses in statistics, and patient slaves of oppression or of ancient prejudices? Did not panegyrics on it issue from every garret in London? Where is it now? where is its successor? Has any one plan of government subsisted, except while it was supported by the incontroulable and inexorable power of the guillotine? Is not the present administration of France as much as ever the object of discontent and of terror, and its coercions as like as ever to the summary justice of the Parisian mob? Is there any probability of its permanency in a state of peace, when the fears of a foreign enemy no longer give a consolidation to their measures, and oblige them either to agree among themselves, or immediately to perish? VI. The above accounts evince in the most uncontrovertible manner the dangerous tendency of all mystical societies, and of all associations who hold secret meetings. We see that their uniform progress has been from frivolity and nonsense to wickedness and sedition. Weishaupt has been at great pains to shew the good effects of secrecy in the Association, and the arguments are valid for this purpose. But all his arguments are so many dissuasive advices to every thinking and sober mind. The man who really wishes to discover an abstruse truth will place himself, if possible in a _calm_ situation, and will by no means expose himself to the impatient hankering for secrets and wonders--and he will always fear that a thing which resolutely conceals itself cannot bear the light. All who have seriously employed themselves in the discovery of truth have found the great advantages of open communication of sentiment. And it is against common sense to imagine that there is any thing of vast importance to mankind which is yet a secret, and which must be kept a secret in order to be useful. This is against the whole experience of mankind--And surely to hug in one's breast a secret of such mighty importance, is to give the lie to all our professions of brotherly love. What a solecism! a secret to enlighten and reform the whole world. We render all our endeavours impotent when we grasp at a thing beyond our power. Let an association be formed with a serious plan for reforming its own members, and let them extend in numbers in proportion as they succeed--this might do some good. But must the way of doing this be a secret?--It may be to many--who will not look for it where it is to be found--It is this: "Do good,--seek peace,--and pursue it." But it is almost affronting the reader to suppose arguments necessary on this point. If there be a necessity for secrecy, the purpose of the association is either frivolous, or it is selfish. Now, in either case, the danger of such secret assemblies is manifest. Mere frivolity can never seriously occupy men come to age. And accordingly we see that in every quarter of Europe where Free Masonry has been established, the Lodges have become seed-beds of public mischief. I believe that no ordinary brother will say that the occupations in the Lodges are any thing better than frivolous, very frivolous indeed. The distribution of charity needs be no secret, and it is but a very small part of the employment of the meeting. This being the case it is in human nature that the greater we suppose the frivolity of such an association to be, the greater is the chance of its ceasing to give sufficient occupation to the mind, and the greater is the risk that the meetings may be employed to other purposes which require concealment. When this happens, self-interest alone must prompt and rule, and now there is no length that some men will not go, when they think themselves in no danger of detection and punishment. The whole proceedings of the secret societies of Free Masons on the Continent (and I am authorised to say, of some Lodges in Britain) have taken one turn, and this turn is perfectly natural. In all countries there are men of licentious morals. Such men wish to have a safe opportunity of indulging their wits in satire and sarcasm; and they are pleased with the support of others. The desire of making proselytes is in every breast--and it is whetted by the restraints of society. And all countries have discontented men, whose grumblings will raise discontent in others, who might not have attended to some of the trifling hardships and injuries they met with, had they not been reminded of them. To be discontented, and not to think of schemes of redress, is what we cannot think natural or manly--and where can such sentiments and schemes find such safe utterance and such probable support as in a secret society? Free Masonry is innocent of all these things; but Free Masonry has been abused, and at last totally perverted--and so will and must any such secret association, as long as men are licentious in their opinions or wicked in their dispositions. It were devoutly to be wished therefore that the whole fraternity would imitate the truly benevolent conduct of those German Lodges who have formally broken up, and made a patriotic sacrifice of their amusement to the safety of the state. I cannot think the sacrifice great or costly. It can be no difficult matter to find as pleasing a way of passing a vacant hour--and the charitable deeds of the members need not diminish in the smallest degree. Every person's little circle of acquaintance will give him opportunities of gratifying his kind dispositions, without the chance of being mistaken in the worth of the person on whom he bestows his favours. There is no occasion to go to St. Petersburg for a poor Brother, nor to India for a convert to Christianity, as long as we see so many sufferers and infidels among ourselves. But not only are secret societies dangerous, but all societies whose object is mysterious. The whole history of man is a proof of this position. In no age or country has there ever appeared a mysterious association which did not in time become a public nuisance. Ingenious or designing men of letters have attempted to show that some of the ancient mysteries were useful to mankind, containing rational doctrines of natural religion. This was the strong hold of Weishaupt, and he quotes the Eleusinian, the Pythagorean, and other mysteries. But surely their external signs and tokens were every thing that is shocking to decency and civil order. It is uncommon presumption for the learned of the eighteenth century to pretend to know more about them than their contemporaries, the philosophers, the lawgivers of antiquity. These give no such account of them. I would desire any person who admires the ingenious dissertations of Dr. Warburton to read a dull German book, called _Caracteristik der Mysterien der Altern_, published at Frankfort in 1787. The author contents himself with a patient collection of every scrap of every ancient author who has said any thing about them. If the reader can see anything in them but the most absurd and immoral polytheism and fable, he must take words in a sense that is useless in reading any other piece of ancient composition. I have a notion that the Dionysiacs of Iona had some scientific secrets, viz. all the knowledge of practical mechanics which was employed by their architects and engineers, and that they were really a Masonic Fraternity. But, like the _Illuminati_, they tagged to the secrets of Masonry the secret of drunkenness and debauchery; they had their Sister Lodges, and at last became rebels, subverters of the states where they were protected, till aiming at the dominion of all Ionia, they were attacked by the neighbouring states and dispersed. They were Illuminators too, and wanted to introduce the worship of Bacchus over the whole country, as appears in the account of them given by _Strabo_. Perhaps the Pythagoreans had also some scientific secrets; but they too were Illuminators, and thought it their duty to overset the State, and were themselves overset. Nothing is so dangerous as a mystic Association. The object remaining a secret in the hands of the managers, the rest simply put a ring in their own noses, by which they may be led about at pleasure; and still panting after the secret, they are the better pleased the less they see of their way. A mystical object enables the leader to shift his ground as he pleases, and to accommodate himself to every current fashion or prejudice. This again gives him almost unlimited power; for he can make use of these prejudices to lead men by troops. He finds them already associated by their prejudices, and waiting for a leader to concentrate their strength and set them in motion. And when once great bodies of men are set in motion, with a creature of their fancy for a guide, even the engineer himself cannot say, "Thus far shalt thou go, and no farther." VII. We may also gather from what we have seen that all declamations on universal philanthropy are dangerous. Their natural and immediate effect on the mind is to increase the discontents of the unfortunate, and of those in the laborious ranks of life. No one, even of the Illuminators, will deny that those ranks must be filled, if society exists in any degree of cultivation whatever, and that there will always be a greater number of men who have no farther prospect. Surely it is unkind to put such men continually in mind of a state in which they might be at their ease; and it is unkindness unmixed, because all the change that they will produce will be, that James will serve John, who formerly was the servant of James. Such declamations naturally tend to cause men to make light of the obligations and duties of common patriotism, because these are represented as subordinate and inferior to the greater and more noble affection of universal benevolence. I do not pretend to say that patriotism is founded in a rationally perceived pre-eminence or excellence of the society with which we are connected. But if it be a fact that society will not advance unless its members take an interest in it, and that human nature improves only in society, surely this interest should be cherished in every breast. Perhaps national union arises from national animosity;--but they are plainly distinguishable, and union is not necessarily productive of injustice. The same arguments that have any force against patriotism are equally good against the preference which natural instinct gives parents for their children, and surely no one can doubt of the propriety of maintaining this in its full force, subject however to the precise laws of justice. But I am in the wrong to adduce paternal or filial affection in defence of patriotism and loyalty, since even those natural instincts are reprobated by the _Illuminati_, as hostile to the all-comprehending philanthropy. Mr. de la Metherie says, that among the memorials sent from the clubs in England to the National Assembly, he read two, (printed,) in which the Assembly was requested to establish a community of wives, and to take children from their parents and educate them for the nation. In full compliance with this dictate of universal philanthropy, Weishaupt would have murdered his own child and his concubine,--and Orleans voted the death of his near relation. Indeed, of all the consequences of Illumination, the most melancholy is this revolution which it seems to operate in the heart of man,--this forcible sacrifice of every affection of the heart to an ideal divinity, a mere creature of the imagination.--It seems a prodigy, yet it is a matter of experience, that the farther we advance, or vainly suppose that we do advance, in the knowledge of our mental powers, the more are our moral feelings flattened and done away. I remember reading, long ago, a dissertation on the nursing of infants by a French academician, Le Cointre of Versailles. He indelicately supports his theories by the case of his own son, a weak puny infant, whom his mother was obliged to keep continually applied to her bosom, so that she rarely could get two hours of sleep during the time of suckling him. Mr. Le Cointre says, that she contracted for this infant "_une partialite toute-a-fait deraisonable_."--Plato, or Socrates, or Cicero, would probably have explained this by the habitual exercise of pity, a very endearing emotion.--But our Academician, better illuminated, solves it by stimuli on the _papillæ_ and on the nerves of the skin, and by the meeting of the humifying _aura_, &c. and does not seem to think that young Le Cointre was much indebted to his mother. It would amuse me to learn that this was the wretch Le Cointre, Major of the National Guards of Versailles, who countenanced and encouraged the shocking treason and barbarity of those ruffians on the 5th and 6th of October 1789. Complete freezing of the heart would (I think) be the consequence of a theory which could perfectly explain the affections by vibrations or crystallizations.--Nay, any very perfect theory of moral sentiments must have something of this tendency.--Perhaps the ancient systems of moral philosophy, which were chiefly searches after the _summum bonum_, and systems of moral duties, tended more to form and strengthen the heart, and produce a worthy man, than the most perfect theory of modern times, which explains every phenomenon by means of a nice anatomy of our affections. So far therefore as we are really more illuminated, it may chance to give us an easier victory over the natural or instinctive attachments of mankind, and make the sacrifice to universal philanthropy less costly to the heart. I do not however pretend to say that this is really the case: but I think myself fully warranted to say, that increase of virtuous affections in general has not been the fruit of modern Illumination. I will not again sicken the reader, by calling his attention to Weishaupt and his associates or successors. But let us candidly contemplate the world around us, and particularly the perpetual advocates of universal philanthropy. What have been the general effects of their continual declamations? Surely very melancholy; nor can it easily be otherwise.--An ideal standard is continually referred to. This is made gigantic, by being always seen indistinctly, as through a mist, or rather a fluttering air. In comparison with this, every feeling that we have been accustomed to respect vanishes as insignificant; and, adopting the Jesuitical maxim, that "the great end sanctifies every mean," this sum of Cosmo-political good is made to eclipse or cover all the present evils which must be endured for it. The fact now is, that we are become so familiarised with enormities, such as brutality to the weaker sex, cruelty to old age, wanton refinement on barbarity, that we now hear unmoved accounts of scenes, from which, a few years ago, we would have shrunk back with horror. With cold hearts, and a metaphysical scale, we measure the present miseries of our fellow creatures, and compare them with the accumulated miseries of former times, occasioned through a course of ages, and ascribed to the ambition of Princes. In this artificial manner are the atrocities of France extenuated; and we struggle, and partly succeed, in reasoning ourselves out of all the feelings which link men together in society.--The ties of father, husband, brother, friend--all are abandoned for an emotion which we must even strive to excite,--universal philanthropy. But this is sad perversion of nature. "He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" Still less can he love this ideal being, of which he labours to conjure up some indistinct and fleeting notion. It is also highly absurd; for, in trying to collect the circumstances which constitute the enjoyments of this Citizen of the World, we find ourselves just brought back to the very moral feelings which we are wantonly throwing away. Weishaupt allures us by the happiness of the patriarchal life as the _summum bonum_ of man. But if it is any thing more than eating and sleeping, and squabbling with the neighbouring patriarchs, it must consist in the domestic and neighbourly affections, and every other agreeable moral feeling, all which are to be had in our present state, in greater abundance. But this is all a pretence;--the wicked corrupters of mankind have no such views of human felicity, nor would they be contented with it; they want to intrigue and to lead; and their patriarchal life answers the same purpose of tickling the fancy as the Arcadia of the poets. Horace shows the frivolity of these declamations, without formally enouncing the moral, in his pretty Ode, Beatus ille qui procul negotiis. The usurer, after expatiating on this Arcadian felicity, hurries away to change, and puts his whole cash again out to usury. Equally ineffective are the declamations of Cosmo-politism on a mind filled with selfish passions;--they just serve it for a subterfuge.--The ties of ordinary life are broken in the first place, and the Citizen of the World is a wolf of the desart. The unhappy consequence is, that the natural progress of liberty is retarded. Had this _ignis fatuus_ not appeared and misled us, the improvements which true Illumination has really produced, the increase in sciences and arts, and the improvement in our estimate of life and happiness, would have continued to work silently and gradually in all nations; and those which are less fortunate in point of government would also have improved, by little and little, without losing any sensible portion of their present enjoyments in the possession of riches, or honours, or power. Those pretensions would gradually have come to balance each other, and true liberty, such as Britons enjoy, might have taken place over all. Instead of this, the inhabitants of every state are put into a situation where every individual is alarmed and injured by the success of another, because all pre-eminence is criminal. Therefore there must be perpetual jealousy and struggle. Princes are now alarmed, since they see the aim of the lower classes, and they repent of their former liberal concessions. All parties maintain a sullen distance and reserve;--the people become unruly, and the sovereign hard-hearted; so that liberty, such as _can_ be enjoyed in peace, is banished from the country. VIII. When we see how eagerly the Illuminati endeavoured to insinuate their Brethren into all offices which gave them influence on the public mind, and particularly into seminaries of education, we should be particularly careful to prevent them, and ought to examine with anxious attention the manner of thinking of all who offer themselves for teachers of youth. There is no part of the secret correspondence of Spartacus and his Associates, in which we see more varied and artful methods for securing pupils, than in his own conduct respecting the students in the University, and the injunctions he gives to others. There are two men, Socher and Drexl, who had the general inspection of the schools in the Electorate. They are treated by Spartacus as persons of the greatest consequence, and the instructions given them stick at no kind of corruption. Weishaupt is at pains, circuitous and mean arts, to induce young gentlemen to come under his care, and, to one whom he describes in another letter as a little master who must have much indulgence, he causes it to be intimated, that in the quarters where he is to be lodged, he will get the key of the street-door, so that he can admit whom he will. In all this canvassing he never quits the great object, the forming the mind of the young man according to the principles of universal Liberty and Equality, and to gain this point, scruples not to flatter, and even to excite his dangerous passions. We may be certain, that the zeal of Cosmo-politism will operate in the same way in other men, and we ought therefore to be solicitous to have all that are the instructors of youth, persons of the most decent manners. No question but sobriety and hypocrisy may inhabit the same breast. But its immediate effect on the pupil is at least safe, and it is always easy for a sensible parent to represent the restrictions laid on the pupil by such a man as the effects of uncommon anxiety for his safety. Whereas there is no cure for the lax principles that may steal upon the tender mind that is not early put on its guard. Weishaupt undoubtedly thought that the principles of civil anarchy would be easiest inculcated on minds, that had already shaken off the restraints of Religion, and entered into habits of sensual indulgence. We shall be safe if we trust his judgment in this matter.--We should be particularly observant of the character and principles of _Men of Talents_, who offer themselves for these offices, because _their_ influence must be very great. Indeed this anxiety should extend to all offices which in any way give holders any remarkable influence on the minds of considerable numbers. Such should always be filled by men of immaculate characters and approved principles; and, in times like the present, where the most essential questions are the subjects of frequent discussion, we should always consider with some distrust the men who are very cautious in declaring their opinions on these questions. It is a great misfortune undoubtedly to feel ourselves in a situation which makes us damp the enjoyments of life with so much suspicion. But the history of mankind shows us that many great revolutions have been produced by remote and apparently frivolous causes. When things come to a height, it is frequently impossible to find a cure--at any rate _medicina sero paratur_, and it is much better to prevent the disease--_principiis obsta--venienti occurrite morbo_. IX. Nor can it be said that these are vain fears. We know that the enemy is working among us, and that there are many appearances in these kingdoms which strongly resemble the contrivance of this dangerous association. We know that before the Order of Illuminati was broken up by the Elector of Bavaria, there were several Lodges in Britain, and we may be certain that they are not all broken up. I know that they are not, and that within these two years some Lodges were ignorant or affected to be so, of the corrupted principles and dangerous designs of the Illuminati. The constitution of the Order shews that this may be, for the Lodges themselves were illuminated by degrees. But I must remark, that we can hardly suppose a Lodge to be established in any place, unless there be some very zealous Brother at hand to instruct and direct it. And I think that a person can hardly be advanced as far as the rank of Scotch Knight of the Order, and be a safe man either for our Church or State. I am very well informed, that there are several thousands of subscribing Brethren in London alone, and we can hardly doubt, but that many of that number are well advanced. The vocabulary also of the Illuminati is current in certain societies among us. These societies have taken the very name and constitution of the French and German societies. Corresponding--Affiliated--Provincial--Rescript--Convention--Reading Societies--Citizen of the World--Liberty and Equality, the Imprescriptible Rights of Man, &c. &c. And must it not be acknowledged that our public arbiters of literary merit have greatly changed their manner of treatment of Theological and political writings of late years? Till Paine's Age of Reason appeared, the most sceptical writings of England kept within the bounds of decency and of argument, and we have not, in the course of two centuries, one piece that should be compared with many of the blackguard productions of the German presses. Yet even those performances generally met with sharp reproof as well as judicious refutation. This is a tribute of commendation to which my country is most justly entitled. In a former part of my life I was pretty conversant in writings of this kind, and have seen almost every English performance of note. I cannot express the surprise and disgust which I felt at the number and the gross indecency of the German dissertations which have come in my way since I began this little history,--and many of the titles which I observe in the Leipzig catalogues are such as I think no British writer would make use of. I am told that the licentiousness of the press has been equally remarkable in France, even before the Revolution.--May this sense of propriety and decency long continue to protect us, and support the national character for real good breeding, as our attainments in manly science have hitherto gained us the respect of the surrounding nations! I cannot help thinking that British sentiment, or British delicacy, is changed; for Paine's book is treated by most of our Reviewers with an affected liberality and candour, and is laid before the public as quite new matter, and a fair field for discussion--and it strikes me as if our critics were more careful to let no fault of his opponents pass unnoticed than to expose the futility and rudeness of this indelicate writer. In the reviews of political writings we see few of those kind endeavours, which real love for our constitutional government would induce a writer to employ in order to lessen the fretful discontents of the people; and there is frequently betrayed a satisfaction at finding administration in straits, either through misconduct or misfortune. Real love for our country and its government would (I think) induce a person to mix with his criticisms some sentiments of sympathy with the embarrassment of a minister loaded with the business of a great nation, in a situation never before experienced by any minister. The critic would recollect that the minister was a man, subject to error, but not necessarily nor altogether base. But it seems to be an assumed principle with some of our political writers and reviewers that government must always be in fault, and that every thing needs a reform. Such were the beginnings on the continent, and we cannot doubt but that attempts are made to influence the public mind in this country, in the very way that has been practised abroad.--Nay, X. The detestable doctrines of Illuminatism have been openly preached among us. Has not Dr. Priestley said, (I think in one of his letters on the Birmingham riots,) "That if the condition of other nations be as much improved as that of France will be by the change in her system of government, the great crisis, dreadful as it may appear, will be a consummation devoutly to be wished for;--and though calamitous to many, perhaps to many innocent persons, will be eventually glorious and happy?"--Is not this equivalent to Spartacus saying, "True--there will be a storm, a convulsion--but all will be calm again?"--Does Dr. Priestley think that the British will part more easily than their neighbours in France with their property and honours, secured by ages of peaceable possession, protected by law, and acquiesced in by all who wish and hope that their own descendants may reap the fruits of their honest industry?--Will they make a less manly struggle?--Are they less numerous?--Must his friends, his patrons, whom he has thanked, and praised, and flattered, yield up all peaceably, or fall in the general struggle? This writer has already given the most promising specimens of his own docility in the principles of Illuminatism, and has already passed through several degrees of initiation. He has refined and refined on Christianity, and boasts, like another Spartacus, that he has, at last, hit on the true secret.--Has he not been preparing the minds of his readers for Atheism by his theory of mind, and by his commentary on the unmeaning jargon of Dr. Hartley? I call it unmeaning jargon, that I may avoid giving it a more apposite and disgraceful name. For, if intelligence and design be nothing but a certain modification of the _vibratiunculæ_ or undulations of any kind, what is supreme intelligence, but a more extensive, and (perhaps they will call it) refined undulation, pervading or mixing with all others? Indeed it is in this very manner that the universal operation of intelligence is pretended to be explained. As any new or partial undulation may be superinduced on any other already existing, and this without the least disturbance or confusion, so may the inferior intelligences in the universe be only superinductions on the operations of this supreme intelligence which pervades them all,--And thus an undulation (of what? surely of something prior to and independent of this modification) is the cause of all the beings in the universe, and of all the harmony and beauty that we observe,--And this undulation is the object of love, and gratitude, and confidence (that is, of other kinds of undulations.)--Fortunately all this has no meaning.--But surely, if any thing can tend to diminish the force of our religious sentiments, and make all Dr. Priestley's discoveries in Christianity insignificant, this will do it. Were it possible for the departed soul of Newton to feel pain, he would surely recollect with regret that unhappy hour, when provoked by Dr. Hooke's charge of plagiarism, he first threw out his whim of a vibrating ether, to shew what might be made of an hypothesis.--For Sir Isaac Newton must be allowed to have paved the way for much of the atomical philosophy of the moderns. Newton's æther is assumed as a _fac totum_ by every precipitate sciolist, who, in despite of logic, and in contradiction to all the principles of mechanics, gives us theories of muscular motion, of animal sensation, and even of intelligence and volition, by the undulations of ætherial fluids. Not one of a hundred of these theorists can go through the fundamental theorem of all this doctrine, the 47th prop. of the 2d book of the Principia, and not one in a thousand know that Newton's investigation is inconclusive.--Yet they talk of the effects and modifications of those undulations as familiarly and confidently as if they could demonstrate the propositions in Euclid's Elements. Yet such is the reason that satisfies Dr. Priestly.--But I do not suppose that he has yet attained his acme of Illumination. His genius has been cramped by British prejudices.--These need not sway his mind any longer. He is now in that "_rara temporis (et loci) felicitate, ubi sentire quæ velis, et quæ sentias dicere licet_,"--in the country which was honoured by giving the world the first avowed edition of the _Age of Reason_, with the name of the shop and publisher. I make no doubt but that his mind will now take a higher flight,--and we may expect to see him fire "that train by which he boasted that he would blow up the religious establishment of his stupid and enslaved native country."--Peace be with him.--But I grieve that he has left any of his friends and abettors among us, who declaim, in the most violent and unqualified terms, against all national Establishments of Religion, and in no friendly terms of any establishments which maintain or allow any privileged Orders. Discanting much on such topics increases the dissatisfaction of the less fortunate part of mankind, who naturally repine at advantages which do not arise from the personal merit of the possessor, although they are the natural and necessary fruits of merit in their ancestors, and of the justice and security of our happy Constitution. No well informed and sensible man will deny that the greatest injury was done to pure Religion when Constantine declared Christianity to be the Religion of the Empire, and vested the Church with all the riches and power of the Heathen Priesthood. But it is false that this was the source of all or of the worst corruptions of Christianity. The merest novice in Church History knows that the errors of the Gnostics, of the Cerinthians, and others, long preceded this event, and that thousands lost their lives in those metaphysical disputes. But I cannot help thinking that, in the present condition of Europe, religion would desert the world, if the opinions of men were not directed, in some proper degree, by National Establishments. Teachers among the Independents will court popularity, as they have always courted it; by fostering some favourite and discriminating opinion of their hearers. The old subjects of debate have now lost their zest, and I should fear that the teachers would find it a successful, as it is an easy road to popularity, to lead their hearers through a series of refinements, till they are landed, much to their satisfaction, in the Materialism of Dr. Priestley, from which it is but a step to the Atheism of Diderot and Condorcet. Seeing that there are such grounds of apprehension, I think that we have cause to be upon our guard, and that every man who has enjoyed the sweets of British liberty should be very anxious indeed to preserve it. We should discourage all secret assemblies, which afford opportunities to the disaffected, and all conversations which foster any notions of political perfection, and create hankerings after unattainable happiness. These only increase the discontents of the unfortunate, the idle, and the worthless.--Above all, we should be careful to discourage and check immorality and licentiousness in every shape. For this will of itself subvert every government, and will subject us to the vile tyranny of a profligate mob. XI. If there has ever been a season in which it was proper to call upon the public instructors of the nation to exert themselves in the cause of Religion and Virtue, it is surely the present. It appears, from the tenor of the whole narration before the reader, that Religion and Virtue are considered as the great obstacles to the completion of this plan for overturning the governments of Europe--and I hope that I have made it evident that those conspirators have presupposed that there is deeply rooted in the heart of man a sincere veneration for unsophisticated virtue, and an affectionate propensity to Religion; that is, to consider this beautiful world as the production of wisdom and power, residing in a Being different from the world itself, and the natural object of admiration and of love--I do not speak of the truth of this principle at present, but only of its reality, as an impression on the heart of man. These principles must therefore be worked on,--and they are acknowledged to be strong, because much art is employed to eradicate them, or to overwhelm them by other powerful agents.--We also see that Religion and Virtue are considered by those corrupters as closely united, and as mutually supporting each other. This they admit as a fact, and labour to prove it to be a mistake.--And lastly, they entertain no hopes of complete success till they have exploded both. This being the case, I hope that I shall be clear of all charge of impropriety, when I address our national instructors, and earnestly desire them to consider this cause as peculiarly theirs. The world has been corrupted under pretence of moral instruction.----Backwardness, therefore, on their part, may do inconceivable harm, because it will most certainly be interpreted as an acknowledgment of defeat, and they will be accused of indifference and insincerity. I know that a modest man reluctantly comes forward with any thing that has the appearance of thinking himself wiser or better than his neighbours. But if all are so bashful, where will it end? Must we allow a parcel of worthless profligates, whom no man would trust with the management of the most trifling concern, to pass with the ignorant and indolent for teachers of true wisdom, and thus entice the whole world into a trap? They have succeeded with our unfortunate neighbours on the continent, and, in Germany, (to their shame be it spoken) they have been assisted even by some faithless clergymen. But I will hope better of my countrymen, and I think that our clergy have encouragement even from the native character of Britons. National comparisons are indeed ungraceful, and are rarely candid--but I think they may be indulged in this instance. It is of his own countrymen that Voltaire speaks, when he says, that "they resemble a mixed breed of the monkey and the tiger," animals that mix fun with mischief, and that sport with the torments of their prey.--They have indeed given the most shocking proofs of the justness of his portrait. It is with a considerable degree of national pride, therefore, that I compare the behaviour of the French with that of the British in a very similar situation, during the civil wars and the usurpation of Cromwell. There have been more numerous, and infinitely more atrocious, crimes committed in France during any one half year since the beginning of the Revolution, than during the whole of that tumultuous period. And it should be remembered, that in Britain, at that period, to all other grounds of discontent was added no small share of religious fanaticism, a passion (may I call it) which seldom fails to rouse every angry thought of the heart.--Much may be hoped for from an earnest and judicious address to that rich fund of manly kindness that is conspicuous in the British character,--a fund to which I am persuaded we owe the excellence of our constitutional government--No where else in Europe are the claims of the different ranks in society so generally and so candidly admitted. All feel their force, and all allow them to others. Hence it happens that they are enjoyed in so much peace----hence it happens that the gentry live among the yeomen and farmers with so easy and familiar a superiority: _----Extrema per illos Justitia excedens terris vestigia fecit._ Our clergy are also well prepared for the task. For our ancestors differed exceedingly from the present Illuminators in their notions, and have enacted that the clergy shall be well instructed in natural philosophy, judging that a knowledge of the symmetry of nature, and the beautiful adjustment of all her operations, would produce a firm belief of a wisdom and power which is the source of all this fair order, the Author and Conductor of all, and therefore the natural object of admiration and of love. A good heart is open to this impression, and feels no reluctance, but on the contrary a pleasure, in thinking man the subject of his government, and the object of his care. This point being once gained, I should think that the salutary truths of Religion will be highly welcome. I should think that it will be easy to convince such minds, that in the midst of the immense variety of the works of God there is one great plan to which every thing seems to refer, namely, the crowding this world, to the utmost degree of possibility, with life, with beings that enjoy the things around them, each in its own degree and manner. Among these, man makes a most conspicuous figure, and the _maximum_ of his enjoyments seems a capital article in the ways of Providence. It will, I think, require little trouble to shew that the natural dictates of Religion, or the immediate results of the belief of God's moral government of the universe, coincide in every circumstance of sentiment, disposition, and conduct, with those that are most productive of enjoyment (on the whole) in social life. The same train of thought will shew, that the real improvements in the pleasures of society, are, in fact, improvements of man's rational nature, and so many steps toward that perfection which our own consciences tell us we are capable of, and which Religion encourages us to hope for in another state of being.--And thus will "the ways of Wisdom appear to be ways of pleasantness, and all her paths to be peace." Dwelling on such topics, there is no occasion for any political discussion. This would be equally improper and hurtful. Such discussions never fail to produce ill-humour.--But surely the highest complacence must result from the thought that we are co-operating with the Author of all wisdom and goodness, and helping forward the favourite plans of his providence. Such a thought must elevate the mind which thus recognises a sort of alliance with the Author of nature.--Our brethren in society appear brethren indeed, heirs of the same hopes, and travelling to the same country. This will be a sort of moral patriotism, and should, I think, produce mutual forbearance, since we discover imperfections in all creatures, and are conscious of them in ourselves--notwithstanding which, we hope to be all equal at last in worth and in happiness. I should gladly hope that I shall not be accused of presumption in this address. There is no profession that I more sincerely respect than that of the religious and moral instructor of my country. I am saying nothing here that I am not accustomed to urge at much greater length in the course of my professional duty. And I do not think that I am justly chargeable with vanity, when I suppose that many years of delightful study of the works of God have given me somewhat more acquaintance with them than is probably attained by those who never think of the matter, being continually engaged in the bustle of life. Should one of this description say that all is fate or chance, and that "the same thing happens to all," &c. as is but too common, I should think that a prudent man will give so much preference to _my_ assertion, as at least to think seriously about the thing, before he allow himself any indulgence in things which I affirm to be highly dangerous to his future peace and happiness.----For this reason I hope not to be accused of going out of my line, nor hear any one say "_Ne sutor ultra crepidam_." The present is a season of anxiety, and it is the duty of every man to contribute his mite to the general good. It is in some such hopes that I have written these pages; and if they have any such effect, I shall think myself fortunate in having by chance hit on something useful, when I was only trying to amuse myself during the tedious hours of bad health and confinement. No person is more sensible of the many imperfections of this performance than myself. But, as I have no motive for the publication but the hopes of doing some good, I trust that I shall obtain a favourable acceptance of my endeavours from an intelligent, a candid, and a good-natured public. I must entreat that it be remembered that these sheets are not the work of an author determined to write a book. They were for the most part notes, which I took from books I had borrowed, that I might occasionally have recourse to them when occupied with Free Masonry, the first object of my curiosity. My curiosity was diverted to many other things as I went along, and when the Illuminati came in my way, I regretted the time I had thrown away on Free Masonry.--But, observing their connection, I thought that I perceived the progress of one and the same design. This made me eager to find out any remains of Weishaupt's Association. I was not surprized when I saw marks of its interference in the French Revolution.--In hunting for clearer proofs I found out the German Union--and, in fine, the whole appeared to be one great and wicked project, fermenting and working over all Europe.--Some highly respected friends encouraged me in the hope of doing some service by laying my informations before the public, and said that no time should be lost.--I therefore set about collecting my scattered facts.--I undertook this task at a time when my official duty pressed hard on me, and bad health made me very unfit for study.--The effects of this must appear in many faults, which I see, without being able at present to amend them. I owe this apology to the public, and I trust that my good intentions will procure it acceptance[28]. [28] While the sheet commencing p. 341 was printing off, I got a sight of a work published in Paris last year entitled _La Conjuration d'Orleans_. It confirms all that I have said respecting the use made of the Free Mason Lodges.--It gives a particular account of the formation of the Jacobin Club, by the Club Breton. This last appears to have been the Association formed with the assistance of the German deputies. The Jacobin Club had several committees, similar to those of the National Assembly. Among others, it had a Committee of Enquiry and Correspondence, whose business it was to gain partizans, to discover enemies, to decide on the merits of the Brethren, and to form similar Clubs in other places. The author of the above-mentioned work writes as follows, (vol. iii. p. 19.) We may judge of what the D. of Orleans could do in other places, by what he did during his stay in England. During his stay in London, he gained over to his interest Lord Stanhope and Dr. Price, two of the most respectable members of the _Revolution Society_. This Society had no other object (it said) but to support the Revolution, which had driven James II. from the throne of his ancestors. Orleans made of this association a true Jacobin Club.--It entered into correspondence with the Committee of Enquiry of our Commune, with the same Committee of our Jacobin Club, and at last with our National Assembly. It even sent to the Assembly an ostensible letter, in which we may see the following passages: "The Society congratulate the National Assembly of France on the Revolution which has taken place in that country. It cannot but earnestly wish for the happy conclusion of so important a Revolution, and, at the same time, express the extreme satisfaction which it feels in reflecting on the glorious example which France has given to the world." (The Reader will remark, that in this example are contained all the horrors which had been exhibited in France before the month of March 1790; and that before this time, the conduct of the Duke of Orleans on the 5th and 6th of October 1789, with all the shocking atrocities of those days, were fully known in England.) "The Society resolves unanimously to invite all the people of England to establish Societies through the kingdom, to support the principles of the Revolution, to form correspondence between themselves, and by these means to establish a great concerted Union of all the true Friends of Liberty." Accordingly (says the French author) this was executed, and Jacobin Clubs were established in several cities of England, Scotland, and Ireland. Nothing would give me more sincere pleasure than to see the whole proved to be a mistake;--to be convinced that there is no such plot, and that we run no risk of the contagion; but that Britain will continue, by the abiding prevalence of honour, of virtue, and of true religion, to exhibit the fairest specimen of civil government that ever was seen on earth, and a national character and conduct not unworthy of the inestimable blessings that we enjoy. Our excellent Sovereign, at his accession to the throne, declared to his Parliament that HE GLORIED IN HAVING BEEN BORN A BRITON.--Would to God that all and each of his subjects had entertained the same lofty notions of this good fortune! Then would they have laboured, as he has done for near forty years, to support the honour of the British name by setting as bright an example of domestic and of public virtue.--Then would Britons have been indeed the boast of humanity--then we should have viewed these wicked plots of our neighbours with a smile of contempt, and of sincere pity--and there would have been no need of this imperfect but well-meant performance. _Postscript._ Although I saw no reason to doubt of the validity of the proofs which I have offered in the preceding pages, of a conspiracy against the dearest interests of every nation of Europe, nor of the importance of the information to my own countrymen, it gives me great satisfaction to learn that it has been received with favour and indulgence. This I may conclude from the impression's being exhausted in a few days, and because the publisher informs me that another edition is wanted immediately. I could have wished that this were deferred for some time, that I might have availed myself of the observations of others, and be enabled to correct the mistakes into which I have been led by my scanty knowledge of the German language, and the mistakes of the writers from whom I derived all my informations. I should, in that case, have attempted to make the work more worthy of the public eye, by correcting many imperfections, which the continual distraction of bad health, and my haste to bring it before the public, have occasioned. I should have made the disposition more natural and perspicuous, and have lopped off some redundances and repetitions. But the printer tells me, that this would greatly retard the publication, by changing the series of the pages. At any rate, I am not at present in a condition to engage in any work that requires dispatch. I must yield therefore to those reasons, and content myself with such corrections as can be made immediately. I have found, after minute enquiry, that I was mistaken as to the expression of an eminent follower of Dr. Priestley, mentioned before. The person alluded to disclaims all sanguinary proceedings, and my information arose from a very erroneous account which was circulated of the conversation. But I still think the caution equally necessary, which I recommended to the hearers of the frequent and violent declamations made by those alluded to, against all religious establishments. Except the anecdote of Diderot's library, I do not recollect another assertion in the book, for which I have not the authority of printed evidence. This story was told me by so many persons of credit, who were on the spot at the time, that I have no doubt of its truth. I also find that I was mistaken in my conjecture that Mr. _Le Franc_ communicated his suspicions of the horrid designs of the Free Masons to Archbishop _Gobet_. It must have been to Mr. _Le Clerc de Juigne_, a most worthy prelate, whom the hatred of the Jacobins obliged to fly into Switzerland. The Catholic clergy were butchered or banished, and the Jacobins substituted in their places such as would second their views. _Gobet_ was worthy of their confidence, and the _Archbishop of Thoulouse_ (_Brienne_) himself could not have served the cause of the philosophists more effectually, had they succeeded in their attempts to get him continued Archbishop of Paris. As the poetical picture of unqualified Liberty and Equality, and the indolent pleasures of the patriarchal life, are the charm by which the Illuminators hope to fascinate all hearts, and as they reprobate every construction of society which tolerates any permanent subordination, and particularly such as found this subordination on distinctions of ranks, and scout all privileges allowed to particular orders of men, I hope that it will not be thought foreign to the general purpose of the foregoing Work, if, I with great deference, lay before the Reader some of my reasons for asserting, without hesitation, in a former part, that the British constitution is the only one that will give permanent happiness to a great and luxurious nation, and is peculiarly calculated to give full exercise to the best propensities of cultivated minds. I am the more desirous of doing this, because it seems to me that most of the political writers on the Continent, and many of my countrymen, have not attended to important circumstances which distinguish our constitution from the States General of France and other countries. The republicans in France have, since the Revolution, employed the pains in searching their records, which ought to have been taken before the convocation of the States, and which would probably have prevented that step altogether. They have shewn that the meetings of the States, if we except that in 1614 and 1483, were uniformly occasions of mutual contests between the different Orders, in which the interests of the nation and the authority of the Crown were equally forgotten, and the kingdom was plunged into all the horrors of a rancorous civil war. Of this they give us a remarkable instance during the captivity of King John in 1355 and 1356, the horrors of which were hardly exceeded by any thing that has happened in our days. They have shewn the same dismal consequences of the assembly of the different Orders in Brabant; and still more remarkably in Sweden and Denmark, where they have frequently produced a revolution and change of government, all of which have terminated in the absolute government, either of the Crown, or of one of the contending Orders. They laugh at the simplicity of the British for expecting that the permanent fruits of our constitution, which is founded on the same jarring principles, shall be any better; and assert, that the peaceable exercise of its several powers for somewhat more than a century, (a thing never experienced by us in former times,) has proceeded from circumstances merely accidental. With much address they have selected the former disturbances, and have connected them by a sort of principle, so as to support their system, "that a States General or Parliament, consisting of a representation of the different classes of citizens, can never deliberate for the general good, but must always occupy their time in contentions about their mutual invasions of privilege, and will saddle every aid to the executive power, with some unjust and ruinous aggrandisement of the victorious Order." They have the effrontery to give the MAGNA CHARTA as an instance of an usurpation of the great feudatories, and have represented it in such a light as to make it the game of their writers and of the tribunes.--All this they have done in order to reconcile the minds of the few thinking men of the nation to the abolition of the different Orders of the State, and to their National Convention in the form of a chaotic mass of Frenchmen, one and indivisible: _Non bene junctarum discordia semina rerum, Ubi frigida puegnabant calidis, humentia siccis, Mollia cum duris, sine pondere habentia pondus._ Their reasonings would be just, and their proofs from history would be convincing, if their premises were true; if the British Parliament were really an assembly of three Orders, either personally, or by representation, deliberating apart, each having a _veto_ on the decisions of the other two. And I apprehend that most of my countrymen, who have not had occasion to canvas the subject with much attention, suppose this to be really the British Constitution: for, in the ordinary table conversations on the subject, they seldom go farther, and talk with great complacence of the balance of hostile powers, of the King as the umpire of differences, and of the peace and prosperity that results from the whole. But I cannot help thinking that this is a misconception, almost in every circumstance. I do not know any opposite interests in the State, except the general one of the governor and the governed, the king and the subject.--If there is an umpire in our constitution, it is the house of Lords--but this is not as a representation of the persons of birth, but as a court of hereditary magistrates: the Peers do not meet to defend their own privileges as citizens, but either as the counsellors of the King, or as judges in the last resort. The privileges for which we see them sometimes contend, are not the privileges of the high-born, of the great vassals of the Crown, but the privileges of the House of Lords, of the supreme Court of Judicature, or of the King's Council. In all the nations on the Continent, the different Orders, as they are called, of the State, are corporations, bodies politic, which have jurisdiction within themselves, and rights which they can maintain at their own hand, and privileges which mark them most distinctly, and produce such a complete separation between the different Orders, that they can no more mix than oil and water. Yet the great president Montesquieu says, that the Peerage of England is a _body_ of Nobility; and he uses the term _body_ in the strict sense now mentioned, as synonymous to corporation. He has repeatedly used this term to denote the second order of Frenchmen, persons of noble birth, or ennobled, (that is, vested in the privileges and distinctions of the nobly born,) united by law, and having authority to maintain their privileges. The history of France, nay of our own country, shows us that this body may enjoy all its distinctions of nobility, and that the Great Barons may enjoy the prerogatives of their baronies, although the authority of the Crown is almost annihilated.--We have no cogent reason, therefore, for thinking that they will be constantly careful to support the authority of the Crown; and much less to believe that they will, at the same time, watch over the liberties of the people. In the election of their representatives, (for the whole body of the gentlemen must appear by representation,) we must not expect that they will select such of their own number as will take care of those two essential objects of our constitution.--Equally jealous of the authority of the Crown and of the encroachments of all those who are not gentlemen, and even fearful of the assumptions of the Great Barons, the powerful individuals of their own order, they will always choose such representatives as will defend their own rights in the first place. Such persons are by no means fit for maintaining the proper authority of the Crown, and keeping the representatives of the lower classes within proper bounds. But this is not the nature of our House of Lords in the present day. It was so formerly in a great measure, and had the same effects as in other countries. But since the Revolution, the Peers of Great-Britain have no important privileges which relate merely or chiefly to birth. These all refer to their functions as Magistrates of the Supreme Court. The King can, at any time, place in this House any eminent person whom he thinks worthy of the office of hereditary magistrate. The Peers are noble--that is, remarkable, illustrious; but are not necessarily, nor in every instance, persons of high birth. This House therefore is not, in any sort, the representative of what is called in France the Noblesse--a particular cast of the nation;--nor is it a junction of the proprietors of the great fees of the Crown, as such;--for many, very many, of the greatest baronies are in the hands of those we call Commoners.--They sit as the King's Counsellors, or as Judges.--Therefore the members of our Upper House are not swayed by the prejudices of any class of the citizens. They are hereditary magistrates, created by the Sovereign, for his counsel, to defend his prerogatives, to hold the balance between the throne and the people. The greatest part of the Nobility (in the continental sense of the word) are not called into this House, but they may be members of the Lower House, which we call the Commons; nay the sons and the brothers of the Peers are in the same situation. The Peers therefore cannot be hostile or indifferent to the liberty, the rights, or the happiness of the Commons, without being the enemies of their own families. Nor is our House of Commons at all similar to the _Third Estate_ of any of the neighbouring kingdoms. They are not the representatives of the ignobly born, or of any class of citizens. The members are the proper representatives of the _whole nation_, and consist of persons of every class, persons of the highest birth, persons of great fortune, persons of education, of knowledge, of talents. Thus the causes of dissension which refer to the distinctive rights or prerogatives of the different classes of citizens are removed, because in each House there are many individuals selected from all the classes. A Peer, having attained the highest honours of the state, must be an enemy to every revolution. Revolution must certainly degrade him, whether it places an absolute monarch, or a democratic junto, on the throne. The Sovereign naturally looks for the support of the Upper House, and in every measure agreeable to the constitution, and to the public weal, exerts his influence on the House of Commons. Here the character of the monarch and his choice of ministers must appear, as in any other constitution; but with much less chance of danger to political liberty.--The great engine of monarchy in Europe, has been the jarring privileges of the different Orders; and the Sovereign, by siding with one of them, obtained accessions of prerogative and power.--It was thus that, under the House of Tudor, our constitution advanced with hasty strides to absolute monarchy; and would have attained it, had James the First been as able as he was willing to secure what he firmly believed to be the divine rights of his Crown. I do not recollect hearing the lower ranks of the State venting much of their discontents against the Peers, and they seem to perceive pretty clearly the advantages arising from their prerogatives. They seem to look up to them as the first who will protect them against the agents of sovereignty. They know that a man may rise from the lowest station to the peerage, and that in that exaltation he remains connected with themselves by the dearest ties; and the House of Commons take no offence at the creation of new Peers, because their privileges as a Court, and their private rights, are not affected by it. Accordingly, the House has always opposed every project of limiting the King's prerogative in this respect. How unlike is all this to the constitution consisting of the pure representatives of the Privileged Orders of the Continental States. The self-conceited constitutionalists of France saw something in the British Parliament which did not fall in with their own _hasty_ notions, and prided themselves in not copying from us. This would have indicated great poverty of invention in a nation accustomed to consider itself as the teacher of mankind. The most sensible of them, however, wished to have a constitution which they called an _improvement_ of ours: and this was the simple plan of a _representation_ of the two or three Orders of the State. Their Upper House should contain the representatives of 100,000 noblesse. The Princes of the Blood and Great Barons should sit in it of their own right, and the rest by deputies. The Lower House, or _Tiers Etat_, should consist of deputies from those ignobly born; such as merchants, persons in the lower offices of the law, artisans, peasants, and a small number of freeholders. Surely it needs no deep reflection to teach us what sort of deliberations would occupy such a house. It would be a most useful occupation however, to peruse the history of France, and of other nations, and see what _really did occupy_ the Tiers Etat thus constructed, and what were their proceedings, their decisions, and the steps which they took to make them effectual. I have no doubt but that this study would cure most of our advocates for general eligibility, and for general suffrage. I have lately read Velley and Villaret's History of France, (by the bye, the Abbé Barruel has shewn that the Club d'Holbach managed the publication of this History after the first eight or ten volumes, and slipped into it many things suited to their impious project,) and the accounts of the troublesome reigns of John, and Charles his successor, by authors who wrote long before the Revolution; and they filled me with horror. The only instance that I met with of any thing like moderation in the claims and disputes of the different Orders of their States General, and of patriotism, or regard for the general interests of the State, is in their meetings during the minority of Charles VIII. With respect to the limitations of the eligibility into the House of Commons, I think that there can be no doubt that those should be excluded whose habits of needy and laborious life have precluded them from all opportunities of acquiring some general views of political relations. Such persons are totally unfit for deliberations, where general or comprehensive views only are to be the subjects of discussion; they can have no conceptions of the subject, and therefore no steady notions or opinions, but must change them after every speaker, and must become the dupes of every demagogue. But there are other circumstances which make me think that, of all the classes of citizens, the land proprietors are the fittest for holding this important office. I do not infer this from their having a more real connection with the nation, and a stronger interest in its fate--I prefer them on account of their general habits of thought. Almost all their ordinary transactions are such as make them acquainted with the interests of others, cause them to consider those in general points of view; and, in short, most of their occupations are, in some degree, national. They are accustomed to settle differences between those of lower stations--they are frequently in the King's commission as Justices of the Peace. All these circumstances make them much apter scholars in that political knowledge, which is absolutely necessary for a member of the House of Commons. But, besides this, I have no hesitation in saying that their turn of mind, their principles of conduct, are more generally such as become a Senator, than those of _any other class_ of men. This class includes almost all men of family. I cannot help thinking that even what is called family pride is a sentiment in their favour. I am convinced that all our propensities are useful in society, and that their bad effects arise wholly from want of moderation in the indulgence of them, or sometimes from the impropriety of the occasion on which they are exerted. What propensity is more general than the desire of acquiring permanent consideration for ourselves and our families? Where is the man to be found so mean-spirited as not to value himself for being born of creditable parents, and for creditable domestic connections? Is this wrong because it has been abused? So then is every pre-eminence of office; and the directors of republican France are as criminal as her former Nobles. This propensity of the human heart should no more be rejected than the desire of power. It should be regulated--but it should certainly be made use of as one of the means of carrying on the national business. I think that we know some of its good effects--It incites to a certain propriety of conduct that is generally agreeable--its honesty is embellished by a manner that makes it more pleasing. There is something that we call the _behaviour of a Gentleman_ that is immediately and uniformly understood. The plainest peasant or labourer will say of a man whom he esteems in a certain way, "He is a Gentleman, every bit of him,"--and he is perfectly understood by all who hear him to mean, not a rank in life, but a turn of mind, a tenor of conduct that is amiable and worthy, and the ground of confidence.--I remark, with some feeling of patriotic pride, that these are phrases almost peculiar to our language--in Russia the words would have no meaning. But there, the Sovereign is a despot, and all but the Gentry are slaves; and the Gentry are at no pains to recommend their class by such a distinction, nor to give currency to such a phrase.--I would infer from this peculiarity, that Britain is the happy land, where the wisest use has been made of this propensity of the human heart. If therefore there be a foundation for this peculiarity, the Gentry are proper objects of our choice for filling the House of Commons. If theoretical considerations are of any value in questions of political discussion, I would say, that we have good reasons for giving this class of citizens a great share in the public deliberations. Besides what I have already noticed of their habits of considering things in general points of view, and their _feeling_ a closer connection with the nation than any other class, I would say that the power and influence which naturally attach to their being called to offices of public trust, will probably be better lodged in their hands. If they are generally selected for these offices, they come to consider them as parts of their civil condition, as situations natural to them. They will therefore exercise this power and influence with the moderation and calmness of habit,--they are no novelties to them--they are not afraid of losing them;--therefore, when in office, they do not catch at the opportunities of exercising them. This is the ordinary conduct of men, and therefore is a ground of probable reasoning.--In short, I should expect from our Gentry somewhat of generosity and candour, which would temper the commercial principle, which seems to regulate the national transactions of modern Europe, and whose effects seem less friendly to the best interests of humanity, than even the Roman principle of glory. The Reader will now believe that I would not recommend the filling the House of Commons with merchants, although they seem to be the natural Representatives of the monied interest of the nation. But I do not wish to consider that House as the Representative of any Orders whatever, or to disturb its deliberations with any debates on their jarring interests. The man of purely commercial notions disclaims all generosity--recommends honesty because it is the best policy--in short, "places the value of a thing in as much money as 'twill bring." I should watch the conduct of such men more narrowly than that of the Nobles. Indeed, the history of Parliament will show that the Gentry have not been the most venal part of the House. The Illumination which now dazzles the world aims directly at multiplying the number of venal members, by filling the senates of Europe with men who may be bought at a low price. Ministerial corruption is the fruit of Liberty, and freedom dawned in this nation in Queen Elizabeth's time, when her minister bribed Wentworth.--A wise and free Legislation will endeavour to make this as expensive and troublesome as possible, and therefore will neither admit universal suffrage nor a very extensive eligibility. These two circumstances, besides opening a wider door to corruption, tend to destroy the very intention of all civil constitutions. The great object in them is, to make a great number of people happy. Some men place their chief enjoyment in measuring their strength with others, and love to be continually employed in canvassing, intriguing, and carrying on some little pieces of a sort of public business; to such men universal suffrage and eligibility would be paradise--but it is to be hoped that the number of such is not very great: for this occupation must be accompanied by much disquiet among their neighbours, much dissension, and mutual offence and ill-will--and the peaceable, the indolent, the studious, and the half of the nation, the women, will be great sufferers by all this. In a nation possessing many of the comforts and pleasures of life, the happiest government is that which will leave the greatest number possible totally unoccupied with national affairs, and at full liberty to enjoy all their domestic and social pleasures, and to do this with security and permanency. Great limitations in the right of electing seems therefore a circumstance necessary for this purpose; and limitations are equally necessary on the eligibility. When the offices of power and emolument are open to all, the scramble becomes universal, and the nation is never at peace. The _road_ to a seat in Parliament should be accessible to all; but it should be long, so that many things, which all may in time obtain, shall be requisite for qualifying the candidate. The road should also be such that all should be induced to walk in it, in the prosecution of their ordinary business; and their admission into public offices should depend on the progress which they have made in the advancement of their own fortunes. Such regulations would, I think, give the greatest chance of filling the offices with persons fittest for them, by their talents, their experience, and their habits of thinking. These habits, and the views of life which a man forms in consequence of his situation, are of the utmost importance. After all these observations, I must still recur to a position which I have repeated more than once, namely, that our constitution, which nearly embraces all these circumstances, has attained its present excellence chiefly in consequence of the innate worth of the British character. About the time of the Conquest, our constitution hardly differed from that of France. But the clashing of interests between the different Orders of the subjects was not so rancorous and obstinate--these Orders melted more easily together--the purity of the principle of Representation in the States was less attended to; and while the French Peers gradually left off minding any business but their own, and left the High Court of Judicature to the lawyers, and the King to his Cabinet Council, the Peers of Great Britain, overlooking their own less important distinctions, attended more to the State, became a permanent Council to the Sovereign in the administration and legislation; and, with a patriotism and a patience that are unknown to the other Grandees of Europe, continued to hear and to judge in all questions of justice and property between the inferior citizens of the State. British Liberty is the highly-prized fruit of all this worthy conduct, and most people ascribe it to the superior spirit and independence of the national character. It strikes me, however, as more surely indicating superior virtue, and more judicious patriotism; and our happy constitution is not more justly entitled to the admiration and respect that is paid to it by all Europe, than to the affectionate and grateful attachment of every true-hearted Briton. Since the publication of this volume I have seen a very remarkable work indeed, on the same subject, _Memoires pour servir a l'Histoire du Jacobinisme, par M. l'Abbé Barruel_. This author confirms all that I have said of the _Enlighteners_, whom he very aptly calls _Philosophists_; and of the abuses of Free Masonry in France. He shows, unquestionably, that a formal and systematic conspiracy against Religion was formed and zealously prosecuted by Voltaire, d'Alembert, and Diderot, assisted by Frederic II. King of Prussia; and I see that their principles and their manner of procedure have been the same with those of the German atheists and anarchists. Like them they hired an Army of Writers; they industriously pushed their writings into every house and every cottage. Those writings were equally calculated for inflaming the sensual appetites of men, and for perverting their judgments. They endeavoured to get the command of the Schools, particularly those for the lower classes; and they erected and managed a prodigious number of Circulating Libraries and Reading Societies. M. Barruel says, that this gang of public corruptors have held their meetings for many years in the _Hotel de Holbach_ at Paris, and that Voltaire was their honorary President. The most eminent members were _d'Alembert_, _Diderot_, _Condorcet_, _La Harpe_, _Turgot_, _Lamoignon_. They took the name of OECONOMISTS, and affected to be continually occupied with plans for improving Commerce, Manufactures, Agriculture, Finance, &c. and published from time to time respectable performances on those subjects.--But their darling project was to destroy Christianity and all Religion, and to bring about a total change of Government. They employed writers to compose corrupting and impious books--these were revised by the Society, and corrected till they suited their purpose. A number were printed in a handsome manner, to defray the expence; and then a much greater number were printed in the cheapest form possible, and given for nothing, or at very low prices, to hawkers and pedlars, with injunctions to distribute them secretly through the cities and villages. They even hired persons to read them to conventicles of those who had not learned to read.[29] (See vol. i. 343-355.) [29] The author makes an observation which is as just as it is agreeable. This atrocious gang solicited, with the most anxious assiduity, the participation and patronage of the great ones of the world, and boast of several very exalted names; Frederic II. of Prussia, whom they call the Solomon of the North, Catharine II. Gustavus King of Sweden, the King of Denmark, &c. &c. But in the whole series of their correspondence there is not the least trace of any encouragement or any hopes from our excellent Sovereign George III. Despising the incense of such wretches, and detesting their science, he has truly merited the title of _Philosopher_, by having done more for the real Illumination of the World, by the promotion of true Science, than Louis XIV. with his pensioned Academicians, or than all the present Sovereigns of Europe united; and has uniformly distinguished himself by his regard for true Religion, and every thing that is venerable and sacred. This omission is above all praise! I am particularly struck by a position of Abbé Barruel, "_That Irreligion and unqualified Liberty and Equality are the genuine and original Secrets of Free Masonry, and the ultimatum of a regular progress through all its degrees_." He supports this remarkable position with great ingenuity, and many very pertinent facts. I confess that now, when I have got this impression, I shall find it very difficult to efface it. But I must also say, that this thought never struck me, during all the time that I have been occupied with it; nor have I ever heard it expressed by any Brother, except such as had been illuminated; and such Brethren always considered this as an innovation or improvement on genuine British Free Masonry. I recollect, indeed, that Nicholai, in his account of the German Rosycrucians, says, that the object of Free Masonry in England, since the time of James II. is _Toleration_ in _Religious Opinions_, as _Royalism_ had been the object before that time. The account which the Abbé gives of the _Chevalerie du Soleil_ is very conformable to one of the three rituals in my possession. His account of the _Chevalerie de Rose Croix_, and some others, differs considerably from those in my box. I have reason to think that my materials are transcripts from the rituals, &c. which Rosa introduced into the German Lodges, because the writer of the greatest part of them is an inhabitant of that city. I think that the Abbé Barruel's account of this matter suggests a pleasing reflection. All the Brethren on the Continent agree in saying, that Free Masonry was imported from Great Britain about the beginning of this century, and this in the form of a Mystical Society. It has been assiduously cultivated in Britain ever since that time, and I believe that the Fraternity is more numerous here, in proportion to the population of the country, than in any other kingdom; yet in Britain the Brethren have never suspected that its principles were seditious or atheistical. While the Free Masonry of the Continent was tricked up with all the frippery of stars and ribands, or was perverted to the most profligate and impious purposes, and the Lodges became seminaries of Foppery, of Sedition, and Impiety, it has retained in Britain its original form, simple and unadorned, and the Lodges have remained the scenes of innocent merriment, or meetings of Charity and Beneficence. As the good sense and sound judgments of Britons have preserved them from the absurd follies of Transmutation, of Ghost-raising, and of Magic, so their honest hearts and their innate good dispositions have made them detest and reject the mad projects and impious doctrines of Cosmopolites, Epicurists, and Atheists. _O fortunatos nimium, sua si bona norint Anglicolas!_ I have more confidence than ever in the sentiment which I expressed as an encouragement for our moral instructors; and with greater earnestness do I call on them to rescue from corruption and impending ruin a nation so highly deserving of their care. Mr. Barruel, in the eighteenth chapter of his work, has suggested some reflections, which highly merit attention, and greatly tend to efface the impression which is naturally made on the minds of the unthinking and precipitant, when they observe such a list of authors, whom they have been accustomed to admire, all leagued against Religion. I think, however, that nothing can more effectually remove it, than what I have already shown of the vile and disgraceful tricks which these sophists have been guilty of to support their cause. The cause of this numerous association is distinctly seen in their very procedure. The very first step in their progress is _depravation of manners_. In this they have laboured with as much earnestness as either Spartacus, or Minos, or Bahrdt. It was a treat to me to learn that La Close's abominable book _Les Liaisons Dangereuses_, was not merely pandering for his patron Orleans, but also working for his masters at the Hotel d'Holbach. Nothing gives such certain bread to those authors, in the beginning of their career, as immoral and impure writings;--and with such did even their chief set out, and fill his pockets; witness his _Pucelle d'Orleans_; and even after they became the _sages of France_, they continued, either from coarse taste or from serious principle, for the diabolical purpose of inflaming the passions of others, to interlard their gravest performances with impure thoughts and sentiments. Nay, the secret of the Hotel d'Holbach shews us that, for any thing we know to the contrary, the vilest productions of their press may have been the compositions of the octogenary Voltaire, of the sly d'Alembert, or of the author of the _Pere de Famille_. What a pity it is that the _Decline of the Roman Empire_ was not all written in England, and that its learned and elegant author, by going into their society, has allowed himself to be drawn into this muddy and degrading vortex! I should scarcely ask for more to disgust me with the philosophy of these sages, and to make me distrust all their pretensions to knowledge. The meanness of the conduct suited the original poverty of the whole of them; but its continuance strips them of all claims to the name of philosophers. Their pretended wisdom is only cunning,--and we must acknowledge that their conduct was clever: for this mean of corruption, concealed or embellished by their talents for sentimental slang, (I can give it no better name,) made their conversation and their writings most acceptable to their noble patrons.--Now it is that Religion, of necessity, comes on the field; for Religion tells us, that these are mean pleasures for creatures born to our prospects; and Christianity tells us, that they are gross transgressions of _the only just morality_. The progress of the pupil will now be rapid; for he will listen with willing ears to lessons which flatter his passions. Yet Voltaire thinks it necessary to enliven the lessons by a little of the _salaison_, _quelques bons mots à-propos auprès des femmes_, which he recommends to d'Alembert, who, it seems, was deficient in this kind of small talk. Surely all this is very unlike to wisdom; and when we see that it is part of a plan, and this an obvious one, it should greatly lessen our wonder at the number of these admired infidels. If we would now proceed to examine their pretensions to science, on which they found their claim to the name of philosophers, we must be careful to take the word in a sense that is unequivocal. Its true meaning is by no means what is commonly assigned to it, a lover of knowledge. It is a lover of wisdom; and philosophy professes to teach us what are the constituents of human felicity, and what are the means of attaining it; what are our duties, and the general rules for our conduct. The stoics were philosophers. The Christians are also philosophers. The Epicureans and the Sophists of France would also be called philosophers. I have put in my objection to this claim already, and need not repeat my reasons for saying that their doctrines are not dictates of wisdom. I shall only add, that their own conduct shows plainly that their principles had no effect on themselves, because we see, from the series of correspondence which Mr. Barruel has laid before us, that they do not scruple to practise villanous and hypocritical tricks, which never fail to disgrace a man, and are totally irreconcilable with our notions of human dignity. Voltaire patiently took a caning from an officer at Frankfort, for having wittily told lies of his scholar Frederic, and his wisdom told him that his honour was cleared by offering to meet the Major, each of them provided with an injection syringe. This was thought sublime wit at Ferney. I do not suppose that the slave Epictetus, or the soldier Digby, would have ended the affair in this manner. Many of the deeds of wisdom of the club d'Holbach were more degrading than even this; and I am confident that the whole of this phalanx of sages were conscious that they were treated by their patrons and pupils as Voltaire was treated by the Solomon of the North, and that their notions of the _vraie sagesse_ were also the same with his. He gives this account of it in his letter to his niece: "Le Roi lui avoit repondu; 'j'aurai besoin de Voltaire un an tout au plus--On presse l'orange, et on jette l'écorce.' Je me suis fait repeter ces douces paroles"--(How poor Voltaire would grin!)--"Je vois bien qu'on a pressé l'orange--il faut penser à sauver l'ecorce." But, as things stand at present, philosopher means a man of science, and in this sense of the word our sages claim great respect. No claim can be worse founded. It is amusing to observe the earnestness with which they recommend the study of natural history. One does not readily see the connection of this with their ostensible object, the happiness of man. A perusal of Voltaire's letters betrays the secret. Many years ago he heard that some observations on the formation of strata, and the fossils found in them, were incompatible with the age which the Mosaic history seems to assign to this globe. He mentions this with great exultation in some of his early letters; and, from that time forward, never ceases to enjoin his colleagues to press the study of natural history and cosmogony, and carefully to bring forward every fact which was hostile to the Mosaic accounts. It became a serious part of the exercises of their wealthy pupils, and their perplexing discoveries were most ostentatiously displayed. M. de Luc, a very eminent naturalist, has shewn, in a letter to the Chevalier Dr. Zimmermann, (published, I think, about the year 1790,) how very scanty the knowledge of these observers has been, and how precipitate have been their conclusions. For my own part, I think the affair is of little consequence. Moses writes the history, not of this globe, but of the race of Adam. The science of these philosophers is not remarkable in other branches, if we except M. d'Alembert's mathematics[30]. Yet the imposing confidence of Voltaire was such, that he passes for a person fully informed, and he pronounces on every subject with so much authority, with such a force of expression, and generally with so much wit or pleasantry, that his hearers and readers are fascinated, and soon convinced of what they wish to be true. [30] Never was there any thing more contemptible than the physical and mechanical positions in Diderot's great work, the _Systeme de la Nature_, (Barruel affirms, that he was the author, and got 100 pistoles for the copy, from the person who related the story to him,) that long ago found that Diderot had assisted Robinet to make a book out of his Masonic Oration, which I mentioned in page 41. Robinet trusted to Diderot's knowledge in natural philosophy. But the Junto were ashamed of the book _De la Nature_. Diderot seems to have, after this, read Dr. Hartley's book, and has greatly refined on the crude system of Robinet. But after all, the _Systeme de la Nature_ is contemptible, if it be considered as pretending to what is received as science by a mechanical philosopher. It is not by the wisdom nor by the profound knowledge which these writers display, that they have acquired celebrity, a fame which has been so pernicious. It is by fine writing, by works addressed to the imagination and to the affections, by excellent dramas, by affecting moral essays, full of expressions of the greatest respect for virtue, the most tender benevolence, and the highest sentiments of honour and dignity.--By these means they fascinate all readers; they gain the esteem of the worthy, who imagine them sincere, and their pernicious doctrines are thus spread abroad, and steal into the minds of the dissolute, the licentious, and the unwary. But I am writing to Britons, who are considered by our neighbours on the Continent as a nation of philosophers--to the countrymen of Bacon, of Locke, of Newton--who are not to be wheedled like children, but must be reasoned with as men.--Voltaire, who decides without hesitation on the character of the most distant nations in the most remote antiquity, did not know us: he came among us, in the beginning of his career, with the highest expectations of our support, and hoped to make his fortune by his Pucelle d'Orleans. It was rejected with disdain--but we published his Henriade for him: and, notwithstanding his repeated disappointments of the same kind, he durst not offend his countrymen by slandering us, but joined in the profound respect paid by all to British science.--Our writers, whether on natural or moral science, are still regarded as standard classics, and are studied with care. Lord Verulam is acknowledged by every man of science to have given the first just description of true philosophy, pointed out its objects, and ascertained its mode of procedure--And Newton is equally allowed to have evinced the propriety of the Baconian precepts by his unequalled success, _suâ Mathesi facem preferente_.--The most celebrated philosophers on the Continent are those who have completed by demonstration the wonderful guesses of his penetrating genius. Bailli, or Condorcet, (I forget which,) struck with the inconceivable reaches of Newton's thoughts, breaks out, in the words of Lucretius, _Te sequor, O magnæ gentis decus, inque tuis nunc Fixa pedum pono pressis vestigia signis. Tu pater et rerum inventor, tu patria nobis Suppeditas precepta, tuisque ex inclute chartis, Floriferis ut apes in saltibus omnia libant, Omnia nos itidem depascimur aurea dicta; Aurea, perpetuâ semper dignissima vitâ._ After such avowals of our capacity to instruct ourselves, shall we still fly to those disturbers of the world for our lessons? No--Let us rally round our own standards--let us take the path pointed out by Bacon--let us follow the steps of Newton--and, to conclude, let us seriously consider a most excellent advice by the highest authority: "Beware of false prophets, who come to you in sheep's cloathing, but inwardly they are ravening wolves--BY THEIR FRUITS YE SHALL KNOW THEM--Do men gather grapes of thorns, or figs of thistles?" THE END. * * * * * Transcriber's note: Minor typographical and punctuation errors have been corrected without note. Irregularities and inconsistencies in the text have been retained as printed. Mismatched quotes are not fixed if it's not sufficiently clear where the missing quote should be placed. The cover for the eBook version of this book was created by the transcriber and is placed in the public domain. Page 243: "(why does not his fathers temperament excuse something? _Vibratiunculæ_ will explain every thing or nothing.)"--The closing bracket was supplied by the transcriber. Page 250: "On the ** of February 1780, the infants (three years old) were taken away in the night"--Asterisks were inserted by the transcriber where the date was missing. Page 308: "with immediate effect in carrying on their great and darling work?"--The transcriber has changed "darling" to "daring". This note is printed after "The End", explaining repeated page numbers 197 to 204: _To the Binder_ * 2 B, and * 2 C, are to be placed before 2 B, These pages being repeated. 
6673	----	images generously made available by the CWRU Preservation Department Digital Library YOUNG KNIGHTS OF THE EMPIRE THEIR CODE AND FURTHER SCOUT YARNS BY SIR ROBERT BADEN-POWELL K.C.B., K.C.V.O., LL.D. AUTHOR OF "SCOUTING FOR BOYS," "YARNS FOR BOY SCOUTS," "SCOUTING GAMES," "MY ADVENTURES AS A SPY," ETC. 1917 FOREWORD TO BOY-MEN,-- In offering this collection of yarns, I do not suggest that these are anything more than further illustrations of the steps already schemed in _Scouting for Boys_ for self-education in character and good citizenship. But illustrations by themselves are of comparatively little value unless the theories and ideas conveyed by them are also put into actual and habitual practice. It is in this that the boy needs your encouragement. ROBERT BADEN-POWELL YOUNG KNIGHTS OF THE EMPIRE THE SCOUT LAW Perhaps you wonder what is a Young Knight of the Empire. Well, you know what a knight is--or rather, used to be in the old days--a gallant fellow who was always ready to defend weaker people when they were being bullied; he was brave and honourable, and ready to risk his life in doing his duty according to the code or law of Chivalry. Well, nowadays there are thousands of boys all over the British Empire carrying out the same idea, and making themselves into fine, reliable men, ready to take the place of those who have gone away to fight and who have fallen at the Front. These are the Boy Scouts. Their code is the Scout Law--that is, a set of ten rules which they carry out in their daily life. I will explain these Laws, and will give you some other yarns of camp life and adventure such as the Scouts go in for. HONOUR Law 1. A SCOUT'S HONOUR IS TO BE TRUSTED. _If a Scout says "On my honour it is so," that means it is so, just as if he had taken a most solemn oath._ _Similarly if a Scout officer says to a Scout, "I trust you on your honour to do this," the Scout is bound to carry out the order to the very best of his ability, and to let nothing interfere with his doing so._ _If a Scout were to break his honour by telling_ a lie, or_ by not carrying out an order exactly when trusted on his honour to do so, he may be directed to hand over his Scout badge and never wear it again. He may also be directed to cease to be a Scout._ People of a civilised country, just like boys in a school, are bound to conduct themselves in a proper manner, because of the law which causes them to be punished if they misbehave. There is a code of laws drawn up for this purpose. But there is another kind of law which binds people just as much as their written laws, though this one is neither written nor published. This unwritten law is Honour. A boy who has clambered over the school wall to go out of bounds and smoke secretly has committed an offence against the published law of the school. If next day the master asks in school, "Who has broken out of bounds?" the boy is not bound by the law to confess that he did; he can remain silent and thus escape punishment; but he is a poor-spirited creature if he does so, and has no sense of honour. If he is honourable he will manfully and honestly tell the master that he broke out and will stand whatever punishment comes of it. By so doing he will have proved to the master and to the other boys that he is manly and not afraid to tell the truth, and is to be relied upon because he puts his honour before all. So the first training that the Boy Scout gets is to understand that Honour is his own private law which is guided by his conscience, and that once he is a Scout he must be guided in all his doings by his sense of Honour. LOYALTY Law 2. A SCOUT IS LOYAL to the King, and to his officers, and to his parents, his Country, his employers, and to those under his orders. He must stick to them through thick and thin against anyone who is their enemy or who even talks badly of them. There was a Scoutmaster in the East End of London who when the war broke out felt it his duty to give up the splendid work he was doing amongst the poor boys of the East End in order to take up service for his Country. Scoutmaster Lukis--for that is his name--felt bound, by his sense of loyalty to his King and his Country, to give up the life he was then living and face the dangers of soldiering on active service. But the example which he set in loyalty was promptly followed by some eighty young fellows who were his Scouts or Old Scouts. Their loyalty to him made them wish to follow their leader wherever his duty led him. So they became soldiers like himself and all went together to the Front. A day came when the trenches which they were holding were heavily shelled. The danger was great and the losses were heavy, and finally a piece of shrapnel struck Captain Lukis in the leg and shattered his thigh. Two of his East London Boy Scout's sprang to his assistance and tended him with devoted care. They waited for a lull in the firing and finally between them they carried him, although exposed to a deadly fire, to a place of safety. While so doing one of them was hit and severely wounded. But the spirit of the lads was splendid. They cared nothing for their own safety so that they got their beloved Scoutmaster out of danger. That was loyalty. Loyalty means faithfulness. Your dog is faithful to you and sticks to you even though you may beat him. He overlooks your faults and your unkindness and remains loyal to you. Loyalty begins at home. Some boys are always thinking that their parents are wrong or unfair to them. If you think that your parents have any faults, don't look at those faults. Be loyal to your parents; remember only that it is thanks to them that you are alive and able to be a Scout. Obey your parents, believe in them, and respect them; if you can at any time help them, do so. By doing these things you are being loyal to them. By being loyal to them you are carrying out that commandment of the Bible which says: "Honour thy father and thy mother." Be loyal, also, in the same way-by obeying and thinking no evil and by backing them up-to your Patrol-leader, your Scoutmaster, and your schoolmaster. If you are a working boy carry out the same idea towards your foreman, your manager, and your employer. On taking up your work, you have agreed to do a certain amount for a certain wage, and it is loyalty on your part then to stick to that agreement and to give good work in return for your pay. If, on the other hand, you are a well-to-do boy and come to have a servant or a man working under you as you grow older, you should equally be loyal to him. Remember that in taking him on you expect a certain amount of work from him for the money you give him; if you find that he gives you more work than you agreed for, you will be acting loyally to him if you then increase his wage: but never go back on your agreement, and do not try to make more money out of him than you meant to do when first making the contract. So, too, if you are a Patrol or other leader, and if those under you get into trouble through carrying out your ideas, be loyal to them; own up that it was through your fault that they did wrong. Whatever line of life you may be in, be loyal to God, to your King, and to your Country. * * * * * ANTARCTIC SCOUTING. All Boy Scouts know of Sir Ernest Shackleton, a brother peace-scout of the Empire--and a first-class one, too. On one of his voyages of exploration to the South Pole he was very nearly successful in getting to that point, he was within ninety-seven miles of it, in fact, when his food supplies gave out, and he and those with him were in great danger of starving, and had, most unwillingly, to turn back to regain their ship. They had left the ship when they had got her as far south as was possible through the ice; they then went on foot over land and sea, all hard frozen and covered with snow, and they took their food with them, and stored depots, or what Scouts would call "caches," to use on their return journey. For weeks they struggled along over difficult ground. One day in January, although they had cut down their rations and ate as little as possible (so little indeed that they were getting weak), they found that they were coming to the end of their food, and they must either turn back or go on and die, in which case the record of their work would have been lost. So they planted a flagstaff with the Union Jack on it, and left a box containing a notice that they had annexed the land for Great Britain and King Edward VII. They took a long look with their field-glasses in the direction of the South Pole to see if any mountains were to be seen, but there were none. And then they started on their desperate tramp to the ship. They made a number of interesting and useful discoveries. They came upon mountains and glaciers of ice, and mineral rocks of coal and limestone. And they found tiny insects which are able to live in the ice, and when they boiled them, they did not kill them! They found that the penguins, the great wingless birds which sit up and look just like people, enjoyed listening to a gramophone, which they set going for their benefit. But their journey back was a very anxious and trying experience for them. In order to guide them they had planted flags here and there along their path, but storms came and blew them down, and it was, therefore, most difficult to find their way from one food depot to another. They did it largely by spooring their old tracks. This is how Sir Ernest Shackleton describes their doings on one particular day: "We were thirty miles from our depot. Although we could see it in the distance, it was practically unattainable, for soft snow covered treacherous crevasses, and as we stumbled along in our search for food we seemed to get no nearer to our longed-for goal. The situation was desperate. "Two of our party, utterly worn out and exhausted, fell in harness, but with the greatest pluck again pushed on as soon as they had temporarily recovered. It was with a feeling of devout thankfulness that we crossed the last crevasse and secured some food. Beyond a little tea we had had nothing for thirty-four hours, and previously to that our last meal consisted merely of one pannikin of half-cooked pony maize-not much foundation for work under such conditions, and with an extremely low temperature. Under these conditions we marched sixteen miles in twenty-two hours. "On another occasion during that same journey we were all struck down with dysentery, and this at a distance of ninety miles from our depot. Though the weather was fine, we were all too weak to move, but here, as on other occasions, Providence came to our rescue, and strong southerly blizzards helped us along. "From December 4th, 1908, to February 23rd, 1909, we lived in a state of constant anxiety, intensified by more acute knowledge gained from narrow escapes and close contact with death. Over and over again there were times when no mortal leadership could have availed us. "It was during these periods that we learnt that some Power beyond our own guided our footsteps. If we acknowledged this--as we did--down among the ice, it is only fitting that we should remember it now when the same Power has brought us safely home through all these troubles and dangers. No one who has seen and experienced what we have done there can take credit to himself for our escape from what appeared to be overwhelming difficulties." Sir Ernest Shackleton also praises the conduct of his officers and men as helping largely to their success. He says: "We were all the best of comrades. Every man denied himself, and was eager to do his level best." True Scouts, all of them. * * * * * SOME FAMOUS VICTORIES THROUGH LOYALTY TO LEADERS. Trafalgar. The month of October is full of glorious national memories for Scouts. On October 21st, 1805, was fought the battle of Trafalgar, when the British Fleet, under Admiral Lord Nelson, attacked and defeated the combined forces of French and Spanish men-of-war. It looked almost hopeless for a small fleet to attack so large a one; but Nelson made that grand signal which called on every man _that day to do his duty,_ and every man, like a true Scout, did his duty, even though in many a case it cost him his life. Nelson himself showed the example, for he drove his ship in between two of the enemy's ships and fought them, one against two. He never attempted to take cover, but exposed himself to danger as much as anyone, and was killed at the moment of victory. The sailors of to-day still wear a black silk neckerchief round their necks as a sign of mourning for the great admiral. * * * * * BALACLAVA. Then on October 25th, 1854, in the Crimea, in South Russia, took place two grand charges by the British cavalry-against the Russian cavalry. One of these, the charge of the Light Brigade, every boy knows about, but somehow the charge of the Heavy Brigade is not so much talked about, although it was equally fine in its way. I have been lucky, because I have served in two cavalry regiments, and both of them were in these charges one, the 13th Hussars, was in the Light Brigade, and the other, the 5th Dragoon Guards, was in the Heavy Brigade. I don't mean that I was in the charges, too-no; I wasn't born then! But I am very proud to belong to two regiments that were there. Hussar regiments are called light cavalry, because they used to have small, light-weight men who could ride far and fast to scout the enemy. Dragoons were heavy troopers on big, strong horses, who by their weight and long swords could deliver an overwhelming charge upon an enemy. A Brigade consists of three regiments. Two Brigades make up a Division. So the Cavalry Division in the Crimea was made up of a Light Brigade and a Heavy Brigade. On October 25th the Light Cavalry Brigade got the order to charge the Russian artillery, which was supported by the infantry and cavalry. It was a hopeless task. The order had really been given by mistake. But that did not matter to men who were accustomed to obey. They charged, and, though it cost them a great number of gallant lives, they carried out their duty with such bravery and dash as to command the highest praise even from their enemies, and they won for British soldiers the name of being ready to sacrifice their lives to carry out their orders, even though the job looked hopeless. That is why Scouts to-day have as their motto the single word, "BALACLAVA" to remind them that if they get an order which it is a bore or even a danger to perform, their duty is to do as their brave fathers did at Balaclava, and carry it out cheerily and well. Now I will tell you about the charge of the Heavy Brigade, * * * * * "THE THIN RED LINE." You have often heard the British Army talked of as "the thin red line." Well, it got that title at Balaclava. Four hundred men of the 93rd Highlanders and a battalion of Turks were posted to guard the road leading to the harbour of Balaclava, when the Russians, some twenty thousand strong, proceeded to attack them. The Turks didn't like the look of things, so they turned tail and bolted but the brave Sir Cohn Campbell, who was in command of the Highlanders, said to them: "My lads, remember there is no retreat from here. You must die where you stand." And the gallant fellows meant to do it if they had to die--but they were not the sort to say die before they were dead They formed a line--a "thin red line," as it was afterwards described--on a small rising ground, and received the first charge of the Russian cavalry with so well-aimed and deadly a fire, at close range, that it put the others off charging for a while. The British Commander-in-Chief, seeing their danger, sent a message to the Heavy Brigade of cavalry, who were camped in the neighbourhood, to go to their assistance. The "Heavies" were already parading just outside their camp, when suddenly there appeared over the rising ground, within half a mile of them, the head of a big force of Russian cavalry quietly advancing towards them. Rather a startling apparition when the squadrons were all moving out of camp to form up on parade. But the General--General Scarlett--did not lose his head or hesitate for a moment. The enemy were on the left flank of the squadrons as they were moving out. He ordered them to wheel into line to the left, and, without the usual first orders to "Trot" and then to "Gallop," he directed his trumpeter to sound "Charge!" and he at once turned his horse towards the enemy, and started, with his staff officer and orderly, at a gallop to lead the attack. "DO OR DIE." The Brigade saw what was wanted. They did not wait to form into one line--that operation would have taken time--but each squadron wheeled up, and, closing in towards its neighbour, galloped forward to back up the General in the charge. The Scots Greys, in red tunics and bearskins, mounted on their grey horses, were in the front line with some of the Irish Inniskilling Dragoons, and close behind them came the 5th Dragoon Guards and the 1st Royal Dragoons, with their red tunics and shining helmets. There were not more than three hundred of them altogether, while the Russian column amounted to some twelve thousand. 'It looked as if the British must be smashed up by such overwhelming odds. [Illustration: This sketch map stows the positions of the British and Russian Forces in the charge of the Heavy Brigade at Balaclava.] But the General knew that he must do his best to save "the thin red line" from being overridden, and the men knew that they had got the order to "charge," and it was their business to carry out the order, and not to look at the danger in doing it. So they charged. The Russians were not less astonished than the British had been; instead of surprising the British, they were themselves surprised. For a minute or two they hesitated. No officer gave any command, no one knew quite what to do, and in another minute the bolt burst upon them. General Scarlett and his staff came--bang, _smash_!--right through their front ranks, followed immediately by the crashing weight of the Greys and the wildly cheering Inniskillings. The shock of this charge rolled the foremost ranks of the Russians down underfoot as it ploughed its way into the centre of the column, and gave a sort of backward surge to the whole mass-for the Russian force was simply a big, square mass of men and horses. Our charge, being made by a very small body, only broke into the central part of the Russian front, so the two flanks of their line wheeled forward like two arms to enfold it. But just as they were in the act of doing so they were caught by our second line of Royal Dragoons, 5th Dragoon Guards and Inniskillings; and were rolled up and ridden over in an awful confusion. These heavy blows seemed to send the great Russian mass staggering backwards, when at this critical moment two more squadrons of Heavies, belonging to the 4th Dragoon Guards, suddenly plunged into the right flank of the Russian column, and completed its break-up. It reeled again, and in a few minutes more was gradually melting and spreading over the hills behind in hurried flight from the battlefield. And the thin red line was saved. The whole fight had lasted only eight minutes, the British loss was fifty killed and wounded, while the Russians lost about four hundred. This battle, like Trafalgar and like many other British victories, showed that, with good, plucky leaders, backed up by men _who can be trusted to obey their orders,_ we could attack overwhelming forces against us and come out victorious every time. Without discipline it could never have been done. * * * * * THE LOYALTY OF JACK TARS. Sir Christopher Myngs was one of the tough sea-dogs of the British Navy in the old days. He was killed in action at sea in 1666. He had been wounded by a bullet in the throat, but he held the wound together with his fingers and went on fighting till a second shot struck him, and he shortly afterwards died of his wounds. He was a splendid leader, brave and strict, and beloved by his men. His body was brought ashore to be buried in London, and at the funeral a party of sailors came up to the carriage in which Sir W. Coventry sat, and the leader of them, with tears in his eyes, asked him to beg of the King to give them an old ship which they might use as a fire-ship, and with which they might sail into the middle of the enemy's fleet and set fire to it. They would, of course, all lose their lives in doing this, but they did not mind so long as they could avenge the death of their beloved leader. It was a fine spirit of loyalty to their chief which led these simple seamen to do this, and their loyalty--not the spirit of revenge--is an example to all to be loyal to their chief in whatever line they may be. Don't look out for faults in him; note his good points, and stick to him through thick and thin, for the good of what you and he are doing together whether it is defending your Country or running a big business. USEFULNESS Law 3. A SCOUT'S DUTY IS TO BE USEFUL AND TO HELP OTHERS. _And he is to do his duty before anything else, even though he gives up his own pleasure or comfort or safety to do it. When in difficulty to know which of two things to do, he must ask himself, "Which is my duty?" that is, "Which is best for other people?"--and do that one._ _He must Be Prepared at any time to save life or to help injured persons._ _And must try his best to do a good turn to somebody every day._ * * * * * DO IT NOW. Once when driving in my car I passed a man on a sunny, dusty road, and I thought after I had passed him whether I might not have offered to give him a lift. Then I thought probably he would be only going a short distance to some house a little farther along the road. As I sped farther and farther upon my way, I saw no house and no turning, and therefore I argued that the poor man would have to be walking all this dusty way when I might have given him a lift. But while I sat all this time thinking, my car was rushing me miles away from the spot. Eventually I made up my mind that I ought to go back and do my good turn to the man. But I had gone so far that when I got back again to where I expected to find him, he was not to be seen. He had evidently taken some short cut across the fields, and I never saw him again. But the memory of it lingered in my mind for a long time, and ever since that, when driving along, I have been quick to make up my mind and use the opportunity when it has presented itself, of giving a lift to any weary wayfarer. I don't want to make out myself as being so very good for doing this kind of good turn, for that is easy enough with a motor-car; but what I do want to point out is that you should never let your chance go by, else you may regret it, as it might not occur again. Your motto should be--"Do it now." * * * * * GOOD TURNS. Always remember that in going through this world we only pass this way once, and if we miss our chance it never comes again. I believe that our first business in life is to be happy. This world with all its beauties and its sunshine of happiness was meant for us to enjoy. When clouds come over with grief or pain, they are only the contrasts to show us what true happiness is and to make us appreciate it when it comes. The shortest and most certain way to happiness is to make other people happy. Even if we cannot make them happy, we can at least be helpful to them. But so often we forget to do this, or, as I did in the motor-car, leave it till too late, and let the chance slip by. In order to be continually happy, the thing is to be continually doing good turns. To get a habit you must at first carry out a great deal of practice, and that is why it is part of the Scout Law to do a good turn every day. At first it may come a little difficult to remember each day that you have this duty to do, and you may have some trouble in finding a job that will be helpful to other people but if you stick to it, and force yourself to do it day by day, it very soon grows into a habit with you, and you then find how many little things you can do which all count as good turns although small in themselves. I could tell you endless yarns of the different kinds of "good turns" which the Boy Scouts have done, but one of the most pleasing that I have heard lately was when a Scout carefully placed a piece of orange peel on the pavement, and when asked why he had done this, said: "I am doing a good turn to some other Scout by giving him the opportunity of doing his good turn by removing that orange peel so that people will not slip on it!" * * * * * "AN AWFUL ACCIDENT." A poor fellow was lying pretty badly hurt when I came upon him one afternoon. His left leg was broken, and an artery in his right arm was cut through, while he was evidently badly burnt about the chest. How it all happened I didn't stop to inquire--I merely looked at the steps which had already been taken to doctor him. His arm was bound up with a handkerchief "tourniquet," twisted tight with a stick, to stop the blood squirting from the artery; his leg was bound between two straight bits of wood; and his tummy was covered with a mixture of wool, oil, and flour, which suggested that with a little more roasting the patient would have made a good pie! I need scarcely add there was not much the matter with him except that he belonged to a patrol of Boy Scouts who were practising "first aid." In the same troop another patrol were cooking a very savoury Irish stew, mixing dough on a haversack (which, I think, is quite as good as my way of doing it inside my coat!), and baking bread in an oven made out of an old biscuit tin, and roasting "twists" made on stakes planted near the fire. (For "Tenderfoots," anxious for details as to how these things are done, I recommend a study of the chapter on camp cooking in _Scouting for Boys_.) The point about this cooking was that the food was being really well cooked, and fit for anyone to eat with enjoyment. In the same troop signallers were at work sending and receiving messages. And also one of their horsemen was there to act as mounted dispatch rider, with a smart pony which he was able to saddle and look after as well as to ride. Nearly every Scout in this troop was a First Class Scout, of an average age of thirteen. Two hundred yards from their little camp was another troop of younger Scouts, of about eleven years of age. All were busy cooking their teas at numerous little camp fires at the time when I saw them, and made a most picturesque scene. Then a third troop had its camp in a different spot, where three patrols of boys of about fifteen years of age were collected. Fine, strapping, long-limbed types of Britons. It was a pleasure to see them going "Scout pace" across the grass, and a still greater pleasure when I found that they were as good Scouts as they looked. Nearly all were First Class Scouts. I was invited to hand out to them the Efficiency Badges they had been winning. These included quite a number of First Class, Cyclists', Firemen's, Musicians', Electricians', Cooks', etc. I had just said a few words to the troop of my pleasure at seeing them so smart and so efficient, when the alarm was given that the school buildings were on fire. A few brief words of command were given by the Scoutmaster, and each patrol streaked off in a different direction at a great pace. We hurried to the scene of the outbreak, and had just time to see (in our mind's eye only) dense clouds of smoke with tongues of flame and showers of sparks bursting from the doomed building, while the windows were alive with terrified women and screaming children--that is what we were picturing--when out came a knot of Scouts running the fire-hose into position, and joining it up from one part of the building, while from another there came a second patrol trundling along the great giraffe-like fire-escape. Within four minutes of the alarm the leading fireman was up on the ladder directing the nozzle of the hose-pipe with a strong jet of water on the windows of the (supposed) burning chamber. It was all very smartly, quickly, and quietly carried out, and the patrols thoroughly deserved the Firemen's Badges which they had won. Denstone College, where I saw all this, is one of the great schools which have taken up scouting as a sport and training for their boys; and the results, according to the masters who act as Scoutmasters, are most satisfactory. * * * * * SCOUTS' GOOD TURNS. Recently, all in the one day, I came across three cases of Scouts doing their duty. One lady told me that when travelling in a crowded train she and her daughter were put into a carriage which was already crammed full of boys. She did not like it a bit at first, but she soon found the difference between "Scouts" and "boys." These were "Scouts," and they at once helped the ladies and their baggage into the carriage, and then made plenty of room for them by sitting on each other's knees, and kept order and behaved so nicely that she fell in love with all of them, and talked with them and found them "quite charming and gentlemanly." Another lady told me that some Scouts had asked leave to camp in her grounds, and as she has allowed boys to do this for some years past, she did not like to refuse them: at the same time she was not very glad to have them, because she had found it expensive and troublesome every year to have to get the camping-ground cleaned up and set right after they had gone. The day after the Scouts had finished their camp, she sent as usual some men to work on the camp-ground, when to her astonishment, they came back and said there was no work to be done there, the ground was all clean, rubbish and ashes removed, and turf replaced. And then she remembered that these were "Scouts," not ordinary boys, who had been camping there--and she will be glad to see them there again whenever they like to come! The weather this morning was beautifully hot and fine, but in the afternoon it suddenly changed to cold, windy, and steady rain. Numbers of ladies and children had gone out for a day on the beach or in the country. In one case a woman and her two children had to come back part of the way in an open boat, and then in a steam-launch, in their summer clothes, without umbrellas or waterproofs. A Scout who was there seemed to have foreseen bad weather, as he had two waterproof coats, and he gave up one and offered it to cover the children. "Well!" you would say, "that is easy enough, and he kept himself dry and snug in the other." No, he didn't, he put that on the woman, and went and did the best he could for himself on the lee side of the deck; he put a smile on and pretended that a cold trickle down the back is a good thing for the complexion; and that is what any other Scout would have done in the circumstances. * * * * * GALLANTRY OF BOY SCOUTS IN HELPING THE POLICE. On different occasions I have had the pleasure of issuing Silver Medals to Scouts for gallantry in saving life or assisting the police. Scoutmaster Crowther, of the Huddersfield Boy Scouts, went to the assistance of a police constable who was being violently assaulted by some roughs in a slum. Although he was knocked about himself in doing so, Crowther managed to help the officer, and, by blowing his whistle, to get more police on to the scene. The principal offenders were arrested, and ultimately got six months' imprisonment from the magistrate, who at the same time highly complimented Mr. Crowther on his plucky action. Scout P. L. G. Brown, of the 7th (All Saints) Southampton Troop, did much the same thing. He saw a police constable struggling with four violent roughs, and, although there was a hostile crowd round them, Brown remembered his duty and dashed in to help the officer. Although he got a kick on the knee, he was able to get hold of the policeman's whistle and to blow it, and in this way brought more police upon the scene, so that the four men were arrested and punished. Brown himself went away without giving his name or making any fuss about what he had done, but he was discovered and later on received the Silver Medal. Then, when I was reviewing the Gateshead Scouts, I heard of the case of two Boy Scouts being rewarded by the magistrate for their gallantry in assisting the police. The Scouts of Newton Abbot were at hand when a motor-car dashed into a cart, smashing it up and injuring the two occupants. The Scouts detained the car; and although the motorists endeavoured to drive off, they put their staves between the spokes of the wheels and hung on and prevented the car getting away until the police came up and took charge. It was splendid how these Scouts showed such pluck and readiness in helping the King's officers. They got knocked about in doing so, but what are a few bruises? They wore off in a few days; but the thing that won't wear off is the satisfaction that each one of those Scouts will feel for the rest of his life--namely, that he did his duty. * * * * * THE SCOUT OF LABRADOR. Dr. Wilfred Grenfell is an ideal type of peace Scout, and during his labours as a missionary in Labrador he has had many adventures. On one occasion he had to visit a sick man at a place two days' journey from where he lived, and he started off with his sledge and team of dogs, to cross a frozen arm of the sea, which would save him a long journey round by land. But it was in the month of April, when the sea ice was beginning to get treacherous and to break up. The distance across the ice was about seven miles, with an island about half-way. He reached the island all right, and was pushing on from there to the opposite mainland, when he found that the ice was becoming rotten and soft--what is called "sish"--that is, pounded ice formed from big slabs which have been ground together by the action of the sea. As he found himself sinking in this, together with his sledge, he slipped off his heavy oilskins and coat, and quickly got out his knife and cut the traces of his dog-team, winding the leader's trace round his wrist. In this way he was himself pulled along by the dogs plunging through the slush. The leading dog got on to a solid ice-floe, and Grenfell was gladly hauling himself up to him by the trace, when the dog slipped all his harness off, and his master was left, sinking among the other dogs in the "sish." Then he luckily caught the trace of another, and pulled himself along that till he managed to get on to the block of ice, on to which he helped the rest of the dogs. But it was quite a small block, which would soon break up, so he saw that the only chance was to struggle on through the "porridge-ice" till he could reach a bigger floe, which could serve as a raft for him. He did not, as some people might have done, give up all hope; he wasn't going to say die till he was dead. So he took off his gauntlets and moccasins and packed them on to the dogs' backs, then he secured their harness so that it could not slip off, and tied the traces round his wrists so that the team would drag him through; then he tried to start. But the dogs did not like facing the danger, and he had to push them off the block; even then they only struggled to get back, till a particularly favourite dog understanding him when he threw a bit of ice on to another "pan" or block? started, and so led the others to get to it. In this way, dragging their master after them, the dogs struggled from pan to pan, till at last they reached one larger than the rest, about ten feet by twelve in size. It was not real solid ice, but a block of powdered ice, which might fall to bits at any time. Still, it was the best they could get, and with the rising wind and current it soon floated with them on to more open water, and began to drift away from the shore and down the coast. So they had no choice but to make the best of a very poor substitute for a raft. The cold was intense, and poor Grenfell, like a clever Scout, at once thought out a plan for making himself a coat. His moccasins were long, soft boots made of sealskin reaching to the thigh, so he slit these up with his knife, and, by means of a bit of line, he made them into a kind of cape to put on his back. Hours passed, and they kept drifting out from the coast, and night was approaching. Then he saw that he must have more clothing, and also that he and the dogs must have some food the only thing to do was to sacrifice one of his beloved team. So he made a noose with one of the traces, and slipped it over a dog's neck, and tied it to his own foot; then, holding its head down in this way, he threw the dog on its back, and stabbed it to the heart. Two more were killed in the same way. Then he skinned them and stitched their hides together with thin strips of leather, and thus made himself a coat, with the fur inside. All the clothes he had had on till then were some old football things he had come across that morning in his house. A pair of football shorts and stockings of the Richmond Football Club (red, yellow, and black), and a flannel shirt and sweater, so he was practically in Boy Scout's kit rather than what you would expect a missionary-doctor to be wearing. But then, you see, he was quite as much a Scout as he was a doctor or missionary; and we understand from this story how, like a Scout, he was able to turn his hand to anything and invent for himself the different means for saving his life although he was all alone with his dogs on a small lump of rotten ice floating past the coast of Labrador. There was one little point in which, perhaps, a Boy Scout could have helped him had he been there. As darkness came on, he thought he would light up a flare, which would catch the attention of anyone on shore, so he frayed out a piece of rope and smeared it with the fat of the dead dogs, and was about to light it when he found that his matches had got wet, and in that damp air he could not get them dry. I wonder whether he thought of the Scout's dodge of drying them in his hair for a minute or two? [Illustration: Dr. Grenfell as he appeared on the ice-floe, with a cloak of dog-skins, and puttees made of flannel taken from a dog's traces. He used his shirt for a flag, and made a flagstaff of frozen dogs' legs.] In order to keep warm he used one of the dead dogs as a seat, with the other dogs hugged close round him for warmth. His feet being in thin moccasins, which easily got wet through, were freezing with cold till he thought of an idea for keeping them warm. He had seen the Laplanders put a lot of grass into their boots before pulling them on, and then filling up the legs with as much more grass as they could cram in. There was not much grass growing on his ice-floe, so Grenfell had to invent something to use in place of it; he cut from the dogs' traces some flannel with which they were lined to prevent chafing, and with this he stuffed the moccasins, and so made them warmer, and then bound the remainder round his knees as puttees. In this way he got sufficient warmth to enable him to sleep. Towards morning he awoke with the idea that he must make something in the way of a flag to attract the notice of people on shore, and to show them that there was someone in distress on the ice. The question was, how to make a flagstaff? I wonder whether a Boy Scout could have seen a way? Grenfell took the frozen legs of the three dead dogs, and bound them together with strips of raw hide, and thus manufactured a staff, on to which he then tied his shirt to act as a flag. It worked very well till the sun rose, and then the legs began to melt a little, and the flagstaff became a very wobbly one; and, as the Doctor describes it, "almost tied itself into knots." Like a true Scout, Grenfell never despaired; he kept thinking out different ways by which he might survive the danger. He thought of setting light to some unravelled rope by using a piece of ice to act as a burning glass. In this way he hoped to attract the attention of the people on shore by a smoke signal; but, while he was busy preparing it, he saw the distant sparkle of what looked like an oar from a boat, presently he saw it again, and soon he could see the boat itself. His flag had been seen by the fishermen, and they pushed out in their boat through the frozen ice till they got him and his faithful dogs all safely aboard. One man had seen him the night before just as it was getting dark, and had spread the news down the coast, so that all the time, though he did not know it, anxious eyes were watching him. The only difficulty was to get a boat through the mass of broken ice-floes and drifting ice, which covered the heaving surface of the sea between him and the shore, but pluck and strong arms did it. In the end his rescuers brought him safely ashore, where every man, woman and child in the settlement was on the beach to welcome him with cheers and--many of them--with tears of joy. Doctor Grenfell says that during the whole of this terrible experience he did not once feel fear. He felt that he would probably lie down and sleep his last sleep on that ice-floe; the thought did not disturb him very much. At the same time, he did feel something of that regret which comes to all people when dying, and that was the remembrance of how much time he had wasted (even he!) when he had life and opportunities for doing good for other people, and how he had let his opportunities slide by without doing so much as he might have done. So keep on doing good turns every minute whenever you can get a chance of doing them, and then when you are face to face with death, you will be able to say: "Well, I did my best to do my duty. I did not waste much time on other things." * * * * * A PLUCKY BOY SCOUT. It is not always in the field of action that Scouts can show their heroism; sometimes it is at home or in their private life, where their deeds are not so much seen. Here is a case: Patrol Leader Leonard Sanderson, of the 1st Jesmond Troop, met with a bad lift accident, and smashed his thigh. But even when in awful pain, and in the shock of the sudden accident, he made light of it for fear of worrying his parents. Then he was for many weeks in hospital, and had to undergo several operations, but he was always cheerful and patient. Many presents of fruit came to him, but, like a true Scout he shared them with the other patients. He made toys for the sick children, and helped the nurses to roll bandages. He never forgot his duty as a Scout, and proved himself a good example for others to follow. * * * * * A SCOUT WHO WAS A SCAMP. "The boy who stopped the runaway horse would never have done it if he had not been a Scout. He was formerly a first-class young scamp and always in some mischief." That is what the report says of him. But that is what happens when a lad becomes a Scout; he is no longer a fool-boy, who goes about yelling aimlessly and making himself a nuisance to everybody. Instead of that he smartens into a manly fellow, ready at any moment to give a helping hand to anybody who wants it, and without taking any reward for it, and without thinking how poor or rich, how old or young the person may be. I was talking once to a well-known nobleman, who told me that he broke his leg not long ago, and when it was getting right his doctor advised him to go and walk a little every day with two sticks to support him. He accordingly went to Hampstead Heath, and was waddling along quite comfortably, an inch at a time, when a patrol of Scouts came up, and the Leader saluted and said: "May we help you, sir? We could make a stretcher out of our coats and staves, and carry you." The Duke said that when he looked at the boys and thought of them trying to carry him--for he is not a small man--he nearly laughed aloud; but as it was he thanked them very much and told them how he was walking purposely to get his leg into working order. This kind intention, however, has given the Scouts a warm place in his heart. * * * * * TRACKING EXERCISE. When I am walking along a road or path, I generally do a little tracking every day, because it is only by constant practice that a fellow can learn tracking or can keep his eye in when he has learnt it. It is quite easy and simple to do, only Scouts often do not think of doing it. Here, for instance, is what I did one morning. There is nothing wonderful in it, but Scouts will understand all the better that such practice should be an everyday matter, and not merely attempted on some great occasion. It is bound to be a failure then if it has not been regularly gone in for before. My practice was on an ordinary country road, dry and hard, with a slight layer of dust in most places, up and down hill; between high hedges; no wind (wind, you know, soon flattens out tracks in dust and makes them look much older than they really are). At about eight o'clock in the morning, as I passed from one field to another, I crossed the main road at the point where it reached the top of a hill. I read some news on the ground, and this is what it said "_Mrs. Sharp is ill this morning; and Johnny Milne has been to the railway station to fetch some newspapers._" This was how I got at it. There were only two fresh tracks. One was of a boy walking and the other of a bicycle. The boy's footmarks showed a nailed boot, not big enough for a man, walking along the road which led to the school and to the railway station. It was Saturday, a whole holiday, so he could not be going to school; he would therefore be going to the station. Why to the station? Because at 7.33 the train came with the newspapers, and there were his tracks going back again, (_They occasionally overtrod the outgoing footprints._) One boy in the village, Johnny Milne, was employed by the shop to fetch the papers from the train. So if the train were punctual he would have passed this spot on his way back about twenty minutes later; that was at seven minutes to eight. [Illustration: "Mrs. Sharp is ill, and Johnny Milne has brought the newspapers from the station."] Now, the bicycle track showed that the machine was ridden up the hill (_the track zig-zagged along the road, whereas if it had been running downhill it would have gone pretty straight_), the rider getting very tired (more _zig-zag_) near the top. There the bicycle had stopped (_sharp turn and slither of the wheels in the sand_), and the rider had got off to rest. It was a woman (_small foot, no nail marks, small, sharp heel_). She had stood a short time (_footmarks on top of each other_), and had then remounted and ridden on. She had passed this spot between 7.15 and ten minutes to eight. (_The bicycle tracks had passed over Johnny Milne's outgoing track of 7:15, but his returning footmarks of ten minutes to eight overtrod the cycle tracks, so they had been made since it passed._) What lady would be cycling along this road at that hour of the morning? (_A rather stout lady, too, judging from the breadth of her foot and the fact that she had to rest on arriving at the top of the hill_.) The road led to a cottage where lived Mrs. Sharp, who was not very well. The lady must surely be Mrs. Clarke, the matronly district nurse on her bicycle going to see Mrs. Sharp and she was still there (_as there were no return wheel marks_). That is how a Scout can read news from the ground, and, though this morning's news was not important, it is always worth while to practise reading, because some day you will probably want to pick up some important information, and it is only everyday practice that will enable you to do it. FRIENDLINESS Law 4. A SCOUT IS A FRIEND TO ALL and a Brother to every other Scout, no matter to what social class the other belongs. _If a Scout meets another Scout, even though a stranger to him, he must speak to him and help him in any way that he can, either to carry out the duty he is then doing, or by giving him food, or, so far as possible, anything that he may be in want of. A Scout must never be a snob. A snob is one who looks down upon another because he's poorer, or who is poor and resents another because he is rich. A Scout accepts the other man as he finds him and makes the best of him-- "Kim," the boy scout, was called by the Indians "Little friend of all the world," and that is the name which every Scout should earn for himself._ The Arabs of the desert are some of the finest Scouts in the world, not only because they are brave and manly fellows who can shift for themselves, but also because they are gentlemen at heart, kind to strangers, and men of honour. When you come to an Arab encampment, he does not ask whether you are rich or lowly born. Once you are within the neighbourhood of his tent, he expects you to be his guest, and while you are with him he will do everything that he can to protect you from your enemies. These kindly people, who always live in tents, have a habit of using very long tent ropes for the support of their tents, and these stretch out some distance on to the plain around their encampment. This is done in order that any stranger passing near will find himself within the Arab's tent ropes--which means that he must come and be his guest. He expects you to stay with him for about five days, during which time he feeds you, houses you, and protects you, and he expects no kind of payment when you depart. One of his first acts when you come into his camp is to offer you water. This is partly in order that you may refresh yourself, but it is also a secret sign meaning that he will not betray you. It is considered bad form to decline hospitality offered in this way, and even if you are in a hurry you must suppress your own desire to get forward in order to be courteous to the man who wishes to be your host. The Arabs have a saying, "None but the base and ungrateful refuse generosity"; but this does not mean that he will take a reward for being kind to you. To offer a tip is to insult him, and I hope that Boy Scouts will take it in the same light. If you pitch your tent near that of an Arab, and become good friends with him, he will alter his tent-pegs so that they come within the line of your own and the tent ropes cross each other. This again is a secret sign which means that he and those who live in his tent are for ever friends of you and any who are living with you. Arabs are honourable fellows, and may be trusted to stick to such understanding. One point in which an Arab shows himself more of a gentleman than, say, the Germans in South-west Africa, is that he will never poison wells, even though he knows his enemy may use them. True comradeship does not take any account of what the other fellow's position in life may be. I remember that when I took a troop of Boy Scouts to Canada, they all worked in pairs during the whole of the trip, and one of these pairs consisted of two boys who were respectively the son of an Earl and the son of a sergeant in an infantry regiment. Yet, although they had been brought up on totally different lines, they were boys, they were Scouts, they were not snobs, and they were the best of pals. And we see very much the same thing at the Front to-day, where, in the ranks of every battalion, are to be found men of every class and standing-- "Cook's son, duke's son, son of a belted earl!" And so, too, between officers and men there is a splendid feeling of comradeship, each working for the other so far as he possibly can. And that is a result that the Germans cannot possibly arrive at, for the one reason that they are not gentlemen. I hope to see this spirit kept up and strengthened by the Scouts, and especially that rule which makes a Scout a friend to every other Scout, no matter what his class, creed, or country may be. I am certain that if this rule is carried out in full it will be a very great help after the war towards bringing real peace between the different nations, since the Boy Scouts in each will be true friends and comrades to those in the others. * * * * * DOCTORING THE NATIVES. A Scout ought to know a little about most injuries and diseases, and to be able to treat them. In uncivilised countries the natives all look on a white man as a born doctor, and they bring you cases of every kind to deal with. When I was in Kashmir, a lad was brought to me who had just fallen down a steep bank. He was in great pain, and his friends and relatives were already considering him as good as dead. On examination, I found no bones broken, but his right shoulder out of joint at the socket. So I told them to lay him flat on his back, and I began to take off my right shoe, or rather the grass sandal that I was wearing. Some of the bystanders, seeing me do this, said: "Oh! he is going to pray," and immediately began unfastening my other sandal for me. You see, these people take off their shoes when they go into church or to pray, just as we take off our hats. But I wasn't going to pray, and only took my right sandal off. Then I sat down alongside the patient, facing towards his head, my right leg against his right side, so that my heel came into the armpit of the injured shoulder, I got one of his friends to sit on the other side of him to hold him down; then catching tight hold of his wrist with both hands, I gave a long, steady, strong pull at his arm, using my heel as a lever, till the shoulder suddenly clicked into its place again. Such a nice feeling to me, just as if I had hooked a salmon! Then he fainted. His mother howled? and said I had made a nice mess of the job, and had killed him. But I grinned and put on my sandal, and told her that was all part of the show, and that I would now bring him to life quite sound and well, which I proceeded to do by sprinkling a little water over his face. He gradually came to his senses, and then found that his arm was practically all right. His own astonishment and theirs was very great, and within half an hour my tent was full of fruit and chickens and eggs as thank-offerings. But during the next three days all the sick, the maimed, and the blind were brought in from the country round for me to cure. You never saw such a lot. Men, women, and children with every conceivable ailment, including bad eyes, which I treated by bathing with warm weak tea. One poor chap had had half his face bitten off by a bear, losing his eye and the whole of his cheek, so that all his teeth were showing in a horrible grin--the more horrible because the wound had never been properly dressed. Then one enormously fat man asked me to do something for him. Now, what would you have done in such a case? I only had some lead lotion, some disinfectant, and a few mustard poultice leaves. So I gave him one of these mustard leaves, and told him if that wouldn't cure him I didn't know what would, and in saying that I was speaking the exact truth. I told him to wet it and put it on his "chest" when he went to bed. Next day he came with tears of gratitude and said I had done more for him in one night than all the doctors had done for him in years. He felt that he was already growing thinner. I moved my camp twenty miles off that day, as I thought it better to get away while I had such a good reputation, and, besides, they were beginning to bring in patients from all over the district, and I had nothing to cure them with. But that is the kind of thing you may expect when you are travelling, and you should learn while you can how to deal with the usual ailments, so that you can be of some help to the poor creatures when you come across them. * * * * * THE SWASTIKA. All the nations of the world have customs of their own, which bear a curious resemblance to each other. For instance, when a Zulu has to undertake the dangerous job of crawling up to a lion, he likes to dress himself in his war-paint before beginning. That same sort of idea is to be found in other parts of the world. Even in our own country, not one hundred years ago, our sailors, before going into action with an enemy, always liked to wash and shave themselves, tie their pigtails nattily, and put on their best neckerchiefs. And even now in Canada the Cree Indians, when they are hunting a bear, put on their best clothes and decorate themselves before tackling the danger. [Illustration: THE "SWASTIKA."] So you see we are all alike in some ways in different parts of the world. If you sneeze in Scotland people say: "God bless you." If you sneeze in Masailand (British East-Africa) a native will say: "Good health to you!" There are hundreds of these little customs which are used by people in different corners of the earth who have never had anything to do with each other. But perhaps the most wonderful of all is the sign of the "Swastika," which we Scouts use as our "Badge of Brotherhood." Nobody knows the exact history of where it came from, or what it means; but it is found in almost every part of the world, and is very, very old. Rudyard Kipling believes it was made by a man in ancient days, who put two twigs crossed on the ground and trod them down into the mud so as to leave a mark to act as a guide to others, like a Scout's ground-mark. But another story is this: Where the Atlantic Ocean now is, people in old days believed that there was a great land called Atlantis, which has since sunk under the sea. This land was watered by four great rivers, which ran across the whole in different directions--north, south, east, and west. This cross is meant for the four rivers, and is the crest of the Continent of Atlantis. But whatever the meaning of it was, the Swastika Cross is found in all parts of the world as an ancient mark. Thus, in Norway it appears on the sword-scabbard of the ancient Norsemen as a sign to bring good luck; also in Iceland, Germany, and France on old pottery. In the south it is found in West Africa, in Greece, and Egypt. In the west it is found in America, in Arizona, and Mexico, and South America. And in the east in India, Tibet, Japan, China, and Persia. Thus, it stands for Europe, Asia, Africa, and America--all the world; and it is, in each of them, considered to be a sign of friendliness and good wishes. That is how we come to use it in the Scouts, whose business is to do good turns and to help other people wherever we may be. When, therefore, we want to show particular goodwill to anyone, especially those who have done us a good turn, we give to them a "Swastika," or "Badge of Brotherhood," to wear. This makes them members of the brotherhood of Scouts, although they are not actual Scouts themselves; and when they show their badge to a Scout he will do all he can to help them in whatever part of the world they may be. * * * * * OUR BUTTONHOLE BADGE. I expect most Scouts have found, like I have done, that wherever you go in the streets, or in a strange town, or far out in the country, you come across a boy wearing a buttonhole badge. As you get nearer you see that it is the well-known three-pointed badge of the Scouts. You make the salute sign, shake hands with left hands, and there you are, in company with a friend and brother, who a minute before was a total stranger to you. * * * * * CHILIAN SCOUTS. Our World-roving Commissioner--for we have one who travels about to all countries now--was once in Chile, which, as you know, is a long, narrow strip of country in South America, three thousand miles long, and not one hundred miles wide, packed in between the Andes Mountains and the Pacific Ocean. The Boy Scouts of Chile are among the best in the world. They have done a lot of tramping-camps and other expeditions. Finally, their Government arranged a cruise for them on board a man-of-war, and they lived for over a week on the ship, about two hundred of them, learning swimming, boating, navigation, engine-room work; in fact, all the duties of Sea Scouts. These boys all had to pay their messing and other expenses, so it was only the richer ones that were able to go; but since then they have arranged to go another cruise, and each of the richer ones is going to take a poorer Scout with him as his guest, and will pay his expenses for him. That's what I like to see, and it tells me more than any other reports that the Chilian Scouts have got the right spirit in them. A lad from Brixham, in Devonshire, went out to take up some work in Chile. He was a Boy Scout, and continued while away to wear his buttonhole badge. One day, when he was out in the back parts of that out-of-the-way country, a Chilian boy came up to him, gave the Scout salute, and pointing to his badge, said: "You Boy Scout? Me Scout too!" and he took him home to tea, and looked after him, and thus they became good friends. So you see the use of being a Scout and of wearing your badge. Even in everyday life at home it is also a good thing to do, because you may often have a chance of doing a good turn to a stranger Boy Scout if he could only recognise that you were a scout. I suppose there is not a day passes without my coming across a Scout, in plain clothes, wearing his buttonhole badge and so I am able to spot him and to have a chat with him. Whereas, if he had not had his badge on, I should probably never have noticed him. Also, it is a sign to outsiders. People have got to know now how useful the Scouts are, and they are often anxious to get hold of one to help them in some difficulty. Well, if they see a boy coming along with the badge on, they know that he is a Scout, though not in uniform, and they are able to ask him to do them the good turn. So wear your buttonhole badge for the sake of other people. POLITENESS LAW 5. A SCOUT IS COURTEOUS. _A Scout should be polite to all--but especially to women and children, old people and invalids, cripples, etc. And he must not take any reward for being helpful or courteous._ Courteousness is much the same sort of thing as Chivalry, which is closely allied to Honour. Both were practised in the old days by the Knight's, who went about risking their lives in order to defend and help the weaker people, women and children, against bullies and marauders. Why did they do this? It did not bring them money, for it would be a disgrace to a Knight to accept any reward for doing a good turn. It only brought them danger of wounds or death. It was an adventure. They were good sportsmen and manly fellows. Their conscience told them that it was right for the strong and plucky man to protect those who were weaker than himself. They were not obliged to do it by the law of the land, but there was a stronger law which appealed to them--and that was their own sense of Honour which led them to be chivalrous men. Honour was the _spirit_ that moved them; Chivalry was the putting into practice what their Honour bade them do. The ordinary boy has no chivalry--at least, he has got it all right under the surface, only he is in the silly-ass stage, and he forgets it. If he sees a poor hunchback or a cripple he will often laugh or stare at him. He forgets that the other is an unfortunate, and has had the bad luck to be born that way. A healthy boy on seeing a deformed person ought to thank God that he is himself sound in body and able to enjoy life, and he should do what he can to make things pleasant for his less fortunate brother. That, is what a Scout would do, because he is chivalrous. * * * * * KNIGHT'S OATH ON INVESTITURE A.D. 506. Sir, you that desire to receive the Order of Knighthood, swear, before God, and by this Holy Book, that you shall not fight against the King, who now bestoweth the Order of Knighthood upon you; you shall also swear with all your force and power to maintain and defend all ladies, gentlewomen, widows, orphans, and distressed women; and you shall shun no adventure of your person in any way or war wherein you shall happen to be. Fourteen hundred years ago the old Knights of Britain used to be sworn to do their duty in these words. Their oath was much the same as the promise which the "young Knights" of the present time make when they become Boy Scouts, for they promise to serve God and the King, and to help others, especially women and children, and not to think of their own trouble or risk so long as they do a good turn to others needing help. The Knights, being mounted men, were called the "Chivalry," the old word for "Cavalry"--from the Latin "_cavallus_" and the French "_cheval_," meaning a horse. Then any noble act done by the Knights was said to be "Chivahous" or Knight-like. So the word "chivalry" now means doing things which the Knights of old did. It is chivalry to do one's duty to God and the King, to help women and children, and all people in distress; and to be plucky and brave in carrying out one's duty. That is why Boy Scouts are frequently being described in the papers as "chivalrous." I hope they will go on and continue to deserve the title. One great step in "Courteousness" is to be grateful when anybody does you a "good turn," and to tell them you are grateful by saying "Thank you." It is a little thing to do, but it is a great thing to the person who has done the kindness to feel that it was not thrown away. * * * * * A DIRTY GENTLEMAN. A bus drove by under my window. It was crowded with people, inside and out. On the outside every seat was filled, so much so that one woman had to stand. I saw men look round at her, one apparently annoyed because she accidentally jostled his newspaper, but none offered to give her his seat. They were most of them well-to-do men, such as go by the name of gentlemen so far as their dress and appearance went but when it came to the true test of a gentleman, that is, the feeling of chivalry and politeness to women, the only gentleman among them was a working boy, a lad of about fifteen, in dirty clothes, with dirty hands and face. When he saw a woman standing he at once left his seat and beckoned her into it. I hope that some of his so-called betters had the good sense to feel ashamed at being taught manners by a working boy. Perhaps he was a Scout. At any rate, he acted as a Scout would in the same circumstances. * * * * * WHAT IS A GENTLEMAN? Many people are inclined to think that the word "gentleman" means a man who was born rich, and that a boy brought up at expensive schools and colleges must therefore be a gentleman when he has grown up. But this does not always follow. A fellow who is lucky enough to have been brought up in that way has certainly better chances of being a gentleman than many a poor boy has; but at the same time a poor boy can be just as good a gentleman as a rich one. A gentleman is what the word says; he is a man, but a gentle man, not a rough, bullying, coarse customer, but a fellow who, though big and strong, can be kind and chivalrous and helpful to other people. As good a sample as any of a "gentleman" is the London policeman. He is at all times courteous and helpful to others, even to the extent of being ready to risk his life at any moment to save people in cases of accidents, or to protect them against rough handling, and he treats rich and poor, old and young, with equal attention and patience, and good humour. * * * * * SCOUTS OF THE DESERT. Several years ago I spent, some time with Arabs in North Africa, in Tunisia and Algeria, and I found them first-rate fellows, They were very fond of any kind of adventurous sport, and were hospitable and courteous. Numbers of them used to come out with their dogs to help me to find game, and after a long day's beating in the thorn bush and high grass, when we finished hunting, they used to shake hands and go off home, quite happy if I had had a good day, and not expecting or seeking for a tip or a reward as is so generally the case, I am sorry to say, in England. Men here seem to think that they ought to be paid for every blessed thing they do. The Arab chiefs, too, were kindly hosts, they gave me the best of food, generally a sort of Irish stew of chickens and rice, and made me comfortable in their own tents at night under their blankets. They are very clean people, very brave, very courteous and very honourable. So they are true Scouts of the Desert. They have a number of little camp customs which Scouts ought to know--and many of them are like those practised by scouts. Arabs are always very strict in saluting each other. The custom of saluting came, as you know, from the old times, when everybody carried weapons, and the act of raising the right hand on meeting another man was meant to show that you had not got a weapon in that hand, and were therefore a friend. It is exactly the same to this day with the Zulus and other South African tribes, who carry clubs and assegais; on meeting each other they pass their weapons into the left hand, and raise their right to show that it is empty, and that therefore they don't mean to fight you. So it is, too, with the Arabs. If a horseman meets a man on foot, the horseman salutes first, because he is in the more powerful position, and it is only fair that the man on foot should therefore have his weapon ready till he knows that the mounted man is friendly. In the same way, if a man is sitting down and another walks up to him, the man who is walking is in the better position for attacking, so he salutes first to show that he is friendly. It is very bad form to pitch your tent close to the water supply of the camp, because it looks as if you were taking possession of the spring, and that anyone else wanting to use it would have to get your permission or be liable to be attacked by you when getting his water. So an Arab always pitches his tent at some little distance away from the spring or well, in order to show that it is free to all. When an Arab comes to a strange camp he rides up to the largest tent and dismounts., and walks straight to the fire around which the inhabitants are sitting. He then says in a loud voice: "Peace be with you." All those sitting round the fire get up and reply: "And with you, peace." KINDNESS TO ANIMALS Law 6. A SCOUT IS A FRIEND TO ANIMALS. _He should save them, so far as possible, from pain, and should not kill any animal unnecessarily, even if it is only a fly, for it is one of God's creatures. Killing an animal for food, or an animal which is harmful, is allowable. It is a curious thing that animals and children both seem to recognise a good man when they meet him, and are at once friendly with him; and I have always found that the bravest men are in their turn kind to them. You must have noticed how our soldiers at the Front and our sailors in the Fleet all seem to have their pet animals and mascots, and when I was in France I noticed on many occasions our men playing with the little French children among their ruined homes close up to the firing line. They were all the best of friends: although they knew scarcely a word of each other's language. In the same way as a Knight or a Boy Scout is chivalrous to weaker folk, so he is chivalrous also to animals. Animals are weaker folk than ourselves in the matter of mind and understanding, but they can be very affectionate and faithful where they have learnt that the human being, though strong _enough to_ hurt, them, is kind and gentle. They are quick to show that they appreciate such kindness. You know how your own dog half-curls himself round Wagging his tail and grinning with pleasure when he sees you; and also how your horse nuzzles you all over to find the sugar that he knows you are going to give him. So give animals all the kindness you can, and make their lives happy. Many boys are inclined to be cruel simply because they don't think--they are not yet manly enough--they are, as I said before, in the silly-ass stage. But a Scout who is manly and chivalrous towards people will at all times be the same towards animals. It is wonderful what pleasure you can get out of it in return, whether you train your dog to obey your slightest sign, or whether you tame a robin to be your friend. The other day I came across a proprietor of a garage who showed himself to be a good and kindly man because he had supplied the Scout troop of the town with a loft to use as a club-room. But he proved to me that he was a good man by taking me into his sitting-room and showing me his tame canary, which did every kind of trick at his command, and sang to him, answered his whistle, and came at his call and kissed him. Apart from the interest of training an animal in confinement, there is all the fun and adventure to be got out of stalking and watching animals and birds in the wild and learning their ways and customs. The more you do this, and the more you understand about how they are made and how they do their various works, the better you will understand the wonders of Nature and of the Creator. * * * * * THE RIGHT WAY TO GO BIRDS'-NESTING. A man who studies birds is called an ornithologist. Mark Twain, the amusing yet kind-hearted American writer, says: "There are fellows who write books about birds and love them so much that they'll go hungry and tired to find a new kind of bird--and kill it. "They are called 'ornithologers.' "I could have been an 'ornithologer' myself, because I always loved birds and creatures. And I started out to learn how to be one. I saw a bird sitting on a dead limb of a high tree, singing away with his head tilted back and his mouth open--and, before I thought, I fired my gun at him; his song stopped all suddenly, and he fell from the branch, limp like a rag, and I ran and picked him up--and he was dead. His body was warm in my hand, and his head rolled about this way and that, like as if his neck was broke, and there was a white skin over his eyes, and one drop of red blood sparkled on the side of his head-and-laws! I couldn't see nothing for the tears." "I haven't ever murdered no creature since then that warn't doing me no harm--and I ain't agoing to neither." A good Scout is generally a good "ornithologer," as Mark Twain calls him. That is to say, he likes stalking birds and watching all that they do. He discovers, by watching them, where and how they build their nests. He does not, like the ordinary boy, want to go and rob them of their eggs, but he likes to watch how they hatch out their young and teach them to feed themselves and to fly. He gets to know every species of bird by its call and by its way of flying; and he knows which birds remain all the year round and which only come at certain seasons; and what kind of food they like best, and how they change their plumage, what sort of nests they build, where they build them, and what the eggs are like. A good many birds are almost dying out in Great Britain, because so many boys bag all their eggs when they find their nests. Birds'-nesting is very like big-game shooting--you look out in places that, as a hunter, you know are likely haunts of the birds you want; you watch the birds fly in and out and you find the nest. But you do not then go and destroy the nest and take all the eggs. If you are actually a collector, take one egg and leave the rest, and, above all, don't pull the nest about, otherwise the parent birds will desert it, and all those eggs, which might have developed into jolly young birds will be wasted. Far better than taking the eggs is to take a photograph, or to make a sketch of the hen sitting on her nest, or to make a collection of pictures of the different kinds of nests built by the different kinds of birds. Aberdeen, in Scotland, is supposed to be specially well off for skylarks for the following reason: A few years ago there came a very severe gale and snow-storm late in March, and all the high ground inland was so buried under snow and ice that the birds were all driven to the Lower land near the coast. The fields by the seashore were covered with them. Numbers of people went out to catch them with birdlime, nets, snares, and guns. Large numbers were taken alive to be 'sent to market' in London and other towns. One gentleman found a man selling a big cage full of them. They were crowded up to a fearful extent, and all fluttering with terror at their imprisonment, struggling over each other in their frantic desire to escape. He felt so sorry for them that he bought the whole lot, and took them to his warehouse, where he was able to give them plenty of room and food and water. Then he offered to buy all the larks that were being captured for the market at market prices. In this way he received over a thousand; and these he put in a big room, where they had comparative freedom and plenty of food. It is said that the noise of their singing in the morning was almost deafening, and crowds of birds used to gather over the house to hear them. At last the bad weather passed off, the sun shone out again, and the fields became green and bright, and then the kind man who had housed the birds opened the windows of the room and all the birds flew out in a happy crowd, chirping and singing as they mounted into the bright, warm air, or fluttered off to the adjoining fields and woods. And there they built their nests and hatched out their young, so that to-day the song of the lark is to be heard everywhere round Aberdeen. * * * * * BIRDS' NESTS. One January I went "bird's-nesting" with a party of Scout-masters. It seems an odd time of year to do that; but we really went to see how they manage to persuade birds to come and make their nests in the Bird Sanctuary, near Brentford, just outside London. We went into the big wood there, and soon found ourselves in the presence of birds, for everywhere one could hear the piping, trilling, and whistling of unseen warblers, and every now and then one of them would flit across our path. Then, on the side of almost every tree, we noticed a small box, entirely closed up except for a small hole in the front. These were the "nesting-boxes," and every spring the birds come and make their nests in these boxes, and bring up their families. The consequence is that the place is now alive with singing birds. The son of Mr. Mark Webb, the manager of the Sanctuary, is in his teens, but he knows everything about the birds that come there and their ways, and he also knows all the different kinds of plants and trees that grow in the wood. He is a very complete stalker-Scout, and evidently gets a lot of fun and satisfaction out of watching the birds and their doings. Well, almost any Scout can do the same, and my advice to you is to make a nesting-box or two as soon as you can, and put them up on trees. Then, at the proper time, you may have the satisfaction of seeing some rare kind of bird coming to your box and raising a family there. The box should be eight to ten inches high, by six wide and deep, and the top preferably sloping to run any rain off. [Illustration: A NESTING-BOX FOR BIRDS.] The door is a small round or pear-shaped hole near the top of the box, so that there is plenty of room for the nest below it. A little ledge for the birds, and especially the young ones, to rest upon, is a good thing to have on the front of the box. If possible, paint your box roughly with dabs of green and brown to make it match the tree stem and leaves, and put on it the name of your patrol and troop if you like. Then fix it to a tree trunk about six feet above the ground, where it is safe from rats or snakes, and on the side of the tree farthest from the path, if there be one near, so that the birds will not be frightened by passers-by. If it is on the sunny side, so much the better. Birds will build in almost anything which offers them safety and shelter; an old kettle, for instance, or an old tin pot is a favourite site for a nest. If you scatter a few crumbs or grains of corn about your box every day at first, the birds will become accustomed to it, and will soon adopt it as their home. Any Scout who has not a tree of his own to hang his box on can probably get leave to put it up, if he asks nicely, in some neighbour's wood or garden, or in a park, and can then visit it from time to time to see how it is getting on. Most nesting-boxes have their roof, or front, on hinges, or made so that it can slide off; but it does not do to examine the nest when once it is made, or the old birds will desert it. * * * * * BIRD MIGRATION. The movements of birds as they change their quarters still puzzle the naturalists. It is marvellous how they seem to like travelling, and no one can understand why they take certain paths through the air when they are doing it. For instance, the black pool warbler, in America, spends its summer in Alaska, and goes down to South America for the winter. It takes the straightest course it can from Alaska to Brazil, flying over land and sea--and a wide sea, too, is the Gulf of Mexico. But the cliff swallow, which also spends the winter in Brazil and the summer in North Canada, takes quite a different route, and goes an extra 2000 miles in order to avoid going over the sea, and follows the land all round by Panama, Nicaragua, Honduras, Guatemala, Mexico, and so through the United States. The distances which birds cover when "migrating" are enormous. Some American plovers are known to travel for 8000 miles, one part of the journey being 2500 miles without resting as they pass over the sea. The arctic tern goes even farther, it nests near the North Pole, and then makes its way down to near the South Pole, a journey of 11,000 miles. Perhaps you wonder how we know that the birds travel these long distances. Well, a good many naturalists and stalkers catch birds when young or tired and mark them by putting a small ring round their leg with a number on it. Then other naturalists keep a look out in other parts of the world, and when they kill or find a bird with such a number on it they report it. Aberdeen University marked a large number of birds in this way--with a tiny aluminium ring round the bird's leg, with the words "Aberdeen University" and a number on it. A wild duck which they had marked in Scotland was caught in a net the same year in Holland. Of five lapwings marked in Aberdeenshire, four were shot in Ireland the same year, and one in Portugal, 1250 miles away. A song-thrush was also shot in Portugal, which had been marked in Scotland the same year. A young guillemot was taken from its nest in Aberdeenshire and marked, and less than five months afterwards it was shot in Sweden. So, you see, it is interesting to watch in this way what the birds do in the travelling line. Scouts can help in keeping a look out, and if ever they capture or hear of a bird marked with a ring, they should report it to Professor A. Thomson, The University, Aberdeen. They should state the number on the ring, the kind of bird, where found, and the date on which it was found. * * * * * STUDYING ANIMALS. The boar is certainly the bravest of all animals: he is the real "King of the Jungle," and the other animals all know it. If you watch a drinking-pool in the jungle at night, you will see the animals that come to it all creeping down nervously, looking out in every direction for hidden enemies. But when the boar comes he simply swaggers down, with his great head and shiny tusks swinging from side to side; he cares for nobody, but everybody cares for him; even a tiger drinking at the pool will give a snarl and sneak quickly out of sight. I have often lain out on moonlight nights to watch the animals, especially wild boars, in the jungle, and it is just as good fun as merely going after them to kill them. And I have caught and kept a young wild boar and a young panther, and found them most amusing and interesting little beggars. The boar used to live in my garden, and he never became really tame, though I got him as a baby. He would come to me when I called him--but very warily; he would never come to a stranger, and a native he would "go for," and try to cut him with his little tusks. He used to practise the use of his tusks while turning at full speed round an old tree stump in the garden, and he would gallop at this and round it in a figure of eight continuously for over five minutes at a time, and then fling himself down on his side, panting with his exertions. My panther was also a beautiful and delightfully playful beast, and used to go about with me like a dog; but he was very uncertain in his dealings with strangers. I think one gets to know more about animals and to understand them better by keeping them as pets first, and then going and watching them in their wild, natural life. But before going to study big game in the jungles, everybody must study all animals, wild and tame, at home. It would be a very good thing if every Scout kept some kind of animal, such as a pony or a dog, birds or rabbits, or even live butterflies. Every Boy Scout ought to know all about the tame animals which he sees every day. You ought to know all about grooming feeding, and watering a horse, about putting him into harness or taking him out of harness, and putting him in the stable, and know when he is going lame and should not therefore be worked. * * * * * CHIVALRY TO A SHEEP A lady was walking on the Sussex Downs with her old father, who was an invalid. Suddenly, she saw below her a number of sheep penned in, as they often are, for the night. Two large dogs had got among them, and the bodies of two dead sheep told of the mischief already done, while the other frightened sheep were huddled together, waiting for their turn to be attacked. The lady did not know what to do; she did not like to leave her invalid father alone while she went down, and it was far too steep a descent for the latter to attempt. Just then, round the corner came five Scouts, quite small, the eldest being only thirteen years old. They soon took in the situation and advanced to the fray. When the dogs saw them, they left the sheep and rushed, barking, at them, and the Scouts fled. But only for a minute! A council of war was held, and again they advanced, poles in hand, and this time succeeded in driving off the dogs. The last the lady saw was the plucky little patrol kneeling, with their coats off, round a poor sheep on the ground. After that, she left, feeling the sheep was in good hands. In a few moments the sheep revived, its temples were laved with water, some of which it also drank and enjoyed. Still, it was beyond standing alone, and what was to be done next? A stretcher was made with the poles and coats, and then came the difficulty of getting the heavy body on to the stretcher. At last this difficulty was overcome, and the procession started over the rough field to the farm, two miles off. At last the farm was reached, and the Scouts, after helping the farmer render further, and perhaps more useful, first-aid, started on their journey homeward. This is an absolutely true story. What would have happened twenty years ago had five town boys seen those dogs at work destroying sheep? They might perhaps have run away, possibly to seek help, but I am none too sure that they would not have looked on and rather enjoyed it, merely thinking what a good story they would have to tell their comrades on their return home. Scouting has not only taught boys what to do in an emergency, but it has taught, and is teaching, our small boys the meaning of love and kindness to other human beings and also to animals. * * * * * LORD NELSON AT A BULL FIGHT. The following is what Lord Nelson wrote about a bull fight which he went to see in Spain: "The amphitheatre will hold 16,000 people, and some 12,000 were present. Ten bulls were selected, and one brought out at a time. Three cavaliers on horseback and foot men with flags were the combatants. We had what is called a fine 'feast,' for five horses were killed and two men very much hurt; had they been killed it would have been quite complete. "We felt for the bulls and the horses, and I own it would not have displeased me to have seen some of the dons (Spaniards) tossed by the enraged animals. "How women can even sit out, much less applaud, such sights is astonishing. It even turned us sick, and we could hardly go through it; the dead, mangled horses and the bulls covered with blood were too much. We have seen one bull feast, and agree that nothing shall ever tempt us to see another-" This is what Nelson, the hero of many a grimly fought battle, has written, and it shows how even a man accustomed to the sight of blood and death can be horrified and disgusted at it when it is done as a form of sport and at the cost of pain to dumb animals. Scouts should always remember this in dealing with animals, and have the same feeling which that prince of sea scouts, Nelson, had. * * * * * A GOOD YOUNG SCOUT. I met a young Patrol-leader going along in a hurry, evidently on duty. So I asked him where he was off to, and he replied that he was going to call his patrol together--there are only three in it at present--and to get three more Tenderfoots to join it at once, as they had serious work on hand. I then found out from his father that the serious work was this: The patrol had come across a lot of boys torturing some frogs by blowing them out with straws. The Scouts were not strong enough to stop them, but they went to the police constable, and asked if they might take the law into their own hands and "go for" these boys. The policeman consented, and now they were going to raise their patrol to full strength in order to tackle the torturers, and put a stop to the cruelty to the frogs. I heard afterwards that they were successful. OBEDIENCE Law 7. A SCOUT OBEYS ORDERS of his parents, Patrol-leader, or Scoutmaster without question. Even _if he gets an order which he does not like, a Scout must do_ AS _soldiers_ AND SAILORS DO, _or_ AS _he would do if he got it _FROM _his_ CAPTAIN _in a football match--he must carry it out all the same, because it is his duty; after he has done it he can come and state any reasons against it: but he must carry out the order at once. That is discipline_. * * * * * PLAY THE GAME. Suppose you were playing outside forward in a football match, and you were on the ball with a good opening for a run before you, when you suddenly heard your captain shout "Centre!" What would you do? Go on with the ball, or pass it to a centre player? You would, of course, obey the captain's order and pass it. Why? Because you know that if every fellow played the game for his own fun and glory, his side would never win--the team would be all over the place. To prevent this, each player has got his certain allotted place in the field, and the captain, who is best placed for seeing how the game is going on, is able to give directions that will help his side to win. Of course, the success depends on every player doing his best to carry out his captain's orders efficiently and well. It is not only in football or hockey that this system brings success, but in every game of life. We see it just now on a very big scale at the Front--in the great game of war--where men obey their captains' orders not only when it is inconvenient to them to do so, but often when it means danger and death to them. But in doing it they well know that, though they are sacrificing themselves, they are helping their side to win; and that is the right, spirit in which to play the game of life. Therefore, even in small things, get yourself into the habit, of obeying orders whether or not you like doing it. If you can thus make a practice of it in small everyday matters like obeying your parents at home, or your Patrol-leader when scouting, obedience will come quite natural to you in the bigger duties of life, and you will then be looked upon by both your comrades and your officers as a really valuable man--one who can be trusted to play in his place and to play the game in obedience to the rules and to his captain, not for his own glorification but in order that his side may win. * * * * * BRITISH DISCIPLINE. When Gibraltar was being besieged a hundred and thirty years ago by the French and Spaniards on land and sea, the British Troops holding the place stuck it out valiantly for three long years, and were in the end relieved by the Fleet from home. But though there were many who wanted to give in and were dead sick of the whole thing, General Elliott, the commander of the garrison, showed such dogged determination, and insisted on such strict discipline, that he held the garrison together. His measures for defence were so successful that every man realised that the real road to safety and success was strict obedience to his orders. In fact, it was a case where obedience won the day. And they loved and admired the old general, too, for his pluck, his humanity, and his sense of humour. On one occasion a man ventured to disobey an order that was given to him, and when he was brought before the commander the General said that if a man could disobey an order at such a critical time he could not be in his right mind, he must be mad. Therefore he ordered that the usual treatment accorded to a lunatic should be applied to the offender. His head was to be shaved, he was to be blistered and bled, and kept in a padded cell on a light diet of bread and water--and also be prayed for in church. Well, the General was quite right. If a man cannot obey orders when there is danger to all he must be mad. But it is difficult for a man to be obedient at such a time if he has never learnt to be obedient in ordinary times, and that is why discipline is so strongly kept up in both the Army and Navy in peace time. A man is taught to obey even the smallest order most carefully and without hesitation, until it becomes such a habit with him that when an order is given him, a big or dangerous one, he carries it out, at once without any question. And, when everybody can be trusted to obey orders, it is an easy thing for the commander to manoeuvre his troops and conduct the battle with some chance of success. You remember the story which I told you in _Scouting for Boys_ about the ship _Birkenhead_, on board of which discipline and obedience were so splendidly shown by the soldiers. The ship was carrying about 630 soldiers, with their families, and 130 seamen. Near the Cape of Good Hope one night she ran on to some rocks, and began to break up. The soldiers were at once paraded on deck half-dressed as they were, just out of their hammocks. Some were told off to get out the boats and to put the women and children into them, and others were told off to get the horses up out of the hold, and to lower them overboard into the sea, in order that they might have a chance of swimming ashore. When this had all been done, it was found that there were not enough boats to take everybody, and so the men were ordered to remain in their ranks on the deck, while the women and children, with a few men to row them, moved off from the sinking ship. The boats had not gone far when the ship broke into half and began to go down. The captain shouted to the men to jump overboard and save themselves, but the Colonel, Colonel Seaton, interrupting the captain ordered the men to stand where they were, and to keep their ranks, for he saw that if they swam to the boats and tried to get in they would probably sink them too. So the men kept their ranks, and as the ship rolled over and sank, they gave a cheer and went down with her. Out of the whole 760 on board only 192 were saved, but even these would probably have been lost had it not been for the discipline and self-sacrifice of the others in obeying the order to keep their ranks and not to try to get into the boats. So you see the value of discipline in a difficult crisis or moment of danger. The great Duke of Wellington, who was Commander-in-Chief of the British Army, when describing this heroic act on the _Birkenhead_, praised very highly the discipline of the men--he did not praise their bravery. It was brave of them, but he considered that all Britons are naturally brave--he expected bravery of them. But discipline is another thing; it has to be learnt. In battle or in a big danger a brave man may be very useful, but if he does pretty much as he pleases he is not half so valuable as the man who, besides being brave, has also learnt, to obey every order at once. Watch firemen at work. They are all brave enough; they would all like to be at the top of the ladder fighting the flames, but their discipline makes them work at their different jobs, each playing in his place, obeying orders, and doing his share in order that the fire may be put out, not that he should win special glory or excitement for himself. Even in the streets there is discipline. The policeman regulates the traffic so that all vehicles moving in one direction keep to one side of the road, and thus allow the traffic in the opposite direction to keep moving along the other side. But if one 'bus-driver did not feel inclined to obey orders, but dashed about in his own way, not caring to which side of the road he went so long as he went ahead, there would be accidents and delay in no time, and the whole traffic would be upset. If you are in business with a large number of others, it is useful for the good of the whole that you obey the orders which you receive from those who are in authority over you. If the seniors can be sure that their assistants will carry out their orders, they can carry on the business properly. Discipline is necessary everywhere, but the thing is to learn while you are young to carry it out in small things, so that you would be able to do so when it comes to your turn to do it in a great difficulty or danger. In order to do this you have to be able to command yourself in the first place. The soldier does not go into a battle because he likes it. It is a dangerous place, and he feels inclined to run away; but he commands himself, and says "I must go whether I like it or not, because it is my duty." When he gets his orders from his officers to attack the enemy, he would probably be more anxious still to go in the opposite direction, but he commands himself and says: "I must obey the orders of my officers." And the officers obey the orders of the general, and so the whole force moves everywhere to the attack simply from a spirit of discipline, each man making himself do his proper share, so that although he may lose his life, yet his side may win the battle. So it will be with you every day. You will have your duty to do, when often you would much rather do your pleasure, or play some games; but you have to command yourself and order yourself to do your duty in the first place, and amuse yourself afterwards. When you succeed in doing this, and in always obeying the orders of your officer readily and cheerily, in small things as well as in great things, you will soon find that it becomes a habit with you and not a trouble, so that when the time comes for you to carry out some difficult and dangerous order you will be able to do it at once, without any hesitation and with complete success for the good of your side--that is, for the good of your business, your employer, or of your Country, without thinking of the difficulty or danger to yourself. With a Scout, your "_Duty_" is to do a good turn to somebody every day. Your "_Discipline_" makes you command yourself to carry this out, even though it may be irksome or dangerous, and though nobody is there to see you do it. You do it because it is your duty and you are trusted, on your honour, to do it. * * * * * A DISOBEDIENT SCOUT. I once had a brave scout in my force in the South African War. He was a brave man and an active scout, but he was not good at obeying orders, and in the end this cost him his life and did harm to our plans. We had news of a force of the enemy which did not know of our presence in that part of the country. So we hid ourselves, meaning to surprise and capture them when they came along. The orders were that not a sound was to be made and not a man _was_ to show himself, and these orders were faithfully carried out--except by this one scout. He thought he knew better than others, and he slipped away unseen to go and look out for the enemy's approach. Presently he spied a hostile scout and fired at him; the enemy's scout returned his fire, and after a short duel both of them fell mortally wounded. But the noise of their shooting gave the alarm to the enemy's force; more came upon the spot, and, finding a British scout there, they naturally guessed that there must be more in the neighbourhood, so they took all precautions, sent out scouts in all directions, and then, coming on our tracks, at last discovered our hiding-place, and gave warning to their own side, who were then able to make their escape. If my scout had only learnt, when a boy, how to obey orders, it might have made a great difference that day to him, to us--and to the enemy. * * * * * SCOUT TEXT. Here is a text which will help Scouts to discipline themselves: CHEW GUM IF YOUR JAWS WANT EXERCISE. That was the advice given by a "self-made merchant to his son." He meant, don't exercise your jaws by talking if you have nothing important to say don't talk for the mere sake of talking; and, above all, don't argue when you get an order. Boys, you know, are rather fond of asking endless silly questions. Before speaking you should think first whether what you are going to say is really necessary or not, and then don't waste words or other people's attention if it is not. If you _must_ keep your jaw wagging, our American friend says "chew gum." * * * * * THE SILENT KING OF ASHANTI. In the expedition to Ashanti, on the Gold Coast, West Africa, when we captured the King, Prempeh, he was carrying in his mouth a kind of nut which looked like big, fat cigar. We found that he did this to prevent himself talking too much. If he felt inclined to make some meaningless remark, or in the heat of an argument to let out a hasty opinion, he could not do so without first having to take this impediment out of his mouth, and that gave him time to think twice about what he was going to say. I often think it would be a good thing if every nasty-tempered fellow had to carry such a nut in his mouth, so that when he wanted suddenly to let out a volley of abuse it would give him time to think and stop it. * * * * * SHOUTING SCOUTS AT WIMBLEDON. I heard of a lady who, when riding on Wimbledon Common, came across a party of Boy Scouts. She discovered their whereabouts by the immense amount of jabbering that was going on; so, being the wife of an officer, and knowing a good deal about scouting, she rode up to the Scouts, and told them just what I should have told them, that unless you practise keeping quiet at all times, you will forget to do so on some important occasion, and so will give yourselves away. Scouts should always talk low and quietly, and also should always move quietly and lightly. Remember on a still day or in the night a heavy, thumping footfall can be heard a long way off, even in open country, and very much more so in a street or in a house. So practise always treading lightly and silently, and you will soon gain the Scouts' habit of moving unheard. I have heard from an officer at the Front, who regrets that two old Scouts whom he had with him have been killed or wounded. He found that ordinary soldiers would not move quietly at night, and so were useless to him. He has now got an ex-burglar as the next best thing to an ex-Boy Scout! CHEERFULNESS Law 8. A SCOUT SMILES AND WHISTLES UNDER ALL DIFFICULTIES. _When he gets an order, he should obey it cheerily and readily, not in a slow_, hang-dog _sort of way. Scouts never grouse at hardships nor whine at each other, nor_ swear _when put out, but go on whistling and smiling. When you just miss a train, or someone treads on your favourite corn--not that Scouts should have such things as corns--or in any annoying circumstances, you should force yourself to smile at once, and then whistle a tune, and you will be all right. The punishment for swearing or using bad language is for each offence, a_ mug of _cold water to be poured down the offender's _sleeve by the other Scouts. It was the punishment invented by the old British scout, Captain John Smith, three hundred years ago_. When I was encamped with my troop of Scouts at Humshaugh, Northumberland, a gentleman living in the neighbourhood invited us to come and visit the castle in which he lived. It was a beautiful old tower left much in the state in which it was when it formed one of the Border defences against Scotland. On the top was the fighting platform from which the archers fired their bolts and arrows, and the gunners fired their culverins. On the storey below were the rooms in which the family lived, and below these again were the guardrooms of the men-at-arms. On the ground-floor was the cattle stable into which the herds were driven for security when the enemy were around. The portcullis which closed the gateway was still in existence, hauled up and down by means of ropes over pulleys of which the levers were worked on the floor above. In later and more peaceful times, that is in the reign of James I, a house was built on to the tower to give more room to the inhabitants. In the hall of this house was a noble fireplace above which there was an elaborate overmantel of carved oak illustrating the seven Christian virtues. There were little statues representing Fortitude, Benevolence, Faith, etc., etc., all the qualities which a good Christian should possess and carry into practice. But I felt, after looking at them all, that there was still one virtue missing, and I suggested to the boys that you might carry out all these seven good qualities of a Christian without doing it to the best effect. You might carry it out as an order to be kind, to be helpful, to be chivalrous, and so on, but if you only did it because it was an order, and therefore did it grumpily, half its value was lost. The important point is that when you know what is the right thing to do, you should jump to it and do it cheerily with a smile. Therefore I thought that we Scouts might add one more to these seven Christian virtues--namely Cheerfulness. Then there is another good reason for being cheerful. Have you ever noticed as you walk along the street how very few people look really happy? They are going along often with downcast eyes, and nearly always with dejected, serious countenances; if one comes along who looks at you smilingly it is a great relief, and makes you feel a bit happier yourself. And _there_ is a reason why a Scout should go about with a smile on, because it makes other people happy. You may not always feel cheerful yourself, but you should not show this, as it will make other people feel glum, too. If you make yourself look cheerful, you will gradually find that you are becoming brighter. If you are troubled or anxious, or in pain, force yourself to smile. It will be difficult at first; still, force yourself to do it, and you will find to your surprise that your trouble is not so great as you thought it was. I have known men in action getting very anxious when great danger overshadowed them. But if one began to laugh and to talk cheerily, or to whistle, the cloud passed by and everybody bucked up and was ready to face the situation. That is what makes our men so formidable in the war just now. In spite of heavy losses, in spite of overwhelming attacks against them, they have always kept up their spirits and therefore their pluck. It has often been the secret of their being able to hold their own, and it will be the secret of their coming out victorious in the end. Remember this--and I have found it come true in hundreds of different kinds of cases: "A difficulty ceases to be a difficulty directly you smile at it and tackle it." * * * * * THE SCOUT'S SMILE. During one of my visits to Birmingham, I saw a Rally of the local Scouts. One thing that struck me about them, besides their good work, was their cheerfulness. The outside of their programme had printed upon it portraits of eight of their smartest Scouts, and each one of these has a big grin on. Well, that is what I like to see; fellows who can work, and work cheerily. It is just what our men are doing at the Front. I saw a letter the other day from an officer describing how the men lived a miserable existence crouching in the trenches, always wet and cold and muddy, being shot at and shelled all the time, but they welcomed the shells as if they were friends, giving them the nicknames of Jack Johnsons, Black Marias, Woolly Bears, etc. He says of the men: "If I were asked what struck me most, I would say that it was the marvellous cheerfulness of the men living in such awful circumstances. Every one to a man seemed happy. They are always ready for a joke, and they see fun in everything." And that is why we shall succeed in this war, because our men see the bright side of it, and take things cheerfully and hopefully, even in the worst circumstances. It is also the way to succeed in peace time when doing work or suffering hardships or disappointments. * * * * * FIGHTING FROM A CHAIR. [Illustration: KEEP YOUR EYE ON THE DOG.] One bit of advice I gave to the Birmingham Scouts was that, if ever you run a race with a dog, keep your eye on the dog, and don't look about at other things. I myself was an example of "how not to do it," for I had had a race with my dog--I was running in shorts--and he saw me looking round and promptly ran between my legs and threw me over. So I had to go to Birmingham on two sticks with a bandaged knee. But what is true of a dog race is true of any other competition in life. When you start out to do a thing, keep your attention fixed on what you are doing, and do not let it wander off to other things, otherwise you may come a cropper. It is a bit of a handicap to go about inspecting Scouts with one leg out of action, but still I was only carrying out the example of other Scouts. There was Rob. Miller, a Scout at Whitby, who, when he lost a leg through a German shell, was quite cheery, and wrote to me that he felt it an honour to be the first Scout wounded whilst on duty, and that he meant to go on scouting notwithstanding the loss of a leg. Another Scout who lost his eye through a Toby Tenderfoot fooling with a gun wrote to say that he could go scouting just as well with one eye as with two. That is the spirit of the scouts. In addition to these, I had a fine example in a namesake of mine, Major H. G. Powell, out at the Front. He had left the Army some ten years ago, but when the war broke out he went back to his old regiment. In advancing to an attack he sprained his ankle badly. However, he got a stick and a chair from a neighbouring cottage, and continued to hobble along at the head of his men, sitting down whenever there was a halt and directing their operations from the chair. He went on doing this until he himself was hit and badly wounded, and he was able to be carried safely back still sitting in his chair. [Illustration: A CHEERY OLD SCOUT.] * * * * * HOW TO LIVE LONG. I suppose none of you Scouts who read this are cheerful, happy fellows! [I don't think!] But if you should happen to want to live to be 100 years old, here is the way to do it--written by one who has done it: "_Be cheery, and work hard!_" That is what Mrs. Rebecca Clark, of High Road, Wood Green, said a few days before she died, and she was 110 years old, so she ought to know. I think that most Scouts are doing exactly what she recommends--so in A.D. 2010 there will be 200,000 old fellows of over 100 years of age, skipping about in bare knees and worn-out hats, singing: "Boys, Be Prepared!" * * * * * THE ONLY BAD THING. Mrs. Scoresby Routledge, a well-known lady explorer, wrote to me once to say that while travelling in the Pacific she came across Scouts in all sorts of unexpected places. After giving them a good character, she added that the only bad thing about Scouts was that they whistled. She pointed out that a great many people already suffer from the noises in the streets of our towns, especially people who are ill and weak. Even small, harmless noises "get on their nerves," and keep them from resting. And whistling is one of these dreaded noises. I hope Scouts, in going about the streets, will think of this, and tone down their whistling, as a good turn to people who may possibly be disturbed by it. At the same time, I need not remind you that it is good to whistle and smile in a difficulty, when otherwise you might break out into curses, or into a cry of pain or of panic, or take to your fists (or your heels), according to what might be happening to you. I have known fellows whistle in very bad times in action, and their whistling has not only kept them calm themselves, but has also made those around them feel calm and cheery, too. * * * * * AN ANCIENT INSCRIPTION. At Timgad in Algeria there are some interesting ruins, among them being those of the theatre and the baths. The theatre is a huge open-air one of horse-shoe shape with stone seats rising like steps above each other, and with a row of private boxes at the top. The stage is a handsome one built of stone with fine marble pillars, and a back wall--for the Romans did not make use of painted scenery as we do--and behind the stage are the dressing-rooms for the actors. The theatre itself was big enough to seat 3400 spectators, which is more than most theatres in London could do, and as Timgad was merely a country town of no very great size it shows that the Romans were as fond of theatrical plays as the English are of cinematograph shows to-day. They were equally fond of bathing, and in this one town alone there were twelve public baths. They were what we call Turkish baths, that is, there were bathrooms of several grades of heat to be gone through--one tepid, the next warm, the next one very hot, and then cooler and cold, and the Romans were fond of taking these baths every day. This is too much of a good thing, as it is apt to weaken a man. The Romans, as you know, were in the end driven out of their Empire, because they allowed themselves to become weak in mind and in body by too much laziness in theatre-going and continual hot baths. One inhabitant had inscribed on a stone in Timgad what he thought to be the best form of happiness. He wrote: "_To hunt, to bathe, and to laugh--that's the way to live_." And there is a good deal in what he says, for in hunting you have to use much woodcraft and hard exercise, and keeping clean and being cheery is all part of the Scout's life. But he has forgotten to mention one very important thing towards making your life a happy one, and I expect that any Scout could tell me at once what that point is--couldn't you? He has left out the happiness which you get from doing a good turn. If he had slightly altered his sentence, and had put it this way: "_To scout, to bathe, to do a good turn, and to smile--that is the way to live and be happy_," he would have said the truth, and he would have exactly described what every Boy Scout does. * * * * * DON'T STAND WITH YOUR BACK TO THE SUN. This is one of the Scout mottoes. Every Scout knows that when you examine footmarks on the ground, you should generally do so facing the sun, have them between you and the light, and you will see them all the better. But that is not the meaning of this text; it has a second and bigger meaning. It means that when there is any sunshine or brightness possible, look out for it when you are in trouble or misfortune, and make the most of it. If you feel inclined to grumble at your lot because you have damaged your leg and can't play in a game of football, think of other poor cripples who never can play at all. However down on your luck you may be, remember there is a bright lining to every cloud. There is some brightness somewhere, if only you look out for it and don't turn your back on it. When things are looking their worst, and everybody is depressed, make up your mind that you, at any rate, will be hopeful. Try to see where there is hope. Remember St. Paul said that God was the "God of Hope." Hope gives you pluck and comfort at a bad time, and your hopefulness will comfort others round you and nerve them to stick it out. * * * * * LORD ROBERTS. Lord Roberts died the best death that could have been hoped for him. He died in the field, within the sound of the guns, doing his duty for his Country even at the age eighty-two. It was very many years ago that I first got to know him. It was at Simla, in India. I had just joined the Army, and was enjoying myself in all the glory of my new uniform at a ball. I had gone to the refreshment-room to get something for my partner, but I could not make the native waiter understand what I wanted, as I had not at that time learnt any Hindustani. A very small but very polite officer alongside me kindly explained to the servant what I wanted. Then he said to me that if I wanted to enjoy India I ought to learn the language as soon as possible. I should get much more fun out of the country if I could talk to the natives. And he asked me my name and where I was staying. After thanking him, I thought no more about the matter till next day, when there arrived at my house a native teacher of Languages, who said that Sir Frederick Roberts had sent him to give me some lessons! Thus, like everybody else, I began my acquaintance with him by heartily liking him. He had gone out of his way to do a kindness to a young officer of whom he knew nothing. But that was just like him--it was his way. I need not tell you about his early career in the Army. Probably every Scout knows how, in the Mutiny in India in 1858, Lieutenant Roberts won the Victoria Cross. He had charged with the cavalry, and had followed the flying mutineers, when he saw one of them attacking a loyal native cavalryman. Roberts at once dashed to his rescue and cut down the Sepoy. As he did so, he saw two more Sepoys making off with a regimental flag; so he pushed on after them, although single-handed and alone. He seized the Standard and cut down the man who held it. The other man aimed his rifle at him, close against him, and pulled the trigger but the gun failed to go off, and the man turned and fled for his life. In 1880 Lord Roberts made his famous march in Afghanistan, from Kabul to relieve Kandahar, which was besieged by the Afghans. He took ten thousand men and marched the 320 miles in twenty-two days, which was a splendid performance in that difficult, mountainous desert. He arrived in time to relieve Kandahar and to inflict a very heavy defeat on the Afghans. For his splendid victory here he received the title of Lord Roberts "of Kandahar." In 1900 he was Commander-in-Chief of the British forces in the Boer war in South Africa. Here again he displayed his self-sacrifice and determination. His winning of the Victoria Cross had showed that, though a very small man--he was very nearly rejected from the Army because he was so small--he had great pluck. And he also had a great heart. His pluck and self-control were perhaps better proved by his bracing himself up to send men to their death in battle when he loved them and would gladly have saved them if duty and the good of the Country were not at stake. And it was in South Africa that he met with the sorrow of his life, when his only son was killed in trying to save the guns at the battle of Colenso. For his gallantry on this occasion young Roberts was awarded the Victoria Cross, although he was dead. It is seldom that the Victoria Cross has been won by both father and son. In South Africa Lord Roberts again did me a kind act by riding out many miles to meet me on my coming into Pretoria after the siege of Mafeking. On his return to England after that war, Lord Roberts became Commander-in-Chief of the British Army. When the Boy Scout movement began, he took the greatest interest in it, because he was always fond, of boys and knew how useful to the Country they might be if only they were trained to it. So he came on the Council of the Scouts' Headquarters, and he reviewed the Scouts at a big Empire Day parade in Hyde Park. When I went to stay with him, he talked of little else but the Scouts; and the Scouts at Ascot, who were raised and organised by his daughter, Lady Aileen Roberts, miss their great friend. The Ascot Scouts formed part of the Guard of Honour which escorted his body through that place on its way to burial in London. At St. Paul's Cathedral I was glad to see also a Guard of Honour of Scouts, who had come to pay their last respects to our national hero. Lord Roberts was a splendid example for any boy to follow, because he rose from small beginnings to the highest position in the Army and, what is more, to the highest position in the admiration and affection of all his fellow-subjects of the King, whether they were white or coloured. And he did it all by his own merit, though he was not extraordinarily brilliant or clever as a lad. How did he manage it? I think it was largely because he was a true Scout in every sense of the word. The things which brought him success were: His pluck in facing every kind of difficulty or danger with cheery hopefulness. His eagerness to work hard and to do his duty regardless of whether it was what he liked or wanted to do. His honesty and straightforwardness, which made everybody trust and believe in him. His humility, by which he put himself on equal terms with everybody; he had no kind of "swank" or pride, in spite of his brilliant successes. His kind-heartedness and thoughtfulness for others, especially those at the bottom of the ladder. And that was one of the secrets of his success--those working under his orders worked like slaves for him because they loved him. His simple faith in God, which led him true and straight through every difficulty. Well, when you come to look into it, you will see that by doing these things in his daily life Lord Roberts was exactly carrying out the Scout Law. It is what you as a Scout are already aiming to do. So, now that you have his great example before you, all you have to do is to go ahead and stick to it, with all the greater determination that you will make yourself, like Lord Roberts, a cheery, brave fellow and a valuable man for your Country. THRIFT Law 9. A SCOUT IS THRIFTY. _It is expected that a Scout will save every penny he can, and put it in the bank, so that he may have money to keep himself when out of work, and thus not make himself a burden to others; or that he may have money to give away to others when they need it_. There are many Boy Scouts to-day who will in a few years' time become very rich men although they have not much to begin with. That is a certainty, because a good many are determined to make their fortunes, and if a lad begins by being thrifty he generally succeeds in the end. A fellow who begins making money as a boy will go on making it as a man. Some fellows, of course, want to do it by easy means, and that as a rule does not pay. Some fellows see a fortune in betting on a horse race or football match; you may win a few shillings now and then but you are absolutely certain to lose half the time, and it is a fool's way of trying to make money, because the bookies who make a living by it trust to there being a sufficient number of fools to keep on betting and supplying them with money. Such money is not earned, it is only gained by chance and therefore is not worth having--to a fellow with manly ideas. Any number of poor boys have become rich men, but it was because they meant to from the first. They WORKED for it and put by every penny that they earned in the bank to begin with. Lots of boys are already at work doing this, and I hope that very many of the Boy Scouts are also at it. Two good rules are given for making your fortune. The first is "_Spend_ less _than you earn_." The second is "_Pay ready money, and don't run into debt_." Many of you probably have heard of the Nasmyth steam hammer which is used in all the great iron works? Well, Nasmyth, as a boy, worked in his father's workshop, and used to spend a great deal of his spare time in a neighbouring iron foundry, and he took to using tools and making all sorts of models of engines, etc., just as you Boy Scouts who are working up for your Engineer's Badge might do. He made one model steam-engine so large that a man bought it for the purpose of driving a machine tool in his factory, and so he began to make money by selling his own home-made engines. And finally he went to work at a big engineering shop because he felt that he was one of a large family and that his father could not afford to keep them all and he was resolved to make his own living. He could not afford to have his food cooked for him on the small pay that he got as a boy at the works, but he manufactured his own cooking-stove and found that with its help he was able to live on ten shillings a week. He worked so well in the shop that the manager raised his wages to fifteen shillings a week. But as he had found that he could live on ten shillings, he put by the extra five shillings each week in the bank, and all the time he kept making tools for himself in his spare hours, and eventually started himself in business on his own account with his own money and his own tools, and finally invented his celebrated steam hammer. By the time he was forty-eight, he had made a big income and quite a fortune. Many men would not have been content with this, but would have gone on until they became millionaires. But Nasmyth did not, he was content to retire from hard work with sufficient money to buy a happy home, where he went in for making telescopes and studying astronomy and also in doing good turns to people not so well off as himself. And he gave some good advice to young fellows wanting to make a success of their lives in the following words: "If I were to try to compress into one sentence the whole of the experience I have had, and offer it to a young man as a certain means of bringing success in whatever position he holds, it would be this:'_Duty first, pleasure second_,'" "I am certain from what I have seen that what so many call 'bad luck' comes in nine cases out of ten from putting that maxim the other way round and satisfying your pleasure first and attending to work and duty afterwards." One poor man, a farm labourer, made himself rich by writing poetry. His name was Stephen Duck, the thresher poet. But unfortunately numbers of other working men, seeing his good fortune, also thought it would be an easier way of making money to write poetry rather than by doing hard work, and Horace Walpole, when writing of Duck, said., "that he succeeded as a poet, but he also succeeded in ruining at least twenty good workmen." There are very few young men who have not at one time or another in their lives thought themselves splendid poets. I hope this will be a warning to them, and that they will take to hard work as a means of making their way in the world. * * * * * THE MAN WHO "STUCK TO IT." Lord Strathcona began life as a poor boy in Scotland and he ended up by being one of the richest men in Britain, and, not only the richest in money, but in having also the admiration and affection of a vast number of his fellow-countrymen. When he was eighteen, as plain Donald Smith, he went out to Canada and joined the Hudson Bay Trading Company there. This Company used to buy fur skins from the trappers and Indians, and their trading stations were built in far-off, out-of-the-way places in order to be near to the hunting-grounds of these people. Also, as you never could trust the Red Indians, they were all fortified posts, ready for defence against attack. Young Smith was sent up to a place called Mingan, right away up in the north-east of Canada, in Labrador, a cold, bleak, dreary country. After he had been there some time, his eyes began to give him great trouble, and he feared he was going blind. There was no doctor nor anyone else to consult, so he started off to make his way down to Montreal to see a doctor. He took with him as guides two half-breed Indians. For weeks he toiled through the awful wilderness, among snow and blizzard, but at length he reached Montreal. Do you think they made a hero of him? Not a bit of it. His employers rounded on him for quitting his post without leave, and told him to go back at once. At first he felt--like many of us would have done--so angry that he was on the point of throwing up the whole thing and leaving the service of the Hudson Bay Company. But on second thoughts he felt that, after all, the managers were right. They had put him there to have charge of valuable stores and important work, and that it was his duty to stick there, and not to come in to civilised parts for his own sake. So he accepted the wigging, and started back on the long, dreary journey to his gloomy post in Labrador. He had luckily been able to see a doctor, and had got his eyes put right. It was an awful journey: so bad that the two guides gave way under their hardships and died. But again Donald Smith _stuck to it_, and struggled on, and in the end he just managed to get to his post, worn out and exhausted. But that sticking to it was exactly what was the secret of his success. For thirteen _years_ he stuck to his job in that awful country and then his employers saw that he was so strong on doing his duty that they promoted him to higher and more important work, till in the end he became Chief Factor or Head Manager of the Company. Then came the idea of making the Canadian Pacific Railway right across Canada. People said it was a mad scheme; that it could never pay to make a railway into that vast wilderness which in those days had not been properly explored. But Donald Smith looked far ahead, and saw the time when Britain would be overcrowded with people, and corn-growing, cattle-raising land would be needed for colonists. So he put his savings into the railway and worked hard to make it a success. Everything seemed to go against it. But he _stuck to it_, and fought against all difficulties, until in the end he _came_ out successful. And to-day the Canadian Pacific is one of the greatest railways in the world, and has opened up Canada to be a great country, peopled by thousands of British colonists. And so he made his fortune, and later on, in return for his splendid work for the Empire, he was made Lord Strathcona. Most men leave off work when they are between sixty and seventy, but Lord Strathcona did not. He still continued to _stick to it_ for twenty or thirty years longer than most men. Only a few days before his death he was at work in his office (and he died at the age of ninety-four). And in his office every day he _stuck to it_, for he went there about eleven in the morning, but seldom left before seven--often he was there till nine. When all the neighbouring offices in Victoria Street had turned off their lights and closed their doors for the night, Lord Strathcona's window was to be seen still brilliantly lit up, so much so that the policemen and others about there called it "The Lighthouse." Now, why should a man go on working overtime like that? He was not making money; he had enough of that and to spare. It was simply because he considered it was his duty, and he _stuck to it_. Besides his adventures in Canada, and besides his power of sticking to his duty, Lord Strathcona was also a good scout, because he was kind and helpful to others. * * * * * MONEY IS NOT EVERYTHING. For the South African War he paid the expenses of raising a regiment to fight for the King--and a fine regiment it was, too--of mounted men, which was called after him "Strathcona's Horse." Also the Boy Scouts owe him a debt of gratitude, because in the early days of the movement, when we were struggling to get along, he gave 500 Pounds to me to help to start our brotherhood. So Boy Scouts owe much to Lord Strathcona for that, and for setting a real living example of how a man should _stick to it_ in doing his duty, and in being kind and helpful to others. From these stories of poor boys who have made successes of their lives and become rich men I do not want you to think that I look upon money as the aim of your life. You should only wish to gain sufficient money to put you in a position where you can live happily into old age if necessary, and bring up a family without calling on other people to support you. And I would tell you just one more story of a poor man who yet made a fortune other than that which money produced. This man was John Pounds, and he kept a little cobbler's shop in Portsmouth, where he worked hard and well, so that people began to bring their boots to him for repair in preference to any other cobbler, because they knew that he did honest work and they got a better return for their money. Soon he began to gather in much more cash than was necessary for his modest wants. But he did not buy a big house and set himself up in comfort. He did a better thing than that. When he was at his work, idle boys used to come and hang around his shop watching him busily employed, and while he stitched and cobbled he chatted with the boys and took an interest in them. Boys are good fellows, and when they found somebody thought about them, although they were dirty, ragged urchins, they took an interest in him, until gradually they came at their own desire to hear him talk, and began to imitate him in doing steady work. Then he made use of his savings in a way that was better than feeding himself on good things, for he fed these boys who badly wanted a good meal. As time went on, he started a sort of club or school for his ragged friends, and in the end had a sort of Scout troop of boys who learnt handicrafts under him and became strong with their good feeding, became good workmen under his instruction, and saved up money under his example. Thus he was able to send out into the world a number of good, strong, prosperous workmen who would otherwise have drifted into being wasters. And from his little effort in Portsmouth sprang up similar ragged schools and boys' clubs in different parts of the Kingdom. So he did as much by his thrift as many have done by saving their millions. * * * * * HOW A POOR BOY BECAME RICH. "How can I ever succeed in becoming great and rich? It is impossible. I am only a poor boy!" That is what a lad said to me. I was able to restore him to greater hopefulness by saying: "Nothing is impossible if you make up your mind to do it. Many a great man who is alive to-day began as a poor boy like yourself, with no help besides his own wits and pluck." Then I told him about Sir William Arrol. At nine years of age he went to work as a "piecer" in a cotton factory. A few years later he became apprenticed to a blacksmith. He worked hard and well, and was very steady, so that at the age of twenty-three he found himself foreman in Messrs. Laidlaw's boiler works in Glasgow. Like a Scout, he was thrifty, and in five years of this employment he saved up 85 Pounds of his wages, and with this sum he started a business of his own. At first he made boilers and girders, and then, as his business grew bigger, he took up bridge-building. Steadily he worked at this, being at all times anxious to show good solid work, without any scamping. To start with he had met with disappointments and failures, but he would not give in to then; when things looked their worst he kept a smiling face and _stuck to it_. And in the end he came out successful, as every man does who is patient and sticks it out. He got a name for steady, persevering work, and for giving full value for any money paid to him. For these reasons he obtained good contracts for building bridges, and soon enlarged his business into a very big one. Among others, the great Tay bridge and the bridge over the Forth in Scotland are his work. He died a rich and highly respected man, but in the height of his power he never forgot that he began as a poor boy, and he always did what he could to help other poor boys to win their way to success. He used, however, to say that success depended mainly on the boy himself. If a boy were determined to get on, and knew a handicraft or two, he would probably succeed, but if he merely dabbled in one thing and then another, and wasted his time in amusements, and could not stick it out when luck seemed against, him, that boy would be a failure, and would probably go on being a failure all his life. * * * * * THRIFT IS MANLINESS. So you see if, as a Scout, you pick up and really practise what Scouting teaches you, it gives you every chance of being a success in life, since it teaches you to be active and enduring, to be trustworthy, to be obedient to your duty, to be thrifty, and to learn handicrafts. In fact, it teaches you to Be Prepared to make a successful career for yourself if you stick to it. The knights in the old days were ordered by their code of rules to be thrifty, that is, to save money as much as possible in order to keep themselves and not to be a burden to others, and that they might have more to give away in charity. If they were poor, they were not to beg for money, but had to make it by their own work. Thus, Thrift is part of manliness because it means hard work and self-denial, and boys are never too young to work for pay, which they should put in the Post Office Savings Bank or some other Government security. CLEANLINESS Law 10. A SCOUT IS CLEAN IN THOUGHT, WORD AND DEED. _Decent Scouts look down upon silly youths who talk dirt, and they do not let themselves give way to temptation, either to talk it or to do anything dirty. A Scout is pure, and clean-minded, and manly._ When boys are getting big, they generally want to show off and to impress other boys with their "manliness"--or at least what they think is manliness. It generally begins with smoking. They think it fine to smoke, so they suck and puff at cigarettes, partly because these are cheap, and partly because a pipe would make them sick. The reason why half of them do it is because they are arrant cowards, and are afraid of being laughed at by the other boys if they don't do it. They think themselves tremendous heroes, while in reality they are little asses. Then they like to use swear words because they think this makes them appear tremendously ferocious and big. Also they think it the height of manliness to tell smutty stories and to talk dirt. But these things don't say much for the boy who does them. He generally curls up and hides them directly a man is present. He only produces them for swanking in the presence of other boys, This shows that he is not really very proud of his accomplishments, and the boy who has a sense of honour in him knows at once that such things are against his conscience-law and he will have nothing to do with them. This often puts him in a difficult position when among boys who are showing off, as they will be ready to jeer at him; but if he has honour and pluck--in a word, if he is a true Scout--he will brave it out and, as a result, he will come out the only real man of the party. The probability will be that though they do not show it at the moment, some of the others will see that he is right and that they are wrong, and will pluck up courage themselves and follow his example in being clean and straight. If, by his conduct, a Scout can in this way save one fellow, he will at any rate have done something in the world. You may think there is no harm in a little joking of a risky kind, or in the occasional secret smoking of a cigarette, although you allow it may be silly; but if you look into it, and especially when you have, later on, seen results such as I have seen that come of it, you will at once understand there is great harm--great danger in it. It is the beginning; and the beginning of anything is very often the important point. If you talk or listen to what is wrong, you get to think about what is wrong and very soon you get to doing what is wrong. By doing things which you would not care to do before your father or mother, you are becoming a bit of a sneak. You do these things secretly, you are not straight. A fellow who is not straight at starting is pretty sure to go on being crooked for the rest of his career. He knows all the time in his inmost heart that he is a sneak, and he can therefore never take a pride in himself and others are bound to find it out sooner or later, so he never gets a real friend nor a good employer. Then these things are likely to do him bodily harm. Smoking is poison to a growing lad. It may not do you much harm if you take to it when you are grown up; but while you are still forming your muscles as a lad it is almost certain to do damage to your heart, your wind, your digestion, and very likely your eyesight and teeth. I take it that most boys want to be good healthy runners and able to play at all the games, and I am certain that every Scout wants to Be Prepared to be a good healthy man for his Country. Well, you can't do it if you begin by smoking as a boy. Drinking begins, like everything else, in a small way; but it very soon grows on a fellow unless he is on the look out to stop it. More than half the crime in Great Britain is due to drink, and so is most of the poverty, and three-quarters of the insanity. And it is much the same with thoughts about women; they soon grow into wrong action, and if these are kept up they grow into habits which lead in an awful number of cases to misery, disease, and madness. Brace up! Be a man! Keep off these dangers. If fellows around you are swanking in dirt, leave them and go elsewhere. Don't let yourself BEGIN loafing about, taking drinks, talking smut, or doing what you know is wrong; give yourself bettor things to do--games, handicrafts, good turns, work, and you will grow up a clean, straight, and happy fellow, and, what is more--a _man_. * * * * * MANLINESS IS NOT DIRTINESS. Not long ago there was a lot of argument about certain music-halls in London. Many people were disgusted at the low and dirty talk or hints made by some of the performers. Most of these rotten ideas of half-dressed women, dancing about trying to look pretty, come from abroad, and do not really please the ordinary British man. Harry Lauder is delightfully funny, but he is funny without being dirty, and so is Chevalier, the coster singer. Dan Leno made you laugh, but he was never dirty--and that was why he and these other singers have been so popular. I saw a performance not long ago, where a half-dressed woman came and danced about on the stage, but, though she was tremendously advertised as the great attraction of the place, she got very little applause. Soon after her there came a bright-looking girl in ordinary clothes, who merely sang an English ballad, but she was cheered and applauded till she had to come on again and sing a second, and even a third time. I believe that the proper, manly Britisher likes a good clean show on the stage; he likes to have a good hearty laugh, or to hear good music, but I believe it is only a very few (and those nearly all slackers and wasters) who care to go and see the nasty, half-indecent shows which come sometimes from other countries. * * * * * THE ORDER OF THE BATH. In the old days when being made Knights, members of the Order of the Bath used to go and take a bath as part of the ceremony. I was very glad to see in Hull during a visit there that at the Boys' Club every boy on coming into the club has a bath. In the first room he comes into on entering the club he takes off all his clothes and puts them in a rack made for the purpose. Then he goes into a big warm plunge bath, from which he goes into a drying-room, and beyond this is a dressing-room, where he gets a club shirt and pair of shorts to wear for the evening, till it is time to get into his own clothes to go home again. [Illustration: BRITISH SOLDIERS SURPRISED THE FRENCH NATIVES BY THEIR EAGERNESS TO HAVE A WASH, EVEN ON ICY COLD MORNINGS.] This daily bath is an excellent thing for keeping a fellow healthy and strong--and the most important part of it is the rubbing with the towel. Well, it is often difficult for a Scout to get a bath. Sometimes in his home there are no means for doing it, and often out on the veldt or desert there is very little water, but if he has a towel, especially a damp one, he can always give himself a good rub down with it--he should scrub himself well all over! and that is what I should like every Scout to do every morning when he gets up. It will not only keep him clean, but will make him grow far more healthy and happy and strong, because it cleans the skin and wakes up the blood so that it rushes through his veins and brings him health. So get yourself a towel, every Scout; and carry out your rubbing every day when you get up. In the same way see that you clean your teeth regularly night and morning--not because it will help you to pass the time away, but because it will prevent your teeth from getting rotten, thus saving you from toothache. * * * * * SPITTING. "Gentlemen _do_ not spit; men _must_ not spit" is a notice which may be seen in an American city; also there is a similar one which says: "If you _expect to rate_ as a gentleman, don't _expectorate_." On the steamships to South America the English passengers were often disgusted by the amount of spitting about the decks done by some of the foreigners on board. One of the captains thought of a good idea; he ordered a sailor, carrying a mop, to follow each of these foreigners where-ever he went; whenever the foreigner spat, the sailor used the mop, and in a short time _all_ the foreigners learnt that if they behaved like other gentlemen and did not spit, they were spared having an attendant with a mop, so they soon gave up the dirty habit. When I was in charge of a public building in Malta, which was guarded at night by Maltese watchmen, I soon found that I need not be always going round to see that they were alert, because their habit of constantly spitting showed me next morning whether they had been awake and where they had stood or walked during the night. One day I found the pavement of one man's beat quite clean and dry, so I had him up and accused him of having been absent without leave. He did not know how I found it out, so confessed that he had been away to see a friend, thinking there was no harm in it, since the place was all locked up and secure. Englishmen are fortunately not so dirty in their habits as to be always spitting, but, still; there is a little of it going on in our streets; and even a little is a bad thing. It is not only a habit that is nasty to other people, but it is dangerous as well, for the following reason; So many men are suffering from consumption or disease of the lungs even without knowing it. When they spit they throw out a number of tiny "germs," which, although too small to be seen, get into the air and are very easily breathed in again by other passers-by; and these germs contain the seeds of the disease, which are thus sown in healthy people, and make them "consumptives" also. Unhappily people are rather fond of spitting in railway carriages. A man doing this was fined ten shillings and two guineas costs not long since. His excuse was that he had a bad cough. Any Scout could have told him, apart from the dirty, disgusting part of the habit, how very dangerous to other passengers it is for a person with a bad cough to indulge in this habit. Little living seeds of disease are in this way let loose to get into other people's throats and lungs, and possibly to bring them illness and death. * * * * * THE WAR AGAINST CONSUMPTION. Sixty thousand people die every year of consumption in Great Britain. One death in every eight is from consumption. Two hundred and fifty thousand people, or one in every two hundred, have the disease in them. Consumption is caught through carelessness or ignorance, by breathing the germs, or in drinking them in milk. The following are a few simple rules which, if followed, should help to prevent you from getting it: 1. Live much in the open air. 2. Sleep with the window open. 3. Breathe through the nose. 4. If you drink milk, be sure that it is pure. 5. Keep your blood healthy with exercise, good and plain food. 6. Keep your home clean and well ventilated. 7. Never neglect a cold. Here are some pictures showing how people get the germs of consumption into them unless they are very careful. A large number of cows have the germs or seeds of consumption in them, and they give out these germs in their milk. So milk ought to be "sterilised," that is to say, it should be made so hot that the germs are killed before it is drunk. [Illustration: DO NOT DRINK MILK STRAIGHT FROM THE COW, AS A GREAT NUMBER OF THESE ANIMALS HAVE THE GERMS OF CONSUMPTION IN THEM.] Then a large number of people have the consumption germs in them, although they may not yet be ill with it. They will get ill sooner or later, and they give out germs whenever they cough or spit. [Illustration: HOW CONSUMPTION IS SPREAD. A man spits and the germs rise. They try a boy who breathes through the nose, but get thrown out again. Then they try another boy who breathes through his open mouth, and so they get into his lungs.] These germs get blown about in the air with the dust, and get into other people's mouths, and so into their lungs--that is, if the other people go about with their mouths partly open. If they breathe through their nose only, as I hope all Scouts do, there is less chance of the germs getting into the lungs, as they get caught in the sticky liquid in the nostrils, and get driven out again when you blow your nose. It is the same with other diseases besides consumption. The Missioner Scout can safely go about among people who are ill with colds, measles, and other sicknesses, if he breathes only through his nose. All illnesses that are "catching" are spread by germs flying from one person to another. The consumptive germs get into you and go for your lungs, which are big sponges inside you, through which your blood gets the air, which is necessary to keep it healthy. Consumption germs "consume" your lungs. The nasty little germ of disease thrives in dirt, and dark and muggy _air_, and so he grips even the healthiest people in rooms that are dark and dirty, and where the windows are not kept open. Fresh air, sunlight, and cleanliness kill the germs. Now that you know what consumption is, you will be doing a good turn to get other people to understand it. I _want_ every _Scout who reads this to show the pictures to at least five other people, AND EXPLAIN them. He may thus save lives._ TRAVELS ABROAD CAMPING IN NORWAY After a delightful little voyage in one of the smart Wilson Line steamers, I arrived one morning early in Christiania, the capital of Norway. The town is an ordinary Continental town, but stands on the shores of an arm of the sea which is so shut in by wooded hills for some twenty miles that it is more like an inland lake than a gulf of the ocean. What a place for Sea Scouts! One of the first Norwegian boys to attract my attention was a Boy Scout--so like an English Scout that he may have been one for all I know, but I was not able to speak to him, I was catching a train, and he was going off in a hurry in another direction, evidently in trouble, as he was whistling and smiling! And it is difficult to tell a Norwegian boy from an English boy by his appearance, for they are very much alike. And so are the girls and young women very like their British sisters. But then, as we all came of the same blood in bygone times, it is not altogether surprising. Then their Royal Family is related to ours, for Queen Maud, the wife of King Haakon, is sister of our own King. So Norwegians have much in common with the English, and since my visit Scouts of the two countries have become good friends and camped with each other. There could be no better country than this for camping out. As you come through it in the train, you keep passing among wooded hills and then alongside rivers and lakes; a great deal of wild country with occasional cultivated parts where there are neat little wooden farmsteads and villages. The houses are painted bright colours, and are roofed with tiles or shingles, that is, wooden slates, as in Canada. In fact, with its forests, lakes, and rivers, and their floating timber, and the sawmills, the country generally is not unlike Canada. As wood is so abundant here, farm Scouts will be interested to see from the picture how they make their fences in place of hedges or ordinary post-and-rails. It is a kind of fence that you can make easily with almost any kind of slats or with brushwood or branches. [Illustration: A NORWEGIAN FENCE.] A way which the Norwegian woodmen have of piling their small timber in the woods in order to dry it is one which might also be useful to Scouts when making a bivouac-hut, where there are plenty of saplings. You pile them as shown in the picture, all with their butts or thick ends together to windward, and thin ends splayed outwards. When you have got this frame together you can cover it with a waterproof sheet, or straw mat, or brushwood, to keep out the weather, and light your fire opposite the opening. In my camp I had one friend, George. [Illustration: AN EASILY-MADE BIVOUAC HUT] We found a good site on the bank of a rushing roaring river between high hills covered with forest. We were thirty-five miles from the nearest railway station, and about four miles from a farm, where we got our butter and our milk. The river supplied our fish, and we shot our own game. We carried just enough kit to make a load for a pack-pony--a bundle of about 50lb. weight on each side of him. There were no roads, and a pack-pony is the only means of carrying heavy luggage, such as tents, etc. We each had our bivouac tent, bedding, change of clothes, cooking pots, and fishing rods, etc. Of course, we did our own cooking, woodcutting, and cleaning up. And cleaning up is a very important part of camp work. Our camp was small and never likely to be seen by anybody besides ourselves, but it was always kept very neat and tidy, and we could shift camp at any moment, and leave scarcely a sign that we had been there. That is how Scouts should always have their camp--everything in its place, so that you can find anything you want at a moment's notice in the event of a sudden turn out in the dark, or for shutting up for a sudden rain squall. All scraps of food should be burnt or buried, and not thrown about round the camp. On service these scraps would be good "sign" to an enemy's scouts as to who had occupied the camp, and how long ago, and how well off they were for provisions, and so on. Another reason against letting your camp ground get dirty is that it quickly becomes the camping place also of thousands of flies. If you have flies in camp it is a sign that the camp is not kept clean. * * * * * A CAMP BEDROOM. I have made a sketch of my tent, which, as you will see, is a kind of hammock with a roof to it, slung between two trees. This form of tent keeps you dry in wet weather or on swampy ground; you never have to lie on the ground, you can get snakes and other nice visitors crawling into your bed. The cot is long enough to hold your kit as well as yourself. It is kept stretched out by two side poles and a ridge pole. These can be cut in the wood where you camp, and the cot itself, with bedding and kit inside, can be rolled up in the waterproof, and this forms a neat roll for half of the pack-pony's load. The cot is springy and most comfortable to sleep in. When you are ill or wounded it makes a very good stretcher, the side poles forming the carrying handles. In the same way, when you are dead it makes an excellent coffin, as the sides and ends fold in, and can be laced over the body. I have not tried it myself in that way. Another advantage which I have twice found the cot-tent to have was, when a tornado visited camp, and all the tents were blown down into the mud, my little cot was swaying quietly in the wind--it cannot blow down. In the drawing you see also, besides my bedroom (in the cot), my dressing-room, my drawing-room, and my bathroom--in fact, my whole residence. The dressing-room was where my fishing waders are hanging up to dry, together with my shaving-glass, hat, and holdalls. Over the cot are hanging my overcoat and moccasins and towel. My drawing-room was the rug on which I sit, my writing-case lying there ready for use. [Illustration: MY CAMP RESIDENCE IN NORWAY. My cot-tent will be seen in the centre of the picture.] My bath was down below, through the trees, in the river! My whole house was carpeted with a beautiful soft springy moss, so dry that a match dropped on to it would soon set the whole forest in a blaze. So we had to be very careful about our camp fire. * * * * * THE CAMP FIRE. We made our kitchen near the river, where this dry moss did not grow. A camp fire for cooking is not a bonfire. A tenderfoot never remembers this; but an old campaigner can be recognised by the smallness of his fire; he does not waste fuel. In the woods there may be plenty of timber, but he is not going to waste time, energy, and axes in cutting down piles of firewood when he can make a few handfuls do equally well; and if he is out on the plains where firewood is almost unknown, he has to do with a few roots of grass, or bits of cow-dung, etc. Then a big roaring fire, though it looks very cheery, sends off sparks, and in dry camping weather these are very dangerous, whether in the woods, or on the heather, or among the grass. [Illustration: MY CAMP KITCHEN.] We began our fire by, first of all, collecting a heap of firewood, chiefly dead branches from trees; then by laying a few shreds of birch-bark between two good flat stones of equal height (about six inches), and on these we laid a few bits and splinters of dry wood taken from the inside of a dead tree, and on that just two or three small dry sticks, and then set it alight. As it burnt we gradually added more small sticks till it was a good strong little fire, then we added more and more sticks, the object being to get the space between the stones gradually full of glowing red-hot bits of wood to give heat to the cooking pots, which we then stood on the two stones so as to bridge over the fire. The great art is to begin with a very _small_ fire and a _very_ dry one. You can then add to its size as you please later on, and when it is going strong you can add damper wood if dry wood is scarce. Birch-bark cannot be found everywhere, but it is the best of lighting tinder when you have it. The channel between the stones is much better if laid so as to face the breeze. The fire can then be kept going at the mouth of it, and the heat will blow through; a bigger kind of log can be put in from the other end to catch fire and add to the heat in the channel. Of course, there are plenty of other ways of making fires, which you can read about in _Scouting for Boys_, but this is the particular kind of cooking fire that we used in my Norwegian camp. At night, when we had cooked our supper and the night was getting chilly, of course, we put on big logs laid across each other, and so got a big, star-shaped fire to make a blaze to warm us, But we kept a good watch on any sparks to see that they didn't touch the moss or heather, and when we turned in, we trod out the fire and poured water over the whole of the ashes, so as to prevent any chance of embers blowing out into flame again during the night and setting light to the grass. Scouts cannot be too careful in this matter, especially in England, where landowners are very good at lending their ground to troops for camping, but are naturally very nervous all the time lest by some carelessness a grass fire may get started, and thousands of pounds' worth of timber or property get burnt. Early in the morning we were to leave our rest-house near the railway in order to drive (and partly to walk) to the place where we were going to make our headquarters. This was forty-nine kilometres distant. How many miles is that? As kilometres are generally used abroad for telling distances, a Scout ought to know how to compare the two and here is a simple way of doing it: Multiply your number of kilometres by five and divide the result by eight, and you will have the number of miles. Thus: We want to know how many miles our forty-nine kilometres are. 49 5 --- 8)245 --- 30 5/8 or about 30 1/2 miles. As I have said, we were to leave early, but we found that the Norwegian idea of early is not so very early as with us in England. They thought eight o'clock breakfast very early, and the cart, which was supposed to start at nine, did not get away till 10:30. It was a little ramshackle sort of dogcart with a very high seat, which just gave standing room for us among our baggage, while the boy in charge of the pony hung on as best he could behind. The pony was fine and strong and fat, but awfully sedate; in fact, it was only after a lot of persuasion that we got him to move at a trot, and then it was a marvellously slow trot. However, I found that if one showed him the spare end of the rope reins, and offered to strike him with it, he mended his pace considerably. He kept his eye on me all the time-- The Norwegians seem to be very kind to their animals. They don't use whips or blinkers or bearing-reins on their horses and before we had gone very far the boy in charge considered it time to unharness and feed his horse for a few minutes. We walked on while he did so, and as it wasn't for an hour and a half that he overtook us again, we guessed he had given the horse a very fine feed indeed. [Illustration: THE HORSE KEPT HIS EYE ON ME ALL THE WAY.] We didn't do ourselves badly, either, because all along the road, which ran through beautiful woods along the hillside, we found lots of excellent raspberries growing wild. We changed ponies half-way: but when we had got nearly to our journey's end, the boy said he must stop and feed the horse. We said: "No; it is only four or five miles more, and the pony will be home." But the boy began to cry at our cruelty, so we had to stop and let the horse graze. It was very pleasing to see that they are so kind to their animals. I have said that I was not one day in Norway before I saw a Boy Scout. Well, I was not two days in the country before I saw a Girl Guide. Correctly dressed in the same kits those in England, with her patrol ribbons on, she was taking lunch at the rest-house where we stopped for ours. Unfortunately, she could not talk English, so we could not have a chat, as I should have liked. It is a grand thing for Scouts who care to travel that Boy Scouts are now to be found in most foreign countries, because you have only to make the secret sign a few times in any town, and you will get an answer, and find a brother Scout ready to help you. In Norway, especially, they seem likely to be very useful to British Scouts, because they are very like British boys, except that they have much more practice in woodcraft. A large proportion of them live in wildish country, among the forests and lakes, and so they know how to look after themselves; they are nice, cheery fellows. They are very clean, and they speak the truth. Well, that means a great deal, because you can trust a fellow who speaks the truth, and, what is more, you can trust him to behave well in danger or trouble. I find that men who tell lies in peace time are not among the bravest in war; and telling a lie is, after all, a bit of cowardice--the fellow who tells it is afraid to speak the truth, or he hopes to get something in return for what he says, if he can only get the other fellow to see the question as he wants him to. Well, that's a sneaking way of doing it. A manly fellow will speak out, and always say exactly what he wants or what is the real state of the case; he will be believed and will generally get his way. In any case, show me a liar, and I can show you a "funk-stick." * * * * * HOOKS AND POT-HOOKS. You may be interested in a picture of our camp on the Allalaer River in Norway. The shelter was rigged up with a waterproof sheet and a few poles cut in the forest. Inside this shelter you see our store-cupboard; in other words, a box turned on end, with a bit of the lid made into a shelf. In this we stored our bread, coffee, sugar, and such things. Then down on the left of the sketch is a small log bridge over a stream. Under this bridge we kept our milk, butter, and fish; it made an excellent ice-cold larder. Next we come to the chopping block, an old log on which we chopped firewood into the right size. If you chop wood on the ground you will very soon blunt your axe, so always use a chopping-block. And when you have finished chopping, leave your axe sticking in the block; this preserves its edge from getting rusty or knocked by stones, etc. It also preserves your toes from getting cut by stumbling over an axe in the dark. [Illustration: MY CAMP ON THE ALLALAER RIVER IN NORWAY.] Next we come to the important part of the camp--the fire. You see we made the fire between two big flat stones. These were useful for standing the frying-pan on, and cooking billies, etc. The fire is made at the windward end of the channel, between the stones, so that the heat blows into the channel, while the fire forms a pile of red-hot embers outside, at which toast can be made. Notice our automatic toast-makers, made of a forked stick and a small supporting fork. [Illustration: MY TOASTING-FORK.] Then over the fire we had a crossbar of green wood (if you use old wood it will catch fire and drop your pot into the fire just as the stew is ready); it was supported on two stout, firmly-driven forked stakes, not the wobbly, rickety things which tenderfoots like to put up. On the crossbar our kettle was hung by a pot-hook--just a hooked stick with a good notch cut in it to take the handle of the kettle. Also on the crossbar in the sketch you see our tongs. These are most useful things for a camp-fire for lifting hot embers into the spot where you want them for giving extra heat. [Illustration: MY AUTOMATIC KETTLE-HOLDER.] The tongs are made from a green stick of hazel, or alder, or birch. The stick should be about 2 1/2 to 3 feet long. At the middle you cut away a good bit of the wood from one side for about 4 inches. Then cut a number of small notches across the grain of the wood to make it still more bendable at the centre. Here's the side view of the centre part of your stick. [Illustration: THE TONGS BEFORE AND AFTER BEING BENT.] Then flatten the inner sides of your stick towards both ends, so that they get a better hold on things; bend the two ends together and there you have your tongs: Next to the tongs, in the sketch, you see a small branch of dwarf fir. This makes a hearth-brush, which is very useful for keeping the fire neat and clean. The ordinary-looking stick leaning against the crossbar is an ordinary sort of stick, but a very useful one. He is the poker and pot-lifter. He should be a stout green stick not easily burnt. Poplar is a difficult wood to burn, but then many old hands won't use it, because it is said to bring bad luck on the camp-fire where it is used; but that is an old wife's story, and I always use it when I get the chance. If the soup gets upset, I look on it as my fault, not the fault of the poplar poker. In fact, whatever wood the poker is made of, one always seems to get a kind of affection for him. He is only an ordinary ugly, old half-burnt stick, but he is jolly useful and helpful. On this side of the fire you see the pile of wood that has been collected for fuel. It is generally the right thing when in camp for each camper, when coming in, whether from bathing, or fishing, or anywhere else, to bring with him some contribution to the wood-pile. Different kinds of wood are needed for it. First you want "punk" and "kindling"--that is, strips of birch-bark (which are better than paper for starting a fire), dry fibre from the inside of old dead trees, dry lichen or moss, anything that will start a fire. And also small, dry splinters, chips, and twigs to give the flame for lighting the bigger wood. Secondly, you want lots of sticks, about 1/2 to 1 inch in thickness, for making your cooking-fire of hot embers, or you can get bigger logs, from which you can afterwards knock off, with our friend the poker, red-hot embers for the cooking. Remember, you don't want a great blazing fire for cooking, but one that is all made of red-hot lumps. For warming you up and giving a cheerful appearance to the camp at night you can have any amount of big, dry branches and logs--the drier the better for a good blaze. Beyond the fire, in the sketch, you see our dining-table and seat. This is a plank set across a hole in the ground, and the table is another plank beyond it. That is one way of making a dining-table. Another way to make seats and tables in camp, especially in a country like this, where the forest is full of fallen timber, is to go and look out for a suitable pine tree with branches so placed that by a little lopping with an axe you can make a trestle like this: [Illustration: HOME-MADE SEAT.] Two such trestles can be made to support a few split saplings, or a number of stout straight rods, which can then be nailed, spiked, or lashed down with cross-battens to form a table; and more such trestles can form the seats. On the right of the sketch you see three forked uprights. These formed our rack for holding fishing-rods and landing-nets. The little tufts hanging on this rack are bunches of heather. Did you ever hear the yarn of the Boy Scout who, at his school examination in natural history, was asked, "What is heather?" He replied, "Well, sir, it is what we clean the cooking-pots with in camp." He was quite right, though perhaps the examiner did not think so. A few bunches of heather are most useful as dishcloths for cleaning dishes and pots. The reason why they are hanging on the rod rack is that they are handy for use in the scullery, which is that part of the river close by the rack. In using a river you always have certain spots told off to the different uses. First and highest up-stream you get your drinking water. Next is your handwashing place (not bathing place) and scullery for washing plates and cooking-pots. Below that is the refuse place, where you throw away scraps off the plates and from cooking-pots, and gut your fish. This should be where the stream will carry away the scraps and not slack water, where they will collect. Of course, this throwing of refuse into the river only does in a wild country or where the river is big. In most English camps, all refuse should be buried in a pit or burnt. I think that describes the whole of our camp. Oh, no, there is still one article--and one of great importance Alongside the tent you see our camp besom or broom. It is made of a few birch twigs bound together. (The long thin roots of the fir-tree make very good cord.) This we used for sweeping the camp-ground every morning when we tidied up. When we left our camp, the last thing we did after everything was packed ready for moving was to go round and tidy up the whole ground, and burn all the scraps, chips, and twigs that were left on the ground. So when we left it would have been difficult for a stranger to say that anybody had been camped there except for the place where the fire had been. But we left the cross-bars, pot-hooks, and wood-pile there, so that anyone coming after us would find them ready for his use. [Illustration: A FISH CARRIER] But I expect they will all have rotted away before any one else comes that way to camp, for it is in an out-of-the-way corner where very few travellers come. Another hook I might, mention is one used for carrying your fish when you have caught them. It is merely a twig cut from the nearest bush. * * * * * A BOAT VOYAGE I had heard of a wonderful gorge in the mountains to the west of us, through which no man had ever passed, and George wanted to go "reeper" shooting on the mountain slopes in that direction. (A "reeper" is a Norwegian grouse.) So one fine morning found us starting in a boat to row down the great lake, which would bring us to the foot of the mountains. This lake is about eight miles long, and one mile wide. Steep, forest-clad hillsides run down to the lake on both sides, and there are not half a dozen farms in sight of it, so we felt that we were getting into wilder parts as soon as we had started on our voyage. The boats here are only made for one pair of sculls to be used at a time, so it came heavy on each of us in turn to have to row our well-loaded ship with its cargo of two men, two dogs (Bruce and Gordon), and all our luggage, guns, and ammunition. [Illustration: "I Rigged up my oilskin coat as a sail, with George to act as mast and rigging."] Luckily for me, before it came to my turn to row, a good breeze sprang up from behind us, so in a very short time I had rigged up my oilskin coat as a sail, with George to act as mast and rigging, and I took an oar to steer with. In a very short time we found ourselves running along at double the pace that we could have got by rowing. On these lakes, though there are plenty of boats, you never see one fitted with mast and sails for sailing. It is too dangerous; sudden squalls come down from the hills and catch the sails the wrong way or too violently, and so capsize the boat before the crew can do anything to save her. Even on ordinary water, no one but a tenderfoot would sail a small boat with the "sheets" made fast; the men sailing the boat hold these in their hands ready to ease them up at any moment should a squall strike them. But the danger is much greater on a lake among mountains. So you see a Scout needs to know something about sea scouting if he wants to get about successfully in a country where he has to make use of boats or canoes. By using an oar as a rudder--which is also understood by Sea Scouts--we found we could sail to some extent across the wind as well as before it, and so we were able to get round headlands which came in our way without having to lower sail and take to rowing. Another thing to look out for on these mountain lakes is that a bit of wind very quickly makes quite fair-sized waves, which, with a heavily loaded boat, may lop in over the side, if your helmsman is not very careful, and swamp the boat. So it is foolishness for any Scout to go on this sort of expedition unless he can swim. In fact, every Scout ought to be able to swim; he is no use till he can, and he will always find it useful to know something of sea scouting. The oars of Norwegian boats are worked not in rowlocks, or crutches, or between thole pins, as at home, but on a single thole pin, to which they are attached by a "strop" or loop. This is a useful dodge to know of in case one of your thole pins breaks, as sometimes happens. [Illustration: How the oars in Norwegian boats are worked.] In Norway, the strop is made of a stick of birchwood (hazel does equally well), which is first twisted and twisted round to such an extent that it is as flexible and as strong as a length of rope, and is tied by twisting its ends round itself, as shown in _Scouting for Boys_. A Scout should be able at any time to twist a stick into rope, but to do it successfully he must know which kind of wood to pick out for it. That is one reason for knowing the different kinds of trees by sight. While we sailed along we trailed a line astern of us with some tempting-looking flies on it in the hope that we might get a trout for dinner. Suddenly, just when we were in the middle of a busy time over a squall of wind, there came a tug, tug, and a pull at our line. All was at once excitement. "Down mast and sail!" "Reel in the line!" "Hold the boat with the oars!" "Don't let him break away!" Steadily he is hauled, kicking and rolling over in the water, and at last he is safely lifted into the boat--a fine, silvery, speckled trout. "What a dinner he will make!" "How would you like him, grilled, fried, or boiled?" Alas! we thought a good deal about what sort of dinner he would make. And he did make a dinner, too--but not for us! We presently heard Bruce crunching and munching something. He had not waited for the fish to be fried, or grilled, or boiled. He just ate him as he was. We only had bread and butter and coffee for dinner that day--without any trout. We didn't even mention trout during the meal. We didn't seem to want any, or we pretended we didn't. Still, we had a very jolly dinner at a beautiful spot where we landed on the shore of the lake. Then after a further bit of sailing and rowing we reached the end of the lake. Here we hauled up our boat high and dry, leaving all her gear in her, for nobody steals things in Norway. We "humped our packs" on to our backs, and, with rod and gun in hand and the dogs trotting alongside, we started up the hills through the forest, bogs, and rocks, to get to the farm three miles away, where we were to spend the night at the foot of the mountains. * * * * * THE JASJVOLD SAETER. That means the name of the farm where we stopped, and we made it our headquarters for several days. "Saeter" means "summer farm." The Norwegian farmers are mostly dairy and cattle farmers, and in the summer they take their herds up on to the high ground for the grazing, and bring them back into the lower and warmer valleys in winter. Our farmer at Jasjvold was named Slackman; and he was a slack man to look at--very wild and unkempt, with a tousled head of hair, and a rough beard; clothed in a blue jumper, and breeches and rough stockings, and carrying a big knife in his belt, he looked as if he could and would willingly slit your throat while you were asleep; but on Sundays he was a very different character. [Illustration: THE JASJVOLD SAETER.] Even away up here in the mountains, far away from any neighbours, he did not forget to keep the Sabbath, and he appeared very clean and smart, neatly dressed, with white collar and tie, hair and beard trimmed, and altogether so different that at first glance I did not recognise him on Sunday morning. But, in spite of his wild week-day appearance, he was a most cheery, kind-hearted man, always anxious to do good turns for us, and to help us in every way. In the evenings he would come and sit with us, eager to teach us Norwegian, and equally anxious himself to learn English. So we got along splendidly together. The saeter is a group of farm buildings; each one is a separate single-storied log house. There is the farmer's house, the house for guests (in which we lived), the men's house, the dairy, the bakehouse, and the "staboor," which is a kind of hayloft, stable, and manure shed all in one. Being built on the side of a hill, it has three storeys on one side, and only one or two on the uphill side. The hay is put into the top storey, and can be dropped down through a trapdoor into the stable, which is on the second floor. Then the stable is cleaned out through trapdoors, which let all the dirt fall into the lower storey, from which it can be carted away to manure the fields. A curious thing about most of the Norwegian farms is that there are no muddy cart tracks to be seen, the grass is green right up to the doors. Then there are no chickens about the place, as a rule; nor are there beehives, nor any garden. The carts are very small and low, sometimes on wheels, sometimes on runners, as sledges. The harness is very light, and yet strong; the driver walks behind the cart and drives the horse with a long pair of rope reins. [Illustration: THE CARTS ARE SMALL AND LOW.] Our house in the saeter was, like all the others, a single-storied log house, with a roof of planks covered with birchbark, over which is spread a thick layer of earth, which soon becomes grass-grown, so that it looks as if the roof were made of turf. There were three or four rooms in the house, nice, clean rooms, with comfortable beds, and a great big open fire hearth in the corner, in which you light up your log fire whenever you like to have it--and we liked it pretty nearly always, for at this height, nearly 4000 feet, close to snow-clad mountains, the evenings and early mornings were very cold. On our door was a big lock, and a lock in this country is not boxed up inside iron casing but is left open to view, so that you can see how it works, and get your fingers pinched in it if you like to be careless. The farmer's wife, a kind, cheery, clean, motherly woman, was always cooking up good things for us, and feeding us to such an extent that if we had stopped there much longer we should have grown too fat to carry out our expedition. She didn't understand a word of English, but she used to stop her work every now and then to come and hear us having our Norwegian lessons, and she used simply to howl with laughing at our attempts to pronounce the words the right way. The food she used to give us is much the same as you get everywhere in Norway. For breakfast, which is generally about nine or ten o'clock (we persuaded her to give it to us much earlier), you have a cup of coffee and two or three glasses of milk, home-made bread, and a kind of thin oatmeal cake, butter, and goats'-milk cheese. [Illustration: THE LOCK ON OUR DOOR.] Dinner is usually about three in the afternoon, but we never had any, as we were out all day, and took bread and coffee with us. Supper, at nine o'clock, was much the same as breakfast, with the addition of trout, or soup, and stewed fruit and cream, again with milk to drink. There was one girl, who waited on us and did all the work of the house. I never saw any servant do half as much as she did, and yet she was always neat and clean and smiling. She chopped our firewood, made our beds, greased our boots, waited at table, scrubbed the floors, tables, and chairs every day. You never saw a place so clean, If I were sitting at a table writing when she was on the scrub, I was politely requested to lift my feet up while she did the floor beneath them! Then there was a boy at the saeter, who, though he could not speak a word of English, was a very nice English-looking lad. He was in charge of the pony and cart, and his two ponies were the cheekiest, tamest things I have seen. They would follow you about like dogs, and seemed to understand what you said to them. That was all due to kind treatment by their young master. This boy used to be sent off on long journeys over very rough country in charge of the cart. Then sometimes he would milk the cows and goats. Whenever he had any spare time he would take down his great 18-foot rod, and go fishing for trout, and generally he brought back some good ones, too. Then he was a handy carpenter, and understood mending a boat and sharpening tools on a grindstone. All these are things which a Scout should be able to do, but I wonder how many of them an ordinary boy in England can do. Then, sharpening your tools is a very useful thing to practise for putting an edge on to your axe or knife. There is a saying among Sikh soldiers in India, when speaking of any bad act, that it is "as disgraceful as having a blunt sword." A Sikh always keeps his as sharp as a razor. It is a disgrace to him if it is blunt. So, too, a woodman would never be seen with a blunt axe or knife in camp. He would never get through his work if he had them. Yet I often see Boy Scouts go into camp with axes so blunt that they will cut nothing, and their knives very little better. You don't know the pleasure of handling an axe till you have used a really sharp one. And then every Scout ought to know how to sharpen his own axe on a grindstone. You must wet the stone first, and then get someone to turn it, running the wheel away from you, while you lay the blade with its back towards you, and its edge in the same direction as the wheel is moving, and pass it gently on to the stone, doing each side of the blade in turn a little at a time until the whole blade becomes bright, especially at the cutting edge. * * * * * EXPLORING THE GORGE. You remember that George and I went to Jasjvold Saeter in order to get some "reeper," and also to explore the gorge of which we had heard. As you get higher up above the level of the sea, the nature of the country and of the plants changes. In the lower level you get trees and bushes and flowers very much like those in England, but as you rise higher nothing but fir trees, pines, and birch trees seem to grow. Then as you get up a bit the fir trees come to an end, and you find only small birch trees, after which there are no trees. You come out on the open moorland where there is heather, like that in Scotland, and other small shrubs, one of which would interest boys because it grows a very nice little fruit called "blue-berries." Above the heather, that is, at a height of over 4000 feet, you get what is called moss. This is really a kind of lichen like you see growing on trees at home, a pale, yellowish-white, spongy kind of plant, which seems to thrive on barren, rocky mountain sides, and forms feed for the reindeer which run wild in these parts. Well, George and I used to go out from the Saeter directly after breakfast each day, carrying our ruksacks on our backs, and one of us a gun and the other a fishing rod in his hand. And the dogs went with us. In our ruksacks we carried a kettle, some bread, butter, and coffee, and a change of shoes and stockings, for what with wading through streams and stepping into bogs we were pretty wet about the feet before the day was ended. On the first day we went and discovered the head of the gorge, high up on the mountain side, and each day after that we explored a new bit of it till we had followed it down to where it opened on to the valley at its foot. The gorge was a deep cleft in the mountain-side of dark, frowning cliffs, with a bright, clear mountain stream running along among the rocks and stones at its bottom. * * * * * THE TROUT STREAM. The farmer had told us there were no fish in this stream, and nobody ever fished there. However, I thought I might as well use my rod, having brought it all the way there, so, pretending to myself that there was a fish in a swirling little pool behind a great rock, I crept and crawled to a spot from which I could, unseen by the fish, throw my fly so that it could float quietly in the current and be carried round the corner. The first attempt from my crouching position was not a good one; the line did not go out far enough, and merely got into a backwater and drifted in close to me so I shortened it up by pulling in a handful or two, and then shot it out again over the water. This time it fell well out, the thin gut cast falling lightly as a cobweb on the surface, and then sliding off with the current close round the edge of the rock; and just as it went out of sight there was a sudden tug and a steady hold on it! A rock 1 No. The next moment there was a rush and a strain, the rod bending over and showing that a really nice fish was on. [Illustration: OUR DAILY EXCURSION.] I won't tell you all the joy that followed in playing the fish till he was exhausted, and then leading him to a smooth shallow, where, having no landing-net, I could draw him steadily and quickly from the water and up the shelving rock without breaking the delicate line. But I got him! And after him we got many more, enough for all our meals. It was a delightful trout stream, and I could only wish that every Scout in the world were there to enjoy it, too. One particular run of water pleased me particularly. The stream rushed through an opening between some rocks, and then gradually opened over a gravelly bed in a long, rippling current. The "tail of the run," as they call it, is the place to expect fish, so I fished quickly over the rapid part of the run, and went more gingerly when I got nearer to the "tail," making my fly visit every inch of the water, and I was quickly rewarded. A sudden ting like an electric shock on my rod, and a heavy rushing and jerking hither and thither, till gradually the fish exhausted himself, and I was able to hold him and gradually tow him up on the shelving beach. Out of that one pool we got no fewer than fourteen trout that day! Of course, we only kept those we wanted for food, and slid the others back into the water, alarmed, but not hurt. * * * * * STALKING. After a few miles the gorge got deeper and deeper and more and more narrow, until it ran between high cliffs which could not be climbed, and the stream became a torrent running between the high rocks, so that progress was impossible along the bottom. We were, therefore, obliged to keep up on the mountainside above the cliffs and make our way along in the same direction as the gorge, occasionally looking down into it to see its wonderful scenery. On steep parts of the mountain we had to clamber along as best we could, and sometimes it was jumpy work, where, if you kicked aside a loose stone, you could see it go bounding away down into the gloomy gorge below. At other times we were walking on beautifully soft moss, into which our feet sank for several inches; in fact, after a time, with a good load on our backs we began to wish it was not quite so soft! But it made our going very quiet and silent, and we kept a sharp look-out for game. At one time George was leading the way when we came to a slight rise in front. Like a good scout, he never came to a rise without checking his pace and peeping very carefully over it before going on. This he did more from habit than from any expectation of seeing anything the other side, but it is a most valuable habit, and one which every good scout has. On this occasion it proved its value. George dropped flat on the ground, and, taking the warning from him, I, too, "squatted" at once, and made the dogs lie down. I did not know whether we had an elk or rabbit in front of us, but presently George crept back to me and reported that there were some duck on a pool a short distance ahead. He, being the gun-bearer, then started to stalk these duck by going a long way round, keeping behind hillocks and rocks until he could get near enough to be within shot of them. It took him a long time. [Illustration: "George dropped flat on the ground, and, taking the warning from Him, I, too, squatted at once, and made the dogs lie down."] He had a good look at the ground first from our hiding-place, and he noted any peculiar rocks or bushes which would serve as guides to him while he was carrying out his stalk, and off he went, creeping and crawling from one landmark to the next, until at last he wriggled up to the bush which he had guessed would bring him within shot of the birds. When he got there, he peeped through the stems of the bush, and found that it was not so close as he had hoped--it was scarcely within gunshot; but the duck had already some suspicion that all was not well. They are the cleverest birds alive; they had all stopped feeding, were looking anxiously about, and were beginning to swim away. George saw that his only chance was to risk a long shot if we were going to have any dinner that day, so, pushing his gun through the bush, he fired at the nearest duck, and, immediately jumping to his feet, he fired again at another, which by this time was on the wing--and he killed both. Of course the dogs and I both hurried down to him in great jubilation. There were two good fat ducks floating on the little lake. But how were we to get them? Neither of the dogs was a water dog, and the lake was really a wet bog, in which a man could neither swim nor wade. Luckily, there was a breeze blowing, so we went round to the lee side and sat down to wait for the birds to drift to us. Slowly they came nearer and nearer, but it was very slow work. It became slower and slower as the breeze dropped and at last died away when they were not twenty yards away. [Illustration: "FISHING" FOR DUCK.] Then George--again as a good scout would--invented a plan. He took my rod and began to fly-fish for the ducks! That is, he threw the line over a duck, and then gently drew it in so that the hook caught in the bird's feathers. In this way he "caught" both of them in turn and dragged them ashore. From the open high ground we gradually descended to lower heights. First we came among scattered birch trees, and below these we entered pine and fir woods, and through them we came steadily down to the level of the valley in which lay the great lake. Just before getting to the valley we dipped once more into our gorge where it finally left the mountains, and it was a grand sight. The cliffs rose sheer up a hundred feet on either side, even overhanging in some places, and the opening between the cliffs was quite narrow, where the stream in a dense body of water rushed its way through in a roaring cascade. It was a magnificent scene. Just below the cascade the gorge opened out, and the stream spread itself over a shallow, stony bed, in many courses, till it joined the main river in the valley. George and I clambered down the last cliff, and close to the cascade I made the fire while he went and caught a couple of trout for lunch (we were going to keep those duck for supper at the saeter), and we were very glad of the lunch and a rest. Then we turned for home by a new road, walking round the foot of the mountain over whose back we had come. But we turned for home in another sense, for that was the turning point of my trip in Norway; I had to go back home to England from there. On our way back we passed great swamps where there were duck, but we had had enough of them to last us for the present. In one part of the swamp we came upon the spoor of elk. The elk, you know, is a great big stag--the same as a moose in Canada; a very lanky animal, as big as a horse, with a very blobby nose, and heavy, flat-spread antlers. It was, of course, very good to learn that there really were elk in the neighbourhood, but it only made me the more unhappy at having to leave the country. George, who had no Boy Scouts demanding his presence, was going to stay on there, so everything that made me more sad made him all the happier--the unfeeling brute! Still, I can't complain. I think in the few weeks that I was in Norway I had had as good a time as anyone could possibly have. There is no better fun on earth than living in the open and catching and cooking your own grub, in doing mutual good turns with a good comrade in camp, and in recognising God's handiwork in the mountains and forests around you. * * * * * HOW TO FISH. George and I would have gone pretty hungry in our camp and on our tramps while in Norway had we not both been able to catch fish, for there was little else in the woods to eat besides blue-berries (we were now too high up for the wild raspberries which are so good in the valleys). Every Scout must know how to fish, otherwise he would feel so silly if he died of starvation alongside a stream full of trout. And fishing--like shooting, or cooking, or swimming, or anything else--is not a thing that you can do straight off without having practised it beforehand; so my advice to Tenderfoots is to take every chance of learning how to fish, so that they may be able to do it when they may be in need of fish for food. Sea fishing, as you know, is generally done with a long line from a boat, with a good lump of lead on the end of the line, and a number of hooks every foot or so up it, baited with strips of fish with the silvery skin left on them. Then in rivers and lakes you fish with rod and line, with a float to hold the bait at the right distance above the bottom. The hook is on a yard or so of gut line, which is invisible to the fish; this is weighted with split shot or small bits of lead, and the bait is usually a worm, or a grub, or a little bit of bread paste. This kind of fishing is called bottom fishing. By the way, here is a good dodge for catching worms which every Scout ought to know. Mix a little mustard powder in a can of water, and then sprinkle the water over a grass plot, and very _soon you_ will see worms coming up out of the ground in a tremendous hurry. It would be rather a fine conjuring trick to play when people are not up to it--to take an ordinary watering-pot and apparently pour ordinary water on the grass, and then play a mouth-organ or whistle a tune to call up the worms. Someone else will be sure to try it, too, and if you have taken care to empty your can of mustard and water they will put in plain water and will get no result in the shape of worms. * * * * * FLY-FISHING. Then there is a third kind of fishing, and that is fly-fishing. It is the most difficult, but at the same time the most useful, because it is the only way that will do in the rapid rivers and streams with which you meet in the wilds; and also it can be used on lakes and slower rivers, and it is much the best fun. All the boys in Norway catch their fish by fly-fishing. You have to have a whippy rod with a long line to it, and a long piece of gut (called the "cast") on it, with from one to three hooks made to look like flies on it, these are fixed at about two feet apart. By using the rod as a spring you can throw the line a long distance to any point you wish, so that the flies will float past the nose of a fish and tempt him to rush out and swallow one. The throwing of the fly--casting it is called--is at first the difficulty for a beginner, but it comes all right with a little practice. You can learn to do it perfectly well without going to a river and without having any hooks on your line to begin with. Take a rod, and a line as long as a rod and a half, and try throwing it in a field or road or anywhere--till you can get the line to go out perfectly straight to its full extent on to the ground at the spot you wish. The great points to remember which are the key to success arc these: All the work is done by the tip of the rod, not the butt. Bring your rod back with a little jerk at the end to throw the line back behind you, but don't let the rod itself go back much beyond the upright position. [Illustration: LEARNING TO THROW THE FLY.] Before throwing the line forward again, give a pause so that it has time to straighten itself behind you--and that pause is the secret of the whole thing. It must not be too short, or your line will still be curled up when you shoot it forward and will not go out the distance you want, and if the pause is too long it will fall and catch on the ground behind you, and also will lose its spring. That is where practice is so necessary, so that you know exactly how long to pause. Then an important point to remember is that the jerking of the rod, whether forward or backward, is done from the wrist and only slightly from the elbow, and not at all from the shoulder. A beginner would do well to tie his elbow by a loose strap to his waist, so as to remind him not to wave his whole arm as most beginners do. All this sounds a good deal to think of, but if you go and practise it you very soon get into the way of it, and fly-fishing is the best sport that I know. There are two kinds of fly-fishing, "wet" and "dry." Wet fly means that you let your flies sink into the water and you then draw them along under the surface. A dry fly is made in such a way that it floats on the top of the water as many natural flies do, and the fish, seeing it floating there, rises at it. This is the best sport of all fishing, but is also the most difficult to do well. Of course, it is difficult for some boys to buy rods and fishing tackle, but a Scout ought to be able to make his own as most of these Norwegian boys do. [Illustration: USING A YOUNG TREE AS A FISHING-ROD.] Cut a straight, whippy rod of about ten feet, put on a line of strong, thin twine, and a cast of horsehair out of a pony's tail if you cannot get gut, A hook is difficult to manufacture for yourself, though it can be done with a bit of wire and a file; but most Scouts going on an expedition take a few hooks with them as part of their outfit. When I was out with George, I had to make myself a rod, as we only had one rod between us and I got tired of waiting for my turn with it; but we were high up in the mountains where the woods were thin, so I only got a poor choice of sticks from which to make one. However, I cut down a likely looking birch sapling and trimmed him down, and he did pretty well; but he was not very springy, so it required more brute force on my part than skilful turning of the wrist to get my line out, But I caught a lot of fish with him all the same. * * * * * REPAIRING A ROD. One day I broke the delicate top joint of my fly-fishing rod by catching the fly in a bush during the back throw. Well, it's no use giving up fishing because your rod is broken; the thing to do is to set to work and mend it. It is an accident which often happens, especially to a beginner, and every Scout ought to know how to mend his rod. My rod had snapped off a few inches from the tip, so I took the ring off the broken tip, and, after trimming the broken end of the rod with my knife, I put the ring on to this and thus made my rod workable; but it was just a few inches shorter than it had been before. This is the way to bind your ring on to the new tip--at least, it's the way I did it, and it served quite well for the rest of my trip. Having no beeswax, I took some "gum" from the bark of a fir tree and rubbed a thin coating on the rod and on the black silk thread I had with me; then, putting the ring on to the end of the rod, I bound it there with a very careful and tight wrapping of the silk. This I had previously wound on to a stick so as to get a good hold on it for pulling each turn tight. To fasten the end of the silk, proceed as follows: [Illustration: HOW TO BIND THE RING OF A FISHING-ROD ON A NEW TIP.] After winding from A steadily up towards the point B (about an inch), when you have still about half a dozen turns to do, make a big loop of your silk C, and lay the loose end of it, B D, on the unbound bit of rod, and go on binding over it until you have reached the point B with your thread as in the sketch. You then pull D and the loop C gradually closes in till there is nothing left of it. Then you cut off the loose end D close to the rod. Put a coating of gum or varnish over the whole to make it fast and watertight, and then you have your rod as strong and as sound as ever. * * * * * FISHERMEN'S KNOTS. In order to be able to fix your hook on to your line and to join up the different bits of line, you want to know how to tie your knots; but in addition to those which you have learnt as a Scout there are several more which come in useful for a fisherman. I will only give you one or two here, but there are many others. These are drawn half tied, just before pulling tight. Here is the overhand loop: [Illustration: KNOT] To join a line to a loop do it this way: [Illustration: KNOT] Much the same kind of knot is used to tie a hook to a line: [Illustration: KNOT] To join two lengths of line together, even when of different thickness, follow out this method: [Illustration: KNOT] * * * * * KILLING FISH. The Scout Law says that you should not kill God's creatures without good reason. It is allowable when you need them for food. In the case of fishing you often catch them when practising, but you need not kill every fish you catch; you can take them carefully off the hook and put them back into the water. The hook as a rule catches them in the lip, which with them is not the tender flesh that it is with us, but merely a lot of bones held together by gristle, so they do not suffer pain as we should--and this is shown by the way the same fish will come on again after having been already caught. When you want to keep a fish that you have caught, you should kill him at once and put him out of his misery, and this you can do either by hitting him on the head with a stick, or by driving your knife into his brain, or by putting your finger down his throat and then bending his head backwards and breaking his neck. * * * * * CLEANING A FISH. Then when you have killed your fish you will want to cook him. First of all you must clean him--that is, take his insides out. The stomach and guts of the fish are carried rather far forward in his chest, so with your knife you cut across the narrow bit of skin which joins his chest to his chin, and with the point of the knife underneath the skin slit the skin of his chest and belly open as far as the fin near his tail. Then cut through the gut in his throat and the whole of his insides will be let loose to fall out. But before doing this, if you have slit the belly neatly it is interesting to look at the wonderful insides which he carries--the heart, and lungs, and liver, and intestines, all beautifully arranged and kept in their place and protected by the delicate ribs. It is a wonderful piece of God's work, and when you come to find that each trout that you catch is made exactly in the same way, and just the same as a trout that you may catch in New Zealand on the opposite side of the world, you begin to understand what a wonderful Creator there must be Who makes us all, and gives this wonderful kind of machinery inside the body, which keeps life going for us. * * * * * HOW TO COOK YOUR FISH. There are many ways of cooking your fish. The usual way is to fry him in a hot frying-pan. A slit should be cut in each side of the fish, as otherwise the heat is likely to burst his skin. A little salt and a pinch of mustard put in with the butter in the pan will add to his flavour. But the simplest way, for you don't generally carry frying-pans with you when you go fishing, is to cut a long stick that bends at an angle of forty-five degrees. Cut one arm to about one-third the length of the other. Trim the short arm with your knife till it is fine and pointed; pass this through the fish's mouth and then through the flesh near his tail, and toast him by the fire, back downwards, with a small lump of butter and a pinch of salt and mustard powder in his inside. You will find him very good eating! A clean, flat stone makes a good plate. * * * * * THE FISHERMAN'S HAIL. There, now I've told you how to catch and kill and cook your fish, I hope that you will soon be able to do it, and I wish you the old salutation which every fisherman wishes to another when they start out to fish, "A tight line to you," meaning that I hope you will get a big one on. FOREIGN BOY SCOUTS THE NORWEGIANS. When my holiday in Norway came to an end, I was very sorry to pack up and come away. Even when I drove the last thirty miles in a cart to the railway I carried my rod in my hand, and when I saw a good-looking pool or run in a river--we were generally near a river--I stopped the cart for a few minutes and tried for a trout, and, what was more, I occasionally caught one! [Illustration: NORWEGIAN SCOUTS WERE VERY LIVELY.] At last I got back to Christiania and to proper clothes and clean hands--and I didn't like it a bit. However, I was comforted by being told that the Boy Scouts wanted me to Inspect them, and I did so. There was a parade of nearly eight hundred of them; fine, strapping, big lads they were, too, just like a lot of British boys, and dressed the same as us, and very lively and active. [Illustration: THE NORWEGIAN FLAG. As you will see, it is something like the Union Jack.] I had to present Colours to some of their troops, and their national flag is in some ways a little like our Union Jack. And I told them that they were as like British boys as their flag was like ours, and that their forefathers, the Norsemen, were mixed up with our forefathers in the old days, and I hoped that we would all be mixed together, in a friendly way, in these days--as brother Scouts. * * * * * THE SWEDES. In England we are apt to look upon Norway and Sweden as almost one nation, but they are not so in reality. The Norwegians in the old, old days formed one nation with the Danes, but the Swedes have always been a separate nation which has never been under the rule of any other people. And they are very proud of this. So when I got amongst the Swedes, I found a totally different people, but they were equally kind and friendly to me, and they had an equally British-looking lot of Boy Scouts. A large number of these had collected the day before I was to review them in Stockholm, and were camped there. So I went and saw them overnight in camp, and found them round their camp-fires, cooking their suppers, as jolly as sandboys. If they could do nothing else, they could, at any rates cook their food very well. But they could do other things, too, as they proved next day at the Rally. This took place on a big open sports ground. The Crown Prince and Princess of Sweden were there to see them (the Crown Princess is the daughter of H.R.H. the Duke of Connaught, our President). Their Royal Highnesses are tremendously interested in the Scouts, and watched all that they did most keenly. [Illustration: A SWEDISH BOY SCOUT AT THE RALLY.] I heard many reports of the good work done by Swedish Scouts. Here is one: A poorly-paid working man in Gothenburg found himself in great difficulties recently through his wife and two children being suddenly taken ill with diphtheria and removed to the hospital. He himself had to go to his work at the factory all day, but he had one of the children left on his hands, as well as the home to look after. He got the wife of one of his neighbours to do this for one day; the next he came back home during the dinner-hour to see how things were going on, and he found his home all cleaned and tidied up, and a strange boy sitting on the floor playing with his child, while another was still finishing the cleaning-up work. When he asked who they were, they explained that they were Boy Scouts, and, having heard that he was wanting help in his home, they had come to give it. You can imagine how grateful he was, especially as the Scouts kept on at the work for over two weeks until the mother had got well and returned to take charge. One of those boys was the son of a rich man, while the other, his comrade, was quite a poor lad. * * * * * THE DANES. In Denmark the Boy Scouts are strong in numbers and keen and good at their work. Those of Copenhagen gave a Rally in my honour, and twenty troops paraded and gave very good shows of scout work, each troop doing its own in turn. They seemed very good, especially in their cooking. There were two very smart troops of Girl Guides also present at the parade, who cooked, too. [Illustration: AVENUE OF CROSSED STAVES. Formed by Boy Scouts and Girl Guides at Copenhagen. I drove through it in a motor-car.] The consequence was that when I began tasting some of their good dishes, I had to go and taste all, so that when the time came for the official dinner I had to attend in the evening I was already so "crowded" that I could not eat any of it! When I drove away from the parade-ground after it was over, the Scouts and the Girl Guides made an avenue, crossing their staves overhead, through which I drove in my motor-car. In Copenhagen, the Town Hall is the great "thing" to see. It is quite modern, only lately built, and is a magnificent building. One of the features about it is the lifts, which keep running slowly up and down. They have no attendants in them. You simply have to jump in or out fairly quickly. I saw one stout old lady come and look at the lift. She did not seem to like trying to jump in, but there seemed no way for getting it to stop for a minute; she looked helplessly around; then she had another look at it. The more she looked the less she liked it, and finally she gave up the idea of visiting the upper floors of the building, and went sorrowfully away. [Illustration: The lift in the Town Hall at Copenhagen is a continuous moving one--you have to jump in or out of it pretty smartly. Old Lady: "Shall I venture?"] The Scouts in Copenhagen have been trained in first aid work by a First Aid Corps which exists in that city. The Danish First Aid Corps is very much like our Fire Brigade. At the first aid station are motor-cars fitted up with things needed for almost every kind of accident, and they are ready to turn out at any moment that their services may be required. Their office is on the telephone with every police station, and when they get a call to an accident, the motor, with all appliances, leaves the station within thirty seconds of the alarm. When I was there the alarm came that a man had been run over by a tramcar in Market Street. In a few moments a motor lorry ran out of the station equipped with lifting jacks and levers to raise the tramcar, while a second followed it immediately with stretcher and first aid appliances for the injured man. In the station were kept all the things necessary for dealing with railway accidents, for rescuing people overcome with gas, for saving people in the water, and for pumping air into them when apparently drowned; there were derricks for raising fallen horses, and fire escapes of every kind. In fact, it was fitted up and manned by thirty men, all trained and prepared to deal with every kind of accident that could well happen. Well, that's just what I should like to see done by Boy Scouts in our country towns and villages. They might make their club-room a first aid station, with as many appliances they could get together in the shape of bicycles, hand-carts, ladders, jumping-sheets, stretchers, bandages, spare harness, and with every Scout trained to deal with every kind of accident, or to form fence while others rendered first aid, and so on. There might be some way of sending round or sounding the "alarm" when an accident was reported, to bring together in a few minutes the patrol whose turn it was for duty. In this way Scouts would do most valuable work. * * * * * THE DUTCH SCOUTS. Then I went to Holland, where I saw plenty more Scouts, both at Amsterdam, Amersfoort, and The Hague; and fine, smart, clean-looking fellows they were, too. [Illustration: Most of the Amsterdam Boy Scouts carry lassoes with which they are very handy.] One thing which they did especially well was throwing the lasso. They all carried light cord-lassoes on them. These came in useful for hundreds of things, like making bridges, rope-ladders, rescuing people from burning houses, and so on. But the Scouts also used them for lassoing each other, and many of them were awfully good at it. The Dutch Scouts also had an excellent stretcher, which I think would be very useful for some of our ambulance patrols. With its help, one Scout alone could take an injured man to hospital. In the first place, it was flat on the ground, without any feet to it, so the Scout could roll or drag his patient on to it. [Illustration: THE DUTCH SCOUTS' STRETCHER.] Then it had two pairs of canvas flaps, which could lace across the patient's chest and loins, with sort of pockets for his feet, so that after the patient had been fastened on to it he could, if necessary, be stood upright. This is sometimes useful in a narrow place like a tunnel or a mine or a passage. Then, with a short chain and hook to each corner, the stretcher was slung underneath a pair of wheels (a Scout's hand-cart would do equally well), and the Scout was able to wheel his patient away. * * * * * BELGIAN SCOUTS. Before my visit to Belgium the Scouts there did grand work in helping the soldiers who had been sent to put out some forest fires. For several days the Scouts were camped with the soldiers. They supplied a line of signalling posts, by which communication was kept up with the nearest telegraph offices. They rendered first aid to a good number of soldiers who got slight injuries from burning or other accidents in fighting the flames. And also the Scouts did good work in keeping the soldiers supplied with water when it was most difficult to get. When the campaign with the bush fires was over, the military commanding officer published his very sincere thanks and praise for the good work done by the Scouts. The Belgian Scouts made a very good kind of hut for themselves. In the sketch below you see the framework of one hut, as well as the hut completed by being covered with turf sods, and a wickerwork door. [Illustration: BELGIAN BOY SCOUTS' HUT. On the right is shown the framework.] During the war, the Belgian Scouts have amply sustained the reputation won for the Belgians by the men in the fighting line. Indeed, many of the Scouts themselves, though boys, joined in the fighting. One boy, Leysen, alone, was decorated by King Albert for having captured no fewer than eleven spies, and for having accounted for one of the enemy with his own hand. Two Belgian Scouts were captured by the Germans while observing their lines and executed; while a large number have been employed in the hospitals as orderlies, in addition to doing good work conveying rations to troops in outlying trenches. On the occasion of one of my visits to the Front, I saw a smart troop of Belgian Scouts. It was a cyclist troop and the boys had offered their services at the outbreak of war for orderly duty to the military authorities at Antwerp. They continued their work in the retreat from that place to Dunkirk and to North France, afterwards being employed on regular pay by their Army Headquarters as orderlies. I had the pleasure, too, of meeting the Chief Scout of Belgium, Dr. de Page, the director of a splendid hospital for Belgian soldiers given by the people of Great Britain. His three sons are Scouts, two of them serving in the Army, and the youngest doing his bit in the workshop attached to the hospital--where they make their own instruments, such as scalpels, scissors, etc. Finally, I had an interview with King Albert of Belgium. He told me that "he considered the Movement one of the best steps of modern times for the education of the boy. His own son is an enthusiastic Scout, and the Belgian boys who had taken it up were quite changed for the better, and had done valuable service in the war. The war had been a high test for it, but had proved that our training gave the very best foundation for making good soldiers--by developing the right spirit and intelligence as well as physical strength and activity." At the opening of the "Mercers' Arms" (the Hut for the use of our troops which is manned by Scoutmasters) a Guard of Honour was formed by a Calais Troop of French Boy Scouts under Scoutmaster Laut. These boys have been doing helpful service in the military hospitals. It was very pleasing indeed to see our international comradeship thus exemplified. * * * * * A TRIP TO ALGERIA One January morning my wife and I sailed from Southampton for Algeria, on the north coast of Africa. As we came into the Bay of Biscay, after leaving the English Channel, our ship got into a big swell, the seas rolling us heavily, and occasionally rushing over our bows in frothing green and clouds of spray. After about twenty-four hours of rough weather we sighted Cape Finisterre--the first headland on the coast of Portugal, and not far from that we passed Corunna, where, during the Peninsular War in 1810, the British force under Sir John Moore successfully got away from a superior force of French, though losing their gallant commander in doing so. The next important town on the coast is Vigo, and it was in Vigo Bay that Drake "singed the Spanish King's beard" by capturing and burning his fleet. Also later, during the war of the Spanish Succession in 1702, an Anglo-Dutch fleet under Admirals Rooke and Stanhope attacked the Spanish "silver fleet" in Vigo Harbour, captured much treasure, and sank many vessels. Past the Torres Vedras. where Wellington successfully held off Napoleon's army till his own was fit to take the field. And near that is Oporto, where the port wine comes from, and which is well known to Britons as being the place where the Duke of Wellington defeated the French troops under Marshal Ney in the Peninsular War by crossing the River Douro unexpectedly--the French thinking it quite impassable by British troops, We got into calmer water near the mouth, of the River Tagus, and here we saw the palace of our national guest, the young ex-King of Portugal, standing high up on a mountain peak above Cintra. * * * * * ALGIERS. Continuing our voyage, we passed Trafalgar Bay and Gibraltar, where we reviewed some Scouts. On arrival at Algiers, the chief seaport and capital of Algeria, the first thing that struck us was the strange mixture of people we met in the streets. There were Arabs, in their flowing white garments, brushing shoulders with smartly dressed French officers and ladies, and picturesque native soldiers and Turks and Italian peasants all busy at their different pursuits. Algiers is now a modern French town, though formerly it was the headquarters of the Algerian pirates. The native quarter of the city is still a network of narrow streets and alleys, made quite dark by the houses that almost meet overhead. Above the town stands the old fortress, called the Casbah. This was the stronghold of the Turkish Corsairs and it was here that they kept the prisoners which they captured from various vessels at sea. Those of the captives who were Christians they treated with unusual severity, and a large number of British sailors suffered torture at their hands. We saw here a massive doorway with chains hanging festooned upon the upper part. This was called "the Gate of Pardon," because here the prisoner was given a chance of release. He was made to run between two lines of soldiers armed with swords, all of whom cut at him as he ran by, and if he were able at the end of the course to spring up and catch hold of the chain he was allowed to go free. If he failed he had to run the gauntlet back again, and very few survived it. [Illustration: THE GATE OF PARDON, ALGIERS.] Another reminder of the Christian prisoners is to be seen in the chief mosque of the city. This was designed and built by these captives under the orders of their heathen masters. They naturally constructed it like one of our churches in the form of a cross. This was afterwards recognised by the Moors, and the church was used, but the builders were put to death for their temerity. We can admire the bravery of these men, who, in spite of the danger of being killed for it, did their best to maintain their religion to the end. * * * * * CONSTANTINE. A day's journey by train from Algiers, through country closely cultivated with vines and crops by the French colonists, and then through a mountainous district inhabited by the Kabyle tribes, brought us into Constantine. This is a wonderful city perched on a high rock, and surrounded on three sides by a narrow gorge some 400 feet deep. It has been a fortress since ancient times; and holds the record for being besieged, having stood no fewer than eighty investments in its time. On the last occasion it was held by the Arabs against the French, whose first attempt to take the place was defeated by the natives after a desperate fight. It looks practically impossible to capture the place, but for two years the French did not give up hope, continuing their efforts until in the end they were successful. Like the Scouts they were not put off by very big difficulties, but pluckily stuck to it, and gained their end. We visited here the French cavalry regiment, the 3rd Chasseurs d'Afrique. This regiment distinguished itself in the Crimea by supporting the charge of the British Light Brigade at Balaclava. It dashed bravely into the batteries of Russian artillery, who were firing into the flanks of our force, and captured a number of their guns, and thus enabled the survivors of the charge to make their way back from the field. The records of this exploit are still preserved in the regimental museum, or _salle d'Honneur_, as are also the trophies and memorials of other fine deeds performed by the regiment on active service. Among these was an interesting letter written by an officer after he had been mortally wounded by a shot which shattered his jaw. It was his last message to the men of his squadron urging them to do their duty before all else, and saying he was proud to die in the cause of his Country. * * * * * A ROMAN HOUSE. This portion of the Globe was once an important part of the Roman Empire. As every Scout knows this great nation penetrated as far north as the borders of Scotland, and ruled over England for nearly 400 years. They also held Germany, France, and Spain, and the larger portion of North Africa. In the course of our travels in Algeria, we came across remains of the Roman occupation, the finest of these being the ruins of the city of Timgad. These have been dug out of the sand, and preserved, so that it is now possible to walk through the paved streets and visit what were once the market place, theatre, bathing establishments, temples, public libraries, and private houses of people who lived there over 1800 years ago. The usual Roman house consisted of a front hall leading into a central open-air courtyard, which was surrounded by a colonnade, and had a fountain or tank full of fish in the centre. Then leading out of this were the owner's study, sitting-room, bedrooms, dining-room, and a series of three bathrooms, one warm, the second hot, and the third cold. The floors of the rooms were made of cement, upon which ornamental mosaic was inlaid, that is, a pattern made out of very small stones of different colours. * * * * * AN ARAB MARKET. On arrival at Timgad my wife and I found the weekly Arab market in full swing. [Illustration: AN ARAB TAKING A SHEEP HOME FROM MARKET.] It is not in the least like an English market with its tidy pens of sheep and cattle and orderly arrangement of stalls, for this is a dense crowd of white-robed Arabs, in the midst of which camels and donkeys for sale stand about amongst tents full of clothes and corn and seed, and strips of hide for making shoes. And here and there in the dust are dark men cooking and selling unappetising bits of meat and making black coffee, which is their only drink. Towards evening the fair breaks up. Those who have bought corn load up great sacks of it upon their camels' backs. The camel, as you know, squats down on the ground whilst its master loads it, and during the process looks round and gives out heartrending groans as if complaining at the excessive weight being put upon its back, but when the load is adjusted, the animal gets up and walks away quite contentedly. The camel can travel long distances for days together without drinking fresh water, because his throat is fitted by Nature with bladders, which he fills with water before starting. When he feels thirsty, he ejects one of these out of his throat, and then drinks the water from it. Others of the Arabs who have been attending the fair mount their mules or donkeys--often two of them on one mule--carrying their purchases with them, in some cases even carrying live sheep across their saddles. Many of them crowd into coaches to go home. These are rickety-looking boxes on wheels with roofs to them, drawn by six horses, which travel three abreast. When they were all comfortably settled in one of these coaches ready for their journey, my wife stepped forward with her kodak to photograph them. In a moment they were tumbling out of their places, hurrying to get out of the range of the "Evil Eye"--for that is what they think the camera must be; they fear it may bring sickness or bad luck upon them. * * * * * THE SPAHIS. While we were at Timgad a gaily coloured little band of mounted men came trailing across the plain, and finally made their halt close to us. They were a troop of "Spahis," or native cavalry of the French army in Algeria. The men dress in Arab costume, with the white turban on their heads, a short red jacket, and baggy blue Turkish breeches with boots of red morocco leather. They also wear a huge red cloak in cold weather. [Illustration: ASPAHI, OR NATIVE CAVALRYMAN OF THE FRENCH ARMY IN ALGERIA.] They are mounted on small grey Arab horses, and sit in a very high-peaked saddle, and the horses all wear blinkers. Altogether they make very picturesque soldiers, and at the same time are good riders and brave fighters. * * * * * A TRAMPING CAMP. Prom Biskra on the Sahara we started' on a walking tour among the mountains of the desert. We got a couple of tents, bedding, camp furniture, and food, and two mules to carry it all. We also got two Arabs to guide us and be generally useful. Their names were Rahmoun and Ibrahim. Our preparations did not take us long, and we were soon camped out on the desert, far from other human habitations, in the glorious sunshine of North Africa. At night, although the air was keen and cold, we had our beds put outside the tent in the open, and we slept under the stars. The drawback to camping was the difficulty in getting fresh water and firewood. We generally carried bottles of fresh water with us, as even when we were able to find a trickle of water in a river-bed, it was frequently brackish or half salt. [Illustration: "We were soon camped out on the desert, far from other human habitations, in the glorious sunshine of North Africa."] Then there were no trees or bushes with which to light our fire, so we had to collect the smallest sticks and straws to act as "punk" and loaded up any parched plants that we could find, and these, together with twigs and branches of little thorn tufts, enabled us to make a fire. It was not a big one, but then a Scout does not need a bonfire to cook his food. * * * * * A FORTIFIED FARM. We left the railway to face the open stony desert and arid rocky mountains with the greatest keenness, in the bright sun and clear air of Southern Algeria. The last bit of civilisation that we saw was a French. colonist's farm, fortified with a strong loopholed tower, in which the farmer and his family could take refuge and stand a siege if the Arabs should rise in rebellion. These fortified farms are to be seen in many parts of Algeria, and are a sign, of the farmers _Being Prepared_ for what is _possible_, though it may not be _probable_. If our own people in South Africa had prepared their homesteads for defence in the same way against the Kaffirs, the Zulus, the Basutos, and the Matabele tribes, they would have saved themselves in very many cases from death at the hands of these savage warriors when they rose at different times in rebellion against the white men. Any Boy Scout who goes later on to farm in an Oversea Dominion where there are fighting natives will do well to remember this, and to make one of his farm buildings defensible, so that it cannot be attacked or burnt by the enemy, and where he and his family can stand a siege of some weeks, having food, water, and ammunition always ready inside it. This is _Being Prepared_, and not leaving things to chance. * * * * * CLIFF HOMES. Our way next led us through a mighty gorge between the mountains. There were high, rocky cliffs on either side, and a stream running among the stones at the bottom of it. This ravine we clambered through for five or six miles, passing on the way an Arab village of flat-roofed mud huts perched on the side of the cliffs like swallows' nests. And not far from them were holes and caves in the cliffs in which some of the Arab tribes lived. Many of them were so difficult to get at that the inhabitants got to them by means of ropes lowered down over the edge of the cliff. * * * * * A MOUNTAIN OF SALT. The Romans in the old days had marched, fought, and colonised all over Algeria, and their doings have been recorded by their history writers. One of these, Herodotus, has described how in one part of Algeria there were many wonders, such as springs of water in which the water came out boiling, donkeys which had horns like rams' horns on their heads, and lastly that there was a great mountain made of solid salt. Of course, he got a good deal laughed at, and was entirely disbelieved by the Romans who stayed at home, but all the same his yarns were not far off the truth. We ourselves were camped near one of the numerous hot springs in Algeria, Hammam Mousketine, it was called; clouds of steam used to rise from it always. Also, we met many English sportsmen tramping and camping among the mountains in search of the "moufflon," a kind of mountain wild sheep, which, at a short distance, looks very like a donkey with big ram's horns on its head. In the course of our tramp we paid a visit to the Salt Mountain, and found that Herodotus had told nothing more than the truth. The mountain is about 900 feet high, and about three miles long, and consists of a jumble of crags and fissures, chiefly of yellow sandstone, in which are imbedded great blocks and sheets of salt. The natives for miles round come with picks and mattocks, and cut as much of it as their donkeys can carry to market. * * * * * IN A GALE. Our next march took us across endless dry water-courses with steep sides, which had to be clambered up and down under a hot sun. There was no regular road, because every downfall of rain alters the course of the ravines. So we had to make the best of our way in the general direction of the place we were making for. It is wonderful how easily you lose your direction when you get into a mass of ravines unless you notice carefully your bearings beforehand, and either make for some good landmark, such as a distant mountain peak, or else keep your direction by noticing the position of the sun. In doing this, you must, of course, allow for the sun also changing his position in the sky as the hours pass by. We used the sun to some extent this day, but after a time a cold breeze sprang up, and clouds began to gather, so that in a very little while the sky was overcast and the sun was no longer any guide. Then came on a cold, cold wind, which got more bitter as we struggled against it. But, cold as it was, I did not find that Scouts' kit was so cool as people try to make out; the wind certainly whistled about my knees, but I did not feel so very cold then. We searched for some sort of sheltered place to pitch our tent, and found plenty of such in the dry bed of the river under the cliffs, which formed its banks, but we dared not use it, as rain clouds were banking up, and if heavy rain were to come the dry river bed would in a very short time be a raging torrent. So we struggled on, and at last found a ledge among some rocks above the river bed, which just afforded room for our tent, and here we pitched it. And only just in time, for before we had got it well up the rain began to come down, and continued to rattle on our canvas roof for the rest of the night. But the storm had come with so little warning, and the wind had come before the rain, so we comforted ourselves with the Scouts' weather mottoes:-- "Long foretold, long last; Short notice, soon past." And "When the wind's before the rain, Soon you may make sail again; When the rain's before the wind, Then your sheets and halyards mind." Sure enough, next morning the sky cleared, and a beautiful sunny day enabled us to carry out our next march in comfort. * * * * * ARABS' CANDLES. Our next camp was a delightful one--in place of the open, dry, stormy desert, we found ourselves in groves of young palm trees on the river bank, with plenty of fresh water and plenty of firewood. So we were in luxury, and stayed two days in this spot to enjoy it to the full. We had the additional fun here of catching fish in the river with a hook and line attached to a stick cut from an oleander bush. We found some worms in the irrigated garden, and thus we were able to fish and to catch a good number of barbel. These made a great addition to our larder. A very useful tip to know in Africa is that when all other wood is wet, dead palm branches will always light and burn well. They are most useful as torches in camp, and are nicknamed "Arabs' Candles." * * * * * A DRAGON'S LAIR. We left our camp ground, with its palm trees down by the river, and with our tent and belongings packed on to two mules, and our two Arabs as guides, trekked across a wide, stony plain under a blazing hot sun. Not a particle of shade the whole way, nor a drop of water; every footstep had to be picked among the loose, jagged stones, and our way was continually barred by deep, dry water-courses, which had to be carefully clambered into and scrambled out of. It was a very trying day's march, but yet we enjoyed it. The views of the mountains around us were splendid. [Illustration: EL KANTARA] We were marching parallel with the wonderful range which stands like a turreted wall between Algeria and the Sahara. It is so regular in its outline that it looks almost as if built by the hands of giants, and in the centre is a narrow, broken gap, El Kantara, through which run the road, the river, and the railway. [Illustration: "THE TOOTH," or THE RED CASTLE MOUNTAIN.] We passed on our way close under a solitary peak which stands out from the rest of the neighbouring mountains exactly in the likeness of a great red ruined castle, called by the Arabs "The Tooth." Then we got into a deep ravine with red sandy cliffs on either side, and marching up its rocky bed we finally got in among the mountains, and there made our camp. After getting our tent pitched, and while the men were finding firewood, my wife and I started a bit of engineering work in order to obtain a water supply. We cleared out the little trickle of water which we found in the river bed, and digging a hollow in the sandy bed, we planted in it our india rubber bath, and diverted the trickle so that it ran into this, and so gave us a standing supply of clear water for our camp. It was quite a triumph of engineering, though we got pretty wet and muddy in carrying it out. Then we went exploring among the hills, following up our gorge. We soon found that it became a narrow fissure between the mountains, so narrow that the overhanging rocks often nearly touched each other high above our heads. It was a most weird place--exactly the sort of spot where one might expect a dragon to dwell. * * * * * ARAB POLITENESS. A thing that strikes one about the Arabs is their politeness and readiness to do good turns. Every Arab we met as we tramped across the plains greeted us with "good morning" in Arabic or French, and, though it must be a strange sight to them to see a white lady walking, and a man in shorts and shirt-sleeves (for I always wear the Scout kit for camping), they never showed undue curiosity, and never thought of jeering at us as I fear would be the case in many places in England. [Illustration: AN ARAB TENT. The goatskin slung on a tripod is full of water for the use of the family.] If they saw our mules in trouble, or found us pitching our camp, they were always ready to lend a hand without any idea of getting a reward or a tip for doing so. They have a good deal of the Scout in them, and many tribes of them do not know what it is to live in a house-they are "nomads," that is, they are wanderers, and live always in tents, moving with their flocks and families from place to place where the grass gives the best pasture for their sheep and goats. Their tents are large, low, widespread awnings of black or brown goats'-hair cloth, supported on numerous short poles. The tent ropes stretch in various directions, and round the whole they put up a hedge or "zareeba" of thorn bushes to keep out the jackals, and to keep in their goats during the night. In front of the tent hangs a goatskin slung on a tripod, and full of water for the use of the family. Many Arabs are well behaved and hospitable to strangers. But all are not so polite: there are some tribes who are pretty cunning thieves. Our two Arabs always patrolled round our camp at night with loaded rifle and revolver to drive off any would-be robbers, and our mules were shackled up at night with "handcuffs" on their fetlocks, and these were locked to prevent them being stolen. * * * * * THE HOT SPRINGS OF HAMMAM MOUSKETINE. The first thing one notices about the hot springs of Hammam Mousketine which I mentioned above, is clouds of steam coming up out of the bushes at different points. Here you will find water bubbling up out of the ground and through a small mound of hard white or yellow crust. The water is boiling hot, and the crust is formed from salts and chemicals contained in the water drying on the surface. There are about a dozen of these springs and a large number of cones or mounds which have been springs, and which have choked themselves up or run dry. Half a dozen of these cones, of about ten feet high, stand together in a group, and the Arabs have a curious story about them, which I will tell you in the next paragraph. Also close by is a great waterfall about a hundred yards wide by fifty feet high, but all turned to stone by the same process. * * * * * THE ARAB MARRIAGE. A rich Arab named Ali Cassam had a beautiful sister named Ourida. Ali thought her the best woman in the world, and although she was his sister he determined to marry her. Such a marriage is considered just as unholy by the Mohammedans as it is with us, and so everybody was against it. But Ali was great and powerful, and he thought that by making a magnificent show of it he would get over the feelings of those who said it was wrong. [Illustration: The wedding party were all there in their places, but all were turned into stone.] So a splendid feast was arranged, and the ceremony began on a very big scale. The priest Abdallah undertook to carry out the religious part of it, and had just taken the first step in the marriage service of placing the bridegroom's hand on the bride's head when there was a tremendous flash of lightning, fire rushed out of the earth, the day was suddenly turned into night, and boiling water spouted up in all directions. When the sun came out again the wedding party were all there in their places, but all were turned into stone, and the boiling water still bubbles up out of the earth round about them. Personally I could not recognise exactly the actors in this drama; it needed a lot of imagination to believe that one mound represented Ali and another Ourida, while Abdallah was recognisable by his turban! This was all that I saw of them. * * * * * A GOOD TURN TO A DONKEY. Owing to the absence of roads in the country the Arabs do not use carts. All the carrying is done by camels, mules, or donkeys. The donkeys are the commonest, being the cheapest; and very patient, hard-working little servants they are. On one of our tramps we came across an Arab standing very forlornly by his donkey, which had fallen down. There was the little beast lying on its side with its huge load of halfa grass partly across it, and the owner quite at a loss to know what to do. This "halfa" or "esparto" grass is collected by the Arabs on the mountain side, and brought down and sold to merchants to go and make paper in England. It weighs very heavy, which we soon found when we went to the assistance of the Arab, and lifted the load off the donkey. The little animal seemed in no hurry to rise from his comfortable position on the ground, and the Arab was proceeding with a big stick to hint to him that it was time to get up, when my wife intervened, and showed the Arab that this was no way to treat the good little beast. [Illustration: 1. IN DISTRESS.] Having induced him at last to rise, the load of grass was up-ended, the donkey put broadside on to it, and the burden was quickly hoisted on to its back again. [Illustration: 2. ALL HANDS TO THE RESCUE.] So we had been able to do a little good turn to the man, though the donkey did not probably appreciate it quite so much at first, but he did in the end, for as soon as his load was securely on his back the man started to whack him on along his road. But again my wife put in a remonstrance, and the Arab, grasping her meaning, refrained from using his stick, and coming back to us he gave us each a hearty handshake, as if to show his gratitude for our help and his determination to treat his four-footed friend with greater kindness in the future. [Illustration: 3. ALL PLEASED EXCEPT THE DONKEY.] * * * * * A CAMP INVENTION. We were awfully sorry to finish our tramping camp. It was over much too soon, but in the short time that we were at it we picked up lots of health and enjoyment, and also a good many useful camp hints. [Illustration: WHENEVER WE HAD A MOMENT TO SPARE SHE SET TO WORK TO SCRUB THE SAUCEPAN.] One of these--like so many great discoveries--was found by accident. My wife, like a good Scout, kept everything very clean in camp, and our joke was that whenever there was a moment to spare she would set to work to scrub the saucepan. That seemed to be her favourite job, using a handful of sand and a twist of coarse grass, and the result was a bright, clean saucepan in which to cook our food. A good deal of sickness comes in camps when dirty saucepans are used. When she was not cleaning the saucepan her other spare minutes were spent in cleaning up the camp ground, and burning all scraps. One morning when doing this she made the great discovery. It was this--how to make toast without a good fire. She had wrapped some unused slices of bread in some waste paper, and put the whole lot among the ashes of our palm-leaf fire in order to burn them. The paper gradually charred and burnt itself away, and left the bread behind it nicely roasted into crisp brown toast! * * * * * TRUFFLE HUNTING. Another tip which we learnt in camp was how to find truffles. These are a kind of root akin to a mushroom, which grow entirely underground. They are very nice to eat, and command a good price in the market. In France the people find them with pigs; the pigs are able to scent them, and proceed to root them up with their snouts, when the man steps in and collars the truffle. The Arabs showed us how to find them on the desert, where they are quite plentiful. We had to examine the ground pretty carefully as we went along, and where we saw a few little cracks in the surface leading out from one centre where the earth bulged up a little--there we dug down two or three inches and found the truffle. * * * * * AN EX-BOY SCOUT. At one railway station in Algeria we found a motor-car waiting to take us to our destination. The driver, unlike so many motor-car drivers, set to work to carry our luggage himself, and worked for us most willingly and well. He spoke English perfectly, with a South African accent. We soon found that he came from the Transvaal, and had learnt his energetic helpfulness and courtesy through having been a Boy Scout in Johannesburg! * * * * * THE STORY OF THE SIWASH ROCK. The story of the "Arab Marriage" reminds me of another legend about rocks, but this one was a Red Indian story about a rock in British Columbia, Canada. The Arab story showed that the Arabs respect decent behaviour, and this one, on the opposite side of the world, shows that the Red Indians also give honour to manliness and purity. [Illustration: TUNISIAN ARAB BOY WEARING A "CHEKIA" OR FEZ.] [Illustration: TUNISIAN WOMAN OUT FOR A WALK--BLACK MASK AND ROOMY "BAGS."] Just at the entrance to the harbour of Vancouver stands a solitary pinnacle of rock, straight and upright. It is called the Siwash Rock. A young chief had made himself renowned for his wonderful courage in war and for his sense of duty to his tribe and to his religion, and for his courtesy to women. He had married a wife, and when she was about to give birth to a child they did as laid down in the laws of the tribe, that is, they both bathed in the sea to be so clean that no wild animal should be able to scent them. This would ensure their child being clean in thought and deed. The woman returned to their tent, but the young chief went on swimming to make sure that he should be clean and pure for the birth of his son. While he swam a canoe came along with four giants in it. These shouted to him to get out of their way, but he only laughed back at them that he was swimming on important business. But they shouted to him that he must cease swimming in the channel, as they were messengers of the great God, and that if he did not they would turn him into a fish, or a tree, or a stone. [Illustration: A SPAHI (NATIVE CAVALRY SOLDIER) ADMIRED BY AN ABAB BOY SCOUT OF THE FUTURE.] But he only replied that he must be clean for the birth of his child, and therefore he meant to go on swimming, no matter what the risk was to him. This quite nonplussed the giants. They could not run him down, because if their canoe were to touch a human being their power over men would be lost. Just then, when they were pausing, wondering what to do, they heard the cry of a baby come from the woods on the shore. Then one of the giants stood up and chanted to the swimmer a message from the great God that, because he had bravely held out against all their threats in order that his child should be the son of a clean father, he should never die, but should remain for ever as a reminder to other warriors to do their duty, and to obey the law of the tribe. And his wife and child, too, should be for ever near him. So the moment he touched the shore he became the great upright rock, now called the Siwash Rock. And a short distance from him, in the woods, are two more rocks, a big one and a little one beside it--his wife and child. They are monuments to the Indian belief that those who do their duty in spite of any difficulty or danger are the best men and the greatest heroes. * * * * * TUNIS. The Souks. Perhaps you do not know what a "souk" is? Imagine yourself in a long, narrow tunnel lit with skylights here and there, with small open shops along either side. That is what one of the "souks" or bazaars in Tunis is like. There are miles of them, and they are generally crowded from end to end with the white-cloaked Arabs and shrouded figures of women with black masks over their faces, all busy shopping, buying or selling. Each trade has a souk to itself. Thus, in one souk you will find nothing but shoemakers' shops one after another, in the next will be all coppersmiths, in another the cloth merchants, and so on. There still stand the "Bardo" or Palace of the "Bey" or King of Tunis, and the "kasbah" or castle in which the Tunisian pirates of old days used to imprison the Christians whom they captured at sea; and there is still the old slave market where they used to sell them. Many an English sailor has been lost for ever to his home and friends in that dismal place. But on one occasion the prisoners got the better of their captors. As many as ten thousand of them had been collected, and they made a plan to escape, and, rising against their captors, they overwhelmed them by force of numbers and got away. "Home, Sweet Home," An interesting spot in the city is the old Christian cemetery, in which lies buried the man who wrote the well-known song, "Home, Sweet Home." Most people think that it is an English song, but the composer was in reality an American--a clerk in the Consulate--named John Howard Payne. * * * * * CARTHAGE. Close to Tunis is the site of Carthage, the capital of the great country of that name in North Africa. There is very little to be seen of it to-day, for the city was destroyed by its enemies, and the stones were taken to build the present town of Tunis. It was founded nearly 900 years before the time of Christ, and was for hundreds of years a powerful and prosperous country till 146 years before Christ, when it was conquered by the Romans, and the city was given over to the flames. The city was at that time twelve miles round, and was defended by huge walls sixty feet high and thirty-three feet thick with rooms inside them. In the lower storey were stables for horses and elephants (of which there were 300), and the upper storey served as barracks for over 20,000 soldiers, who formed the garrison for defence of the city. But very few of these soldiers were Carthaginians. The Carthaginian young men did not care about soldiering: they preferred to loaf about and do nothing but watch public games, and foreigners or poor men were hired to do the soldiering for the country. The country was large and rich, and had many colonies oversea and plenty of ships. It looked as though no enemy could ever arise to come and attack her. But what seemed so unlikely actually happened in the end. The Romans had no great fleet to speak of, but they had a fine army, and they meant business. They put their soldiers into crowded transports, and sailed across the short distance of ocean that lay between the two countries--not much farther than Hamburg in Germany is from Hull in Yorkshire. Thus the country which, like Germany, had a fine, well-trained army, landed a force in Carthaginia, the country which, like Britain, had a great fleet and great colonies, but only a small army, and it smashed up the Carthaginians through their not Being Prepared for it. Boar Hunting. From Tunis one sees to the southward a mountain called Zaghouan. Though forty miles away it was from here that the Carthaginians got their water supply, and they conveyed it by a small canal, which they built all the way to Carthage. [Illustration: You can imagine the fun of having a lot of wildly excited Arabs firing from the opposite side of the circle straight in your direction, with the animal in between you.] That canal still serves to bring the water into Tunis, though it is now a good deal over two thousand years old! I went to Zaghouan once to hunt wild boars. We got on that occasion a hyena. It was an exciting time when our Arab beaters, working in a big circle, gradually closed in on him from all sides. It was exciting because every beater carried a gun, and every man meant having a shot at that hyena. You can imagine the fun of having a lot of wildly excited Arabs firing from the opposite side of the circle straight in your direction at the animal in between you! Fortunately on this occasion the first few shots killed him, and there were no other deaths to record. The Arabs themselves see no special danger in it, because, they say, the guns are all pointing downwards at the animal, and if the bullet misses him it will only bury itself in the ground. That is all very well, but it might as likely as not hit a stone and glance up again and catch one in the eye or elsewhere that might be unpleasant. Personally, I did not hold with that kind of shooting, but the Arabs seemed to enjoy it so much and were so cheery and jolly over it that I, too, had to smile and look as if I liked it. There is plenty of game near Tunis, and this day we saw two dead wild boars being brought in. * * * * * ELEPHANTS USED IN WAR. In the old days, as I told you, Carthage was the London of that time, being a city of 700,000 inhabitants, and the capital of a great empire, which had overseas colonies in Spain, Corsica, and Sicily. For a very long time it was at war with the Romans, who were the great military nation then, and at first the Carthaginians got the better of their adversaries. One great help to them was their corps of elephants. These elephants had scythes fixed on to their tusks, so that when they charged they not only cut down the serried ranks of their enemies, but they also trampled them underfoot. In their great fight outside Carthage, the army belonging to the Carthaginians under a Greek officer, Xanthippus, carried the day with a grand charge of elephants, and thus defeated and routed the Romans under Regulus. Of the 20,000 men who formed the Roman force only 2000 escaped. Regulus and a number of his best officers were captured and held as prisoners of war for several years. * * * * * A BRAVE MAN FACES TORTURE. As time went on, the Carthaginians tried to make peace, and they sent their prisoner, Regulus, over to Rome to persuade the Roman Government to come to terms. They made him promise on his word of honour that if he failed to bring about peace he would return again to Carthage, and become a prisoner once more. When he got to Rome, instead of urging them to make peace, he told his countrymen to go on with the war. The Roman Government were inclined to do this, but at the same time they saw that if they did, Regulus would probably be put to death by the Carthaginians for not having procured peace, so they did not know what to do. Regulus, seeing their difficulty, told them that he was an old man and his life did not matter, and he pretended that he had already taken slow poison. So the Romans resolved to continue the war, and Regulus went back to Carthage, according to his promise, and gave himself up to the Carthaginians. [Illustration: AN ARAB BOY AND HIS "MOKE."] You might think that they would have admired him for his courage and sense of honour, but the Carthaginians, as I told you, were a cowardly lot; they hired soldiers to do their fighting for them, and, like all cowards, they were cruel, too; so instead of respecting this plucky old Roman, they punished him by shutting him into a box lined with sharp spikes, so that he could get no rest nor sleep. Then they cut off his eyelids, and took him out of his dark cell into the blazing sunlight, so that he was blinded, and finally they killed him by crucifying him. Supposing that we were invaded by an enemy who had a strong army, and we had nothing but paid soldiers to defend ourselves with because our men were too cowardly or too unpatriotic to learn how to defend their homes. If such an enemy were to defeat our weak army, and then order us to destroy every house in London, how should we like it? Should not we feel, like the Carthaginians, enraged with our Government who had not made the country strong, and also enraged with ourselves because we had not trained ourselves to defend our homes before it was too late? The Carthaginians in despair sent more messengers to the Roman general at their gates, begging for thirty days' grace in which to make their arrangements, but the conquerors sent these men back with the order that the destruction of the city was to begin at once. Then a change came over the Carthaginians. From a mob of despairing, panic-stricken wretches they organised themselves into a defence force. They barred the city gates, and started to make weapons to replace those which they had surrendered to their enemies. Night and day they worked--men, women, and children. They manufactured daily 100 shields, 300 swords, 500 spears, and 1000 balls for their catapults, and the women cut off their hair and plaited it into ropes for the catapults. * * * * * A CATAPULT. [Illustration: A CARTHAGINIAN CATAPULT.] The catapult which the Carthaginians used was not the little implement that a boy uses nowadays; it was a big kind of windlass, by which a number of ropes were twisted up tightly till they acted as a spring to a strong wooden arm at the end of which was a leather cup. This held a stone about the size of a man's head. When the spring was let go, this arm was flung violently forward, and the stone was thereby hurled into the air, and flew with great force for 400 or 500 yards. The catapults served the purpose of artillery in those days when gunpowder had not been invented. The Carthaginians, when a favourable wind blew, sent a lot of fire boats filled with faggots and tar to drift among the Roman fleet and burn their ships. They also got together the wrecks of their own ships which had been smashed up by the enemy, and from them they built up others and sallied out of port in order to astonish the Romans. But they did not make any bold attacks, consequently the Romans only sat tight and got reinforcements over, and in the end they attacked and forced their way into the city. There the fighting in the streets was very close and bitter. For six days it went on, but the stern discipline and valour of the Romans gradually told, and very soon the whole city was in their hands. Fifty thousand inhabitants were allowed to escape, and the city was given over to the flames. One lot of defenders the Romans refused to spare. Some 900 of them took refuge, and made a last stand, in the Temple of AEsculapius, and among them was the wife of Hasdrubal, the commander of the Carthaginians, and her two sons. Hasdrubal himself saved his skin by surrendering to Scipio, the Roman commander, but his wife stood up on the temple, which was now on fire, and reviled him as a coward. Then she killed her two boys, and threw herself into the fire rather than give in to the Latin enemy. * * * * * MALTA. A Home of Scouting. Malta was a home of Scouting, since the Knights of St. John, who settled there after the Crusades, were typical Scouts. They knew how to Be Prepared I remember reading the diary of a traveller who visited Malta in their time--some three hundred years ago. He said that one morning a pirate ship was sighted off the island. The Grand Master at once ordered one of the fighting ships to get ready, and called upon the knights to man it. Any who desired to go were to parade in front of the Castile Palace (now the Mess house of the Royal Artillery). Some fifty or sixty would be sufficient, but instead of this over three hundred turned up on parade with their retainers and men-at-arms ready to start then and there. In the Armoury can be seen among many others the suit of armour worn by the Grand Master Wignacourt. One cannot but admire the beautiful fitting of the different folds of armour, made so that the arms and legs could be bent and yet thoroughly protected against wounds; also the whole is beautifully engraved with ornamental designs. Among these a quick-sighted Scout will at once notice the fleur-de-lys, or Scout's badge, on the breast. * * * * * NEVER SAY DIE. The badge also occurs on another badge of the knights, that is, on the Maltese Cross, which all of them wore. This cross was eight-pointed in shape, and was originally derived from the skull and crossbones; it came from the crossbones, and served to remind the knights that it was their duty to fight to the death and never to give in. [Illustration: A notice on the walls of the fortifications of Malta, where caper-plants grow plentifully, says: "No one is allowed to cut capers here except the Commanding Royal Engineer." This is how I picture him.] Their motto might well have been that which the Boy Scouts use to-day: _Never say die till you are dead_--struggle on against any difficulty or danger, don't give in to it, and you will probably come out successful in the end. * * * * * THE MALTESE CROSS. Most of the Oversea Scouts wear, in addition to the Scout's badge of the fleur-de-lys, the badge belonging to their country. For instance, the Canadian Scouts wear the maple leaf, and the New Zealanders wear a leaf of the tree fern. If the Maltese Scouts want a badge of their own they could not do better than adopt the Maltese Cross of the knights, and then stick to, and act up to the meaning of it. * * * * * HOW MALTA CAME TO BE BRITISH. When Napoleon was trying to conquer the whole of Europe a hundred years ago, he proceeded to take Malta. But the Maltese people rose, and held the rest of the island against him, and sent and asked the British under Lord Nelson to come to their assistance. This was promptly done, and the British Fleet laid siege to the French in Valetta, so that no supplies of food could be brought to the French, and some British troops were landed to help the Maltese. Thus the French were defeated, and the Maltese handed themselves and their island over to become a colony of the British Empire. One celebrated officer who largely helped to defeat the French in Malta was Admiral Troubridge. Someone was condoling with Nelson once on his losing his right arm in action. The gallant seaman replied cheerily: "My good sir, I have got three right arms. Here is one (raising his left arm), and there are my other two (pointing to Capt. Ball and Capt. Troubridge)." At the time of the British investment of the French in Malta, the Maltese themselves were suffering from famine, and their state was so deplorable, and the British authorities so slow to help them, that Commodore Troubridge could bear it no longer, and to ease their sufferings he caused some grain ships at Messina to be seized and brought to Malta and their contents to be given out to feed the starving people. Commodore Troubridge began life as a ship's boy at fifteen, and rose from seaman to be an officer through his steady attention to his duty, so in all ways he was a good example for a Scout to follow. Malta remains to-day a British colony, small in size--not much bigger than the Isle of Wight--but having a numerous population of people speaking their own language, and at the same time loyal to King George and the British Empire. Malta is chiefly valuable as having a harbour, dockyard, and coal stores for our Mediterranean Fleet, and is therefore strongly fortified and garrisoned by British troops, both infantry and artillery. The Maltese themselves supply some companies of Fortress Artillery and two battalions of Infantry Militia. * * * * * MALTESE BOY SCOUTS. Now, also, they have their Boy Scouts, whom I saw during my visit. For Sea Scouts it is an ideal place, with its fine harbours, and its coasts with their numerous creeks and landing places. The warm climate also induces much to bathing, and the Maltese are naturally good swimmers and handy men in boats. Their boats are very graceful in shape; they are called "daisas," which is spelt "dghaisa," but I never could see the use of the letters "gh" in the word; it sounds all right without them. [Illustration: A MALTESE "DGHAISA."] * * * * * MY DGHAISA. Long ago I was quartered in Malta for three years, and I greatly enjoyed my life there, especially the boating and the bathing. After the South African War the people of Malta very kindly sent me a beautiful present, and, I suppose on account of my known love of boating, it took the form of a silver model of a sailing dghaisa. It was so accurately and carefully made that not only did it include oars and boat-hooks, etc., but even the thole-pins and the scoop for bailing out water. I was, of course, delighted to see the place again after twenty years' absence, and to see so many of my old friends. Nothing seemed very much changed in all that time, except that the Boy Scouts had come into existence there as in every other important part of the British Empire. * * * * * SICILY. Any boy who has read Marryat's _Midshipman Easy_ will remember how that cheeky young Naval officer and a friend of his went for a spree in an Italian sailing boat from Malta to Sicily, which is eighty miles away, and how their spree turned into a pretty desperate adventure. The boys were attacked by their boat's crew during the night, and they only saved themselves by using their pistols on the Italian desperadoes. They eventually landed on the Sicilian coast not far from Syracuse. Anyone who has read Count Erbach's diary of his visit to Malta in the time of the Knights of St. John will remember his exciting experiences when, on leaving the island, for Sicily, the vessel in which he sailed had got within sight of Syracuse when a rakish-looking craft, which proved to be an Algerian pirate, ran out from under the land, and chased and captured his ship, and carried him off a prisoner to Tunis. Going farther back, every boy who has read his Greek and Roman history knows how Syracuse was in ancient days one of the great war harbours of the Mediterranean. It was the arsenal where fleets fitted out, and the depot where they brought back their booties of valuables and slaves after their victorious raids. You may imagine, then, that it was interesting to us to steam into the beautiful bay on a calm, sunny morning, past the old fort which guards the entrance, and into the back of the island on which the town now stands. All was looking sweet and peaceful where for hundreds of years had been the scene of strife and adventure. The Cathedral and Circus. The walls of the cathedral are supported by immense columns, which, 500 years before Christ was born, formed the walls of the Temple of Jupiter. Many are the signs of the Greek and Roman occupation of the place. We visited the great open-air circus where gladiators used to fight each other to the death, and where slaves were given to lions to devour before the eager eyes of ten thousand spectators. The seats are still there, and the dungeons of the slaves, and the dens of the wild beasts. * * * * * THE EAR OF DIONYSIUS. In the neighbourhood are the great quarries in which the slaves not only worked, but also lived. They were made to cut the walls so that they inclined inwards, and therefore could not be climbed. The only entrance to the quarries was by ladder, so there was no escape for a man once he got in there. There are huge caves cut in the walls of the quarries in which the slaves lived, and one of these caves has been cut into a narrow cleft exactly on the principle of the inside of your ear. So that anyone sitting at the top of the cleft can hear every word that is being spoken or even whispered in the cave below. It is said that Dionysius, the ruler of Syracuse, had this made so that he could sit in the cleft (where there is a little chamber with private door) unknown to the people in the cave, and there he could overhear all that the prisoners talked about and plotted among themselves. The whole cave is called "The Ear of Dionysius." I remember a similar kind of "ear" in a natural cave in Matabeleland. It was here that one of the native sorcerers used to hide himself, and when he whispered through a crack in the rocks it could be heard all over the cave. The people believed that it was the voice of a god speaking to them, so they used to come and pray to him for advice, and the old villain told them that they must rise up and murder all the white people, and their chief, Lobengula, who had long been dead, would come to life and lead them against their enemies once more. He had nearly persuaded them to come out on the war-path, when Burnham, the American scout, made his way into the secret part of the cave and shot the supposed god while he was preaching murder. * * * * * CARTS IN SICILY. A curious thing that strikes you in Sicily is the kind of cart and harness used by the country people. [Illustration: A SICILIAN PAINTED CART AND DECORATED HARNESS.] The cart is a light, two-wheeled affair of an ordinary kind, but every inch of it inside and out as far as the ends of the shafts and down the spokes of the wheels, is painted in gaudy colours, for the most part yellow, blue, red, and green. Pictures of incidents in Bible history, of the war against the Turks in Tripoli, of ballet dancers, etc., are to be seen on most of these carts, while on others ornamental patterns only are painted. Then the harness of the horse is of a very gaudy kind when new, but being largely made up of cheap gold braid and coloured cloth, it soon fades and looks tawdry. * * * * * A MUSICAL SADDLE. In place of a bit there is a steel noseband on the horse's bridle by which he is driven and guided, and instead of the ordinary pad on the horse's back, a great ornamental brass affair is used. Years ago I bought one of these pads and brought it home as a curiosity. A friend met me as I was bringing it along, and said: "Hullo! what on earth is this? Surely it must be some sort of musical instrument. Look here! I am getting up a concert; you _must_ bring your instrument and play it there. Will you?" Of course, I always like to oblige a friend, and I did not like to disappoint this one, so I meekly promised. I chose a beautiful piece of high-class music, and got the orchestra to practise it over as accompaniment to my instrument, the "sellura." I tuned it by winding the brass flags which adorn it. I fingered the knobs up and down the front of it as if they were the notes; the big projections on either side I pulled as if to alter the tone. And the music? Well, I got that out of a comb and paper affixed to the back, and into which I sang. But, mixed up with the other instruments, it sounded all right, and I got lots of applause and lots of questions afterwards as to where you could buy these wonderful organs, and how long did it take one to learn to play them, and so on! * * * * * TAORMINA. Six hundred feet up on a mountain spur overhanging the sea stands the little town of Taormina. Long ago it was chosen as a beauty spot by the Romans and Greeks, and here they had their villas and baths and theatre. The theatre stands to this day, in ruins, it is true, but sufficiently whole to show what an ancient theatre was like. One can sit in the upper circle and look down upon the "pit" and "orchestra," and the marble pillars and wall which formed the back of the stage in those days in place of scenery. But an earthquake has thrown down the greater part of the back wall, and has thereby opened up a beautiful view of the coast of blue water and white sand far below, and of the purple slopes and snowy crest of Mount Etna above--a scene such as no scene painter could have equalled. [Illustration: THE THEATRE AT TAORMINA.] Among the quaint and ancient buildings of the town stand the old monastery and church of San Domenico. The monastery is now the chief hotel, and with the splendid view from its windows and its pretty gardens makes a charming place to stay at in this most charming spot. * * * * * NAPLES. - VESUVIUS. Naples is a city lying around a great bay on the Italian coast, and behind it, about ten miles distant, rises the double-peaked mountain, Vesuvius. Vesuvius is, as you know, a volcano and a thin cloud of smoke is always coming out of it. When I visited Naples a few years ago, the mountain was shaped like this: [Illustration: ] Now it is like this [Illustration: ] It lost its peak in one night, and I was there the night that it happened. I was sleeping peacefully in my hotel, when I was awakened in the middle of the night by heavy bangings, and it at once occurred to me that the artillery were firing guns in the street below my window. I thought: "Hullo, here's a revolution or something going on," and I rushed out on to my balcony. The street below was empty, but in other streets I could hear people calling to each other and crying out. Then came more of the awful banging, like claps of thunder, all round. Then there was suddenly a great blaze of red light up in the sky, and I realised that Vesuvius was breaking out. It was just like a fountain of fire squirting up, with volumes of smoke and steam above it all lit up with the glow, and round it jagged, white lightning kept blazing and darting about. Soon the flames were dimmed, the whole outbreak became a dull glare, even the houses round us grew indistinct, and what seemed to be a regular London fog set in. But it was not a fog; it was a cloud of light dust--the ashes from the volcano, which had begun to fall over Naples. When daylight came you could no longer see the mountain, although you could hear it rumbling like thunder. You could scarcely see across the street, so thick was the ash fog. The fine dust got into one's eyes and nose, and everything, indoors and out, was covered with a thick coating of grit. At the foot of Vesuvius a great stream of red-hot lava mud slid down the mountain side, straight across fields and roads, and over farms and villages, slowly but steadily pushing its way, the country people fleeing before it with such of their property as they were able to bundle on to carts or carry away with them. * * * * * POMPEII. But on the whole the people were not so frightened after the first outbreak as one might have expected. Yet they had every reason to be, because near the mountain stand the ruins of the ancient Roman city of Pompeii, which was overwhelmed, not by lava, but by just such a fall of ashes from a great eruption of Vesuvius about thirty years after the death of Christ. The ashes had fallen lightly at first, but so thickly that in a very short space of time the whole city was buried under tons of it, and the people were crushed or suffocated in their homes. You will find the whole story of it in the novel called _The Last Days of Pompeii_, but if you ever go to Pompeii the ruins which have been dug out tell their own story better than any book can do. You walk through silent streets of beautifully decorated houses, of shops, theatres, and baths; the pavement is scored with the wheelmarks of the chariots, and in some of the houses the skeletons of the inhabitants are still to be seen. * * * * * BOY SCOUTS OF NAPLES. To-day the whole country around the foot of the mountain is thickly populated, and towns and villages stand on the slopes of Vesuvius as if there were no danger of his ever breaking out again. And Naples itself is a great, flourishing city with big factories, and a busy seaport where ships of every nation congregate. And last, but not least, it has its Boy Scouts. They are Italian boys, but they dress and work just the same as their British brothers. They have done a lot of camping out, and are all very good at cooking their grub. And also they do a bit of sea scouting in the splendid harbour and bay of Naples. ON AN ORIENT STEAMSHIP OUR FLOATING HOME. Our ship of twelve thousand tons, R.M.S. _Orsova_, was more like a floating hotel than a sea-going vessel, and the passengers living in bright, comfortable cabins with a fine dining saloon and first-rate food, could hardly imagine the work that was going on in other parts of the ship to insure their travelling with such ease and speed and safety. A tour round the ship, such as we made one day, is full of interest and wonder. The second-class passengers are housed and fed just as well as those in the first-class, and there is accommodation for 230 of them. In the third-class, again, they are wonderfully comfortable in cabins for two or for four people each, with nice dining and sitting-saloons, and a roomy, roofed-in deck where they can enjoy the fresh air in all weathers. There is room for 800 of these, and the cost of the journey from England to Australia is only 17 Pounds, which means board and lodging of the best description for six weeks while doing the journey out. The crew, of course, live forward, and, including seamen, stokers, engineers, stewards, etc., they number about 300 men. On the navigating staff of officers, quartermasters, and look-out men depends much of our safety at sea. Then down in the depths of the ship are the engineers and stokers, who make the ship go. Our chief engineer, like all chief engineers, is a Scotsman, and he loves and takes a pride in his engines, and is glad to show them. In Rudyard Kipling's song of the chief engineer, he describes him as looking upon his engines as almost the work of God, in their wonderful power and intricate working. * * * * * IN THE ENGINE ROOM. And it is indeed an impressive sight to stand below these great monsters of steel and watch them faithfully and untiringly pounding at their work, all in order, and exactly in agreement with each other, taking no notice of night or day, of storm or calm, but slinging along at all times, doing their duty with an energetic goodwill which makes them seem almost human--almost like gigantic Boy Scouts! The great steel shaft which the four pistons keep driving round is nearly 100 yards in length, and carries the big bronze screw propeller at its end, which thrusts the ship along. There are two of these, one on each side of the ship, which is therefore called a twin-screw vessel. There are four cylinders to each shaft, and the same lot of steam is used, passing from one cylinder to the other, beginning with the small high-pressure cylinder, which it enters at its highest strength, something like 250 lb. to the square inch, and ending with the big low-pressure cylinder, where the pressure is only about 5 lb. Then there are numbers of other engines. One for condensing the salt water from the sea and making it into fresh water for the boilers. This is done by boiling up the salt water so that the watery part of it becomes steam, while the salty part remains behind as salt; the steam, when cooled, becomes fresh water, and is then fit to be used in the boilers to make steam. * * * * * THE STOKEHOLD. Then we go into the stokehold among the mighty boilers. Here are powerful, grimy men at work getting coal out of the coal bunkers, and shovelling it into the furnaces. It sounds easy to shovel coal on to a fire, but it takes a lot of practice to get the knack of stoking a fire properly, and a lot of strength and skill to throw great shovelfuls quickly and well into the right part of the furnace. The stokers work in gangs for four hours at a time, under "leading stokers," whose duty it is to see that the proper pressure of steam is kept up in the boilers by the heat of the fires. Anyone who has travelled on an ocean-going steamer will know the sound which comes up from the interior of the ship every twenty minutes or so, which sounds like a rataplan being hammered by someone for his own amusement. This is in reality the signal which is given by striking iron with a shovel, and can be heard by the men all over the stokehold, telling them to stoke up their various fires. Besides the main engines there are pumping engines for supplying water to the boilers and to the various parts of the ship. Then there are ice-making machines for keeping the food-storage rooms cold, and electric dynamos for supplying electric light all over the vessel, and for use in the laundry. * * * * * THE LAUNDRY. This is an interesting department. Here all the bed sheets, towels, tablecloths of the ship, and the linen of passengers are washed, dried, and ironed by machinery. The linen is put into a circular "drum" full of soapy water and whirled round and round till well washed. It is then partly dried by being put into another metal tub, which is whirled round by electricity at such a pace that the water flies out of the clothes. These are then put into a kind of mangle between hot steel rollers, which squeeze out any water that remains, and at the same time so heats the things that they come out quite dry and ironed into the airing-room, where they receive a final drying in hot air. The ironing of small articles like shirts and blouses is done by a few laundrymaids using flat-irons heated by electricity. * * * * * OUR BIRTHDAY CAKE. While on board we celebrated our birthday--that is, my wife's birthday and my own (for by a curious chance we were both born on the same day, though not in the same year!)--and at tea-time a beautiful birthday cake appeared upon the scene, beautifully sugared and decorated with our names and appropriate inscriptions, just as if it had been made ashore. I do not know how the knowledge of the birthday got about, but I do know that the cake was a most excellent one, and the kind thought of the baker in making it was greatly appreciated by both of us. * * * * * FOOD AND FEEDING. After seeing the stokehold, the engines, and the laundry, we visited the kitchens. The feeding of the passengers is an important point, for on board are no fewer than 200 first-class, 230 second-class, 800 third-class passengers, and over 300 officers and crew--more than 1500 people altogether. The voyage to Australia takes nearly six weeks, so you can imagine that a pretty large amount of food has to be carried on board to take the ship out and home again. Tons of fresh meat and vegetables, butter, and eggs are stored in ice-cold cellars. Each day a supply is brought up and put into iced larders for that day's issue. Here are some of the amounts taken in the ship for one voyage: 5 tons bacon, 50,000 eggs, 6 1/2 tons butter, 45,000 oranges, 9000 lb. jam. In the great kitchen are a dozen cooks at work preparing the meals for all classes--the cooking is exactly the same for all. Also the quality of food is the same, except that the first-class get more variety and choice of different dishes. In the bakery is made the daily supply of bread for the whole ship, and also baked puddings, cakes, and sweetmeats. * * * * * POTATO PEELING. There were lots of interesting machines used in the kitchen to save time and labour. For instance, there was a machine for peeling potatoes; a round metal tub in which the potatoes were rushed round and round until their skins were rubbed off, and they were ready for the cooking-pot. There were egg-boiling machines, which, working by clockwork, kept the eggs in boiling water for whatever time was desired, and then took them out without any attention on the part of the cook. There was a bread-slicing machine and a plate-washing machine, the dirty plates being placed in iron racks and lowered into a tank where boiling water is dashed on to them from both sides, so that they clean themselves in no time. There was also a machine for kneading the dough for making bread. In fact, the whole place was a marvel of work and organisation all compressed into a very small space, and yet done most successfully and cleanly. * * * * * A GOOD DINNER. Here is one day's bill of fare for the third-class passengers, which shows that they do not fare badly. I had some of it myself, and it was excellent. BREAKFAST Porridge with Milk Yarmouth Bloaters Hashed Meat Cold Corned Pork Bread Butter Jam Marmalade Tea Coffee Cocoa DINNER Mulligatawny Soup Roast Mutton Potatoes Mashed Pumpkin Suet Pudding with Syrup Children--Milk Pudding Bread Cheese Biscuits TEA Lancashire Hot-Pot Cold Meat Salad Pickles Bread Butter Jam Marmalade Currant Cake SUPPER Bread Butter Cocoa Biscuits and Cheese Gruel for Infants if required Cocoa or Coffee with Biscuits at 6.30 a.m. * * * * * AN ECHO OF THE ZULU WAR. Of two of the cooks with whom I talked, one had been twenty-three years in the service of the Orient Company and the other twenty-six years: and nearly all the ship's company had been in this ship four years, though their engagement only lasts for one voyage. So it looks as though the Orient were a satisfactory line to serve with. One of the cooks had been a soldier in the Wiltshire Regiment, and had served in the Zulu War of 1879. He had been in the siege and defence of Etshowe. This place was surrounded by the Zulus, and another British force tried to get into signalling communication with it by means of the heliograph, which at that time was quite a new invention. I reminded my cook friend of this, and he told me this little yarn about it. He said: "I was walking out on the ridge there close to the camp with a corporal in my company when we noticed a light flickering on a hill in the distance. He had been through a course of signalling, and said it looked as if somebody were trying to flash a signal to us, so we got a bit of looking-glass and flashed it in their direction. "Suddenly he said to me: "'Write down what I tell you.' "I got out a piece of paper and a pencil, and he spelt out a message which was meant for Colonel Pearson, our commanding officer. It was to say that if we sent a signaller on to the church steeple in Etshowe they could signal direct to him. "I took the message to the colonel, and soon after a sailor managed to get up somehow or other, and we very quickly had messages going and coming." SEA SCOUTING In the days of Queen Elizabeth, nearly four hundred years ago, the sailors of Spain, of England, of Holland, and of Portugal were all making themselves famous for their daring voyages in small sailing ships across unknown oceans, by which they kept discovering new lands for their country in distant corners of the world. There was one small cabin-boy on a coasting brig in the English Channel who used to long to become one of these discoverers but when he looked at the practical side of the question it seemed hopeless for a poor little chap like him ever to hope to rise in the world beyond his present hard life in a wretched little coaster, living on bad food and getting, as a rule, more kicks than halfpence--but it shows you how the poorest boy can get on if he only puts his back to it. * * * * * SIR FRANCIS DRAKE, Young Drake--for that was his name--did get on in spite of his difficulties; he worked hard at his duty until he became a captain of two small ships, one of seventy, the other of thirty tons, and with these he sailed to fight the Spaniards, who were at that time our enemies, away across the ocean in Central America. He not only fought them, but was successful in taking some of their ships and a great deal of valuable booty from their towns. On his return home he was promoted to command a large expedition of five ships, the biggest of which, however, was only 100 tons, and the smallest was 15 tons--no bigger than a fishing smack. With these he sailed down the West Coast of Africa, then across to Brazil and down the South American coast till he rounded the end of it through the dangerous and difficult Straits of Magellan into the Pacific. He coasted up the western side of America as far as California, and then struck across the ocean to India, and thence _via_ the Cape of Good Hope to England; this voyage took him nearly three years to complete. His good ship, the _Golden Hind_, though much battered and wounded with war and weather, was received with great honour at Deptford. The Queen herself went on board, and while there she showed such pleasure at Drake's good work that she knighted him, using his own well-worn sword to make him Sir Francis Drake. Soon after this King Philip of Spain began to prepare an enormous fleet, and though he told Queen Elizabeth that it was not intended to be used against England, Sir Francis Drake, who was now in command of a small fleet of British ships, maintained that it could be for no other purpose. [Illustration: DRAKE'S SHIP, THE "GOLDEN HIND."] And a secret letter was shortly afterwards intercepted which proved that his suspicions were right. Drake went off with his fleet and sailed up and down the Spanish coast destroying their ships and stores wherever he could find them, and thus he hindered their preparations for war. In this way he sank or burnt some 12,000 tons of shipping, which meant a great many ships in those days. He merely described it in his report as, "singeing the Spanish King's beard." At the end of 1588, the great Spanish fleet--the Armada--was ready, and sailed against England. But there were a fine lot of British admirals and men awaiting it, for besides Lord Charles Howard of Effingham, the Lord High Admiral, there were Frobisher, and Davis, Walter Raleigh, and Francis Drake. It is true they had only 67 ships with which to oppose the 130 of the Spaniards, but they sallied out and tackled them at once before the Spaniards were really ready for them, and drove them into Dunkirk. Here the Spaniards felt secure and would not come out till one night the English sent fire ships in among them which forced them to put to sea. Then ensued a tremendous sea fight, in which Drake, in the _Revenge_, took the lead. The battle lasted all day, with guns roaring and ships foundering or exploding. At length the Spaniards drew off northward to the German Ocean, the only line of escape open to them. Round the north of Scotland and Ireland they went, damaged by shot and beset by a gale, so that in the end, out of the magnificent fleet of 130 sail which had set out for the conquest of England, only 53 got back, with only about 9000 out of the original 30,000 men. * * * * * NELSON. Two hundred years after Drake came Nelson. He was the son of a clergyman in Norfolk, a poor, sickly little fellow, and was for a time in the merchant service. His first step to greatness was when the ship which he was in captured an enemy's ship, and the first lieutenant was ordered to take a boat and some men and go aboard the prize. But owing to the heavy sea which was running the officer gave up the attempt as too dangerous, whereupon Nelson, like a good Scout, stepped forward and offered to go. He succeeded, and thence was marked as a good officer. Every boy knows how, after a splendid career of fighting for Britain, he finally won the great sea battle of Trafalgar against the French and Spanish fleets, and fell mortally wounded in the hour of victory. But his work, and that of other great sea-captains who served with him, completed the supremacy of the British Navy begun by Drake and the sea-dogs of his time. The navies of our enemies were entirely swept from off the seas, and their merchant ships could only carry on their trade so long as their countries remained at peace with Britain. And that supremacy has remained with us till to-day. In consequence of this we have been enabled to put a stop to the awful slave trade which used to go on on the coasts of Africa; to discover new lands for our Empire, and to bring civilisation to savages in the farthest corners of the world. And the enterprise of our merchant ships has made our trade successful all over the globe, and so increased the prosperity of our people both at home and in our Oversea Dominions. The sailor has a grand life of it. Continually visiting strange and interesting lands, with a good ship manoeuvring through distant oceans, with plenty of contests with tides and winds. A free, open, and healthy life, which breeds cheery handiness and pluck such as make a sailor so deservedly loved by all. And all the time he is doing grand work for his country. * * * * * OUR LIFEBOATMEN. We are hearing a great deal of the heroes of everyday life, but there are perhaps no greater heroes, no truer scouts than sailors of the kind that man our lifeboats all round the coasts of Great Britain. They have to Be Prepared to turn out at any minute, when the dangerous storm is at its worst, to face danger in order to save others. Because they do it so often and so quietly we have come to look upon it almost as an everyday affair to be expected, but it is none the less splendid of them or worthy of our admiration. A large number of Boy Scouts have, by taking up "sea scouting" and by learning boat management and seamanship, been able to take their place in the service of their Country as seamen on our battleships, and in the merchant service, and as lifeboatmen upon our coasts. * * * * * SEAMANSHIP GAMES. During the summer months Scouts in many parts of the country practise sea scouting as well as camping on shore. This involves living on board ship and learning all the duties of sailors--going on watch, going aloft, managing boats, saving life at sea, and swimming and saving life from drowning--with plenty of interesting games and practices. * * * * * SMUGGLERS. One game which can be played either by night or day is that of "Smugglers." A patrol of smugglers endeavour to land from the seaward in a boat to conceal their goods, which consist of nothing more valuable than "a brick to each man," in a place called the "Smugglers' Cave," and then to get away in their boat again. Other Scouts arc distributed as "preventive men" to watch the coast for a considerable distance with sentries. So soon as one of these preventive men sees a smuggler land he gives the alarm, and collects the rest to attack them; but the attack cannot be successful unless there are at least as many preventive men on the spot as smugglers, and if the smugglers succeed in depositing their goods in the Smugglers' Cave and then getting away again before they are attacked by an equal number of preventive men, they win the game. * * * * * TREASURE ISLAND. Another exciting game which tests the Scoutcraft of a patrol is that where they approach the shore in a boat and look out for marks which have been told to them, and, on finding these, they land, find a map hidden away, which gives further clues by means of landmarks, compass directions, tidemarks, and so on, to where the hidden treasure is to be found. Only a certain time will be allowed for finding it. This game can be made a competition for one patrol against another, each patrol taking it in turn to carry out the same task. Naturally, each patrol would be very careful to wipe out all footmarks and tracks. Then there can be whale hunts, as given in the book _Scouting for Boys_, and also "Shipwreck," when everybody on board ship will take their places and carry out orders for getting the women and children safely away, followed by the men of the ship. "Castaways on a Desert Island" may also be practised, when they have to get ashore on rafts and otherwise, and rig up such shelters as they can out of the materials available, and light their fires and cook their food, and so on. The pursuit of slavers' dhows by pinnaces from men-of-war can be practised, and "cutting-out" expeditions by boats full of armed Scouts taking a hostile ship or place in the night. "Salvage" may also be practised by boats going out in parties, where they are to save some derelict ship in distress, and to tow her into safety. * * * * * WATER SPORTS. Water sports can also be indulged in, such as polo, jousting, pillow fighting, greasy pole, hurdle races, into the lifebuoy race, and other exciting incidents. But to take part in these practices and games it is necessary that a Scout should be able to swim, and I hope that every Scout will take the earliest opportunity of doing so. And not only should he learn swimming without delay, but also study the means he ought to take for saving a drowning man and for reviving him when he has got him ashore. No Scout is too young for this. I saw a case in the paper recently which is a fine example to other boys, where Frederick Delvin, eleven years of age, rescued another boy from drowning in the Surrey Canal, near the Old Kent Road bridge. A small boy named George Spear was fishing in the canal when he fell into the water, and was on the point of drowning when Delvin, who had learned to swim last summer, jumped into the water and brought him safely ashore, and thus saved his life. Well, now, any Scout could do that, if he knew how and had the pluck, and I should hope that every Scout has that at least. * * * * * JACK TARS' PRESENCE OF MIND. A serious disaster was narrowly averted at Dover in connection with a treat given to six hundred schoolgirls on the battleship _Albion_. The children were being taken out to the battleship in boats in a rather heavy sea. A steam pinnace, towing two whaleboats, each containing about eighty girls, was rounding the Prince of Wales Pier, when the Government tug _Adder_ unexpectedly came round from the opposite side of the pier, bearing right down on them. There was great excitement, as a disaster seemed certain; but the Naval men in charge quickly cut the second boat adrift, and the tug passed between the two crowded boatloads. The boat drifted towards the Admiralty Pier until it was picked up and got safely in tow again. That is the kind of "presence of mind" which every Scout should have. * * * * * HOW VAN TROMP'S BROOM WAS RAISED--AND LOWERED. In "sea scouting," it will, of course, be necessary to know a lot of small as well as big things about our ships which the ordinary fellow does not know. Here is one. A man-of-war on duty always flies a pennant at her masthead--that is, a very long, very thin flag, which makes the mast look like a whip with a lash on the end of it. Here is the story of it. In the old days, 250 years ago, Britain and Holland were both powerful nations at sea and rivals in commerce, but as we had command of the British Channel we made all foreign ships salute our men-of-war when passing them. One day, May 19th, 1652, a Dutch fleet of forty-five ships; under their great admiral Van Tromp, came sailing up the Channel, and passed a British Fleet of twenty-three ships under Admiral Blake. Seeing how strong he was, the Dutch admiral declined to salute us. So our flagship fired a shot across his bows, as a signal to remind him of his duty; but Van Tromp promptly replied with a broadside into the stern of Admiral Blake's ship. "That's very rude of him to break my windows," remarked Blake, and promptly ordered his small Fleet to attack the Dutch, although it was twice as strong. The battle began at four o'clock in the afternoon, and went on hammer and tongs till after dark. The firing then lulled, and the British Fleet, having been badly mauled, spent the whole night repairing damages. By dawn, although tired, they were all ready for a further go at the enemy, but as daylight came on they found there was no enemy to go for; he had cleared away in the night to less dangerous quarters. But only for a time, in order to get more ships, and a few days later he reappeared with something like eighty vessels. This and a contrary wind proved too much for Blake's small Fleet, and though he made an obstinate fight of it, he was at last compelled to take refuge in the Thames, pursued by the Dutchmen. Then it was that Van Tromp hoisted a broom at his masthead, as a sign that he had swept the British from off the seas. But he was a little bit "previous," as they say in America. The people in Britain rose to the occasion, and, instead of being down-hearted, they at once started to build a stronger Fleet, and trained men and boys--like sea scouts--to man it. So soon as the ships were fitted out Blake put to sea with a Fleet of sixty, and went to look for the Dutchmen, and he soon found them. Van Tromp, with seventy men-of-war, was coming up the Channel, guarding a large fleet of richly-laden merchant ships making for Holland. The British, of course, went for this convoy, and it was a pretty tough fight, the Dutch merchantmen crowding on all sail to escape to Holland, while their men-of-war kept behind them, fighting stubbornly to hold off the pursuing British. It was a running fight, which was kept up for three days and nights, and at the end the British came home triumphant, having captured or sunk seventeen of the enemy's men-of-war and thirty of his merchant ships. Van Tromp had to take down his broom. * * * * * HOW THE WHIP WAS HOISTED. It was in June, 1653, that the two fleets finally came together for the deciding bout. Both countries had seen that a big naval fight must come sooner or later, and both had gone on building ships as hard as they could to meet the danger. When each fleet was about ninety ships strong, they met at sea. Unfortunately Admiral Blake had been laid up in England with an old wound, while the Dutch fleet was under three of their best admirals, tough and plucky old sea-dogs all of them--Van Tromp, De Witt, and Ruyter. For a whole day the two fleets were engaged, both sides hammering away stubbornly and well, but by nightfall neither had gained much. Next day they went at it again, and if anything the advantage was beginning to rest with the Dutch, when suddenly, in the afternoon, a fresh ship came banging its way through the rear of the Dutch fleet. It was Blake! His return seemed to put new life into the British. They went at it again with all their might. They boarded Van Tromp's ship; he blew her up and escaped to another; but in the end, with his fleet shattered and broken, he had to make his retreat under cover of night as best he could. The British thus remained masters of the Channel, with eleven good Dutch men-of-war as prizes and eight more of them sent to the bottom. Then it was said that Blake's pennant was the whip that had driven outsiders from off the seas. * * * * * THE LOSS OF THE "C 11." Whenever a British submarine goes down there is a tale of gallantry to relieve the sorrow of it. "C 11," on her way to join the Fleet display in the Thames, was run down by a steamer which came suddenly upon her in the night. A submarine, as you know, is a long, tube-like boat, shaped like a hollow cigar, with one trap-door on the top leading to a small look-out tower. She runs along with this tower above water until she gets near to an enemy's ship; then the trapdoor is closed, and she sinks herself down below water, and runs under the ship and fires a torpedo into her in passing. I was on board a submarine not long ago, and when I was down in her dark, narrow inside, surrounded with a tangle of pipes and engines of every kind, I could quite picture to myself what the inside of the whale's belly must have looked like to Jonah. Also I could picture the hopeless feeling of dismay which must come over a crew of thirteen men boxed up in this small vessel if an accident occurred to her. * * * * * A SAILOR HERO. The crew of "C 11" were all below, asleep, when the crash came; and the boat rolled sideways, and then sank down under water almost immediately. On the turret were Sub.-Lieut. Watkins and Able-Seaman Stripes, who were navigating the vessel. Lieut. Brodie, the commander, was below at the time; but at the collision he at once realised the danger, and first shook up some of the sleeping men, and then sprang up the hatchway to see what was wrong. Few were able to follow him before the vessel sank heavily down. The next minute the survivors found themselves in the water swimming for their lives. Sub.-Lieut. Watkins, being fully clothed and in his big sea-boots, had great difficulty in keeping afloat, and was in immediate danger of drowning, when Lieut. Brodie came to his assistance and held him up until, fortunately, their plight was seen from neighbouring vessels, and they were picked up just in time--both being completely exhausted. But Lieut. Brodie never let go of his comrade in order to get a better chance of saving himself. He had the true spirit of a Scout in him in Being Prepared to give up his own life in the attempt to save another. If ever you find yourself in a position of difficulty or danger, keep your head, think what is your duty, and do it: remember how it was done in the case of "C 11." When sudden death and darkness were all around, the officer kept cool and full of courage. * * * * * FISHERMEN HEROES. A terrific gale sprang up one winter in the Orkney Islands, away to the north of Scotland. Three fishing smacks were out in it, and ran for shelter into a narrow channel between two of the islands. Two of the smacks rode out the weather safely, but the third got carried on to a small rocky islet and was wrecked, though her crew managed to get ashore on to the rocks. Then it was that five brave fishermen on the island of Pharay, seeing their plight, put off in a rough, home-made boat to try to rescue them; but the wind and sea were so high, and a snowstorm was driving against them to such an extent, that they could not get along, and were beaten back, after two toughly fought attempts. But they would not be defeated, and at last, by sheer pluck and determination, these hardy fellows got their boat across the channel at the third attempt, and dragged the shipwrecked men one by one through the water into their boat; and eventually, after going through the greatest danger of being swamped, they got them all safely ashore on Pharay. This was a true example of Scouts Being Prepared to risk their lives to save fellow creatures. These five heroes arrived at Balmoral while I was there, as the guest of King Edward, by whom they were received. He had the story of their heroism read over, and he then congratulated them on their bravery, and himself hung the medal for saving life at sea on the breast of each and shook hands with him. That was his official reward to them, but privately also he gave each man a personal friendly reminder in the shape of a good pipe and some tobacco, which he chose himself for them. * * * * * A BRAVE SEA SCOUT. The lads of the training ship _Mercury_ were manning one of the boats to go ashore. There was a heavy wind blowing--it was still dark--when one of the boys, named Newitt, fell into the water and was swept away by the tide. Two of his messmates at once dived in to his rescue. One of these, Yateman, was quickly picked up by the ship's boat in mistake for the drowning lad. But the other boy, Driver, a Patrol Leader belonging to the 8th Southampton (_Mercury_) Troop, succeeded in getting hold of Newitt and swam towards the pier with him. But Driver was hampered with the suit of oilskins which he was wearing, and in battling with tide and wind, he himself was nearly drowned, although he was a good swimmer. A boat which put out from the pier got to him just in time to save him, and he was pulled on board in an unconscious condition, from which he did not recover for nearly two hours. The poor fellow, Newitt, had slipped from his grasp and was drowned. Still, Driver had done all that he possibly could. He had not thought of the danger to himself, but on the first alarm had, with the true spirit of the Scout, at once sprung to the assistance of his comrade in distress, and for this he was awarded the Bronze Cross, the Scouts' highest award for gallantry. * * * * * SEA SCOUTS. I began my Scouting first of all as a Sea Scout, before I ever went into the Army and before I ever saw the backwoods in Canada or India. And I am very glad that I did, for as a Sea Scout, I learnt how to swim, and I should have cut a poor figure as a soldier, or as a hunter, or as a Scout, if I had not been able to do that. But besides swimming, there are so many things that one learns while a Sea Scout which come in useful afterwards, whatever line of life you may take up. For instance, I learnt how to tie knots, and unless a fellow can do that he is a duffer; I learnt how to handle and manage a boat by myself, how to right her when upset, and how to get in and out of her when bathing. I learnt how to steer and manage a large sailing boat, taking my watch alone at night; how to read the stars and charts; and how to take the responsibility for navigating and not running her on to the rocks. As a Sea Scout you get mighty hungry, so in order to feed yourself when on the water you have to be able to catch fish and to clean them, and to cook them for yourself. All this means that you have to be what a sailor is generally known as, a "handyman." Then the life is so jolly, free, and breezy; there is lots of hard work at times, and difficulties and dangers to overcome, but also lots of enjoyable sunny cruising into strange places with good comrades around you. Fellows boxed up in a ship together naturally become the best of friends and comrades if they are naturally good chaps with good tempers; if they are not--well--then I would rather not be in that ship, thank you! Sailors are always manly fellows, and know how to give and take, and they manage to keep their tempers when small things go wrong. * * * * * GENERALS WHO WERE SAILORS. Two of our greatest generals to-day began their careers as sailors. Field-Marshal Sir Evelyn Wood won his Victoria Cross as a midshipman in the Royal Navy while serving in the Crimea. Field-Marshal Viscount French, late Commander-in-Chief of our Forces in France and Flanders, was a sailor before he joined the Army, and so was Sir Hamilton Goold-Adams, who commanded the Town Guard so well in Mafeking. I have always found that a Boy Scout who has been a Sea Scout as well as a Backwoods Scout makes much the best all-round Scout in the end. So I can well advise Scouts to have a taste of both. A patrol or troop can easily take up Sea Scouting for one season if they like, just as a change. But, of course, it means that each one of them must learn swimming first, if he is not already a swimmer, and must know his knots really well, for actual use, and not merely for passing test examinations. It is well worth the trouble, for Sea Scouting, with its adventures and its games, is full of enjoyment and fun. * * * * * WHEN SEA SCOUTING HELPED ME. When I was last in Canada I had to do a lot of my travelling by canoe, because the forests there are almost impassable with their thick undergrowth and boggy soil. There are lakes and streams everywhere, so it is comparatively easy to go by water. But there are plenty of adventures to be met with by the way, in the shape of snags and rocks and rapids, and out on the lakes gales spring up, with a heavy sea, in a very short time. So a fellow has to know how to manage a boat and how to face risks if he is going to get on at all, and it is just as well that he should be able to swim, as otherwise he is not likely to arrive at the end of his trip in the way he had intended! [Illustration: A SEA SCOUT] Well, Jim and Ben and I were paddling in our birch bark canoe across a good-sized lake where there were a lot of small islands, when suddenly we scrunched on to a submerged rock, which brought us to a full stop and bulged in the bottom of our vessel, so that the water began to run in and flood the floor. So the canoe was quickly turned, and away we paddled as hard as we could for the nearest island, and just reached it in time to scramble ashore before our boat began to sink. We quickly pulled her up on the rocks, got our baggage out, and rolled her over, so that the water could run out and we could get at the hole to repair it. This was done in quite a neat way. Ben and I scraped away with our knives some of the "gum" or natural pitch with which the seams of the canoe were caulked. Jim meantime had made a little fire with driftwood. Then Ben took a bit of rag, which he had used as a bandage for a wounded hand, and stretched it over the hole in the boat, and fixed it there with little bits of "gum," which he melted down with a red-hot stick taken from the fire. In this way he made a watertight patch over the leak in a very few minutes, and we soon had the canoe afloat again. We loaded her up, and within ten minutes of the disaster we were on our way again as happily as ever, but we kept a sharper look-out than we had done before for snags and rocks just below the surface of the water. * * * * * THE SEA SCOUTS IN WAR. Thanks to so large a number of Scouts having taken up the training as Sea Scouts we were able to supply about 1400 useful and efficient fellows to act as Coastguards directly the war broke out. This enabled a large number of the regular Coastguards to be sent to man the Fleet. Since then, the Admiralty have been so satisfied with the good work done by the Sea Scouts, who have been guarding our coasts from the extreme north of Scotland down to the Land's End in Cornwall, that they have asked for more of them, and we now have about 2000 employed on this duty and as signallers on board mine-sweepers, coaling and supply ships. The Sea Scouts have won for themselves a very good name by Being Prepared before war broke out. HOW TO BECOME A BACKWOODSMAN Any fellow who means to be a backwoodsman, whether it is for pleasure or for work, should first of all get some practice at it at home. For eight years of my life I hardly ever slept in a house and I thoroughly enjoyed it. But to enjoy it you must know how to make yourself comfortable in camp. * * * * * TENTS. The first thing to consider is what kind of substitute for a house you are going to have to protect you from bad weather. This depends a good deal on what kind of country you are in. In a forest you can, of course, get plenty of timber out of which to build huts, but it is not much use being able to build a log-hut and then to find yourself in the open desert of the Sahara. The best all-round kind of camp-house is, of course, a tent. I had what is called a "Cabul" tent--a small square erection, seven feet long by seven feet wide, which can be opened or closed at either end, and has a double roof. I lived in this through the winter in Afghanistan, through snow and blizzard, in the greatest comfort. At one end I built a brick fireplace and chimney; and I built a low wall, two feet high, round the outside; this kept out all draughts and prevented snow from melting into the tent. And I lived there as cosily and comfortably as in a house. In that same tent I afterwards lived in the blazing heat of the plains of India. Instead of the fireplace at the end to keep it hot, I had a great mat of Khuskhu's fibre stretched on a frame and kept always wet to keep it cool; the hot wind blowing through this was at once cooled, and kept the tent delightfully cold and fresh inside, and the double roof prevented the sun from baking it. And I had a punkah, or swinging fan, slung from the ridge-pole, and worked by a native from outside. It was a sturdy little tent, too, and no gale could ever manage to blow it down. So you see it did equally well for every kind of climate and weather. Another form of tent which I used in Mafeking and South Africa, and still use for sleeping out in, in England, is one which you would hardly call a tent. It is really a slungcot, with a movable canvas roof to it. It is called the "Ashanti Hammock." [Illustration: A BIVOUAC SHELTER.] It packs up quite small, and is put up in a few minutes. Requires no pegs. Keeps you off the wet ground. And when the gale comes and all the tents in camp blow down, you lie there swinging gently in the breeze, the envy of all the rest. It also forms an excellent stretcher if you are ill and have to be carried; and if you die it also makes a very satisfactory coffin, being laced over you as you lie in it. Very complete, isn't it? [Illustration: THE ASHANTI HAMMOCK.] There are tents of every sort and kind to be got, from a single-man tent up to a hospital tent for thirty beds. And there are also many kinds of camps there is a "standing" camp, where you remain in the same spot for weeks at a time, or a "tramping" camp, where you move on every day to a new place, and "boating" camp, where also you move but can carry your tent in your boat. But it is rather necessary to know which kind of camp you are making before you can tell which kind of tent you need. As I have said in _Scouting for Boys_: "For a standing camp 'bell' tents are useful, or huts can be made. Bell tents can be hired in almost any town for a few shillings per week, or you can buy a second-hand one in good condition for about 2 Pounds. "You could probably let it out on hire to other patrols when not using it yourself, and so get back your money on it. A bell tent, just holds a patrol nicely. "Scouts' 'patrol' tents also do very well for camp, but you need a second set of staves or poles for rigging them if you want to leave the camp standing while you are out scouting. "You can make your own tents during the winter months--and this, perhaps; is the best way of all, as it comes cheapest in the end. And if, while you are about it, you make one or two extra ones, you may be able to sell them at a good profit." A "lean-to" tent is used by many backwoodsmen. It can be made with the Scouts' patrol tent on the same principle as the lean-to shelter described in _Scouting for Boys_. If pitched with its back to the wind, with a good fire in front, it can be made a most luxurious bedroom on cold night. The roof catches all the warmth and glow of the fire, and you lie there warm in your blankets, yet breathing the fresh air of the forest or veldt and gazing at the stars. There is nothing better on earth. * * * * * THE "TRAMP" TENT. We will begin with the simplest and cheapest. Here is a one-man "tramp" tent, which is used by a certain class of gipsy in Scotland. [Illustration: CONSTRUCTION OF TRAMP-TENT.] You want six hazel sticks, all exactly alike, about 3 ft. 6 in. long, just sufficiently pliant to bend over near the top, but not so thin as to be wobbly. Each should be sharpened at the butt, and marked with a nick ten inches from the point to show how far to drive it into the ground. The points should be slightly charred in the fire to harden them. Then you want a sheet of light canvas, or waterproofed linen, to form your tent, six feet square, with eyelets or loops along the sides. [Illustration: ONE-MAN TRAMP-TENT COMPLETE.] Plant your sticks firmly in the ground, in two rows, two feet apart from each other. Bend the tops inwards to form an archway. Over these arches spread your canvas to form a kind of tunnel tent, and peg down the loops to the ground. * * * * * THE "BIVOUAC" TENT. This is, perhaps, an equally simple tent. The roof, or "fly," can be 6 ft. by 6 ft. Two poles, 3 ft. 6 in., should be planted firmly-at least six inches in the ground. A stout ridge-rope should be stretched tightly between them, and tied at the top of each, and then securely fixed to a tent peg well driven into the ground in front of each end of the tent. [Illustration: "BIVOUAC" TENT.] The edges of the "fly" all round should have large metal eyelets, by which the sides of the tent can be pegged to the ground, and flaps can be laced on at the ends to give protection against wind and rain, etc. Instead of using pegs at the sides, it is equally good to lace the edge along a stout log, or to a rope stretched tight, or a pole, and well anchored in the ground. Then you have the "patrol" tent of canvas, as described in _Scouting for Boys_, which is carried in pieces, which lace together, and, with the staves of the patrol as supports, form the tent for six or eight boys. These are very easy to make in a couple of evenings. * * * * * THE "CABUL" TENT. The "Cabul" tent, mentioned previously, was the kind that we used in the war in Afghanistan. Cabul is the chief town of that country. These tents are equally comfortable in snow and rain, or in the baking heat of the plains of India. [Illustration: CABUL TENT COMPLETE] It has an extra roof to keep out the sun or heavy rain. A tent like this, with two roofs, is called a "double-fly" tent. It is, of course, heavier and more expensive than a "single-fly," but it is also more comfortable. * * * * * "CABUL" TENT POLES. The horizontal "ridge-pole," 5 ft. 9 in. long, has an iron eyelet at each end The outer fly rests on this. The loops of the inner fly also hang from it to hold up the inner roof. [Illustration: INNER "FLY" OF "CABUL" TENT] [Illustration: OUTER "FLY" OF "CABUL" TENT] [Illustration: CABUL TENT-POLES.] The upright poles are six feet high; each of these is fitted with an iron cap and spike at the top to fit the eyelets of the ridge-pole. Each is also fitted with a circular wooden disc at one foot from the top; this supports the inner fly, the upper part of each pole having been passed through the hole at either end of the inner fly-roof. * * * * * TENT MAKING. Before starting to make your tent, you should, in the first place, have a good look at ready-made tents, and see exactly how they are made-especially at the edges. [Illustration: TREES INSTEAD OF TENT POLES.] You should always make a model of the tent you propose to construct, first with paper, to scale, so as to get the proper dimensions, and then with linen, with string and poles complete, to see how to cut it out in the right sizes. Afterwards, you can proceed to make the real, article. This, again, is best done by cutting it out in newspapers pasted together and spread out on the floor. These paper cuttings then serve as "patterns," on which you can cut your canvas without wasting any of it. * * * * * THE MATERIAL. The kind of stuff to use for tent making depends a good deal on how much you can afford for material, and what work you want the tent for. Thus, if you want a very light tent for carrying on your back or bicycle, and have plenty of money, a silk tent at 4s. a yard is very nice; but probably you would like one of cheaper material, and fairly light and strong. Lawn, made of Egyptian cotton, calico sheeting, or brown calico makes a very satisfactory tent at an outlay of 10s. or so for the whole thing complete. * * * * * SEWING. After having purchased your stuff, and cut it out according to the paper pattern, pin it, or tack it, all together, and see how it fits. Then stitch the seams together, using cotton, not thick thread. [Illustration: STEEP SIDES TOO WIDE.] Seams should be double-stitched-that is, the edges of the two pieces of canvas should overlap, and each be stitched to the other piece. At all points where a strain is likely to come on the canvas-namely, at the corners and at places where eyelets for ropes have to come, it is best to have a strengthening patch of canvas sewn over the other canvas. Then wide, stout tape should be sewn along the edge of the canvas wherever there is to be any strain on it, such as eyelet holes for ropes, or hooks and eyes, or strings for closing the ends of the tent, etc. Often in woods you can find two trees standing, say, eight feet apart. If you have a six-foot tent, you can use these for tent poles by tying ("lashing" is the word used by sailors and Scouts) each end of the ridge of the tent to a tree. This can be more easily done if your ridge is strengthened with a tape sewn inside it, and made into a loop at each end. It is always as well to make these loops on your tents, as they come in useful in other ways. A strip of canvas is often stitched on to the foot of the tent, as shown in the picture, either to hold it down with pegs or stones, or to be turned inwards underneath your ground sheet to prevent draughts coming in under the wall. A tent should not be made wider than its height, because the roof will not be steep enough to run the rain off quickly, and so will let it through more easily. * * * * * TENT POLES. The poles should not be made of any weak wood liable to split or break, but of tough elm, hickory, ash, or bamboo. For small tents of about five feet high they need be only one to one-and-a-half inches thick. For heavy tents of over ten feet long and over six feet high, they have to be at least two inches thick. Bamboos are generally tougher than wood, so need not be quite so stout. * * * * * TENT PEGS. Tent pegs may be easily made of wood, but should be of a tough kind that does not split easily. They are generally made in the shape shown below, about ten inches long. You can also get them of iron, but these, though they do not break, do not hold quite so well in the ground, and are heavy to carry. Aluminium ones are lighter, expensive, and inclined to bend. Then you can use stones or logs instead of pegs, and what I like best of all is half a dozen canvas bags filled with earth or stones and buried in the ground as anchors. These can be used equally well in sandy, muddy, or stony ground, where ordinary pegs would never hold. These bags are easily made during your winter evenings, and can be used for carrying your kit from camp to camp. They also make useful buckets and washing basins. They should be made of stout duck or canvas. The top edge of this canvas should be folded over and stitched in order to give strength. The handles are made of half-inch rope, passed through brass eyelets, let into the canvas below the stitching? the ends of the rope being knotted inside. In cutting out you must allow an extra inch for turning in at the edges and joining to the other pieces. Supposing that you have not the time or means for getting tents and that you are going into camp where there are plenty of trees, and you have got the right to use them, then some of the following tips may be of use to you. [Illustration: CORRECT TENT PEGS.] [Illustration: A HANDY BAG.] A bivouac shelter, as described in _Scouting for Boys_, is the simplest and best form of hut, and is easily made in an hour. Two upright stakes are driven firmly into the ground, with a ridge pole placed in position along the tops. Against this a number of poles should be made to lean from the windward aide, with cross-bars to support the branches, reeds, sods, or twigs, or whatever is to form your roofing material. For a single man this shelter can be made quite small, _i.e._, about 3 ft. high in front, and 3 ft. wide and 6 ft. long. * * * * * FRAMEWORK. You build your fire about 4 ft. in front of this, and lie in it alongside your fire. If the "shack" is for more than one man, you build it 5 ft. or 6 ft. high in front, and 5 ft. deep, so that several fellows can lie alongside each other, feet to the fire. When you start to thatch your framework, begin at the bottom and lay your roofing material on in layers, one above the other in the way that slates are put on a roof. In this way you may make it watertight. * * * * * THATCHING. For thatching you can use thick spruce branches, or grass, reeds, sods, slabs of wood or bark (called "shingles"), or small twigs of heather closely woven in. It is generally advisable to lay a few branches and stout poles over the thatch when finished in order to keep it on if a gale springs up. [Illustration: FRAMEWORK.] If you want to build a complete hut, you can make a lean-to from each side on the same ridge-pole; but the single lean-to, with its fire in front of it, is quite good enough for most people. Another way to build a shelter hut is to lean a ridge-pole or backbone from the ground into the fork of a small tree about 5 ft. above the ground, the butt of the pole being about 4 ft. to windward of the tree. Then put up a few side poles leaning against this, and roof over in the same way as for a lean-to. Build your fire just in front of this, and you will have a very safe and cosy little house. [Illustration: THATCHING.] In country where there are no trees to make poles with, like parts of South Africa, where there is only a lot of small thorn bush and long grass, you can make "scherms," or loose thorn bushes piled in a heap and made into a small horse-shoe, arched over, back to wind, and covered or roughly thatched with grass. These, with a fire in front, make very good shelter against cold wind or against sun, and, if covered with a canvas waggon-sail or tarpaulin, make a good enough protection against rain and against very hot sun. A "scherm" can be made with heather or gorse--only look out for its catching fire! [Illustration: A SHELTER HUT.] Remember that to make a tent or hut cool in hot sun put on more roof--put blankets over the top of your tent, and bank up the sides near the ground. But if you want to make your tent or hut warm, take care to thicken the walls at the foot to prevent draughts coming in along the floor. Also never forget that your floor is on raised ground, not in a hollow that will become a pool in wet weather. * * * * * CAMP FURNITURE. Having made your tent or hut, you will find it a good comfort in a standing camp to have a table. This you can well make in winter evenings before the camping season, and while you are at it making one for yourself; you may just as well make two or three more to sell to other people, and so add money to your camping fund. The table should be separate from its legs, so that it can be packed easily in the cart. If stakes can be got at camp, you would drive four of these into the ground with a "maul" (big mallet), making them exactly the same height, and lay your table top on these. To make your table top, bits of board or old packing cases can be planed smooth, and trimmed, and screwed together by cross-battens underneath to form a tabletop of the size required; 34 in. by 40 in. is a useful and portable size. [Illustration: TABLE WHEN FINISHED.] A pair of folding trestle legs can then be made for the table. These are two frames, one just narrow enough to go inside the other, but both of the same length. A CAMP STOOL can be made in much the same way, with a strip of canvas or carpet or several strings of webbing nailed across, from the top of one trestle to the other, the trestles, of course, being quite small. [Illustration: UNDER SIDE OF TABLE TOP.] CANDLESTICKS, Forks, Tongs, and other small articles of camp furniture are shown in _Scouting for Boys_, and can easily be made in the winter evenings. If neatly done they also command a good sale at bazaars. CAMP BEDS are also described in _Scouting for Boys_, and straw mats for making these may very well be woven in winter evenings, and, with plenty of time for making them, can be really well made. When finished, they can be rolled up and packed away until required for camp. The fellow who owns one of these in camp can enjoy life under canvas about four times as much as the fellow who tries to make himself comfortable on a hard, stony bit of ground. I think you never find out how full of corners you are till you try sleeping on a hard bit of ground. Of course? every Scout knows that the worst corner in him is his hip-bone, and if you have got to sleep on hard ground the secret of comfort is to scoop out a little hole, about the size of a tea-cup, where your hip-bone will rest. It makes all the difference to your comfort at night. Your night's rest is an important thing a fellow who does not get a good sleep at night soon knocks up, and cannot get through a day's work like the one who sleeps in comfort. [Illustration: TRESTLE LEGS.] So my advice is, make a good thick straw-mattress for yourself during the winter ready for camp. Another good way of giving yourself a comfortable bed is to make a big bag of canvas or stout linen; 6 ft. long and 3 ft. wide. This will do to roll up your kit in for travelling; and when you are in camp you can stuff it with straw, or leaves, or bracken, etc., and use it as a nice soft mattress. A PILLOW is also a useful thing for giving you comfort in camp. For this you only want a strong pillow-case (which also you can make for yourself in the winter). This will serve as your clothes-bag by day and your pillow by night, your clothes, if neatly rolled and packed in it, serving as the stuffing. I have often used my boots as a pillow, rolled up in a coat so that they don't slip apart, and for a long time I used a Zulu pillow, which is a little wooden stand on which you rest your neck; it sounds uncomfortable, but it is not so--when you're used to it! A Scout has to Be Prepared to turn out at any moment in the night. He ought, therefore, to have his important clothes laid handy, so that he can get into them at once in the dark. [Illustration: A ZULU PILLOW.] On service, of course, a Scout sleeps with shoes on, so that he can turn out at any moment. I remember on one occasion some of my men gave up obeying this rule, and thought it more comfortable to take their boots off. So one night I had the alarm given that the enemy were near, and ordered the men to double out at once to a spot a short distance outside the camp. The ground was covered with prickly grass and camel-thorn. How those fellows hopped and skipped to get to the place. But they took care not to go to bed barefooted again. * * * * * HUT BUILDING. In places where you can get the use of a wood for your camp, it saves the cost of a tent if you can make yourself a hut. The important point in making a hut is to thatch it so closely and well with heather, straw, or twigs of fir, etc., that it is watertight. The double lean-to, already described, makes the simplest form of hut--and if you like to make it more roomy, you can dig out the floor a couple of feet. But this is always a messy proceeding, and unhealthy, as upturned earth is very liable to give fever. In addition to the articles of camp equipment which are mentioned in _Scouting for Boys_ as being easily made by the Scout himself, there are several others which can be made during the long winter evenings, and these will be of great use to you when you go into camp in the summer, or they can be sold to other fellows wanting such things. The following is taken, from Mr. H. Kephart's _Book of Camping:_ * * * * * HORN DRINKING CUPS. "Get a cow's horn from a friendly butcher, a little over a foot long. Measure with a stick how far up it is hollow. Then, saw off the tip just below where it becomes solid, except a strip of the solid part, which should be left attached to the hollow part, about an inch wide and five inches long, quarter of an inch thick; this strip will form the handle of the cup." [Illustration: A HORN DRINKING CUP] * * * * * THE AXE. Of course a backwoodsman has to be pretty useful with his axe; and to become a good axeman a fellow must know, firstly, how the thing ought to be done, and, secondly, he must then have lots of practice in doing it before he can be considered any good. Bad workmen complain of their tools, but before starting to work be sure that your tool is a good one. Your axe should be a "felling" axe, of which the head will weigh nearly three pounds. See that the handle or "helve" is perfectly straight and true in line with the head and the edge. To do this look along the helve with the edge of the head turned upwards. If the edge is not true to the bevel, your cuts will go all astray. Then see that your axe is sharp--really sharp, not merely with a good edge on it. A slightly blunt axe is no more good for cutting down a tree than a very blunt knife is for cutting a pencil. You should know how to sharpen it on a grindstone, learn this now, while you are in civilisation, where grindstones can be found and there are men to show you. When out in camp in India, for "pig sticking" (that is hunting wild boar with spears) we found how very necessary it was to keep our spears as sharp as a razor, and every time we killed a boar we would sharpen up our spear-heads again ready for the next fight. We could not carry grindstones about with us, but we carried a small fine file, with which we were able to touch up the edge; and that is what many an old backwoodsman does for his axe, he carries a small file with him. There is a saying with these men that "you may lend your last dollar to a friend, but never lend him your axe--unless you know that he is a good axeman and will not blunt it." The tenderfoot will go banging about with an axe, chopping at roots and branches on the ground, and blunting the axe at every stroke on earth and stones; and when his arms tire, if he has not meanwhile chopped his own foot, he will throw the axe down, leaving it lying all anyhow on the ground, probably where it will catch and cut the toe of someone moving about after dark. When you want to leave your axe, strike straight down with it into a tree stump, and leave it sticking there till required again, * * * * * USING THE AXE. In using an axe, the tenderfoot generally tries to cover his bad aim by the extra strength of his blows. If an old hand is looking on he is smiling to himself and thinking how blown and what a backache he got himself the first time that he did it. Don't try to put force into the blow; merely be careful about aiming it so that it falls exactly where you want it, the swing and weight of the axe itself do the rest. A good axeman uses his axe equally well left-handed or right. It is all a matter of practice, and most valuable. * * * * * FELLING A TREE. The way to cut down a tree is to cut first a big chunk out of the side to which you want the tree to fall, and then to cut into the opposite side to fell it. Begin your Notch 1, or the "kerf," as it is called, by chopping two marks, the upper one, A, at a distance above the other, B, equal to half the thickness of the tree. [Illustration: THE KERF.] Then cut alternately, first a horizontal cut at B, then a sideways, downward cut at A, and jerk out the chunk between the two; go on doing this till you get to the centre of the tree. The reason for making A and B so far apart is that if you begin with too narrow a kerf your axe gets wedged in the cut more easily. * * * * * CUTTING THE KERF. When you have cut your kerf half through the tree, you then fell the tree by cutting in on the opposite side, only about three inches above the level of B, * * * * * THINGS TO LOOK OUT FOR. Before starting to fell your tree, first clear away all small branches and bushes which might interfere with the swing of your axe, and therefore spoil your aim. Also clear away any brambles or undergrowth that might trip you at the critical moment. Cut out chunks when you are at it, not a lot of little chips, which are signs to anyone coming there later that a tenderfoot has been at work. It is all a matter of aiming your stroke well. Aim your kerf so that the tree will fall clear of other trees, and not get hung up in their branches. [Illustration: THE TREE READY TO FALL] Then, when your tree falls, look out for the butt. This often jumps back from the stump; never stand directly behind it; many a tenderfoot has been killed that way. When the stem cracks and the tree begins to topple over, move forward in the direction of the fall, and, at the same time outwards, away from the butt. * * * * * FIRE-LIGHTING. As a backwoodsman you must, of course, be able to cook your own food--you can't lug your mother about with you to do it! But you cannot cook food straight off without ever having learnt how; and so I advise every Scout to set to work and learn this during the winter months, before the camping season comes on. You can do a good deal by helping in the kitchen, and seeing how the food is got ready. Also get a baker to show you how to mix dough and to bake bread. But it is no use merely to be _shown_ how it should be done; the thing is to do it yourself. You will make a few mistakes at first. Your dough will come out like custard, and your porridge will be burnt, and milk smoked, but after one or two trials you will soon find yourself able to cook quite well. The first thing that is necessary for cooking, even if it is only to boil a billy of tea, is to have a fire, and tenderfoot makes a pretty hash of lighting a fire until he knows how. [Illustration: FIRE READY FOR LIGHTING.] Begin in _a_ small way by putting first some dry "kindling" or small splinters and shavings, dry grass, or a _little_ paper, anything that will easily take fire, and over that stack a lot of small dry sticks, standing on end and leaning together, or leaning against a log on the _windward_ side of it. Remember, dry _sticks_ are very different from _sticks_ when it comes to lighting a fire. Dry sticks are seldom found on the ground, they are generally best got from a tree. Find a tree with a dead branch or two, break these off, and you will have dry sticks. For "kindling," a number of sticks partly split or splintered with your knife are useful. Do you know what "punk" is? Well, "punk," or "tinder," is what _a_ good many backwoodsmen carry about with them for lighting their fires. It can be a small bit of cotton waste soaked in petrol or spirits, or very dry, baked fungus, or bark fibre, or anything that will catch fire from the slightest spark. Then, if you have no matches, you can strike a spark with a flint and steel (the back of your knife on a stone will do it), and so set light to your punk. Or you can do it with a magnifying glass if there is a good sun shining, by making the sunlight pass through the glass on to a small amount of punk, and in a few seconds it will set it smouldering; and you must then gently blow it up into a glow, and finally into a flame, with which you can light the "kindling." Indians and savages, who have neither matches nor burning-glasses, get fire by rubbing wood together. The easiest way is by putting a slat of dry wood on the ground and boring a hole through it with a stick of dry wood, twirling the stick by means of a bow string. The friction of the two woods causes the kind of sawdust which comes from the hole to get red-hot, and if a little punk is then placed on it and blown into, it brings a flame. So soon as you have got your small kindling fire alight, add bigger dry sticks, upright and leaning together, until you can get a really strong fire going, when logs can be added. But for a cooking fire, use plenty of sticks at first, as they make the hot ashes and embers which are most necessary for cooking. * * * * * TIPS FOR THE CAMPING SEASON. If you make your own sleeping bag out of canvas or sacking, remember two points: first, to have its flaps about a yard longer than yourself, so that you can get well into it in case of rain, and secondly: that to keep warm and dry you want more thickness underneath than above you. [Illustration: A COMFORTABLE SLEEPING BAG.] The best way is to have a double sheet under you, or, in other words, make your sleeping bag a double one; you can then fill the lower part with straw, and sleep yourself in the upper compartment. The object of having long flaps is seen in the illustration. The lower one can be rolled with your spare clothes inside it to form your pillow, while the upper one can be supported by a crossbar to form a little roof over your head. In a sleeping bag of this kind, if waterproof, you can sleep out without a tent at all. * * * * * HOW TO MAKE A CAMP BED. A very simple and comfortable form of camp bed-and one which you can easily rig up and use in your home, or at an inn, if a bedstead is not available-is this: Make a "hasty stretcher" with two staves and a sack, and lay the ends of the staves on a couple of logs, stones, or boxes. [Illustration: READY FOR USE.] Keep the staves apart by crossbars, and you have a most comfortable bed. But don't forget to put plenty of blankets, and some thick paper, if you are short of blankets underneath you. This bed is the best possible one to use when you have to camp on damp ground. * * * * * HOW A TENDERFOOT SITS DOWN. In camp you can generally tell a tenderfoot from an old scout from the way in which he sits down. [Illustration: THE WRONG WAY.] A tenderfoot sits right down on the ground, but the old hand, knowing that this is very likely to give you chill and bring on fever, rheumatism, or other ailments, either squats on his heel, or on both heels--which comes all the more easy if you put a stone under each heel as a support, or if you have your back against a tree. [Illustration: THE RIGHT WAY.] When an old scout sits on the ground, he always takes care either to sit on his hat, or on a bundle of dry heather, or something that will keep him off the actual ground. [Illustration: HOW AN OLD HAND SITS DOWN.] Two ex-Boy Scouts, now officers in the Army, sent me a contribution to our funds lately, as a thanks offering for all the campaigning dodges which they had learnt as Scouts and which had been most helpful to them on active service. So practise all you can of these tips which I have given: you never know when they may not come in useful to you. TRAINING AND TRACKING ZULU TRAINING. The native boys of the Zulu and Swazi tribes learn to be Scouts before they are allowed to be considered men, and they do it in this way: When a boy is about fifteen or sixteen, he is taken by the men of his village, stripped of all clothes, and painted white from head to foot, and he is given a shield and one assegai or small spear, and he is turned out of the village and told that he will be killed if anyone catches him while he is still painted white. So the boy has to go off into the jungle and mountains and hide himself from other men until the white paint wears off, and this generally takes about a month; so that all this time he has to look after himself and stalk game with his one assegai, and kill it and cut it up; he has to light his fire by means of rubbing sticks together in order to cook his meat; he has to make the skin of the animal into a covering for himself; and he has to know what kinds of wild roots, berries, and leaves are good for food as vegetables. If he is not able to do these things he dies of starvation, or is killed by wild animals. If he succeeds in keeping himself alive, and is able to find his way back to his village, he returns when the white paint has worn off, and is then received with great rejoicings by his friends and relatives, and is allowed to become a soldier of the tribe, since he has shown that he is able to look after himself. * * * * * TRACKING BY TOUCH. General Dodge, of the American Army, describes how he once had to pursue a party of Red Indians who had been murdering some people. The murderers had nearly a week's start, and had gone away on horseback. Rut General Dodge got a splendid tracking-scout named Espinosa to help him. The Indians were all riding unshod horses except one, and after Espinosa had been tracking them for many miles he suddenly got off his horse and pulled four horseshoes out of a hidden crevice in the rocks. The Indian had evidently pulled them off so that they should not leave a track. For six days they pursued the band, and for a great part of the time there was no sign visible to an ordinary eye, and after going for 150 miles they eventually overtook and captured the whole party. But it was all entirely due to Espinosa's good tracking. On another occasion some American troops were following up a number of Indians, who had been raiding and murdering whites, and they had some other Red Indian scouts to assist them in tracking. In order to make a successful attack, they marched by night, and the trackers found the way in the darkness by feeling the tracks of the enemy with their hands, and they went at a fairly good pace for many miles, merely touching the track with their fingers; but suddenly they halted and reported that the track they had been following had been crossed by a fresh track, and on the commanding officer going up, he found the Indians still holding the track with their hands, so that there should be no mistake. A light was brought, and it was found that the new track was that of a bear which had walked across the trail of the enemy! So the march continued without further incident, and the enemy were surprised, and caught in the early hours of the morning. I myself led a column through an intricate part of the Matopo Mountains in Rhodesia by night to attack the enemy's stronghold, which I had reconnoitred the previous day. I found the way by feeling my own tracks, sometimes with my hands and sometimes through the soles of my shoes, which had worn very thin; and I never had any difficulty in finding the line. Tracking, or following up tracks, is called by different names in different countries. Thus, in South Africa you would talk only of "spooring," that is, following up the "spoor"; in India it would be following the "pugs," or "pugging"; in America it is "trailing." * * * * * JACKAL CATCHING. In India I have seen a certain tribe of gipsies who eat jackals. Now, a jackal is one of the most suspicious animals that lives, and is very difficult to catch in a trap, but these gipsies catch them by calling them in this way: Several men with dogs hide themselves in the grass and bushes round a small field. In the middle of this open place one gipsy imitates the call of the jackals calling to each other; he gets louder and louder till they seem to come together; then they begin to growl and finally tackle each other with violent snapping, snarling, and yelling, and at the same time he shakes a bundle of dried leaves, which sounds like the animals dashing about among grass and reeds. Then he flings himself down on the ground, and throws up dust in the air, so that he is completely hidden in it, still growling and fighting. If any jackal is within sound of this, he comes tearing out of the jungle, and dashes into the dust to join in the fight. When he finds a man there, he comes out again in a hurry, but meantime the dogs have been loosed from all sides, and they quickly catch him and kill him. Mr. William Long, in his very interesting book called _Beasts of the Field_, describes how he once called a moose. The moose is a very huge kind of stag, with an ugly, bulging kind of nose. He lives in the forests of North America and Canada, and is very hard to get near; and is pretty dangerous when he is angry. Mr. Long was in a canoe fishing when he heard a moose bull calling in the forest--so just for fun he went ashore and cut a strip of bark off a birch tree and rolled it up so as to make a kind of megaphone, With this he proceeded to imitate the roaring grunt of the bull moose. The effect was tremendous; the old moose came tearing down, and even came into the water and tried to get at him--and it was only by hard paddling that in the end he got away. CONCLUSION Well, good-bye, my reader. I hope you will have got half the enjoyment out of reading these yarns that I have had in spinning them to you. Will you try to remember some of the ideas which they bring to your mind-most especially those ten "Scout Laws" with which I began the book. I repeat them as a reminder for you. Learn them by heart-each one to a finger. THE SCOUT LAW. 1. A Scout's Honour is to be Trusted. 2. A Scout is Loyal. 3. A Scout is Useful to Others. 4. A Scout is a Friend to all. 5. A Scout is Courteous. 6. A Scout is a Friend to Animals 7. A Scout Obeys Orders. 8. A Scout Smiles and Whistles when in Trouble. 9. A Scout is Thrifty. 10. A Scout is Clean in Thought, Word, and Deed. Will you try to remember these and carry them out in your daily life? By doing so you will be a true Young Knight of the Empire. INDEX A Algeria, A trip to-- Algiers, Interesting things in Arab market, An Arab politeness Arab's Candles Boar-hunting Camping among the mountains of the Desert Carthage-Ancient and Modern Cold winds Constantine, Celebrated French regiment at Good turn to a donkey, A Historical memories of the place History of Ancient Roman occupation Hot springs of Hammam Mousketine, The Mountain of salt in, A Mountain range between Algeria and the Sahara Spahis, The Truffle-hunting Tunis and its "souks" Axe, Take care of your B Belgian Boy Scouts C Camp bed, To make a Camping season tips Cheerfulness-- Ancient exhortation to British Army's example at the Front "Don't stand with your back to the sun" Earl Roberts, example of Under difficulties Whistling good, but not if it causes annoyance Chilian Boy Scouts Cleanliness-- Bodily Consumption, Wage war against by Drinking against the law of In thought, word, and deed Manliness demands Smoking as a boy offends Spitting offends the law of D Danish Boy Scouts Dutch Boy Scouts F Fire-lighting Friendliness-- Arab hospitality Buttonhole badge worn by all Scouts a token of Chilian Scouts help British visitors Shown to all "Swastika" an emblem know in all lands Treating natives for minor ill H Honour-- Examples of the sense of Your word is your bond Horn drinking cups K Kindness to animals-- Bird migration Bird-nesting, humanely Good and brave men show Instances of Lord Nelson on a bull-fight Nesting-box for birds, To make a Studying wild beasts L Loyalty-- Balaclava Charge an instance of Conquests achieved through loyalty to leaders Instance of, at the Front To King and Country To parents and friends M Malta-- Home of Scouts, The Knights of St. John of Jerusalem in. The. Maltese placed themselves under Great Britain's Protectorate Maltese Cross and its meaning, The Maltese Boy Scouts N Naples-- Scouts in Vesuvius overshadows Neapolitan Boy Scouts Norway, Camping in-- Automatic toasting-fork, An Bivouac hut, Easily-made Boat voyage, A Camp bedroom, A Camp fire and kitchen Cleaning and cooking your fish Driving Fishermen's knots Fly-fishing Norwegian fences Norwegians are kind to animals Picturesque experiences Repairing a rod Rowing boats Stalking Trout-fishing Norwegian Boy Scouts O Obedience-- British discipline, Examples of Silence as discipline To parents and Scoutmasters Orient Line Steamship, Our life on an P Politeness-- Ancient Knights' Oath of Chivalry, The Courtesy to ail, especially the old and ailing Scouts of the Desert show courtesy True gentleman, The test of a Pompeii, History of Ancient R Roberts, K.G., V.C., Field-Marshal Earl, Lessons from the life of S Sea Scouting-- Brave Boy Sea Scout, A Chief Scout tells when it helped him Drake, Career of Sir Francis Dutch and English Admirals of 250 years ago Fishermen heroes Generals who were sailors Lifeboatmen Nelson, Career of Lord Sailor heroes Seamanship, Games to teach, Use of, in war, Usefulness of, at all times, Sicily-- Carts in, History of, Taormina, Whispering caves in, Sitting, The art of, Strathcona, Lord, Lessons from the life of, Swedish Boy Scouts, T Tents, How to build-- Ashanti shelter, The, Bivouac shelter, A, Bivouac tent, A, Cabul tent, Camp furniture for, Making of, and materials to use, One-man tramp tent, The, Shelter hut, A, Tramp tent, The, Thrift-- Examples of men who became great through, John Pound's example of, Manliness of, Two rules for earning a fortune, Training and tracking-- Jackal-catching, Moose-hunting, Red Indians track by touch, Zulu-training, Tree-felling, The art of, U Usefulness-- Badges to be won by, Good turns, Helpfulness to others, Helping the police, Instances of, Peace Scout in Labrador, A, Tracking exercise,