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NOTE: The
following material is from an original edition of the 1922 book. It
composes a cut-n-paste resource, for research and quotations on the
early history of women in Freemasonry. It is NOT intended to be a
close reproduction of the original book. The text version of
this book was Copyrighted in June, 2007 for Phoenixmasonry, Inc. by
Ralph Omholt, Librarian.
WOMAN AND FREEMASONRY
BY
DUDLEY
WRIGHT
AUTHOR OF "THE ELEUSINIAN
MYSTERIES AND RITES"
"MASONIC LEGENDS AND
TRADITIONS"
"ROBERT BURNS AND
FREEMASONRY"
ETC.
ETC.
LONDON
WILLIAM RIDER & SON, LTD.
CATHEDRAL HOUSE, PATERNOSTER ROW, E.C.
1922
Open ye gates, receive the fair
who shares
With equal sense our happiness
and cares:
Then, charming females, there
behold
What massy stores of burnish'd
gold,
Yet richer is our
art;
Not all the Orient gems that
shine,
Nor treasures of rich Ophir's
mine,
Excel the Mason's
heart
True to the fair, he honours
more
Than glitt'ring gems, or
brightest ore,
The plighted pledge of
love;
To every tie of honour
bound,
in love and friendship constant
found,
And favoured from
above.
CONTENTS
PAGE
INTRODUCTION
. Ix
CHAPTER
I.
ADOPTIVE MASONRY
. 1
II.
THE FENDEURS
..12
III.
EGYPTIAN MASONRY AND COUNT CAGLIOSTRO
29
IV.
RITUAL OF ADOPTIVE MASONRY.
38
V.
RITUAL OF FREEMASONRY FOR LADIES
55
VI.
WOMEN FREEMASONS OF THE PAST
. 78
VII.
THE ORDER OF THE EASTERN STAR
100
VIII.
MODERN FEMALE FREEMASONRY
..
141
IX.
THE GRAND ORIENT OF THE NETHERLANDS
ON
THE QUESTION
.
169
A LETTER FROM THE GRAND MISTRESS
OF THE FEMALE FREEMASONS TO GEORGE FAULKNER, PRINTER
.
185
INDEX
...
195
INTRODUCTION
Secret societies have always held a fascination for both sexes,
despite the fallacy that women cannot keep a secret. Women, it is
claimed by Masonic historians and writers, have always been rigidly
excluded from the ranks of Orthodox Masonry both Operative and
Speculative, although, as will be seen in the course of the following
pages, the barriers have been pierced on more than one
occasion.
The
first Book of Constitutions of the Grand Lodge of England, published in
1723, expressly stipulated that no woman should be admitted as a member
of a Masonic Lodge. In this edition Dr. Anderson stated
that
"the
learned and magnanimous Queen Elizabeth, who encourag'd other Arts,
discourag'd this; because, being a Woman, she could not be made a Mason,
tho', as other great Women, she might have much employ'd Masons, like
Semiramis and Artemisia."
Dr.
Anderson also goes on to say:
"Elizabeth being jealous of any Assemblies of her Subjects, whose
Business she was not duly appris'd of, attempted to break up the Annual
Communication of Masons, as dangerous to her Government. But as old
ix
x
WOMAN
AND FREEMASONRY
Masons
have transmitted it by Tradition, when the noble Persons her Majesty had
commissioned, and brought a sufficient Posse with them at York, on St.
John's Day, were once admitted into the Lodge, they made no use of Arms,
and returned the Queen a most honourable Account of the ancient
Fraternity, whereby her political fears and doubts were dispell'd, and
she let them alone, as a People much respected by the Noble and the Wise
of all the polite Nations, but neglected the Art all her
Reign.
In an
edition of the Book of Constitutions, published in 1738, Dr.
Anderson gives further particulars of this incident in the following
words
"Now
Learning of all Sorts revived, and the good old Augustan Style began to
peep from under its rubbish. And it would have soon made great progress
if the Queen had affected Architecture. But hearing the Masons had
certain secrets that could not be reveal'd to her (for that she could
not be Grand Master) and being jealous of all Secret Assemblies, she
sent an armed force to break up their annual Grand Lodge at York, on St.
John's Day, 27th December, 1561. But Sir Thomas Sackville, Grand Master,
took care to make some of the chief men sent Free‑Masons, who then
joining in that Communication, made a very honourable report to the
Queen, and she never more attempted to dislodge or distrust them, but
esteem'd them as a peculiar sort of men that cultivated peace and
friendship, arts and science, without meddling in the affairs of Church
and State.
Queen
Elizabeth is credited with being the only woman initiated into the Order
of Buffaloes.
The
pages of history show that in past ages
INTRODUCTION
xi
women
had their own secret societies. In some instances man was excluded as
rigorously as woman is excluded from modern Orthodox Freemasonry. In
others, men were admitted on equal, or almost equal, terms with the
gentler sex.
The
Eleusinian Mysteries were introduced by Eumelpus in 1356 B.C., and were
founded in honour of Ceres and Proserpine, and anyone violating the Oath
taken on admission and revealing the secrets to the uninitiated was
punished with death. The like punishment was meted out to uninitiated
intruders at the ceremonies. Into these Mysteries both sexes were
eligible for initiation, and there was no age limit.
The
Greek festival of the Thesmophoria held in the month of Pyanepsion
(October) in honour of the goddess Demeter lasted for five days, and
only women were permitted to take part in it. They had to undergo a
solemn preparation for the Festival, preparation extending over nine
days, during which time they kept apart from their husbands and purified
themselves in various ways. The sanctuary, where the Mysteries took
place, was at Kalamai. The days were spent in bathing in the sea, the
Mysteries being celebrated at night. One of days was spent in fasting,
when the women sat on the ground, wearing mourning attire and singing
dirges. Swine were also offered in sacrifice the infernal gods.
Participation in the Festival
xii
WOMAN
AND FREEMASONRY
was
limited strictly to married women who were full
citizens.
Gibbon,
in his History of Rome, records a female Order in the fourth
century. It was customary for the Roman ladies annually to celebrate in
the house, either of the Consul or Praetor, certain rites and ceremonies
in honour of a goddess. In what the adoration consisted, as no man was
ever permitted to be present, or even to be made acquainted with the
nature or tendency of the function, it is impossible to say. At the
appointed time the vestals came, and so cautious were they as to privacy
that the house was carefully searched, all male animals were turned out
of doors, and even statues and pictures of men were covered with thick
opaque veils. The only attempt made to violate the caution of the Roman
matrons at the celebration of this secret ceremony occurred during the
Praetorship of Julius Caesar in 692. His third consort, Pompeia, was
united to him more from policy than inclination, and notwithstanding the
nuptial vow she had taken, she retained an admirer, Clodius, belonging
to a noble family in the annals of that republic. Aurelia, the mother of
Caesar, discovered the attachment of Pompeia, and to protect the honour
of her son, by her vigilance prevented interviews between Pompeia and
her lover. At the expiration of the consular year the secret festival
was to be performed, as customary, in the house of Caesar, he being the
chief magistrate
INTRODUCTION
xiii
at that
time, and to his consort belonged the right of presiding at the
ceremony. This was a triumph for Pompeia, who conceived the idea of
concealing her favourite in the house and gratifying his oft-expressed
wish of witnessing the sacred rites. Clodius, by arrangement, disguised
himself in the garb of a female and at night proceeded towards the house
of his admirer. A confidential servant who was in the secret whispered
to Clodius that it was her mistress's desire that he should secret in
her chamber. He repaired thither, but tired of waiting he wandered into
an adjacent apartment, when he was accosted. Anxious to avoid
conversation, he turned away, but was followed and a demand made for his
name and the reason of his presence there. As he refused to give my
answer or explanation he was arrested and prosecuted at the public
tribunal. The Roman criminal code had definitely affixed the punishment
of death for any man to be present at the ceremony, but by reason of his
influence in the Senate, the certainty of his not having attained to the
most distant knowledge of the Mysteries, and his open avowal that his
object was solely that he might be kv6ired with a sight of Pompeia, he
was acquitted. Pompeia's indiscretion was punished by Caesar's divorcing
her, assigning, as a reason, that his wife ought to preserve herself
from the suspicion as well the guilt of crime.
xiv
WOMAN AND FREEMASONRY
With
regard to the androgynous societies, L' Abbe Clavel, in his History of
Freemasonry and Similar Societies, Ancient and Modern, published in
1842, says that:
"Freemasons embraced these Societies with enthusiasm as a
practical means of giving to their wives and daughters some share of the
pleasures which they themselves enjoyed in their mystical assemblies.
And this, at least, may be said of them that they practised with
commendable fidelity and diligence, the greatest of the Masonic virtues,
and that the banquets and balls which always formed an important part of
their ceremonial were distinguished by numerous acts of charity.
Androgynous Masonry included certain Degrees, among which may be
mentioned the "Heroine of Jericho, which appears to be the most
ancient, for which only the wives and daughters of Royal Arch Masons
were eligible; the "Ark and Dove,The Mason's Daughter, The Good
Samaritan, The Maids of Jerusalem, and "he Mason's Wife, all of which
Degrees were conferred only on the wives, daughters, sisters, and
mothers of Freemasons These were practised mainly in the United States
of America, and their description does not enter within the scope of the
present volume. It may also be mentioned that there is presumptive
evidence that in days gone by women were admitted into the Order of
Knights Templar.
The
question as to whether or not women should
INTRODUCTION
xv
be
admitted into the ranks of Orthodox Freemasonry cannot here be
discussed. As the author is proud to claim membership of Lodges within
the jurisdiction of the United Grand Lodge of England, any discussion on
this point would be unbecoming.
In this
connection, however, it may be permissible to draw attention to an
article bearing on this subject which appeared in the Daily
Telegraph of 14th April, 1920, in the course of which the writer
said:
"One
more masculine stronghold has, we are informed, fallen to the monstrous
regiment of women. The Grand Lodge of French Freemasons has declared
itself in favour of the admission of women to the craft. It is, of
course, true that a female Freemason would not be a creature absolutely
without precedent. There is respectable evidence for the initiation of a
woman in that century momentous in the fortunes of Masonry - the
eighteenth.
Misogynists may derive what comfort they please from the fact
that the traditional woman Freemason was initiated, if anywhere, in
Ireland. They can undoubtedly contend that to open the fraternity to
women would be a revolutionary change of policy. That the decision of
French Freemasons will have much influence on the craft in England is
not probable. In France membership has been associated with religious
and political opinions which are either antagonistic or irrelevant to
the principles of English Freemasonry. The fact, indeed, makes the
proposal to admit women gore remarkable, for hitherto women have nowhere
given much support to anti‑clerical or anti‑theistic parties. Whether it
portends a new orientation of the Grand Orient we will not now inquire.
It would be
B
xvi
WOMAN AND FREEMASONRY
impertinent to offer any advice to our Freemasons on a question
of the constitution of their own fraternity. The most enthusiastic
feminist may be content to admit that there is justification for the
existence of societies confined to one sex. Such organisations have
existed from the dawn of time, and women have eagerly maintained the
exclusiveness of their own. But only an obscurantist would argue that
the secrets of any fraternity are endangered by the admission of women.
A social system which continually increases the number of women
secretaries is sufficient evidence of the folly of that ancient
libel.
The
splendid works of charity which are the glory of English Freemasonry may
suggest that ' women would be well fitted for membership of the craft.
It might be argued, on the other hand, that a society composed of both
sexes, however valuable, however s pleasant, would inevitably lose some
of the valued qualities of a male fraternity. Just as affectionate and
devoted wives have been known to thank Providence ' for the existence of
their husbands' clubs, we suspect that many women would prefer the men
of their families to enjoy the delights of the Masonic Lodge alone.
Though
shut from our Lodges by ancient decree,
In
spite of our laws, here woman has part;
For
each Mason, I'm sure, will tell you with me,
Her
form is enshrined and reigns in our heart.
'Twas
wisely ordained by our Order of old
To
fasten the door, which entrance denies;
For
once in our Lodge she would rule uncontrolled,
And
govern the Craft by the light of her eyes.
WOMAN
AND FREEMASONRY
CHAPTER I
ADOPTIVE MASONRY
The
origin of Adoptive Masonry is placed generally in the seventeenth
century, and its author is named as the widow of Charles I of England,
daughter of Henry IV, and sister of Louis XIII of France. After the
death of Charles I she is said to have been proclaimed "the protectress
of the children of the widow, Freemasons in those days being known as
"the children of the widow. She is said to have formed a society of
women, to whom she communicated certain signs and
passwords.
In
1712, in Russia, Catherine the Czarina obtained from Peter the Great
permission to found the Order of St. Catherine, an Order of Knighthood
for women only, of which she was proclaimed Grand Mistress. This was a
quasi‑Masonic body.
In the
eighteenth century there were four Grand Mistresses of the Order of St.
John of Jerusalem, which was an emanation of early Masonry. They
2
WOMAN AND FREEMASONRY
were
the Princess of Rochelle in Italy, the Countess of Maille and the
Princess de Latour in France; and the Duchess of Wisembourg in
Germany.
The
Chevalier Cesar Moreau states positively that Adoptive Masonry is of
French origin.
"What
other people, he says, could have raised this beautiful monument of
national gallantry to a sex who, in the East, are subjected to the most
humiliating dependence; who, in Spain, are guarded in living sepulchres,
namely, the convents; while, in Italy, this admirable half of humanity
is in the same position; and, in Russia, the husband receives from the
father-in‑law, with his wife, the right to flog her at his pleasure? The
French know too well how to appreciate the numberless merits of this
charming sex to allow themselves to be influenced by any other nation in
the happiness of proving to women that they are at all times their
idols, from youth to age.
Clavel
has recorded a curious anecdote respecting the origin of Female
Freemasonry, which Dr. George Oliver finds it difficult to credit. He
says that in the year 1741, a burgomaster of Holland having heard of
some grotesque exhibition, which professed to be an exposition of
Masonic secrets, caused himself to be proposed for admission that he
might judge of the correctness of what he had seen; and that he secretly
placed his daughter at a window to be a witness of his initiation. The
plan succeeded and led to the establishment of Female
Freemasonry.
In 1771
the Order of Perseverance was established at Paris by several nobles and
ladies. It had little of the Masonic character about it, and although,
at the time of its creation, it excited considerable
ADOPTIVE MASONRY
3
sensation, it existed but for a brief period. It was instituted
for the purpose of rendering services to humanity. Ragon says that there
was kept in the archives of the Order a quarto volume of four hundred
leaves, in which were registered all the good deeds of the brethren and
sisters, and he claimed that the document remained in existence at his
time. Thory says that there was much mystification about the
establishment of the Order in Paris. Its institutors contended that it
originated from time immemorial in Poland, a pretension to which the
King of Poland lent his sanction. Many persons of distinction, and among
them Madame de Genlis, were received and became its
members.
The
real date of the establishment of Adoptive Masonry in France, however,
may be placed as 1775, when, according to M. Boubιe, who is sometimes
called the "Father of French Masonry, the French ladies, not wishing to
remain indifferent to the good done by Freemasons, sought to form Lodges
of Adoption, so as the more efficaciously to exercise charity and
goodness.
At
first the Grand Orient of France did not sympathise with the formation
of these Lodges of Adoption, and for some time withheld its sanction,
but eventually consented to take the oversight on the express condition
that each meeting should be presided over by the Master of a regular
Masonic Lodge. Immediately several ladies of distinction became active
members and propagators, among the number being the Duchess of Chartres,
the
4
WOMAN
AND FREEMASONRY
Duchess
of Bourbon, the Princess Lambelle, the Countess of Polignac, the
Countess of ChoiseulGouffier, and the Marchioness of
Coutebonne.
On the
11th March, 1775, the Marquis de Saisseval, assisted by several
distinguished Brethren, formed the Lodge of Candour under the
Constitution of the Grand Orient of France. Fourteen days afterwards ‑
on 25th March, 1775 ‑ this Lodge gave a fete d'adoption, when the
Duchess of Chartres, wife of the Grand Master of the Grand Orient, was
present. There was also present the Duchess of Bourbon, who then
consented to accept the position of Grand Mistress of Adoptive Masonry.
Her installation took place on the following day, in the Lodge of St.
Anthony in Paris, when the Duke of Chartres presided in his capacity as
Grand Master. Nearly a thousand persons, the elite of
French society, are said to have assisted at this function. In 1801
Adoptive Masonry established itself in Holland, where it reigned until
10th June, 1810, when it was peremptorily inhibited.
The
Adoptive Rite consisted of four Degrees - Apprentice, Companion,
Mistress, and Perfect Mistress. The first Degree was purely symbolical
and introductory, intended rather to improve the mind than to convey any
definite idea of the institution. The second Degree depicted the scene
of the temptation in Eden, and the Companion was reminded in a lecture
of the penalty incurred by the Fall. The third Degree alluded to the
Tower of Babel and the confusion of tongues as a symbol of a badly
regulated Lodge, while Jacob's Ladder was
ADOPTIVE MASONRY
5
introduced as a moral lesson of order and harmony. The fourth
Degree, that of Perfect Mistress, represented Moses and Aaron, their
wives, and the sons Aaron. The ceremonies referred to the passage the
Red Sea by the Israelites, and the Degree said to symbolise the passage
of men from the world of change and discord to a pure land of rest and
peace.
The
officers of a Lodge of Adoption consisted of Grand Master, Grand
Mistress, Orator, Inspector, Inspectress, Depositor, Depositrix,
Conductor, and Conductress. The sash and collar were blue, with a gold
trowel suspended. The principal officers were provided with gavels or
mallets, and each member was attired in a plain white apron and white
gloves. The Brethren, as distinct from the Sisters, wore, in addition to
the ordinary regalia, each a sword and a gold ladder of five rounds,
this latter being the jewel of Adoptive Masonry. The business of each
Lodge was conducted by the Sisters, the Brethren being looked upon as
assistants only. Different descriptive hangings were provided for the
various Degrees. In the first Degree, four curtains divided the room
into four sections. The west represented Europe; the east, Asia; the
south, Africa; and the north, America. Two thrones were erected in the
east for the Grand Master and the Grand Mistress; before them was placed
an altar, while to their right and left were placed eight statues
representing Wisdom, Prudence, Strength, Temperance, Honour, Charity,
justice,
6
WOMAN
AND FREEMASONRY
and
Truth. The members sat in two rows, to right and left, at right angles
to the two presiding officers ‑ the Brethren, armed with their swords,
in the back rows, and the Sisters in the front rows.
The
Adoptive Lodges found many opportunities for the practice of
beneficence, in which, particularly, they excelled. The records of the
Adoptive Lodge of Candour show that frequently collections were made for
the poor and distressed. In 1777, the Duchess of Bourbon presided at a
meeting of this Lodge when there was a collection for a brave soldier of
the Anjou regiment who had thrown himself into the frozen Rhone and
rescued two drowning children. In 1779, through the agency of members of
this Lodge, a poor nobleman, without profession or resources, obtained
from the King a pension and a lieutenancy. This Lodge was disbanded in
178o, in consequence of Court movements. The Quadruple Lodge of the Nine
Sisters was another prominent Adoptive Lodge, which held several fetes
for philanthropic purposes. In 1780 a Lodge of Adoption was formed by
the Lodge Social Contract to celebrate the convalescence of the Grand
Master, the Duke of Chartres. This Lodge had for its first Master the
Abbe Bertolio, who was assisted by the Princess Lamballe as Grand
Mistress. Among the initiates of this Lodge were the Viscountess of
Alfrey, the Viscountess of Narbonne and the Countess of Maille. In
common with many others this Lodge was broken up by the Revolution.
ADOPTIVE MASONRY
7
Adoptive Masonry was seized by the comprehensive mind of the
first Napoleon as a means to consolidate his power, and it rose into
favour again on the re‑establishment of the Empire. In 1805, the
unfortunate Empress Josephine was installed Grand Mistress of the Loge
Imperiale d'Adoption des Francs Chevaliers at Strasbourg, when she
initiated one of her ladies of honour, Madame F. de Canisy. M. Boubιe
says that at no period in the history of Adoptive Masonry was there so
brilliant a gathering. It was the first occasion on which French Masonry
had been honoured with the presence of a sovereign.
The
Rev. Dr. George Oliver, in his Revelations of a Square, gives an
interesting account of a visit he paid to a Lodge of Adoption in Paris
in 1808:
"The
ceremonies are conducted with the utmost decorum. We are, of course,
totally ignorant of the dark room, as none but females are admitted to
that penetralia, and the preparations are conducted only by females; but
when they are completed, and the trials come on, the Novice is conducted
through the process by a lady and gentleman
together.
"On
this special occasion it was thought that the Candidate did not possess
sufficient fortitude to endure the trials, and she was warned that if
she had any doubts as to her power of endurance she had the opportunity
of withdrawing. However, she indicated that she was quite willing to
proceed, and she was accordingly conducted through the usual trials of
fortitude and endured them with the courage of a martyr, and even at
last, when placed on the summit of the symbolic mountain, and told she
must cast herself down thence into the abyss below, where she saw a
double row of bright
8
WOMAN AND FREEMASONRY
steel
spikes, long and sharp. They were real, substantial spikes, and she
would have been killed if impaled thereon.
"The
word was given to throw herself down, and with a suppressed shriek she
made the required plunge. So unexpectedly sudden was her obedience that
the guide, who had charge of the machinery, was scarcely allowed time to
touch the spring before she fell recumbent at the bottom of the abyss.
The machinery is so contrived that at the very moment when the final
leap is made the scene changes to an Elysium of green fields and shady
trees, bubbling fountains and purling streams, and beneath the velvet
herbage is placed a bed of the softest down, to receive the fair body of
the exhausted Novice as she falls. In the present instance the lady
fainted, and lay for a time without motion, but was soon restored and
tranquillised by the application of essences and perfumes, and the soft
and soothing influence of delicious music.
"Being
afterwards introduced into the Lodge, her constancy was rewarded by
witnessing and forming a part of the most beautiful and captivating
scenes I ever beheld.
Adoptive Masonry found its way into Italy, and the following
description of an initiation ceremony appeared in an Italian paper,
Correspondence, published in Rome, in 1862
"In a
room hung with black was raised a table covered with black cloth; on the
table was a skull and above it was a lamp, which shed a funereal light.
Eight personages: a Worshipful Grand Master, a Worshipful Grand
Mistress, a Brother Orator dressed as a Capuchin, a Brother Inspector, a
Sister Inspectress, Brother and Sister Deacons, and a Sister Guarder.
These dignitaries wore on their breasts each a wide violet ribbon, to
which was suspended a little gold trowel. The Grand Master held a hammer
which served as his sceptre and marched at the side of the Grand
Mistress.
ADOPTIVE MASONRY
9
The
Brethren and Sisters all wore the regulation apron and white gloves. A
Candidate was about to be initiated. The Grand Master clapped his hands
five times and asked one of the officers: `What are the duties of a
Masonic aspirant? ' The answer was given: `Obedience, labour, silence.'
The Brother Orator then took the Candidate by the hand and conducted her
to the dark room, when, having bandaged her eyes, he read her a homily
on virtue and charity. When the bandage was removed she found herself
surrounded by the Brethren in a circle, their swords meeting above her
head. After another homily, pronounced by the Grand Master, he asked her
if she had well reflected before entering a Society which was unknown to
her, and then the proselyte took the oath or obligation, as
follows:
I
swear and promise faithfully to keep in my heart all the secrets of
Freemasonry and engage to do so under the penalty of being cut in pieces
by the sword of the avenging angel.' The Grand Master then explained to
her the signs and gave her the password of the Order. Then, taking the
initiate by the hand, he gave her, in a respectful manner, the five
kisses of peace, and handed to her an apron and a pair of
gloves.
In
1736, Pope Clement XII launched his famous Bull against the Freemasons,
and the people, becoming alarmed, formed another Society on similar
lines, but one which would not subject them to the thunders of the
Vatican. This Society was known as the Mopses and, according to most
writers, it did not become an androgynous Order until 1776, but, in
1745, a work was published at Amsterdam entitled, Le Secret de la
Societe des Mopses, which had as frontispiece a plate depicting the
reception into the Order of a female, while another female sat in the
supreme chair. The Lodge‑room was in the form of a square, or, 'rather,
a lozenge,
10
WOMAN
AND FREEMASONRY
seeing
that the cardinal points were at the angles. During the ceremonies the
Brethren and Sisters stood in a circle, intersecting the lozenge at each
angle, so as to leave the officers of the Lodge without the
circumference. There were four great Lights, disposed at the angles. The
Master, or Grand Mopse, was placed in a great chair, or throne, before a
table in the east, and the two wardens were stationed in the west. In
the centre of the Lodge was a Mopse, or the figure of a mastiff, with
its head towards the east. On the pictorial design of the Order were two
emblems of friendship, viz. two hands joined in fellowship; and a hand
holding an open purse, from which another hand was extracting the
contents. An altar was placed in front of the Wardens, on which was
inscribed a heart within an oval, incense being kept burning upon the
altar; on each side of the altar was a hand, as if grasping the altar in
love. Females were admitted to all offices within the Order, with the
exception of the Grand Mastership, which was held for life by a male.
Subordinate to him were the two Grand Mopses, the one a male, the other
a female, each governing the Order for six months in alternate
succession. The Order grew and flourished, and by the admission of women
they evaded the terms of the papal denunciation. The heads of the
Germanic Union countenanced the Order and extended their patronage to
the scheme, and at Frankfort the Lodges were composed of persons of rank
of both sexes.
ADOPTIVE MASONRY
11
In 1805
the androgynous Lodge of Free Knights and Ladies of Paris held high
festival at Strasburg. Lady Dietrick officiated as Grand Mistress,
assisted by the Empress Josephine. Two years later the Lodge of St.
Caroline held a festival in Paris, which was celebrated with great
magnificence under the presidency of the Duchess of Vaudemont. The
Prince Cambaceres, then Grand Master, was present, together with many of
the nobility, both male and female, including the Princess de Carignan;
the Countesses de Giraudin, de Roucherolles, de Laborde, de Bondy, etc.
CHAPTER II
THE FENDEURS
The
Order of Fendeurs, or Forest Masons, possessed legends claiming a high
antiquity. One professed to trace the Order back to the time of
Alexander the Great, which was the ground for the introduction of a
Degree called the "Knight of Thebes.The Fendeurs were, in all
probability, a branch of the Carbonari, or Charcoal Burners, a political
league which made its appearance in the twelfth
century.
There
was a revival in 1747 by the Chevalier Beauchaine, when the Order became
so popular that ladies and gentlemen of the highest distinction and rank
considered it an honour to be permitted to join it. It had a successful
career until the restoration of the monarchy, when it was
disbanded.
The
Chantier, or Lodge, was held in the daytime. In summer it was held in a
broad garden walk, adorned with trees, and in the winter in a large room
adorned with branches of trees, or hangings representing a forest and
the various occupations of the Fendeurs. When the sun set on their
labours, they lighted a moving transparency of the sun in the east
12
THE
FENDEURS
13
and a
number of coloured lamps concealed in the branches.
The
seat for the Master, or Pθre Maξtre, as he was called, was placed
in the east, and was a great block of wood, called the Block of Honour.
In front of it was placed a log of oak, with a woodcutter's axe and two
wedges, one of iron and one of wood. To the right was a large tree
stump, on which were placed the Constitutions of the Order, a stone cup,
and a small black loaf for every Candidate for initiation, together with
an envelope containing five sous, a pair of white gloves, a
russet‑coloured sash edged with green, a small gilt axe on a ribbon, a
box whistle on a rosette, and a carpenter's apron. Behind the Master's
seat was placed a holly bush.
To the
north were placed as many blocks as there were candidates, a crown of
oak leaves being placed on each block.
In the
south and north were arranged in the form of a circle as many faggots as
there were Fendeurs present, while bundles of wood and beds of leaves or
turf were also carelessly arranged.
Two
blocks of oak, before each of which was placed a large log, were in the
west. Beside each log was placed a wooden axe with a long handle, as
well as two wedges, one of iron and one of wood. In the centre of the
Chantier were placed a number of saws, axes, wedges, with chips,
branches, and leaves.
At one
time, says Ragon, in his Manuel complet de la Mafonnerie d'Adoption
ou Maconnerie des Dames, four huts were erected towards the
east.
14
WOMAN
AND FREEMASONRY
The but
to the right of the Master was made with three poles stretched apart,
and held one to another by hoops. At the point of junction was a little
vessel of water. It was furnished with straw mats and became the but of
Cousin Hermit, dressed as a monk. He had for seat a stool, and in front
a block on which was a stone money‑box and a book of meditations. In
front of the block and underneath the water was a cushion for the
Candidate to hear on his knees the exhortation of the Hermit. To give
proof of his charitable disposition he was told to put the five sous,
which had been given him, into the money‑box. Holding the cord leading
to the bucket, Cousin Hermit said: "Be washed and purged from all the
filth which accompanies the Briquet and may the protecting virtue
of the Fendeurs be your guide and safeguard, and at the same time he
upset the water over the Candidate.
The
second but belonged to Cousin, Winedresser. It was made of leaves and
well covered in. At the top projected a stick which was covered with a
cabbage as a sign. Inside were two tressels and a barrel of wine for the
refreshment of the Cousin by order of the Master. The honour of
occupancy of the third but was reserved for the most frivolous member of
the company, who took the name of Mθre Cateau and the costume of
a woman, with a peasant woman's mob‑cap, a jacket, a red or blue
petticoat, a fichu, a white apron, and a great golden cross and heart.
Near to it was a wooden stool, a bucket full of water, a board crossed
over it, some
THE
FENDEURS
15
linen
in suds, soap, and a round stick. In front was a faggot for the
Candidate, who, emerging from his washing lesson, found himself covered
with soap.
The
fourth but was opposite the Winedresser's. It was made of earth, and
with a long and broad straw bed. The occupant of this was known as
Cousin Bear.
Both
men and women were admitted to the Order, and the Oath taken by a female
Candidate was as follows:
"I
promise and swear on my word of honour, on the symbol of cleanliness, in
the presence of the Pere Maitre and the worthy cousins of this Chantier,
never to betray the secrets of the worthy Cousins or Companions, and if
I fail in my promise I consent to be soaked, beaten and twisted like a
bundle of dirty linen; then to be cast to the bottom of the vat of the
worthy and benevolent Cousin Cateau, then to be exposed for forty days
in the deepest Forest, to live on acorns only, like a sow, and to be
devoured by wild beasts.
The
following was the ceremonial adopted in the opening of a
chantier:
Pθre
Maξtre: -
Chief of the Wood‑yard, Cousin Elm and Cousin Oak! See if the bar
is in place, the tools well sharpened, and what sort of weather it
is.
Answer:
- "Pere Maitre, the sun is shining to hearten us for work, the bar
of the Chantier is in place, and the tools are well sharpened.
Pθre
Maξtre: -
Therefore we can get to work. Announce to the good Cousins that
the Chantier is open.
Answer:
- Cousins; I give you notice on behalf of the Pθre Maξtre
that the Chantier is open.
All
shout three times "A l Avantage" and then "Vive les Fendeurs. While
this is being done Cousin Elm goes out and, on returning beats la
douelle and whistles,
16
WOMAN
AND FREEMASONRY
the
beats and whistles being repeated by all, in turn, with the exception of
the Pθre Maξtre.
Pθre
Maξtre: -
Cousin Oak, go and see what it is.
Cousin
Elm having made pretence to go out again returns with Cousin
Oak.
Cousin
Elm. Good luck, Pθre Maξtre, good luck.
Pθre
Maξtre. Good
luck, good Cousin, good luck. Whence comest thou?"
Cousin
Elm. "From the Royal Forest, Pθre Maξtre, from the Vente d'
Honneur, whence come all the worthy Cousins, good comrades
Hewers.
Pere
Maitre: - Whom didst thou meet in the forest?"
Cousin
Elm. I met good Briquets and Briquettes.
Pθre
Maξtre: -
"What didst thou do with them?"
Cousin
Elm. I shut them up in the but under the guard of the Aspen till you
should give command concerning them.
Pθre
Maξtre: -
Cousin Aspen, are they safe?"
Cousin
Aspen. "They are, Pθre Maξtre, I answer for them to
you.
Pθre
Maξtre: -
"Go and fetch them one by one.
All
present then sing:"Strike, Hewers, strike down to the heart of the tree.
RECEPTION OF CANDIDATE FOR INITIATION
A
whistle is heard outside, which is repeated by all, excepting the
Pθre Maξtre.
Pθre
Maξtre: -
Cousin Elm, what is it now?
Cousin
Elm. Some one knocks at the Chantier.
Pθre
Maξtre: -
"Go and see who it is.
Cousin
Elm. Pθre Maξtre, it is Cousin Aspen, who brings us a Briquet
(i.e. Candidate).
Pθre
Maξtre: -
Bring him (or her) in.
The
Candidate is brought in and placed before the Pθre Maξtre, who
says: "What has made thee dare to come in our
forests?"
Candidate (prompted). Pθre Maξtre, the sincere
THE
FENDEURS
17
desire
to be received as a good Cousin, a good Comrade
Hewer.
The
Pθre Maξtre asks the Candidate several questions, which if
answered satisfactorily, he says: "Send him flying. When this command
has been obeyed, the Pθre Maξtre says: "Cry his sale. The
Candidate is then made to run three times round the Chantier, while the
Cousins shout :"A l' Avantage.
Pθre
Maξtre: - The sale of the Briquet is cried. Is anyone opposed to the
sale?"
All.
"No, Pθre Maξtre: -
Pθre
Maξtre: -
Show him the green leaf.
The
Pθre Maξtre then addresses the Candidate as
follows:
"So
thou desirest to be one of us!; It seems to me that thou wilt have to
lower thy views, for thou seest that we are poor country folk to whom
work does not give polish, but who are more sincere than courtiers. We
are of one heart and one mind; work is nought to us, we are used to it.
He who has done thee harm will find it changed to good. We will defend
thee as thou must us in danger. Thou seest our garments, our dwelling,
and our food. They show the simplicity and the uprightness of our
hearts. The sun rises always serenely for us, and the earth never
refuses us her gifts, sickness is ever far from us, because we drive
from our huts idleness, softness, and daintiness. This, in a few words,
is the condition of our Society., It is thine, if thou art resolved to
live as we do. If thou feelest any repugnance thou canst say so. I will
make means easy for thee to depart from this Forest, safe and sound,
under a trusty guard, who will put thee in thy
way.
Candidate (prompted). Pθre Maξtre , I consent to
all.
Pθre
Maξtre: - Let him choose a godfather."
The
Candidate is then led to the various huts in turn, at each of which he
is made to work. He then returns to the Pθre
Maξtre.
18
WOMAN
AND FREEMASONRY
Pθre
Maξtre: - Art thou content?"
Candidate. Yes, Pere Maitre: -
The
Oath or Obligation is then taken.
Pare
Maitre. Art thou content? Wilt thou be faithful?"
Candidate. Yes, Pθre Maξtre.
Pθre
Maξtre: - Cousin Oak, let the Candidate be seated on the Log of
Honour.
The
Candidate is then seated on the log, crowned with ivy and flowers, given
wine to drink and black bread to eat, the Cousins meanwhile
singing:"Long live the Fendeurs.
The
Pθre Maξtre then gives him a piece of parsley,
saying:
"Respect the stem from which this springs; use the fruit
sparingly and destroy it neither in root nor branch.
The
plant is then put in his buttonhole, his regalia is given him, and he is
instructed in the various duties of a Cousin by Cousin
Oak.
THE
ORDER OF FELICITY,
or, to
quote its French title, L'Ordre des Felicitaires, the Order of the
Happy People, is claimed by some writers, particularly Clavel, as the
original French androgynous institution. Clavel, in his Histoire
pittoresque de la Franc‑Maconnerie, says:
"We do
not know who was its inventor; but it made its first appearance in
France, and is evidently a product of French wit. The rules of this
Masonry, however, were only definitely settled after 1760, and it was
recognised and sanctioned by the governing body of Masonry in 1774. At
first it assumed various names and rituals, which have not reached us.
In 1743, it had some nautical emblems and a vocabulary; and the Sisters
used to make the fictitious voyage to the Isle of Felicity, under the
sail of the Brothers and piloted by
THE
FENDEURS
19
them.
It was then the Order of the Happy Ones, which comprised the Degrees of
Cabin‑boy, Captain, Commodore, and Vice‑Admiral, and had for Admiral, or
Grand Master, M. Chambonnet, its author.
The
date of its institution is given variously as 1730, 1742, 1743, and
1744, and Ragon also claims that its founder was M. Chambonnet, with
some other sea officers. All the emblems of the Orders together with the
ritual expressions, were nautical in character. In the Oath or
Obligation, the Candidate pledged himself to preserve the secrecy of the
ceremonial of initiation and never to moor a vessel in any port where
there was already a vessel of the Order. If the Candidate was a female,
she swore never to receive a foreign vessel into port.
Woodford, in Kenning's Masonic Cyclopadia, says that the
sign of the Order was an anchor suspended from three silken cords. It
did not last for long owing to a quarrel which occurred in 1745 when a
new society was formed. The first account of the Order seems to be given
in L' Antyopophile ou le Secret et les Misteres de l'Ordre de la
Felicite, devoiles; pour; le bonheur de tout l' Univers. A. Arctopolis,
1746. Its word of greeting is said to have been the Hebrew Shalom
Alechem, or Peace be with you.
The
Boston Evening Post of 9th January, 1743, had, in its Roman letter, the
following reference to the Order:
"We
hear from Avignon, that a Society composed of persons of both sexes, has
been lately formed there, under the name of `Knights and Knightesses of
the
20
WOMAN
AND FREEMASONRY
Order
of Felicity'; and as this Society has made a great noise, by reasons of
the ceremonies performed at the admission of members into it, M. Joseph
de Guyon de Crochans, Archbishop of that city, has published a mandate
against it, wherein he expresses himself to the following
purpose:
"That
he cannot conceal the extreme uneasiness he is under at the repeated and
circumstantial informations that have been given him concerning this
society, the design of which can neither be the service of God nor a new
engagement tending to greater perfection That he leaves it to the civil
magistrates to inquire whether such associations are not destructive to
the real good and repose of civil society; and that he exhorts the
faithful in his diocese to be upon their guard against a society so
suspicious on account of the frivolous and indecent ceremonies, to say
no worse of them, that are observed at the reception of its
members.
The
Order which, for a long time, conducted its proceedings without reproach
numbered at first many noblemen and distinguished women amongst its
members. Afterwards, however, the meetings became so grossly immoral in
character, females being, in some cases, passed through the various
degrees practically in a state of nudity, that within two years of its
foundation it was dissolved, to be succeeded, in 1745, by
L'ORDRE
DES CHEVALIERS ET CHEVALILLRES
DE
L'ANCRE
This
Order preserved the principal features of the Order of Felicity. The
same four Degrees were conferred; only the passwords and regalia were
changed, the anchor again becoming the jewel of the
Order.
THE
FENDEURS
21
THE
COMPANIONS OF PENELOPE, OR THE PALLADIUM OF LADIES
Very
little is known of this Order, beyond the fact that it is believed to
have been established in Paris in 1740 by "seven wise men. At
initiation the Candidate was conducted by two members of the Order into
the centre of the Temple, where was a table, on which was a white cloth,
on which were three candles around a statue of Minerva. The following
obligation was taken on initiation:
"I
swear and promise on my honour to keep locked within my breast the
knowledge that I may now acquire and never to speak of it save to
Companions of the Order of Penelope or to the Companions of
Ulysses.
THE
FEUILLANTS, OR DAMES PHLEIDES
were
established in Brittany in the middle of the eighteenth century. The
sign was made by raising the hands to a level with the eyes, the palms
turned upwards, and the five fingers joined. The grip was given by
shaking hands with the fingers interlaced, the shake being given three
times reciprocally. The password or phrase was: "Have you gathered the
roses?" to which the response was: "Also the grapes.
THE
KNIGHTS AND NYMPHS OF THE ROSE
This
Order was founded in Paris in 1778 by M. Chaumont, private secretary to
Louis‑Philippe of Orleans, at the request, it is said, of the Duke of
Chartres. It was an androgynous Order: the male
22
WOMAN AND FREEMASONRY
president was known as the Hierophant and the female president as
the High Priestess. Men were initiated by the Hierophant and women by
the High Priestess. The obligation was as follows:
"I
swear and promise in the name of the Maker of the Universe, Who has the
power to renew unceasingly at His pleasure His most excellent work,
never to reveal the secrets of the Order of the Rose. If I prove false
to my oath, may the mysteries add nothing to my pleasures, and instead
of roses of delight may I find only the thorns of
repentance.
The
temple of intiation was known as the Temple of Love. It was decorated in
a very handsome manner and ornamented with devices of gallantry.
Love‑knots were traced on the floor and on the carpet which surrounded
the throne of the High Priestess, on which the Candidates for initiation
stood during the ceremony. The initiation ceremony was very similar to
that used in the Lodges of Adoption, but the following question was
asked: "What age are you?" to which the Candidate, if a male, replied
"The age to love, and, if a female "The age of pleasing and loving.
Perfumes were offered to the statue of Venus by the Candidate on being
conducted to the altar. In 1780, there was a grand festival of the Order
in Paris, when the ceremony of the initiation of a Nymph of the Rose was
performed in the presence of the Duke of Chartres.
THE
DAMES OF MOUNT TABOR
made
their appearance in France about 1810. The professed object of this
Order was to afford succour
THE
FENDEURS
23
to
distressed females of good character. The usual amusements at their
periodic meetings were the recital of poetry, music, speeches, and, not
infrequently, dancing. The Order had nine Degrees, divided into two
classes, moral and historical. They were as follows: 1. Novice Ecossais;
2 (moral), Novice Mason 3 (historical), Novice Mythologist 4 (moral),
Discreet Fellowcraft; 5 (historical), Biblical Fellowcraft 6 (moral),
Mistress Adonhiramite 7 (historical), Historical Mistress 8 (moral),
Moral Mistress; g Grand Philosophical Mistress.
THE
ORDER OF LIBERTY,
of
which Moses was claimed as founder, admitted both men and women. The
members wore in their buttonholes a chain with a jewel representing the
two tables of the Law, but, instead of the ten commandments, the jewel
had two wings to signify Freedom, with the motto: Virtute dirigit
alas. On the reverse side was an M for Moses, with the date 6743.
The command: "Thou shalt not commit adultery" is said purposely to have
been omitted from their rules.
THE
ORDER OF MEMPHIS,
sometimes called the Ancient and Primitive Rite, which had the
power of admitting women, was established in Paris about the year 1838
by Jacques Etienne Marconis. This Rite had originally ninety-one
Degrees, but they were afterwards increased to ninety‑seven. Its success
was not great and it was
24
WOMAN
AND FREEMASONRY
merged
into the Grand Orient of France in 1862. It has been worked in England
within recent years, but it has now fallen into disuse. It ceased to be
recognised by the United Grand Lodge of England.
THE
INDIFFERENTISTS
was an
Order which existed in France in the middle of the eighteenth century.
Mdlle. Salle, a famous danseuse, was for a time its president. Men and
women were admitted to the Order, the Rites of which were of a
quasi‑Masonic character. The badge was an imitation of an icicle. The
members took an oath to fight against Love, whose power they
renounced.
THE
SOCIETY OF THE CHAIN
was a
society on the Adoptive principle, which was founded in Denmark in 1777.
It founded and maintained at its own expense the Asylum for the Blind at
Copenhagen, said to have been the largest and best managed of all such
institutions in Europe.
Among
other Orders and Societies may be mentioned: The Order of Knights and
Ladies of joy, founded in Paris in 1696, under the protection of Bacchus
and Venus, whose printed statutes are still in existence; the German
Order of the Rose, founded in Germany in 1784, by Grossinger, on the
collapse of the Order of the Rose; the Order of the Lovers of Pleasure,
founded by some young officers of the French army on 25th December,
1808, a
THE
FENDEURS
25
military Order said to have been much favoured by Napoleon
I.
The
celebrated impostor, St. Germain, gave a check to androgynous Masonry by
the establishment of his great Lodge at Ermonville, where scenes of the
grossest licentiousness were exhibited. Every woman becoming a member
became the common property of the brotherhood, with the exception of the
one appropriated by St. Germain. She was known as the virgin and alone
had the privilege of not being delivered over to the Adamites, until the
leader fixed his choice on some other female member of the
Order.
In a
modified form Adoptive Masonry still exists, but it has not flourished
under the Republic and its operations have been confined, until
recently, to France. The system has been rejected by the Grand Lodge of
England and by most of the Grand Lodges of the Overseas Dominions. A
writer in the Freemasons' Quarterly Review of 1837 was, however,
very eulogistic of the movement. He wrote concerning
it:
"Adoptive Masonry stands a bright monument to female secrecy and
fidelity, and proves how wrong all those are who fancy a woman is not to
be trusted. There is not in the whole system of Adoptive Masonry a
single step with which the most ascetic moralist could find fault: on
the contrary, all is pure, all is beautiful; it is the brightest jewel
with which the sombre records of Masonry are
spangled.
The
Masonic ladies used a symbolical language at their fκtes. Thus a Lodge
was called Eden;
26
WOMAN
AND FREEMASONRY
doors,
barriers; the degrees, a ladder; glasses, lamps; wine, red oil; water,
white oil; bottles, pitchers.
Mr. J.
S. Tuckett, in a paper read before the Quatuor Coronati Lodge, No. 2076,
recently, said that the earliest effort in France was undoubtedly that
of the Order of Felicity. But androgynous Societes Burlesques
were by no means a new invention. L'Ordre des Egyptiens, founded
at Metz about 1635, is described in the Memoires of the Abbe
Arnauld; L'Oydye des Coteaux is referred to by Boileau, La
Bruyere, and by Des Maizeaux in the Vie de Saint‑Evyemonde;
L'Ordre de la Boisson, founded at Arignor in 1700, published its
journal Les Nouvelles de l'O de la B; Le Regiment de la Calotte
appeared at about the same time and added several words derived from its
observances to the French language; L'Ordre de la Monche d Miel,
founded by the Duchesse de Laine in 1703, possessed its Medal of
Membership inscribed L. Bar. D. Sc. D. P. D. L. 0. D. L. M. A. M., of
which an engraving may be found in the Recreations Numismatiques of
Tobiesen, Duby, 1786. These societies had their Grand Masters, Grand
Mistresses, Trinkets, Tokens, Jewels, and Medals, and exacted an oath or
promise from their Candidates, but‑and this is what marked a new
departure in the Order of Felicity there is no indication that they
worked a ritual or conferred any Degrees. In no sense were they "Secret
Societies" or even "Societies possessing Secrets, which is by no means
the same thing.
THE
FENDEURS
27
There
were also several Orders of Knighthoods formed at various periods, most,
if not all, of which had their forms of initiation and some had rituals
also. The most important of these which conferred the dignity upon woman
as well as men were: The Order of the Torch, though this was for women
only, was founded by Don Raymond, of Barcelona, in recognition of the
bravery of the women who defended Tortosa against the Moors. Members of
the Order had precedence of men, were exempted from all taxes, and, on
their husband's deaths became possessed of all apparel and jewels left
by them. The Order of Our Lady of Mercy, founded by James I, King of
Aragon, admitted women as well as men; the members spent their lives in
collecting alms and redeeming Christian slaves. The Order of the Cross
of Jesus Christ, or the Knights of the Militia of St. Dominic admitted
both sexes; it was founded to resist the progress of the Albigenses. The
Order of the White Eagle, created by Vladislaus V of Russia; the Order
of St. George of Burgundy, formed for the purpose of guarding some
relics of St. George the Martyr; the Order of the Bee, in France; and
the Order of the Cross of the South, instituted in 1822 by Pedro I,
Emperor of Brazil; while among the Orders for women only are the Order
of the Celestial Collar of the Holy Rosary; the Order of the Ladies
Slaves to Virtue; the Order of the Star Cross (Austrian); the Order of
St. Anne (for single women); the Order of St. Elizabeth (Bavarian); the
Order of Maria Louisa
28
WOMAN
AND FREEMASONRY
(Spanish); the Order of St. Ann (Bavarian); the Order of St.
Isabella (Portuguese); the Order of Louisa (Prussian); the Order of
Theresa (Bavarian); while England has an Order of the Imperial Cross of
India, instituted in 1878 for ladies only. In 1856 a branch of the Order
of the Daughters of Jericho was inaugurated in England, but apparently
had only a brief existence.
CHAPTER III
EGYPTIAN MASONRY AND COUNT
CAGLIOSTRO
IMMEDIATELY after
the downfall of Napoleon, societies were formed in various European
countries, chiefly by exiles, for the promotion of Italian independence.
Even Egypt became a centre of this propaganda, and, under the auspices
of Mehemet Ali, who aspired to render himself independent of the Sublime
Porte, an Egyptian rite was established under the name of the "Secret
Egyptian Society. In the Lodges of Alexandria and Cairo alone, the
Greek and Arab women numbered more than three hundred.
Closely
bound up with this Egyptian Masonry was the celebrated unprincipled
adventurer, claimed by some writers to be the well‑known Joseph Balsamo,
known as the Count Cagliostro, who imposed upon our Masonic forefathers,
as he did upon the rest of the world. In 1776 he was initiated into
Freemasonry in the Esperance Lodge, No. 269, which was attached to what
was known as the Rite of Strict Observance: This Lodge met at the King's
Head Tavern in Gerrard Street, Soho, W., and was composed mainly of
French and Italian Brethren.
29
30
WOMAN
AND FREEMASONRY
His
entry into the Craft was made through the friendship of Comte de Sainte
Germain.
Shortly
before quitting London, Cagliostro purchased some manuscripts, the
property of one George Coston, who was a total stranger to him. These
documents treated of Egyptian Masonry, and on these documents Cagliostro
founded the system which ultimately spread to every part of the world
and contributed to the notoriety of the author. In this system he
promised to conduct his followers to perfection by means of moral and
physical regeneration; by causing them to find the primal matter or
philosopher's stone, and the acacia which consolidates in man the powers
of the most vigorous youth and renders him immortal, by teaching him how
to procure the pentagon, which restores man to his primitive state of
innocence, forfeited by original sin.
According to another account Cagliostro was a disciple of a
Jutland merchant who had lived for some time in Egypt, and who, in 1771,
began to initiate candidates into the supposed ancient Mysteries of
Memphis. He remained some time in Malta, though the only Mysteries he
appears to have taught there were the tenets of Manes. Cagliostro
certainly became one of the members of an Illuminati Lodge, established
in Paris in 1781 by Savalette la Lange, other members being St. Germain,
Mesmer, and Raymond. This Lodge is supposed to have been founded on the
revelation of Swedenborg, and corresponded, by means of
EGYPTIAN MASONRY AND CAGLIOSTRO
31
accredited agents, with all the European branches of the Order.
Two other Lodges were formed in Paris at the same time, one being
aristocratic, called the Lodge of Candour; the other philosophical,
known as the Nine Sisters. Like many other Lodges they secretly taught
Republicanism.
In
Courland, Count and Madame Cagliostro established Masonic Lodges in
accordance with what they claimed to be the sublime rites of Egyptian
Masonry, which Cagliostro claimed it was his mission to restore; and in
Paris he prosecuted with great vigour his plans to resuscitate
Freemasonry according to the Egyptian rite. A Lodge was formed first,
however, at Lyons, to which was given the name of "Triumphant Wisdom,
and this was regarded as the mother Lodge of the rite. Its patent was as
follows:
HONOUR,
WISDOM,
UNION,
BENEFICENCE, COMFORT.
"We,
Grand Copt in all Eastern and Western parts of Europe, Founder and Grand
Master of Egyptian Masonry, make known to till who may read this that
during our stay at Lyons many members of the Lodge of the Orient and
Ordinary Rite, which has adopted the distinguishing title of `Wisdom,'
have expressed their ardent wish to place themselves under our rule, to
be enlightened in true Masonry.
"We are
pleased to accede to their wish, etc., etc.
Madame
Cagliostro became Grand Mistress of the Lodge of Isis, which, in 1784,
counted among its adepts some of the most prominent of the French titled
women.
D
32
WOMAN
AND FREEMASONRY
As
Grand Copt, Cagliostro was solemnly adored; he was invested with the
power of commanding angels, invoked on all occasions, and everything was
accomplished through the force of the power which he claimed was
imparted to him by the Deity. The ritual included the recitation of the
Veni Creator Spiritus, the Te Deum, and certain of the
Psalms of David, but in the Psalm Memento, Dontine, David, et omnis
mansuetudinis ejus, the name of Cagliostro was substituted every
time that of David occurred. All faiths, Protestant, Catholic,
non‑Christian, were admitted, and the men who were elected to the rank
and position of Master took the names of ancient prophets and the women
those of Sybils.
On 7th
August, 1785, there was a great ceremony of initiation in a mansion in
Rue Verte, Faubourg Saint‑Honore, Paris, when thirty‑six females were
admitted into the Order. Each initiate had to contribute the sum of one
hundred louis, to undertake to abstain from all intimacy with mankind,
and to submit to everything which might be imposed upon them. On
entering the first apartment of the mansion, the ladies were obliged to
disrobe and to put on a white garment with a coloured girdle. The
candidates were separated into six groups of six each, each group
wearing different coloured girdles. They were then conducted into a
temple, lighted from the roof, and seated upon thirty‑six arm‑chairs
upholstered in black satin. Madame Cagliostro, attired in white, was
seated on a throne, and, when the light was lowered, she commanded the
candi‑
EGYPTIAN MASONRY AND CAGLIOSTRO
33
dates
to uncover the left thigh to above the knee, to raise the right arm, and
to rest it upon an adjacent pillar. The Grand Mistress then delivered an
oration which advocated the emancipation of womankind from the shameful
bond imposed upon them by man. At the conclusion of the oration, the
candidates were conducted to separate apartments, each of which opened
on to the garden. There they were visited by male admirers, but, having
regard to the oath taken, they refused to enter into any conversation
with them and spurned all overtures, and, after a time, the thirty‑six
were conducted once more into the temple. Within a short time, the
vaulted roof opened suddenly and Cagliostro, seated on a golden sphere,
as naked as he was born., holding a serpent in his hand, and with a
flaming star on his head, descended into their midst. The Grand Mistress
announced that this was the Genius of Truth, the divine Cagliostro, who
had come to initiate them into the secrets of
Freemasonry.
Cagliostro, or the Grand Copt, as he described himself, then
ordered them to dispense with all their clothing. If they were to
receive the truth, they must be naked as truth. The example of
dispensing with clothing was set by the Grand Mistress and followed by
the thirty‑six candidates. Cagliostro then delivered his address, at the
conclusion of which he was hauled up on his golden sphere through the
opening in the roof. The ladies clothed themselves and the evening
terminated in an elaborate banquet, when the initiates were joined by
34
WOMAN
AND FREEMASONRY
their
male acquaintances, notwithstanding the obligations they had
taken.
Cagliostro asserted that this particular brand of Masonry was
instituted by Enoch and its teachings promulgated by Elijah. The sole
qualification for membership was a belief in God. The Obligation taken
by candidates was as follows:
"I
swear before the Eternal God, the Grand Mistress, and before all who
hear me, never to write or cause to be written anything that shall pass
under my eyes, condemning myself in the event of imprudence and to be
punished according to the laws of the grand founders and of all my
superiors. I likewise promise the exact observance of the other six
commandments imposed upon me: that is to say, love of God, respect for
the sovereign, veneration for religion and the laws, love of my
fellow‑creatures, an unbounded attachment to our Order, and an
unquestioning submission to the rules and code of our ritual as may be
communicated to me by the Grand Mistress.
On the
initiation of a candidate, the Grand Mistress breathed on her face from
the forehead to the chin, saying:
"I thus
breathe upon you to cause the Truth possessed by us to germinate and
penetrate within your heart; I breathe upon you to fortify your
spiritual part; I breathe upon you to confirm you in the faith of your
Brethren and Sisters, in accordance with your undertaking. We greet you
as a lawful daughter of Egyptian Masonry of this Lodge. We desire that
you be recognized as such by all the Brethren and Sisters of the
Egyptian ritual, and that you enjoy the same prerogatives as they.
Lastly, we impart to you the supreme pleasure of being henceforth and
for ever a Freemason.
EGYPTIAN MASONRY AND CAGLIOSTRO
35
On
admission each woman was presented with two pairs of gloves and a
cockade. One pair she kept for her own use and the other pair with the
cockade she was instructed to give to the man for whom she had the
greatest regard.
The
ceremony of the Third Degree was rendered with great pomp and grandeur.
On that occasion a young, innocent girl, to whom was given the name of
columba (dove), was introduced, and the Grand Master claimed to impart
to her the power he possessed of communing with spiritual beings. These
spirits, or angels, were said to be seven in number, governing the seven
planets and surrounding the throne of the Eternal One, their names being
Azrael, Michael, Raphael, Gabriel, Ariel, Zobiachel, and Anachiel. The
girl, who was clothed in a long, white robe, which was adorned with blue
ribbons, and wearing a red scarf, was shut up in a tabernacle which was
placed on the altar of the temple. From a window in this tabernacle she
gave the replies to the questions asked her, which related generally to
the fitness of the candidates for advancement to the
Degree.
The
emblems used in Egyptian Masonry were the triangle, the septangle, the
trowel, the compasses, the square, the gavel, the death's head, the
cube, the rough ashlar, a wooden bridge, Jacob's ladder, the phoenix,
the globe, and Father Time.
The
following advertisement from Cagliostro appeared in the Morning
Herald in November, 1786:
36
WOMAN
AND FREEMASONRY
TO ALL
TRUE MASONS:
"In the
Name of 9, 5, 8, 14, 20, 1, 8 [Jehovah]9, 5, 18, 2o, 18
[Jesus].
"The
Time is at hand when the Building of the New Temple, or New Jerusalem,
3, 8, 20, 17, 8 [Church] must begin; this is to invite all True Masons
in London to join in the Name of 9, 5, 18, 20, 18 [Jesus] the only one
in whom there is a Divine 19, 17, 9, 13, 9, 19, 23 [Trinity] to meet
to‑morrow evening the 3rd instant, 1786 (or 5790), at Nine o'clock at
Riley's, Great Queen Street; to lay a plan for the laying the first
stone of the foundation of the true 3, 8, 20, 17, 8 [Church] in this
visible world, being the material representative Temple of the Spiritual
9, 5, 17, 20, 18, 11, 5, 12 [Jerusalem].
"A
Mason, and member of the new 3, 8, 20, 17, 8
[Church].
Cagliostro celebrated the festival of his Order on St. John the
Evangelist's day, which was the day on which, later, he was committed to
a Roman prison. His reason for adopting this day was, according to his
own account, because of the close affinity that existed between the
Apocalypse and the workings of his ritual.
Cagliostro's practices were detected by two disguised familiars
of the Inquisition at Rome, whom he had imprudently admitted into his
confidence. He was condemned to death, but the sentence was ultimately
commuted to perpetual imprisonment. He was sent to the Chateau St.
Angelo, whence he attempted to escape by a singular stratagem. He
petitioned to be permitted to do penance for his offences, and for a
priest to receive his confession, which was granted.
Con‑
EGYPTIAN MASONRY AND CAGLIOSTRO
37
fession
being over, he requested the Capuchin to inflict the scourge; but, after
a few stripes, Cagliostro sprang upon the Friar with the intention of
strangling him and making good his escape in his garments. The Capuchin,
however, was too quick for him and succeeded in keeping him in play
until the keepers of the prison came to his assistance. Cagliostro died
in the Castle of St. Angelo, and his so‑called Egyptian Masonry perished
with him.
It is
only just to add that a copy of the ritual of Egyptian Masonry as
practised by Cagliostro and his wife, Lorenza Feliciana, is in the
possession of the Universal Order of Co‑Masonry, the teaching of which
is of a profound morality, containing no suggestion of any indelicate
procedure as asserted by some writers.
Mr. A.
E. Waite, in his recently published Encycloζdia of Freemasonry,
quotes from the rituals of Egyptian Masonry in the possession of the
Grand Lodge of Scotland. According to these Rituals there were three
Grades or Degrees: Apprentice, Companion, and Master, the Lodge being
opened with prayer in each Degree. The Adoptive Grades formed a separate
branch of which Madame Cagliostro was Grand Mistress.
CHAPTER IV
RITUAL OF ADOPTIVE MASONRY
THE
following Ritual of Adoptive Masonry is translated, for the first time,
from a French document issued in 1783.
ADOPTIVE MASONRY
There
is wanting in the Order of Freemasonry the pleasure of the company of
the fair sex, the members of which are always an ornament to the most
reputable societies. Adoptive Masonry enables Brethren to secure this
signal favour.
DECORATION OF THE LODGE
The
Apprentices' Carpet, on which is traced a diagram of the Lodge, is
placed in the centre of the temple. On it is placed the Noah's Ark,
floating on the waters; the Tower of Babel; and Jacob's Ladder. Behind
the Grand Inspector is placed a table covered with a black cloth, on
which a skeleton is laid. Behind the Grand Master, a little above his
head, stands the Destroying Angel, holding a naked sword in his right
hand and an iron chain in his left hand. By the side of the Grand Master
are two stools, on each of which is placed a pan filled with rope ends,
spirits of wine, and salt, wherewith to make a flame. These pans are
sometimes placed on stools in the centre of the temple. By the side of
the table which is behind the Grand Inspector are placed two Brethren,
wearing masks which cause them to look repulsive; their hats are fixed
firmly on their
38
RITUAL
OF ADOPTIVE MASONRY
39
heads
and each holds a torch lighted by means of powdered sulphur and refined
pitch.
ARRANGEMENT OF THE LODGE
The
President of the Lodge is addressed as Grand Master, He wears suspended
from his neck a blue or black cord, from the bottom of which hangs a
small trowel. He wears his hat in Lodge, holds a naked sword in his left
hand and a trowel in his right. Each Brother also carries a naked sword
in order to form the arch of steel, referred to later on in the Ritual.
The Grand Inspector is placed in the west of the Lodge; but, unlike the
Grand Master, does not wear his hat. The Brethren also remain with heads
uncovered throughout the proceedings, but the Sisters have their heads
covered. The Grand Inspector wears a blue cord round his neck from which
is suspended a small hammer. The Brethren and Sisters arrange themselves
in oblong form around the Lodge, each wearing a white apron and having a
small trowel suspended from a blue ribbon which is worn around the
neck.
RITUAL
FOR THE OPENING OF THE LODGE
Grand
Master: - "Brethren and Sisters, assist me to open this Lodge of
Apprenticed Adoptive Masons.(These words are repeated, first by the
Sister Inspector and then by the Brother Inspector.)
Grand
Master: - "Sister Inspector, what is the first duty of a
Mason?"
Sister
Inspector. To see that the Lodge is properly tyled to prevent the
admission of the uninitiated.
Grand
Master: - "Then, my dear Sister, assure yourself that this has
been done.
Sister
Inspector. Brother Inspector, will you see that the Lodge is properly
tyled and report to me?"
The
report having been given,
Sister
Inspector. Grand Master, the Brother Inspector reports that the Lodge
is properly tyled.
Grand
Master: - "Are you an Apprenticed Mason?"
Sister
Inspector. "I believe so.
40
WOMAN
AND FREEMASONRY
Grand
Master: - "If you believe it, why are you not
certain?"
Sister
Inspector. Because an Apprentice is certain of
nothing.
Grand
Master: - "What is the duty of a Mason?"
Sister
Inspector. To listen, to obey, to work, and to be
silent.
Grand
Master: - "At what time do Masons begin to
work?"
Sister
Inspector. At the moment of awaking.
Grand
Master: - "What time is it now?"
Sister
Inspector. The moment for awaking and the hour for
working.
The
Grand Master gives five raps on the pedestal and says:
"Sister
and Brother Inspectors, give warning to the Brethren and Sisters in your
neighbourhoods that this is the moment for awaking and the hour for
working, and that I am about to open a Lodge of Apprenticed
Masons.
This
injunction having been obeyed by these Officers, the Grand Master gives
a further five raps with his trowel on the pedestal and
says:
"My
dear Brethren and Sisters, I declare this Lodge of Apprenticed Adoptive
Masons open in the name of T. G. A. 0. T. U., in the names of our lawful
superiors, and in the name of this respectable
assembly.
This
formula having been repeated by the two Inspectors, all the Brethren and
Sisters give the sign of Jacob's Ladder, clap their hands five times,
and repeat five times the word "Vivant.
CEREMONY OF THE FIRST DEGREE
INITIATION OF APPRENTICES
It is
essential that all ladies who present themselves for initiation should
be in good health, of good repute, and that one of the Brethren of the
Lodge should give a guarantee of fitness,
RITUAL
OF ADOPTIVE MASONRY
41
The
Candidate must, on admission to the precincts of the temple, be placed
in a darkened room, which must not be illuminated with more than one
faint light, and in which a skull shall be placed in such a position
that the Candidate cannot fail to observe it. She is waited upon by the
last admitted initiate, who asks her if it is of her own free will and
after mature reflection that she seeks admission into an Order of such
high repute. These questions being answered satisfactorily she asks her
if she is in good health, because she will pass through some very trying
experiences, which, however, will not be in any way improper or
revolting to the most virtuous person.
The
Candidate is then told, as the first test of her discretion, to remain
in the darkened room and not to attempt to leave. The door is then
closed upon her and she is left to her own reflections for a
time.
The
Sister returns after an interval, when she urges the Candidate to
exhibit much firmness. The left garter of the Candidate is removed and
replaced by a blue ribbon of a yard and a quarter in length. Her right
cuff and glove are also removed. Her money, jewels, and trinkets are
taken from her, and she is informed that they will be given or sold for
the benefit of the poor. The Candidate is then blindfolded, told to
place her trust in God, and she is conducted to the door of the temple,
on which she is told to give five raps.
The
door is opened by the Brother Inspector, who asks the question: "Who
knocks?"
Director of Ceremonies. "An unenlightened who seeks to be adopted
by us.
The
door of the temple is closed and the request, made through the Director
of Ceremonies, is repeated to the Grand Master, who requests the Sister
Inspector to ask the Candidate for her name, age, religion, occupation,
and the name of her guarantor; and to inform the Candidate of the
qualifications essential for her adoption. The Sister Inspector, on her
return to the temple,
42
WOMAN
AND FREEMASONRY
gives
these particulars to the Grand Master, who asks the Brother who stands
as sponsor if he knows the Candidate well and if he believes she has the
necessary dispositions for admittance into the Order.
Satisfactory assurances in this regard having been given, the
Grand Master says:
"Brethren and Sisters, do you consent to the adoption of Madame
(or Mademoiselle) N. . . .? Do any object?"
If the
answer is unanimously in the affirmative, the Grand Master
says:
"Sister
Inspector, give admission to the Candidate.
The
Candidate, accompanied by the Director of Ceremonies and her guide, then
enters and is placed in front of the Grand Master, who addresses her
upon the objects of the Order into which she seeks admission. At the
conclusion of the Oration he asks her
"Madame
(or Mademoiselle), what is your desire?"
Candidate. "To be initiated as a Mason.
Grand
Master: - "What opinion have you formed of Masonry? Tell me
frankly your opinion of the Order.
The
reply to this question is given by the candidate in her own
words.
Grand
Master: - "Are you willing to pass through the ceremonies, both
moral and physical, which are a necessary condition to admission:
reflect well, because there is still the opportunity for you to retire,
should you so desire; but in another moment it will be too
late.
Candidate. "I am.
Grand
Master: - "Are you willing to make a sacrifice of your jewels for
the benefit of the poor?"
Candidate. "I am.
Grand
Master: - "Are you willing to submit to trials by fire, water, and
blood?"
Candidate. "I am.
The
Grand Master then directs the Brother Inspector to conduct the Candidate
on the five mysterious journeys.
RITUAL
OF ADOPTIVE MASONRY
43
At the
end of each journey the Grand Master asks the Brother Inspector if he
has observed any trembling on the part of the Candidate, and at the
termination of the fifth journey, the Grand Master
says:
"Do you
still persist in your desire;; the trials to follow are more
severe?"
Candidate. I do.
Grand
Master: - "Brother Inspector, cause the Candidate to advance five
steps under the arch of steel.
In
order to form this arch of steel all the Brethren kneel on the floor of
the Lodge, raising their swords. This having been done, the Grand Master
says:
Brother Inspector, cause the Candidate to pass through the trial
by fire.
The
Candidate is then conducted twice round the lighted
braziers.
Grand
Master: - "Cause her to purify herself by passing through the
water.
The
Candidate is then told to wash her hands.
Grand
Master: - "Do you still persist in your
request?"
Candidate. I do.
Grand
Master: - "Will you sign this declaration in your blond?
Candidate. I will.
Grand
Master: - " Brother Surgeon, do your duty.
A
request is here made for mercy, which is granted by the Grand
Master.
Grand
Master: - "If it is still your wish to continue, listen to the
words of the Brother Orator.
ADDRESS
ON THE INITIATION OF APPRENTICES
Man is
born with the instinct of charity and fellowship engraven in his heart;
the seeds of these two qualities are sown by the paternal favour of the
Creator, and man in practising these precepts, before
under‑
44
WOMAN
AND FREEMASONRY
standing the utility and necessity of a bond which mitigates the
severity of our condition, sows flowers on the thorny path of our life.
The first feeling of man on leaving the hands of his Creator must,
undoubtedly, be that of His existence. So long as he is alone his heart
has no other view; but so soon as he has beholden that charming creature
which loving, powerful Nature has framed to be his companion, the germs
of beneficence are
developed; he forgets, so to speak, his existence and abandons
the love of himself in order to transfer it to her who waits on his
pleasure.
The
foundations of society were therefore laid in the Garden of Eden, and it
was in that delightful sojourn, the asylum of virtue, innocence, and
peace that beneficence and all the other sociable virtues were practised
in all their purity by our first parents for so long as they were both
contented with their strength, thinking only of enjoying the sweet
fruits of their union, their happiness was without bitterness and they
enjoyed in their hearts the ineffable blessings of terrestrial felicity.
Unhappily evil approached very closely to the happiness. Adam and Eve
were the first to discover, though too late, this sorrowful truth, by
transmitting to their posterity the bitter fruits of their disobedience,
curiosity, and weakness. Their hearts, like Noah's Ark, floating at the
mercy of the winds on the waters of the abyss which covered the surface
of the earth, yielded with like ease to any impression. Society and
pride, sustained by all the other passions, ever since then have
triumphed over obedience and direction, which have no other support than
weakness and plunge our happiness into humiliation and
misery.
This
allegory of the Fall of Man through weakness and curiosity you can
trace, Madame, in a striking and forcible manner in the sad condition of
our degeneration, but we offer, at the same time, the means of
reparation, which, though it may depend on our feeble nature, are the
means we find assembled in order or admitted under the emblems which we
discover when we look closely, and of which I will give you the
explanation.
RITUAL
OF ADOPTIVE MASONRY
45
You see
first o all, Madame, in this Lodge of Apprentices, the Ark of Noah, the
Tower of Babel, and the Ladder of Jacob, drawn in picture. The Ark of
Noah represents the heart of man, the eternal plaything of the passions,
like the Ark floating on the waters of the Deluge; and we learn that we
ought so to fortify our souls by the precepts of virtue that in the
midst of this tempest we may, like Noah and his family, be saved from
shipwreck. The Tower of Babel is the emblem of the pride of man who
desires to oppose his weakness to the eternal decrees of Providence, and
who, for the fruits of his labours, will reap only shame and confusion,
from which he is not able to guard himself except by presenting the
prudent heart which is the characteristic of a Mason. On the other side
of the picture you will see a ladder, the meaning of which may seem to
be quite mysterious. It teaches us that the means of arrival at true
happiness, like to that of which Jacob dreamed and which is represented
by the steps, ought to be grounded on the love of God and neighbour,
just as the steps of the ladder rise upwards and connect earth with
heaven. All these things are secured by the practice of caution,
strength, constancy, and the precepts of Masonry. These are, Madame, the
mysteries to which I would to‑day call your attention.
My
heart will call to mind with the sweetest emotion this solemn day on
which you were initiated, through our feeble ministrations, into the
most sublime and reputable Order of Masonry. May you, Madame, spend
happy days with those who, like you, ask great favours from T. G. A. 0.
T. U., and may you taste a succession of pleasures as intense and as
pure as those which we experience every time that we call you by the
beloved name of Sister.
The
Address being ended, an acclamation is made:
Grand
Master: - Madame, the pleasing things which ‑you have heard have,
no doubt, encouraged you to request that you may be received amongst us.
If that is your desire, approach.
46
WOMAN
AND FREEMASONRY
The
Candidate is then brought to the pedestal, where she
kneels.
Grand
Master: - "Destroying angel, bring the chain which you reserve for
incautious Masons of both sexes. Madame, I am compelled to attach this
chain to you order that you may recall unceasingly that which you have
promised. You wish to be admitted into a most reputable Order in which
there is nothing contrary to religion, to the State, or to virtue. The
firmness which you have displayed in the trials which you have
undergone, the probity which you have shown, and your known virtue are
sure guarantees to us of your manner of thinking: perfect this good work
and be persuaded that repentance will never attend your
attempt.
"Place
your hand, Madame, upon this Book of Truth and repeat after me the
following Obligation, which we bind you for ever to the most ancient and
most reputable Order in the world.
OBLIGATION
"I................ promise, on my word of honour in the presence
of T. G. A. 0. T. U. and of this respectable assembly, faithfully to
guard, conceal, and retain in my heart the secrets of Masons and of
Adoptive Masonry; moreover, to listen, to obey, to work, and to keep
silent, under the penalty of being struck with the sword of the
Destroying Angel, and of being despised and disgraced. May my mind by
its virtues be rendered worthy of so reputable a Society. I promise,
moreover and undertake to sleep this night with [here the Grand Master
pauses for a moment] the garter of the Order as T. G. A. shall help
me.
The
Obligation taken, the Grand Master rises and touches the Initiate with
the trowel on the right eye the right ear, the nose, the mouth, and the
breast saying:
"By the
power which I have received from this respectable Lodge, I receive you
as an Adoptive Mason.
The
Director of Ceremonies then takes away the chain. The Grand Master gives
a rap on the pedestal
RITUAL
OF ADOPTIVE MASONRY
47
with
his trowel, and all the Brethren take their swords in their
hands.
Grand
Master: - "Brother Director of; Ceremonies, conduct the newly
initiated Sister to a convenient spot where she may receive her
reward.
When
this has been done, he says:
"What
do you ask, Sister, because it is with true pleasure that I address you
by the term ` Sister ' instead of that of ` Madame'?"
Answer:
- "To see the light.
Grand
Master: - "Brother Director of Ceremonies, you will give her the
fifth rap. Brethren and Sisters to order.
The
Grand Master then gives five raps with his trowel, and the Director of
Ceremonies restores the Candidate to light by taking off the bandage,
her face being turned towards the skeleton.
Grand
Master: - Look with horror on her condition, the result of sin.
Consider what she has been, what she is, and what she will
become.
At this
juncture the two Brethren with the repulsive masks come and stand on
either side of the skeleton, their torches being
aflame.
Grand
Master: - Leave her to make serious reflections upon her present
state so that she may pass from death to life.
After a
moment the two Brethren turn her sharply round to face the East, so that
she may see the splendour of the Lodge. All the Brethren are holding
their swords in their hands, the points being directed towards the newly
initiated.
Grand
Master: - "Sister, all these swords which you see are drawn in
your defence, if ever you should have cause for their assistance.
Approach, Sister, to receive the insignia of the
Order.
This material originally scanned by Ralph Omholt, Kirkland Chapter 176,
Washington.
The
Brother Inspector then leads her by five steps to the Grand Master.
E
48
WOMAN
AND FREEMASONRY
Grand
Master: - "Brethren and Sisters, you have been witnesses of the
great cautiousness of our newly initiated Sister.
The
Grand Master takes from underneath the pedestal (or altar, as it is
known) a crown of flowers, which he places on the head of the Initiate,
as a reward for her discretion. He then hands her the apron of the
Order, saying:
"This
is to remind you of the candour which as a Mason you must
have.
He then
hands her the gloves, saying:
"The
whiteness of these gloves, which are intended for you, indicate what
should be the purity of your actions.
He then
gives her a pair of men's gloves, saying:
"This
respectable Lodge has asked me to hand you these gloves in order that
you may pass them on as a present to the Mason whom you esteem most
highly.
He then
hands to her the garter of the Order, saying:
"This
garter is of white skin and has written on it in letters of gold:
VIRTUE, HONOUR, SILENCE.
Grand
Master: - "Sister Inspector, take away; the blue ribbon and fasten
the garter in its place.
The
Grand Master then gives the Initiate the kiss of
association.
Grand
Master: - We have for our mutual recognition two signs and two
passwords. The two words are Feix, Feax, which signify `Academy' or
`School of Virtue.' The password which we adopt for mutual recognition
is 'Etamie.' It signifies `Amity,' for we know that amity which has
virtue for its base leads to true felicity.
The
Director of Ceremonies then introduces the Initiate to the Brethren and
Sisters present. When this has been done, and she has been tested in the
passwords and grips by the Grand Master, her money and
RITUAL
OF ADOPTIVE MASONRY
49
jewels
are returned to her by the Grand Master, who says:
"My
dear Sister, we deprived you of all metals and trinkets, because they
are the emblems of vices. You sacrificed them, but the Lodge is content
with your submission and have charged me to return them to you,
exhorting you to employ them in good works and, above all, in the relief
of your Brethren and Sisters who may be in want.
Grand
Master: - Brother Director of Ceremonies, conduct the Sister to
the West, in order that she may listen to the
Instruction.
INSTRUCTION OF AN APPRENTICE
Grand
Master: - "What is the first care of a Mason?"
Answer:
- To see that the Lodge is properly tyled.
Grand
Master: - Are you an Apprenticed Mason?"
Answer:
- I believe so.
Grand
Master: - Why do you not say that you are
sure?"
Answer:
- Because an Apprentice is sure of nothing.
Grand
Master: - "What is the duty of all Masons?"
Answer:
- To obey, to work, and to be silent.
Grand
Master: - Where were you admitted?"
Answer:
- In a place inaccessible to the uninitiated.
Grand
Master: - How do you know that you are an Apprenticed
Mason?"
Answer:
- By that which all the most reputable Masons
have.
Grand
Master: - What is it that the most reputable
have?"
Answer:
- Two signs and two passwords.
Grand
Master: - Give me the signs.
These
are given.
Grand
Master: - What is the significance of this
sign?"
Answer:
- The Ladder of Jacob.
Grand
Master: - Whither does this ladder lead?"
50
WOMAN
AND FREEMASONRY
Answer:
- To felicity.
Grand
Master: - How do you respond to the first
sign?
Answer:
- "By a second, which consists of bringing the thumb and little
finger to the nostrils.
Grand
Master: - Give me the passwords.
Answer:
- "Give me the first and I will give you the
second.
Grand
Master: - Feix.
Answer:
- Feax.
Grand
Master: - "What is the meaning of these two
words?"
Answer:
- They form one only and mean an Academy or School of
Virtue.
Grand
Master: - "What is this school?"
Answer:
- Masonry.
Grand
Master: - How were you received?"
Answer:
- By five knocks.
Grand
Master: - How were you introduced into the
Lodge?"
Answer:
- Blindfolded.
Grand
Master: - Why?"
Answer:
- In order that I might learn that before I attained to the
sublime mysteries it was necessary to overcome curiosity and that I
might learn the ignorance of the uninitiated when speaking of our
mysteries.
Grand
Master: - "How did you gain access to our
mysteries?"
Answer:
- "Through an arch of iron and steel.
Grand
Master: - "What did this arch represent?"
Answer:
- "The strength and stability of the Order.
Grand
Master: - "How did you obtain access to a
Lodge?"
Answer:
- By knocking five times on the entrance door.
Grand
Master: - Where were you received?"
Answer:
- "Between the Tower of Babel and the Ladder of Jacob and at the
foot of Noah's Ark.
Grand
Master: - "What does this Tower of Babel
represent?"
RITUAL
OF ADOPTIVE MASONRY
51
Answer:
- The pride of the children of the earth which we can overcome by
presenting a cautious mind, which is the characteristic of all true
Masons.
Grand
Master: - What does the Ladder of Jacob
represent?"
Answer:
- This ladder is very mysterious: the two sides represent the
love of God and our neighbour, and the steps symbolise the virtues
secured by a beautiful life.
Grand
Master: - What does the Ark of Noah represent?"
Answer:
- The heart of man agitated by his passions, as the Ark was
swayed by the waters of the Deluge.
Grand
Master: - What quality ought we to bring to the
Lodge?"
Answer:
- "A horror of vice and a love of virtue.
Grand
Master: - What do you call those who are not
Masons?"
Answer:
- The uninitiated.
Grand
Master: - How do you treat those who are not Masons, but who are
worthy to be such?"
Answer:
- All virtuous men and women are our friends, but we only
recognise men and women who are Masons as our Brethren and
Sisters.
Grand
Master: - To what ought we to apply ourselves?"
Answer:
- To the purification of our morals.
Grand
Master: - "What is the duty of all Masons?"
Answer:
- To listen, to obey, to work, and to be
silent.
Grand
Master: - "What is that you hear?"
Answer:
- The explanation of our mysteries.
Grand
Master: - What is the quality of our
obedience?"
Answer:
- Free and voluntary.
Grand
Master: - "What is the aim of our work?"
Answer:
- To make us useful and agreeable to our Brethren and
Sisters.
Grand
Master: - "In what are you silent?"
Answer:
- In the mysteries of Freemasonry.
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WOMAN
AND FREEMASONRY
Grand
Master: - Why were you introduced by five
raps?"
Answer:
- To bring to our remembrance the five points of Masonry, which
are the love of our neighbour, the desire of meriting the esteem of our
Brethren and Sisters, the wish to oblige them, cautiousness, and
obedience.
Grand
Master: - What is the password?"
Answer:
- Etamie, which signifies amity, in order to teach us that amity
is the basis of virtue and leads to true felicity.
MANNER
OF CLOSING A LODGE
Grand
Master: - "At what time do we close the Lodge?"
Answer:
- At the hour to rest.
Grand
Master: - "What time is it now?"
Answer:
- It is the hour to rest.
Grand
Master: - Brother Inspector and Sister Inspector, ask the
Brethren in your neighbourhoods if they have aught to propose for the
benefit of the Order.
The
command having been obeyed, a collection is made for the benefit of the
poor and distressed. This custom is never omitted, each one contributing
according to his or her ability.
Grand
Master: - Brother Inspector and Sister Inspector, advise the
Brethren and Sisters in your respective neighbourhoods that, seeing it
is the time to rest, the hour for ceasing to work has
arrived.
The
Grand Master then gives the command for the Brethren to stand to order,
and each Brother takes his sword in his hand.
Grand
Master: - Brethren; and; Sisters,; we; have listened, we have
obeyed, we have worked, and we are silent :; since this is the hour to
rest, the Lodge is closed.
These
words are repeated by the two Inspectors; the usual signs and
acclamations are given, and each one says five times:
"Vivant!"
RITUAL
OF ADOPTIVE MASONRY
53
MANNER
OF OPENING A LODGE
Grand
Master: - At what time do Masons begin work?"
Answer:
- At the moment of awaking.
Grand
Master: - What is the duty of a Mason?
Answer:
- "To see that the Lodge is properly tyled.
Grand
Master: - "Sister Inspector, command the Brother Inspector to see
that this duty is performed.
This
being done, the Brother Inspector says:
"Grand
Master, the Lodge is properly tyled.
Grand
Master: - "What time is it?"
Answer:
- The time for awaking and the hour for
working.
Grand
Master: - Sister and Brother Inspectors, inform the Brethren and
Sisters in your respective neighbourhoods that this is the time for
awaking and the hour for working.
This
being done, the Grand Master gives five raps with his trowel and
says
"Brethren and Sisters, in the name of T. G. A. O. T. U.; in the
name of our recognised superiors; and by the power invested in me by
this assembly I declare this Lodge of Apprenticed Adoptive Masons
open.
The
Sister and Brother Inspectors also give five raps with their trowels and
say:
Brethren and Sisters, this Lodge of Apprenticed Adoptive Masons
is open.
At a
signal from the Grand Master all the Brethren and Sisters give the sign
of Jacob's Ladder and the acclamation by saying five times:
"Vivant!"
Grand
Master: - "Sister Inspector, are you a Mason?"
Answer:
- I believe so.
Grand
Master: - "If you believe it, why are you not
sure?"
54
WOMAN
AND FREEMASONRY
Answer:
- Because an Apprentice is not sure of
anything.
Grand
Master: - "What is the duty of a Mason?"
Answer:
- To listen, to obey, to work, and to be
silent.
Grand
Master: - "For the first proof of your obedience, Sister Inspector
and Brother Inspector, request the Brethren and Sisters in your
respective neighbourhoods to trim their lamps for a ceremony I propose
to carry out.
These
words are repeated by the Sister and Brother Inspectors, who, when all
the lamps are trimmed, reply:
"Master, all the lamps are trimmed.
The
Grand Master then gives the call to order. The Brethren and Sisters
stand when the Grand Master gives the command to work, by
saying:
"Raise
your right hand to the lamp; raise the lamp, blow the lamp; quicker;
blow out the lamp.
NOTE. ‑ This
is the formula adopted at the drinking of toasts, the drinking of wine
being known as the trimming of the lamp. In the days when this ritual
was in vogue it was customary always to honour five toasts at the
banquets which followed the Lodge meetings. The first was the King and
Royal Family; the second, that of the Sister Duchess of Bourbon, the
Grand Mistress and the Officers of the Grand Lodge; the third, that of
the Grand Master of the Lodge; the fourth, that of the Sister and
Brother Inspectors; and the fifth, that of the Initiates. Sometimes
toasts were added for the Visitors and Sisters and Brethren in
distress.
CHAPTER V
RITUAL OF FREEMASONRY FOR
LADIES
The
following Ritual of Adoptive Masonry differs from the preceding
document. It was published in 1791, in the French language, from which
it is now, for the first time, translated.
This material originally scanned
by Ralph Omholt, Kirkland Chapter 176, Washington.
FIRST
DEGREE
PREPARATION OF THE LODGE AND OF THE
CANDIDATE
The
Sisters and Brethren are convened in a spacious apartment, brilliantly
lighted with wax candles, five of which are placed in the south, while
five others are placed on a pedestal in the north, and arranged in such
a manner as to illuminate a picture illustrating the angel expelling
Adam from the Garden of Eden:
The
Grand Master, wearing white gloves and apron, his breast decorated with
a silver ladder pendent from a white ribbon, and holding a silver trowel
in his right hand, takes his seat in the north part of the Lodge. The
Grand Inspectors, wearing white aprons and gloves, are placed at right
angles to the Grand Master: - One has a silver hammer and the
other a miniature silver Tower of Babel, pendent from white ribbons from
their breasts.
(The
northern situation of the Grand Master is in accordance with the
traditional belief that this is the most appropriate situation for one
whose duty it is to impart knowledge.)
The
Sisters and Brethren wear embroidered aprons and, during the ceremony of
initiation, the former sit to right and left of the Grand Master's
throne, while
55
56
WOMAN
AND FREEMASONRY
the
latter, holding white wands in their hands, arrange themselves in an
oblong, from north to south, in order to receive the Candidates for
initiation.
The
Grand Master instructs one of the Sisters (who is assisted by a
Brother), preferably the Sister who has proposed the Candidate for
initiation, to see that the Candidate is properly prepared. This
preparation consists first of depriving her of all jewellery and money,
the intention being that she shall be reminded of the fact that
intellectual worth only is considered of value by the members of the
Order. A white veil is then thrown over her head and, blindfolded, she
is conducted by the Brother to the entrance of the
Lodge.
MANNER
OF OPENING THE LODGE AND OF INITIATING A CANDIDATE
The
Grand Master commands attention by clapping his hands in a peculiar
manner five times, an act which is repeated by the Inspectors. Both
Sisters and Brethren rise and the Grand Master addressing the junior
Inspector says:
"What
is the duty of every Mason?"
Answer:
- To hear, to obey, to work, and to be silent.
Grand
Master: - "Brethren and Sisters, may we hear and may we obey. Let
us work and let us be silent.
All the
members and visitors salute the Grand Master and intimate their
obedience to his commands by clapping their hands five
times.
The
Candidate is admitted by five taps at the door, and the Brother who acts
as her guide hands her over to the charge of an Inspector who conducts
her round the Lodge and leaves her standing in front of the Senior
Inspector, who asks the question:
"What
is the cause of this intrusion?"
Answer:
- "A lady desires to become a Mason.
This is
communicated to the Grand Master who asks the
Candidate:
"Has
curiosity any share in your request?"
RITUAL
FOR LADIES
57
Answer:
- "No.
Grand
Master: - "Are you willing to be rid of the prejudices common to
your sex? If so, we are willing to admit you to our
ranks.
Answer:
- "I am.
Grand
Master: - "In order that you may be enabled to persevere in those
sentiments, Brethren and Sisters, assist the Candidate and conduct her
to the entrance of the Temple of Virtue.
The
veil is then removed and the Candidate is welcomed by the members of the
Lodge who signify their willingness to admit her into their company by
striking their aprons with their hands.
The
Brethren with their wands then form an arch under which the Candidate
passes, and advances by slow, measured steps to the pedestal. She kneels
on a cushion and with her right hand placed on a Masonic apron, repeats
the following obligation, word for word after the Grand
Master.
OBLIGATION
"In the
presence of the Creator of All, Things, and of the members of this
Lodge, and by that honour, which is the distinguishing characteristic of
a virtuous woman, I promise to keep strictly and truly the secrets of
Masons and Masonry under the penalty of being excluded from the company
of my friends here on earth and from Paradise
hereafter.
The
approbation of the members is intimated by the striking of their aprons
with their hands. The Candidate then rises and is invested by the Grand
Master with an apron and a silver ladder, and he addresses her as
follows:
Grand
Master: - "You are now, Madame, an initiated Mason, and as such I
can entrust you with the sign, the grip, and the password. Give me the
pleasure to address you as a Sister and as such to salute you with the
kiss of peace.
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WOMAN
AND FREEMASONRY
INSTRUCTION IN THE FIRST DEGREE
The
principal part of this catechism is undertaken generally by the Grand
Master or some other Brother proficient in the science, but the original
intention was that every member should, in turn, take part in the
answers.
Grand
Master: - "What is the duty of an initiated
Mason?"
Answer:
- To hear, to obey, to work, and to be silent.
Grand
Master: - "Are you an apprenticed Mason?
Answer:
- "I believe so.
Grand
Master: - "Are you not certain?"
Answer:
- "It is prudent to be doubtful of everything and certain of
nothing.
Grand
Master: - "In what manner were you admitted into the
Lodge?"
Answer:
- "I was blindfolded.
Grand
Master: - "For what reason?"
Answer:
- "To intimate that my curiosity could not be gratified, and that
I could only attain to the knowledge of the sublime mysteries if
possessed of the fortitude to persevere.
Grand
Master: - "Where were you received as an
Apprentice?"
Answer:
- "Between the Ladder of Jacob and the Tower of
Babel.
Grand
Master: - "What does that Ladder signify?"
Answer:
- "Its meaning is mysterious; but, so far as I can understand it,
I conceive that the duty of all mankind is indicated by
it.
Grand
Master: - "Will you explain your meaning?"
Answer:
- "It is emblematic of prudence and justice.
Grand
Master: - "Into how many parts is the figure
divided?"
Answer:
- "Five.
Grand
Master: - "What are they?"
Answer:
- "Two external sides and three internal steps.
RITUAL
FOR LADIES
59
Grand
Master: - "Be more explicit and inform the Lodge in what manner
prudence and justice are depicted.
Answer:
- "Prudence is indicated by one of the external parts, which is
held to illustrate the veneration and love due to our Creator. His
justice is indicated by the other side, which is also held to be
symbolical of the attention and love due to our
neighbours.
Grand
Master: - "What do the steps indicate?"
Answer:
- "The moral virtues, the practice of which will lead us to
immortality.
Grand
Master: - "What does the Tower of Babel
represent?"
Answer:
- "The pride of the children of the earth. The only preservative
against that destructive passion is the inner exercise of
temperance.
Grand
Master: - How do you arrive at this knowledge in
Masonry?"
Answer:
- "Through the Arch.
Grand
Master: - "What does that Arch represent?"
Answer:
- "Unity and Strength.
Grand
Master: - "Give the sign of an initiated Mason to your
Sister.
(The
forefinger and thumb of the right hand are applied to the left ear of
the Sister.)
Grand
Master: - "Give her the salute also. (A salute on the left
cheek.)
Grand
Master: - "Give me the password.
Answer:
- "Amice.
Grand
Master: - "What does that word denote?"
Answer:
- "Benevolence.
Grand
Master: - "What is meant by Benevolence?"
Answer:
- Masonry.
Grand
Master: - "What is worn by an initiated Mason?"
Answer:
- "The symbol of Jacob's Ladder.
Grand
Master: - "Whither will that ladder lead?"
Answer:
- "To felicity.
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WOMAN
AND FREEMASONRY
Grand
Master: - "And what is the duty of an initiated
Mason?"
Answer:
- To hear, to obey, to work, and to be silent.
SECOND
DEGREE
PREPARATION OF THE LODGE
The
Brethren and Sisters who have already passed the Second Degree only are
permitted to be present for the purpose of forming a Lodge for the
admission of the Candidate. They assemble in a convenient room, in the
centre of which is placed a tree, on which is fruit.
The
only light in the room is supplied by means of spirits of wine and salt,
placed on a pedestal. On the east side of the Lodge is a star; on the
west a painting of death; on the north a representation of Adam and Eve
in the Garden of Eden; while in the south is placed a buffet with wines,
sweetmeats, etc.
The
Officers, Brethren, and Sisters are placed in the same order as in the
previous degree.
A
silver chain of considerable length and a bracelet engraven with the
words, Virtue and Silence, are placed on the
pedestal.
PREPARATION AND INSTRUCTION OF THE
CANDIDATE
The
Initiate is conducted by a Brother or Sister to an ante‑room, where she
is received by the Sister Inspector, who hands to her a white ribbon,
which is fastened round her right arm, by means of which she is led into
the Lodge. Previously to this, however, the Inspector asks her if she is
willing to submit to the trial belonging to the Second Degree, that of
Companion, and a reply in the affirmative being received, she is
blindfolded and handed over to the care of the Brother Inspector, who
notifies the fact to the Lodge by giving five shouts.
Grand
Master: - "What is your request?"
Answer:
- "An initiated Mason is desirous of being admitted as a Companion
and offers herself voluntarily
RITUAL
FOR LADIES
61
for the
purpose of undergoing the trials necessary to attain to the knowledge of
the Second Degree.
Grand
Master (to Candidate). Know that in order that you may attain to this
dignity to which you aspire it is essential that you display fortitude,
for if the least fear is evinced by you, it may possibly cause you to be
rejected. (To Inspector.) "Lead the Candidate to the pedestal in order
that she may behold the danger of her situation"; (at this moment the
veil is removed). (To Candidate.); "Behold the trials to which you are
exposed. Travel towards the West and behold the nature of your existence
and remember that the charms of beauty will not avail when your sun is
set. The picture now before you is a true representation of what you
must come to. May this picture never be effaced from your memory. As
there is no true picture without a shadow, observe in the East a light:
that is emblematical of the star of life.
The
Candidate is then conducted to the pedestal. Here she is told to
kneel.
Grand
Master: - Have you infringed your vow as an initiated
Mason?"
Answer:
- "I have not.
Grand
Master: - Will you persist in keeping inviolate the obligation
you are about to be entrusted with, as well as the one you have taken
already?"
Answer:
- I hope so to do.
The
Grand Master then places a silver chain round her neck,
saying:
"You
are not, Sister, to suppose that this chain is an emblem of slavery; on
the contrary, it points to the union of friendship which, as a
Companion, you are to evince for all members of the
Order.
OBLIGATION
"I
promise by the penalty attaching to my former vow never to speak of the
secrets of this degree, to be a friend to the whole of the human race,
to abstain from eating the core of apples, to wear the bracelet of the
62
WOMAN
AND FREEMASONRY
Order,
to sleep with it this night, and never to reveal the secret which that
bracelet implies.
The
Candidate then rises and is divested of the chain and ribbon, and
invested with the bracelet of the Order.
Grand
Master: - Notwithstanding your vows, I anoint your lips with the
seal of discretion, that being the only security in Masonry. Receive
likewise this fruit, refresh yourself with it, but reject the core: you
will then become One of Us.
The new
Companion tastes the fruit, the members as a body saluting her with
cries of "Eve.
The
Grand Master then seats the Companion on his left and, giving the signal
for silence, addresses her as follows:
"The
silence of Masonry is as honourable as it is ancient; the password of
this degree is as ancient as the Creation, and its antiquity is proved
beyond the possibility of doubt. The honour, therefore, which is
attached to it, which you will hereafter experience, is beyond your
comprehension at present or my power to express. You ought peculiarly to
rejoice in your present situation, for many have attempted to attain to
the knowledge of this degree, but have been rejected, and the
disappointed Candidates thus withdrawn have experienced a shame seldom
known to human beings except on such humiliating
occasions.
INSTRUCTION IN THE SECOND DEGREE
Grand
Master: - What is the duty of a Companion
Mason?"
Answer:
- To obey, to work, to hear, and to be silent.
Grand
Master: - Are you a Companion?"
Answer:
- Give me an apple and I will prove it.
Grand
Master: - How were you received as a
Companion?"
Answer:
- "By the anointing of my lips and by tasting the
fruit.
RITUAL
FOR LADIES
63
Grand
Master: - With what were your lips anointed?"
Answer:
- "The seal of discretion.
Grand
Master: - "What is the meaning of this sign?"
Answer:
- It is to teach us that the lips of Masons are never to be
opened to reveal our mysteries except to those who, upon examination,
prove to be One of Us.
Grand
Master: - "What does the fruit signify?"
Answer:
- It implies friendship as we all partook of the same upon our
admission to this degree.
Grand
Master: - As you assemble as Sisters, what is its further
significance?"
Answer:
- The essence of stability.
Grand
Master: - "In what way?"
Answer:
- In our having virtue as the basis of our
superstructure.
Grand
Master: - How did you arrive to the dignity of a
Companion?"
Answer:
- "By means of a tree.
Grand
Master: - "Where was the tree?"
Answer:
- In a garden.
Grand
Master: - What was the name given to this
garden?"
Answer:
- Eden, the same as that in which Adam and Eve were placed at the
Creation.
Grand
Master: - In what part of the garden was the tree, to which you
allude, placed?"
Answer:
- In the centre of it.
Grand
Master: - By what name was it called?"
_
Answer: - "The tree of knowledge of good and
evil.
Grand
Master: - By what was the garden bounded?"
Answer:
- By a river.
Grand
Master: - "What does this river represent?"
Answer:
- "The stream is indicative of the rapidity of the human passions,
which are to be restrained only by Masonry.
Grand
Master: - What became of Adam and Eve?"
Answer:
- They were expelled from the garden.
Grand
Master: - For what reason?"
Answer:
- For their disobedience to the commands of their Maker they
forfeited their inheritance.
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WOMAN
AND FREEMASONRY
Grand
Master: - "What lesson is inculcated by their
conduct?"
Answer:
- It teaches us that should any one of us violate the vows we
have taken as Companions the consequence will be that we shall be
refused admission to the Order.
Grand
Master: - Why is a Companion forbidden to eat the cores of
apples?"
Answer:
- "Because the core is supposed to be the seed of the forbidden
fruit.
Grand
Master: - I present you with this apple and desire that you will
prove to this Lodge that you are a Companion Mason.
The
Companion takes the apple, from which she abstracts the core, which she
places on the pedestal.
Grand
Master: - Why was the serpent introduced into the
garden?"
Answer:
- The serpent is an emblem of eternity as well as the symbol of
the origin of evil.
Grand
Master: - "Why is this emblem placed in so conspicuous a part of
the Lodge?"
Answer:
- "As we are at present only in a state of probation it is a
monitor to us to be diligent in our vocation so that we may merit by our
conduct here a greater degree of happiness beyond.
Grand
Master: - Why should you be reminded of the origin of
evil?"
Answer:
- In order that we may recognise the necessity of seeking for
happiness.
Grand
Master: - "Where is happiness to be found?"
Answer:
- In Masonry.
Grand;
Master. "What; is; the; principal; aim; of Masons?"
Answer:
- To make each other happy.
Grand
Master: - What is the duty of a Companion
Mason?"
Answer:
- To obey, to work, to hear, and to be silent.
At the
conclusion of the meeting a supper is provided, and when the Companions
are seated the Grand Master
RITUAL
FOR LADIES
65
calls
upon the newly admitted Companion to rise, when he addresses her as
follows:
"Before
you partake of the refreshment provided in honour of your reception, it
is necessary that the mysteries of the Degree to which you have been
admitted should be explained to you. The representation of death is that
of the state of man after his fall, owing to the lack of discretion in
the female who was created to be his companion in Paradise. As the
oracles of truth have declared the seed of the woman shall bruise the
serpent's head, but as the day of wrath is also declared to be
accompanied by a day of mercy, I therefore now cordially welcome you
into this Second Degree, that of felicity, in the hope that the present
company will be to you as a second Paradise. From this day we admit you
to our table and request your participation in our refreshments, which
are emblematical of the tree of life and of the essence of Masonry.
THIRD
DEGREE
The
Third Degree in Masonry being regarded as of the highest importance it
is very rarely granted, and the ceremony is worked only on particular
and special occasions. It is regarded as the highest indiscretion to
entrust any but the most worthy with secrets and favours which are the
property only of the worthiest of the sex.
The
Companion who aspires to the Third Degree must be proposed at the last
but one of the two Lodges preceding that when she desires to be
admitted. This condition is obligatory and can on no account be
dispensed with. The object of the proposition being considered at two
meetings of the Lodge is to give ample opportunity for any objection
against the Candidate being brought forward, and that every member of
the Lodge may be made acquainted with the proposition, notice of the
proposal is sent to every member of the Lodge.
At the
second meeting a ballot is taken for the Candidate, and if in her favour
the Grand Master
66
WOMAN
AND FREEMASONRY
requests the member who proposed the Companion to desire her
attendance at the next meeting. If the ballot is not in her favour, the
proposal cannot be made again.
OPENING
OF THE LODGE
The
temple in which this Degree is conferred is generally reserved for this
special purpose. The tapestry and decorations, however, are of so costly
a character that many Lodges have to resort to the expedient of having
them represented on canvas.
The
temple is brilliantly illuminated. At the north end of the room is
depicted a rainbow, which extends from the eastern to the western
extremities, and in the centre is a representation of the sun,
encompassed by the moon and stars. On the west side of the temple Europe
is represented by a lady in a very rich habit of several colours, seated
between two crossed cornucopias, the one filled with all kinds of grain
and the other filled with black and white grapes. She holds a miniature
temple in her right hand and, with the forefinger of the left hand, she
points to representations of sceptres and crowns, a horse amid trophies
of arms, and a book with an owl seated above it. Several musical
instruments are placed close to the picture, as well as a pallet and
pencils. Adjacent is a representation of Noah's Ark, resting on a mount,
with the dove entering it with an olive branch in its mouth. Jacob's
Ladder, reaching from earth to heaven, with angels ascending and
descending upon it, is also depicted.
Africa
is represented by a blackamoor woman, almost naked, with an elephant's
head for a crest, a necklace of corals and coral earrings, and a
scorpion by the side of her ear. She holds in her right hand a
cornucopia, while ears of corn are in her left hand. A fierce lion
stands by her on one side, while a viper and a serpent are on the
other.
In the
east Asia is represented by a female clad in a rich embroidered vestment
and wearing a garland of various flowers and fruits. She holds in her
right hand
RITUAL
FOR LADIES
67
branches with sprigs of cassia, pepper, and cloves, and in her
left hand a smoking censer, while by her side is a kneeling camel. Near
by is a model or picture of the Tower of Babel and an angel with a
trowel in his hand preventing the sons of Nimrod from proceeding with
that structure. There is also represented the town of Gomorrah in flames
with Lot's wife transformed into a pillar of salt.
America
is represented by a naked woman of tawny aspect, having a loose veil on
her shoulders and wearing round her body an ornament of feathers of
divers colours. She holds in one hand a bow; on her left is a human head
pierced with an arrow, a lizard lying on the ground by her
feet.
A
pedestal covered with an embroidered cloth is placed in the centre of
the temple. The subjects of the embroidered work are representations of
the sacrifice of Isaac by Abraham, which is on the surface of the
pedestal, while on the part which hangs in front of the pedestal is a
picture of the pit into which Joseph was cast by his brethren. A gold
salver is placed on the pedestal, which holds a silver box which
encloses the form of a human heart, with tools wherewith to shape it. A
red velvet cushion with gold tassels is placed on the carpet near to the
centre of the saloon.
The
officers of this Degree consist only of the Grand Master and his Deputy,
the latter holding a naked sword in his right hand during the ceremony.
The jewel of the Third Degree is a sword.
Every
member on initiation is presented with a silver trowel which is worn
afterwards on the left breast, and admission into the Lodge is refused
unless the member displays this jewel.
The
Grand Master is placed in the north part of the Lodge, the Deputy near
to the pedestal, while the rest of the assembly are placed in an oblong
running from north to south.
The
Candidate is received in an ante‑room by the sister who proposed her, by
whom she is blindfolded and conducted to the door of the
temple.
68
WOMAN
AND FREEMASONRY
MODE OF
RECEPTION
The
Candidate being placed comfortably and every preparation for the
ceremony of reception being made, the Deputy Grand Master commands
attention and order by presenting the sword, the emblem of his office,
to the Grand Master, who draws his trowel across the
point.
The
Deputy Grand Master then perambulates the Lodge, exacting the same
compliment from every one present. After this is done he takes his
accustomed seat, and when his sword has been placed in an erect
position, the Grand Master declares that the Lodge is formed and that
the Candidate may enter. The Candidate is conducted to the left of the
Grand Master's chair, when she is informed that the dignity of this
Degree is so great that she will not be blindfolded during any part of
the proceedings in order that she may be fully cognizant of its
solemnity. The silver ladder which is worn by the Grand Master is then
taken from his breast and placed on the carpet in front of
him.
Grand
Master: - Sister Companion, ascend the Ladder of
Jacob.
Grand
Master: - "What is the position of a sister?"
Answer:
- "At the summit of felicity.
Grand
Master: - "Take off the Candidate's shoes and let her kneel at the
altar of Isaac.
Then,
addressing the Candidate, he says:
"It is
in consideration of your merit that you are placed in this position, for
you are about to receive the highest honour it is in our power to
confer. You have become One of Us; now place your hand on this salver
and be made perfect by repeating the promise to continue in your
perseverance.
The
sword is now taken from its position and held by the Deputy Grand Master
over the Candidate's head, while she repeats the following
obligation:
RITUAL
FOR LADIES
69
"I
promise in the presence of the Masons now assembled, and by the sword
now held over my head, that I will not divulge the secrets of Masonry,
neither what I now know nor what shall be communicated to me, in
consequence of this present undertaking, except to those who have
already taken this obligation.
"I
promise also to protect and succour every one now present on all and
every occasion, according to the ability granted to me by
Providence.
"I
promise these things upon my word and honour. If I fail, may shame and
infamy be my portion and may I be pointed at as unworthy of the respect
and esteem inseparably attendant upon worthy Masons.
The
point of the sword is then presented to the Candidate and is kissed by
her, when she is commanded to rise.
Grand
Master: - It is required of every sister on admission to this
Degree that a present be made by her to the Lodge in return for the
favour conferred. You will be assisted in your choice by the Deputy
Grand Master, but your own industry will, no doubt, produce the proof of
your ingenuity which will be worthy of our
acceptance.
The
Deputy Grand Master then hands to her a box of tools and superintends
the work which has been previously decided upon.
At this
point refreshments are frequently introduced, after which the Candidate
produces the model of a heart, which is formally examined by all the
members of the Lodge.
Grand
Master: - A heart has been produced. Sister, you have consummated
the great mystery of Masons. The heart is the great secret of Masonry.
Our science has no other object save to regulate the passions. In a
state of nature the heart is cruel and ungovernable. Our art, as Masons,
effects the change, and we become the reverse of that inhospitable
condition. We are, as you have experienced, kind and cheerful, meek and
humane. Advance and receive the reward due to your work and
70
WOMAN
AND FREEMASONRY
skill.
You are invested with this trowel as the key to the Third Degree. This
will admit you to our assemblies and now, at this particular moment,
demands from us our secrets. The sign of this Degree is given by drawing
the trowel across the point of the sword, and then kissing the point of
the sword, as at your reception. The password of this Degree is
Esther.
The
Grand Master then delivers the following address to the
Candidate:
"Sister: Your admission into this Degree having made you on an
equality with us all, it only now remains for me to describe and explain
to you the symbols on the tapestry, which will conclude the ceremony of
reception into this Degree. Every blessing that we enjoy is derived from
the Providence of our Creator, and this Providence is fittingly depicted
by the sun, moon, and stars. The rainbow which encompasses these
luminaries is to remind us that vice once caused the world to be deluged
and that our conduct as members of this Society is to be such as not to
incur the repetition of the Divine vengeance.
"The
Ark of Noah is introduced for the express purpose of proving that the
faithful Mason will always be provided for, let the winds, the waves,
and the storms of the world rage ever so high. A place of refuge will
never be wanting for the wise, the virtuous and the good. The Tower of
Babel is emblematic of the false strength of those who are deficient in
the science of Masonry, and the messenger with the trowel indicates that
one moment of Divine direction can put to nought and confusion the works
of men. The sacrifice of Abraham is a proof that no temporal enjoyment
should supersede the supreme dictates; and that when our duty requires
us to act we should acquiesce willingly in the Divine will. The sleep of
Jacob is a similitude of our condition after death and his after conduct
of the respect due to the Creator from the sons and daughters of
mortality. The city of Gomorrah in flames is presented to our view and
shows the inevitable destruction of the vicious, and the
trans‑
RITUAL
FOR LADIES
71
formation of Lot's wife is at once applicable to what your
position would have been had your inclinations prevented you from
aspiring to this dignity. The pit into which Joseph was cast by his
brethren would also have been applicable to your condition, had not your
merits prevented your refusal at the ballot, for, in that case, your
situation would have been like to that of Joseph, as not only would you
be absent from your friends at this gathering, but you would have the
mortifying reflection of knowing that you had been
rejected.
"In
order to demonstrate the universality of our science, representations of
the four quarters of the globe are introduced. Europe is depicted as a
lady in a very rich habit, and the various ornaments that surround her
are emblematic of her arts and arms generally and show that she is first
in point of consequence and the principal part of the world. Asia is
depicted by a heroine wearing a garland of flowers and fruits, thus
intimating that this quarter of the globe produces delightful things
necessary for human life, as shown by the garment in which she is
decked, particularly the profuseness of the rich materials in which it
abounds; the bundle of spices in her right hand and the distribution of
them to other parts of the world; the censer holds some of the
pleasant‑smelling gum which the continent produces; while the camel is
an animal peculiar to this region. Africa is represented by an almost
naked woman, thus showing that the continent does not abound in
materials for clothing; while the elephant's head, the lion, the viper,
and the serpent are characteristic of the animals having their
habitation there. America is depicted also by a naked woman, as showing
the condition of the earliest inhabitants. The bow and quiver denote
that the natives live by hunting; the human head pierced by an arrow
indicates that many are cannibals; while the lizard on the ground is an
animal inimical to the human race.
"In
this manner we communicate the knowledge derived from the mode of
reception of Candidates to this Degree, and thus, you will, in turn,
communicate it to others,
72
WOMAN
AND FREEMASONRY
CATECHISM OF THE THIRD DEGREE
Grand
Master: - "What is the duty of a Mason?"
Answer:
- To work, to hear, to obey, and to be silent.
Grand
Master: - "How long is it since you reached this
Degree?"
Answer:
- Seven months and more.
Grand
Master: - Who assisted you in your benevolent
undertaking?"
Answer:
- One who was well conversant with the Degree.
Grand
Master: - By what name do you distinguish him?"
Answer:
- The Deputy Grand Master.
Grand
Master: - Who presided in the Lodge on that
occasion?"
Answer:
- The Grand Master.
Grand
Master: - Give further proof of your
attainment.
Answer:
- I know how to ascend the Ladder of Jacob.
(Reference is here made to the plant bearing that name which will
be known to students of Botany.)
Grand
Master: - Probably the ladder to which you refer is the ladder of
the novitiate.
Answer:
- The construction is materially different.
Grand
Master: - Describe the ladder which you have
ascended.
Answer:
- The foundation is on the earth and it ascends to felicity. The
rungs are at equal distance so as to form regular steps to the
summit.
Grand
Master: - What are the materials of which this ladder is
composed?"
Answer:
- Such as have existed from time immemorial and such as will
exist to the end of time.
Grand
Master: - "What name is given to the base?"
Answer:
- The footstool of the Almighty.
Grand
Master: - How many steps are there?"
Answer:
- They are innumerable.
RITUAL
FOR LADIES
73
Grand
Master: - How were you enabled to take the first
step?"
Answer:
- "By the exercise of sensibility.
Grand
Master: - "What is this exercise of
sensibility?"
Answer:
- "The union of souls truly noble.
Grand
Master: - What principle does it teach?"
Answer:
- That as I had fought and obtained happiness, so it is my duty
to communicate it to others.
Grand
Master: - "What enabled you to ascend the second
step?"
Answer:
- A conscious dignity of spirit.
Grand
Master: - What name does the world generally give to this
principle?"
Answer:
- Honour.
Grand
Master: - "What is its Masonic description?"
Answer:
- "It enjoins Masons to be strictly just where no public law can
compel, to fulfil our engagements in an equitable manner, and to hold as
sacred the trust reposed in us.
Grand
Master: - What enabled you to ascend the third
step?"
Answer:
- "The practice of sincerity.
Grand
Master: - "In what does that consist?"
Answer:
- "Not in deceit and guile, but in social wellbeing, the outcome
of a generous mind.
Grand
Master: - What exchange do those of a contrary principle
experience?"
Answer:
- They barter kindness for a shadow of joy and are deceived more
than they are able to deceive.
Grand
Master: - What enabled you to ascend the fourth
step?"
Answer:
- Experience.
Grand
Master: - "Its utility?"
Answer:
- The control of the passions, preventing us from judging
wrongfully.
Grand
Master: - "What are the effects of experience?"
Answer:
- A conduct void of reproach and such as to merit esteem here and
initiation beyond.
Grand
Master: - What enabled you to ascend the fifth
step?"
74
WOMAN
AND FREEMASONRY
Answer:
- The knowledge I had obtained through the medium of
Masonry.
Grand
Master: - "In what manner?"
Answer:
- By; the cardinal virtues which were allegorically represented
in the First Degree which, when united, signify
wisdom.
Grand
Master: - Explain this union.
Answer:
- It is impossible to exercise the practice of temperance without
having a due preparation of fortitude or to be in the possession of
prudence without that of justice.
Grand
Master: - Having ascended the step of wisdom is it necessary to
delineate the remainder individually?"
Answer:
- It is not, for so soon as mortals arrive at that step, the
difficulties of the ascent are dissolved and the path to felicity made
clear.
Grand
Master: - "What is the signification of Noah's Ark in the
Deluge?"
Answer:
- "It refers to the heart of man in an uncultivated
state.
Grand
Master: - Why did Noah build it?"
Answer:
- As a refuge for himself and family.
Grand
Master: - How came he to obtain the knowledge of the approaching
Deluge?"
Answer:
- By attendance at the Grand Lodge of Masons over which the
Creator presided.
Grand
Master: - "When did he enter the Ark?"
Answer:
- So soon as he perceived the waters overflow the usual
boundaries.
Grand
Master: - "What moral does this convey to us?"
Answer:
- "That it is our duty to frequent Lodges in order that the
precepts inculcated there may teach us to avoid vice, which will, when
true Masonry is neglected, occasion the destruction of the world a
second time.
Grand
Master: - "Of what material was the Ark?"
Answer:
- An incorruptible wood called cedar.
Grand
Master: - What lesson does the employment of this wood
inculcate?"
RITUAL
FOR LADIES
75
Answer:
- That the secrets of Masonry cannot be penetrated by envy and
that the malice of its enemies recoils on to the breast of its
propagators.
Grand
Master: - What was the form of the boards of the
Ark?"
Answer:
- "Every one was placed on a true level.
Grand
Master: - "The intent of this form?"
Answer:
- "To prove the quality of Masons and that their unity is the
mainspring of their happiness.
Grand
Master: - Why is the Tower of Babel introduced into the
Lodge?"
Answer:
- As a warning against pride, which is totally at variance with
the genuine dictates of the science.
Grand
Master: - "To whom did it owe its origin?"
Answer:
- "The rebellious Nimrod.
Grand
Master: - "What was his object in erecting so high a
structure?"
Answer:
- To create for himself a name among men and to make himself
equal to God.
Grand
Master: - How long was the building carried
on?"
Answer:
- "Until it pleased the Creator to frustrate his design by the
introduction of foreign languages, the use of which threw the workmen
out, in consequence of which they separated, left their work and
travelled, and finally settled in various parts of the
world.
Grand
Master: - "What became of the edifice?"
Answer:
- Being deserted by the human race, in process of time it became
the habitation of wild beasts.
Grand
Master: - "What lesson is to be derived from this
incident?"
Answer:
- "To give respect to the promises of God, to place our whole
confidence in Him alone, to divest ourselves of false pride, and to
work, having truth for our foundation and wisdom for our
superstructure.
Grand
Master: - Is there not a further lesson to be
derived?"
_Answer: - It is that a Lodge is badly formed whenever
concord and obedience are absent, and that when
76
WOMAN
AND FREEMASONRY
such
conditions prevail it will inevitably fall into
confusion.
Grand
Master: - What lesson is inculcated by the
rainbow?"
Answer:
- That harmony prevails in a well‑conducted
Lodge.
Grand
Master: - What does the town in flames
represent?"
Answer:
- "The horror which every good Mason feels at the recollection of
the abominable crime that brought the fire from
heaven.
Grand
Master: - What does the sleep of Jacob
represent?"
Answer:
- "The peace and tranquillity in the breast of every worthy
Mason.
Grand
Master: - "Why is an Initiate deprived of light at her
reception?"
Answer:
- "To convey to her the darkness of the uninitiated in respect to
Masonry.
Grand
Master: - Why do we assemble ix Lodges?"
Answer:
- Because as often as we meet we renew our
friendship.
Grand
Master: - "Is there any other inducement?"
Answer:
- That we may communicate to each other our
secrets.
Grand
Master: - What is the duty of a Mason outside the
Lodge?"
Answer:
- To work, to hear, to obey, and to be silent.
The
answers to the first and last questions in the catechisms of the three
degrees should receive particular attention. They are as
follows:
First:
Hear.
Obey.
Work.
Silent.
Second: Obey.
Work.
Hear.
Silent.
Third:
Work.
Hear.
Obey.
Silent.
Hence,
the primary duty of an Initiate is to hear; that of a Companion, to
obey; and that of a fully-admitted Mason, to work; but of members of all
Degrees, to be silent.
RITUAL
FOR LADIES
77
In
concluding the catechism the Grand Master demands the compliment to the
sword as at the reception, and the members are dismissed with the
words:
"The
Lodge is perfect and may it ever so remain. As we met so let us part,
with goodwill to all. We congratulate one another. Let us reverence the
jewel of the Order and depart in peace.
CHAPTER VI
WOMEN FREEMASONS
The
Ladies claim Right,
To come
to our light,
Since
the Apron they say is their bearing;
Can
they subject their will,
Can
they keep their tongues still,
And let
talking be chang'd into hearing?
This
difficult task
Is the
least we can ask,
To
secure us on sundry occasions
When
with this they comply,
Our
utmost we'll try
To
raise Lodges for Lady Freemasons.
Although the
Ancient Charges of Freemasonry do not admit of the admission of women
into the Craft, there are authenticated instances where, as the result
of accident or design, women have been duly initiated. The most
prominent instance is that of Hon. Elizabeth St. Leger, or, as she
afterward became on marriage, the Hon. Mrs. Aldworth, who is referred to
sometimes, though erroneously, as "the only woman who ever obtained the
honour of initiation into the sublime mysteries of
Freemasonry.
She was
a daughter of the first Viscount Doneraile. He was a very zealous
Freemason, and, as was the
78
WOMEN
FREEMASONS
79
custom
in his time, the middle of the eighteenth century, held a Lodge
occasionally in his own home, when he was assisted by members of his own
family, any Brethren in the immediate neighbourhood, and any Masonic
visitors to Doneraile House. This Lodge was duly warranted and held a
number on the register of the Grand Lodge of Ireland.
The
story runs that one evening, when a man named Coppinger was to be
initiated, Miss St. Leger hid herself in a room adjoining that used as a
Lodge room. This room was undergoing some alterations, and she is said
to have removed a brick from the partition with scissors and, through
the aperture thus created, witnessed the ceremony of
initiation.
What
she saw appears to have disturbed her so thoroughly that she at once
determined upon making her escape; but she failed to elude the vigilance
of the Tyler, who, armed with a sword, stood barring her exit. Her
shrieks alarmed the members of the Lodge, who came rushing to the spot,
when they learned that she had witnessed the whole of the ceremony that
had just been enacted.
After
considerable discussion, and yielding to the entreaties of her brother,
it was decided to admit her into the Order, and she was at once
initiated, and in course of time became "Master" of the
Lodge.
According to Milliken, the Irish Masonic historian, she was
initiated in Lodge No. 95, which still meets at Cork, but there is on
record that she was a subscriber to the Irish Book of
Constitutions, which appeared in 1744, and that she frequently
attended,
G
80
WOMAN
AND FREEMASONRY
wearing
her Masonic regalia, entertainments that were given under Masonic
auspices for the benefit of the poor and distressed. She afterwards
married Mr. Richard Aldworth, of Newmarket, and when she died, at the
age of eighty in 1773, she was accorded the honour of a Masonic funeral.
She was cousin to General Antony St. Leger, of Park Hill, near
Doncaster, who, in 1776, instituted the celebrated Doncaster St. Leger
races and stakes. Two female descendants of the same family became the
wives of James Anthony Froude and Charles Kingsley.
Helene,
Countess Hadik Barkoczy, who was born in 1833, was the sole heiress of
Count Johann Barkoczy, and being the last of her race was permitted by
the Hungarian Courts to take the place of a son. She succeeded her
father on his death in 1871, in the extensive Majorat of Barkoczy. In
1860 she married Count Bela Hadik, aide‑de‑camp to the unfortunate
Emperor Maximilian of Mexico. With her inheritance she came into the
possession of an extensive Masonic library. She was a highly educated
lady, and made the Masonic literature her earnest study; and having
mastered the statements concerning almost every Degree in Freemasonry,
an ardent admiration for the Masonic idea was aroused. in her. She was
well acquainted with some Freemasons., through whom she endeavoured to
gain admittance into the Craft. Her desire was granted, and in 1875 she
was duly initiated in the Lodge Egyenloseg, in Unghvar, holding a
warrant from the Grand Orient of Hungary. On hearing of this
WOMEN
FREEMASONS
81
glaring
violation of the statutes the Grand Orient of Hungary instituted
proceedings against the Brethren who had been guilty of this "breach of
the Masonic vow, unjustifiably conferring Masonic Degrees, doing that
which degrades a Freemason and Freemasonry, and for knowingly violating
the statutes. The judgment of the Council was given at their meeting on
5th January, 1876, when all the accused were found guilty. The Deputy
Master of the Lodge was condemned to the loss of all his Masonic rights
and expulsion from the Order for ever; the officers to have their names
struck off the lists and the other members of the Lodge to be suspended
for a space of three, six, or twelve months. But still the question
remained as to whether the duly initiated Countess could and ought to be
looked upon as a regular Freemason and whether she could claim all the
rights of a member of the Fraternity. On this point the Grand Orient of
Hungary decided in their meeting held on 10th March, 1876, as
follows:
1. The
Grand Orient declares the admission of the Countess Hadik Barkoczy to be
contrary to the laws, and therefore null and void, forbids her
admittance into any Lodge of their jurisdiction, under penalty of
erasion of the Lodge from the rolls, and requests all Grand Lodges to do
the same.
2. The
Countess is requested to return the invalid certificate which she holds
within ten days, in default of which measures will be taken to
confiscate immediately the certificate whenever produced at any of the
Lodges.
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WOMAN
AND FREEMASONRY
Madame
de Xaintrailles, the wife of General de Xaintrailles, was a member of an
Adoptive Lodge, and it is said that she was afterwards initiated into
Craft Masonry. This event is said to have occurred at the close of the
eighteenth century, but the whole story rests entirely upon tradition.
The story is told by Clavel in his Historie Pittoresque de la
FrancMafonnerie, but neither date nor place is
mentioned:
"Although the rule which forbids women admission to Lodges is
absolute, yet it has once been infringed under very remarkable
circumstances. The Lodge of Les Freres Artistes, presided over by Bro.
Cuvelier de Trie, was giving a fκte d'Adoption. Before the
introduction of the ladies the Brethren had begun their ordinary work.
Among the visitors who were waiting in the ante‑chamber was a young
officer in the uniform of a Major of cavalry. He was asked for his
certificate. After hesitating a few moments he handed a folded paper to
the Senior Deacon, who, without opening it, proceeded to take it to the
Orator. This paper was an aide‑de‑camp's commission issued to Madame de
Xaintrailles, wife of the General of that name, who, like the
Demoiselles de Fernig and other Republican heroines, had distinguished
herself in the wars of the Revolution and had won her rank at the point
of the sword. When the Orator read to the Lodge the contents of this
Commission the astonishment was general. They grew excited and it was
decided unanimously that the bearer should be admitted at once into the
Order. Madame de Xaintrailles was acquainted with the decision of the
Lodge and asked if she would accept the hitherto unprecedented favour.
Her reply was in the affirmative. 'I am a man for my country,' she said,
'I will be a man for my Brethren.'; The initiation took place, and from
that time Madame de Xaintrailles often assisted in the work of the
Lodge.
WOMEN
FREEMASONS
83
According to the records of the Lodge Sine6rit6 held at Klattau,
Bohemia, the charter of which was recalled in September, 1780, a Women's
Lodge was formed as an auxiliary, the membership of which was confined
to the wives of the members of the parent Lodge. An exception to this
rule was made in favour of the Baroness Chanowsky de Langendorf, who is
described as "the most honest, virtuous and fairest lady. This Female
Lodge worked under the name of the "Three Crowned Hearts"; but, with the
exception of its by‑laws, no records of any kind concerning the activity
of the Lodge have been left. A Master Mason managed the Lodge as its
Master, the office of Treasurer also being filled by a Master Mason,
but, with these exceptions, all the other officers were women. The
by‑laws stipulated that the members should be "God‑fearing, humble,
discreet, modest, honest, of righteous heart, obliging, as well as
charitably inclined towards the poor. The initiation could not take
place when the candidate was in delicate health. The petitions were
passed upon by the Master as far as proposition fees were concerned in
accordance with the petitioner's circumstances or means, while the
amount of dues was fixed by the candidate herself. The underlying
purpose of the Lodge was purely moral and virtuous. In addition to
impressing upon the members the observance of secrecy, they were also
strictly admonished to observe peace, harmony, union, and unblemished
behaviour, with the exclusion of haughtiness and arrogance. They were
also strictly
84
WOMAN
AND FREEMASONRY
charged
not to utter words of slander or commit defamatory acts, nor were they
permitted in any circumstances to indulge in illicit love affairs. The
funds of the Lodge were devoted entirely to the assistance of distressed
members. The Constitutions and By‑laws of this Lodge are now in the
archives of the National Museum in Prague. The formation of the Lodge
contributed in no small degree to the difficulties which afterwards
befel the parent Lodge, the majority of which members were army officers
belonging to the Prince Coburg Regiment of Dragoons.
In 1894
(according to the Daily News of 11th July of that year) two newspapers,
one at Rome and the other at Bonn, denounced a certain lady as a Grand
Mistress of a Ladies' Lodge of Freemasons. As a result of this publicity
a Catholic priest at Friburg, in Switzerland, refused to allow her to
receive the Holy Communion, in consequence of which action she brought a
law‑suit against him for damaging her reputation and demanded four
hundred pounds as compensation. Her claim was, however, rejected by the
Swiss Courts.
Mrs.
Beaton, a Norfolk lady, it is said, contrived to conceal herself behind
the wainscotting in the Lodge room, where she learned the secret of the
First Degree before she was discovered, upon which she herself was,
initiated. The only reference to the occurrence is to be found in A
General History of the County of Norfolk (2 vols., 1829) in the
following passage:
WOMEN
FREEMASONS
85
"Died
in St. John's, Maddermarket, Norwich, July, 18o2, aged 85, Mrs. Beaton,
a native of Wales. She was commonly called the `Freemason,' from the
circumstances of her having contrived to conceal herself one evening in
the wainscotting of a Lodge room, where she learned the secret, the
knowledge of which thousands of her sex have in vain attempted to arrive
at. She was, in many respects, a very singular character, of which one
proof adduced is, that the secret of Freemasons died with
her.
The
Palladian Lodge, No. 120 on the Roll of the United Grand Lodge of
England, is said to have once numbered a woman among its members. It is
a tradition of the Lodge that in 1770 a Mrs. Havard was proposed as an
honorary member and was initiated in order that she might have the
necessary qualification. There is, however, no record of such initiation
to be found in the books of the Lodge, which was warranted in
1762.
In
connection with the subject of women Initiates, mention must be made of
the case of the famous Chevalier D'Eon. D6on de Beaumont, to give the
name in full, was born at Tonnerre, in Burgundy, on 5th October, 1728,
and in 1755 received an appointment at the Court of Louis XV. After a
successful career in the diplomatic world, in 1764 doubts began to be
expressed very freely as to his sex. So notorious did the matter become
that between 1769 and 1777, a scheme of "Insurance on the sex of M. le
Chevalier (or Mlle. la Chevalliθre) D'Eon" resulted in policies to the
amount of ₤120,000 being effected.
While
the discussion was at its height, the
86
WOMAN
AND FREEMASONRY
Chevalier was initiated as a Freemason in La Loge de
1'Immortalite, a French Lodge under the English Constitution, bearing
the number 376 on the roll of the Grand Lodge of England. The Lodge was
constituted in 1766, and its headquarters were at the Crown and Anchor
in the Strand. He proceeded to the Third Degree in January, 1769, and in
the same year was appointed junior Warden of the Lodge. Fearing that an
attempt to kidnap him might be made by those who had effected policies
on the issue, he was sheltered by Earl Ferrers at Staunton Harold, near
Ashby‑de‑la‑Zouch. Earl Ferrers, in 1762 and 1763, held the position of
Grand Master of England. In 1777 an action was brought by a
policy‑holder against an insurance broker to recover the sum secured by
the policy, when two witnesses swore that in Court that, of their own
personal knowledge, the Chevalier was a woman. All doubt, however, was
set at rest by D'Eon's own admission that "he" was a woman. The King of
France commanded that the Chevalier should "resume the garments of her
sex, and the command was obeyed. To her credit, let it be said that she
never again attempted to enter a Masonic Lodge, but, after her death,
there was found the manuscript of an essay on "Freemasonry and
Quakerism, in which she said:
"What I
say here about Masonry is not meant to win the Gold or Silver Medal,
advertised in the London Courier Francais, but only to win, in my heart,
a prize graven on the Masonic Compass and Triangles, each point of
which, like the Trinity, rests on Truth, Virtue, and Benevolence, common
foundations of Equality and
WOMEN
FREEMASONS
87
Justice
between brothers by birth and by Christianity, as between Brethren by
Masonry, enlightened by the Sun of Truth, inasmuch as this is the Truth
held by the primitive Christians of Jerusalem and Antioch. But since the
Greek, Latin, Gallican, and Anglican Churches have organized themselves
into formidable bodies, they deride, individually and collectively, the
sombre Society of good Quakers, who are good only at whining,
snivelling, and having no power among them; while the Freemasons have
established themselves in worshipful Lodges, in order to laugh, drink,
sing at their ease, and display benevolence towards their Brethren and
Fellows dispersed over the Earth, without infringing the Laws of Moses
or of the Covenant. They spread sunshine, God's consolation, and true
happiness in the heart of all human beings capable of appreciating
simple Virtue. The happiness of Mankind and the well‑being of the
Material Worlds are to be found in Nature, Reason, Truth, Justice, and
Simplicity, and not in huge bodies compiled by Philosophy and
Divinity.
The
story, in all probability apocryphal, is told that at the time of the
promulgation of the Bull of Benedict XIV in 1751, the Empress of
Austria, desiring to satisfy herself that none of her sex were admitted
into Masonic Lodges, visited a Lodge in company with one of her ladies,
both disguised as men. Having satisfied herself on the point, she
retired.
There
is a tradition attached to the Melrose Lodge that, after removing from
Newstead, the meetings were held in hired rooms for some years. It is
said that about this time the Lodge could boast of a lady member. This
matron, a true daughter of Mother Eve, somehow obtained more light upon
the hidden
88
WOMAN
AND FREEMASONRY
mysteries of Freemasonry than was deemed ac all expedient; and,
after due consideration of her case, it was resolved that she must be
regularly initiated into Freemasonry. This is said to have been done
with the best results‑the initiated ever remaining a true and faithful
Sister among the Brethren. The lady's name is given as Isabella Scoon,
and it is said that she was so impressed with the solemnity of her
obligation that she ever afterwards distinguished herself in works of
charity.
The
following paragraph appeared in the Edinburgh Courant of 2nd December,
1772:
"A few
nights ago a regular Lodge of Freemasons was held at the Star in
Watergate Street, in the city of Chester, when a woman who lodged in the
house, concealed herself in a press in the Lodge room in order to
satisfy a painful curiosity she had a long time imbibed of discovering
the reason of their secret meetings; but the ever wary and careful
fraternity, making a timely and secret discovery of the place of her
concealment, assembled themselves within her hearing, and after
repeating the punishment which they always inflict on every person when
they detect prying into their secrets, opened the press and took her
out, almost dead with apprehension of what she was to suffer, which had
such an effect on the humanity of the Brethren then present, that they
unanimously agreed to dismiss her, without doing her any injury other
than severely reprimanding her for her folly.
The
Masonic Lodge held at this particular house at that time was the
principal Lodge in the Chester Division of the Operative Freemasons.
That body has certain officers known as "Searchers, and their duty is
to search the Lodge room, together with all
WOMEN
FREEMASONS
89
other
rooms under, over, or adjoining the Lodge room, and the tradition is
that the woman was discovered by the Searchers before the Operative
Lodge was opened.
The
following curious advertisement appeared in the Newcastle Weekly
Chronicle of 6th January, 1770:
"This
is to acquaint the public that on Monday, 1st inst., being the Lodge or
monthly meeting‑night of the Free and Accepted Masons of the 22nd
Regiment, held at the Crown, near Newgate, Mrs. Bell, the landlady of
the house, broke open the door with a poker, by which means she got into
an adjacent room, made two holes through the wall, and by that stratagem
discovered the secrets of Masonry, and knowing herself to be the first
woman in the world that ever found out the secret, is willing to make it
known to all her sex. So that any lady that is desirous of learning the
secrets of Freemasonry, by applying to that well‑learned woman (Mrs.
Bell) who has lived fifteen years in and about Newgate, may be
instructed in all secrets of Masonry.
The
following advertisement appeared in the Publick Advertisey of 7th
March, 1759:
FOR
FEMALE SATISFACTION
"Whereas the Mystery of Freemasonry has been kept a profound
secret for several ages, till at length some men assembled themselves at
the Dover Castle, in the parish of Lambeth, under pretence of knowing
the secret, and likewise in opposition to some gentlemen that are real
Freemasons, and hold a Lodge at the same house; therefore, to prove that
they are no more than pretenders, and as the ladies have sometimes been
desirous of gaining knowledge of the noble art, several regular made
Masons (both Ancient and Modern) members of constituted Lodges in this
metropolis have thought proper to unite in a select body at Beau
90
WOMAN
AND FREEMASONRY
Silvester's, the sign of the Angel, Bull Stairs, Southwark, and
style themselves Unions, think it highly expedient, and in justice to
the fair sex, to initiate them therein, provided they are women of
undeniable character; for though no Lodge as yet (except the Free Union
Masons) have thought proper to admit women into the Fraternity, we, well
knowing that they have as much right to attain to the secrets as those
Castle humbugs have thought proper so to do, not doubting but they will
prove an honour to the Craft; and as we have had the honour to inculcate
several worthy Sisters therein, those that are desirous, and think
themselves capable of having the secret conferred on them, by proper
application, will be admitted, and the charges will not exceed the
expenses of our Lodge.
The
following advertisement appeared in various English newspapers in the
early part of 1762:
"C.
LOGE C.
"Avertissement aux dames, etc. ‑ Pour vencre que les Frances
Massons ne sont par telles que le public les a representιes en
particulier la sexe feminine, cet loge j uge a propos de recevoir des
femmes aussi bien que des hommes.
"N.B. ‑
Des dames seront introduits dans la loge avec la ceremonie accoutumιe ou
le serment ordinaire et le real secret leur seront administrιes. On
commencera a recevoir des Dames, Jeudy, 11 de Mars, 1762, at Mrs.
Maynard's, next door to the Lying Inn Hospital, Brownlow‑street, Lond
Acre. La porte sera ouverte a 6 heures du Soir. Les Dames et Messieurs
sont priees de ne pas venir apres Sept. Le prix est ₤I Is.
Lady
Morgan, in her Diary, published in 1859, claimed to have been
initiated in a Lodge in Paris. Under a date in January, 1819, she
wrote:
"Well,
here I am, a Free and Accepted Mason, according to the old Irish Masonic
song. When we drove to
WOMEN
FREEMASONS
91
the
solitude of the Rue Vaugirard, Faubourg St. Germaine, we found the court
of the Hotel de Vilette and all the premises full of carriages: Belle et
Bonne magnificently dressed in white satin and diamonds, with Voltaire's
picture round her neck, set in brilliants, received us in the salon with
a sort of solemn grace, very unlike her usual joyous address. Madame la
Generale Foy, the wife of the popular militaire, stood beside
her; his Royal Highness Prince Paul of Wurtemberg, the Bishop of
Jerusalem, Talma, Count de la Rochefoucault, in full dress, looking very
like his illustrious ancestor of Les Maximes; Denon, the Count de Cazes,
pair de France (brother to the premier, the Duc de Cazes), General
Favier, and many others whom we knew, were assembled, and muttered their
conversation in little groups. At half‑past eight they all proceeded to
hold the Chapter for the installation of the Dames Ecossaises du Temple,
according to the programme, we, les Dames Postulantes, remaining behind
till we were called for. I really began to feel some trepidation, and
the stories that I had heard from my childhood upwards, of the horrors
of the trial of a Masonic probation, rose to my mind, red‑hot poker
included. At nine o'clock we were summoned to attend the `Overture de la
Cour des Grands Commandeurs.' When the battants were thrown open, a
spectacle of great magnificence presented itself. A profusion of crimson
and gold, marble busts, a decorated throne and altar, a profusion of
flowers, incense of the finest odour filling the air, and, in fact, a
spectacle of the most scenic and dramatic effect ever presented itself.
Such of the forms as are permitted to reach the ears of the profane are
detailed in the programme. We took the vows, but as to the Secret, it
shall never pass these lips, in holy silence
sealed.
The
most recent instance of a woman claiming to be initiated into a regular
or orthodox Masonic Lodge is that of Mrs. Catherine Babington, whose
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WOMAN
AND FREEMASONRY
biography was published by her son, J. P. Babington himself a
member of Lee Lodge, No. 253, Taylorsville, N.C., U.S.A., the third
edition of which was issued in 1912. Mrs. Babington was the only
daughter of Charles and Margaret Sweet, and was born at Princess
Furnace, Kentucky, on 28th December, 1815. Near her grandfather's house
the Freemasons are said to have met in the upper story of a building in
a room designed for a church, in the corner of which an old‑fashioned
pulpit had been erected and under which it is said she concealed herself
from time to time during a period of a year and a half, and where she
frequently saw and heard the various Degrees conferred. Finally, the
story goes on, one of her uncles, named Ulen, who had left his rifle in
the ante‑room, went back to get it, and saw his niece emerging from her
place of concealment. When they got home he and his brothers summoned
her before them to find out what she had learned about Freemasonry.
Having ascertained the extent of her information, the question arose as
to what was to be done. And the story runs: "Accordingly a suitable
uniform of red flannel was made and she was taken to the Lodge where she
was obligated as a regular Mason, but not admitted to membership. The
day she took the obligation was the first and last time she was ever
inside a Masonic Lodge (where she could be seen) while it was at work.
She knew Masonry and kept herself posted up until a short time before
her death; but she never attempted to visit a Lodge. On one occasion, it
WOMEN
FREEMASONS
93
is
related, while they were considering her case in the Lodge, she was met
on the outside by a pair of masked men, who demanded that she should
tell them what she knew about Masonry. Relating the incident to her
uncle she is reported to have said:
"They
might kill me, but they could never make me tell anything about
Masonry. Many incidents are told of her use of Masonic signs and words
in her travels through Ohio, Pennsylvania, New Jersey, Virginia,
Maryland, Tennessee, and other States; but many of these are seemingly
improbable, if not impossible. Mrs. Babington died in Shelby, N.C.,
where she was buried, and the Shelby Aurora, which was owned and
edited by a member of the Craft, describing the funeral, stated: "At her
death she was the only female Mason in the United States and was well
versed in the workings of the Lodge.
Mr.
Charles Purton Cooper, F.R.S., a well‑known Freemason of his day, sent
the following communication to the Freemason's Magazine, which
appeared in that periodical of 4th April, 1863:
"In the
autumn of 1831, whilst on a visit of importance to the domaine of La
Favee, near the village of St. Eusebe des Fois, in Burgundy, then
belonging to myself, but now belonging to my grandson, Arthur, Viscount
Delagueriviere, I became acquainted with an octagenarian lady, the
Countess de G..., owner of another domaine in the neighbourhood. The
Countess, finding I was a Mason, spoke with singular delight of her '
reception au grade d'aprenti ' in a Paris Lodge about 1780, and
regretted that a sudden and lasting change of residence ‑ France to
Italy ‑ had prevented her proceeding to a higher Degree. Her early days
had
94
WOMAN
AND FREEMASONRY
been
spent with her mother and grandmother at Dijon, both of whom had been
members of Lodges there‑one of La Loge la Concorde and the other of La
Loge les Arts rιunis.
Mr.
John T. Thorp, in one of his volumes of Masonic Papers
writes:
"The
following is vouched for by a distinguished Mason and a personal friend
of the writer: ` A traveller in South America, being in temporary
difficulties, and in urgent need of counsel and assistance, endeavoured
to discover some Freemason to whom he could appeal with confidence for
advice and direction. Being far from any large town, no Lodge was held
in the locality, nor could he discover anyone who was a member of the
Craft. After many fruitless enquiries, he was at length advised to apply
to a widow lady of wealth and position, who resided in the
neighbourhood, as she was believed to be a member of some secret
society. He accordingly called upon the lady in question, and found her
well acquainted with all the secrets of the three symbolic Degrees, she
and her husband having belonged to a Lodge of Freemasons many years
before. The traveller received the advice and assistance he required to
extricate himself from his temporary difficulties and went on his way
grateful and rejoicing.'"
A
writer in Tit Bits of 9th January, 1892, says:
"During
the winter of 1887‑8 I was at Port Mahon in one of Her Majesty's ships
and with others received an invitation to visit the Freemasons' Lodge on
shore. We accepted the invitation and on being ushered into the Lodge
after the usual ceremonies, were rather surprised to see several ladies
seated in the Lodge and wearing the regalia of the
Order.
"In the
working of the Lodge the ladies took exactly the same share of the work
as their sterner Brethren would have had to have done had there been no
ladies to take upon themselves the work, and they did their
WOMEN
FREEMASONS
95
duty in
quite as good a manner as men would have done. Two of the ladies had
infants in arms, so there were at least two cousins in that
Lodge.
"At the
conclusion of the ceremonies I conversed with the Master of the Lodge,
who was a Spanish military officer exiled during the Carlist troubles,
and he informed me that quite a number of ladies on the island (Majorca)
were Freemasons, that the Order was worked more after the system of the
society of Oddfellows, and that they were peculiarly a benefit society
among themselves, helping each other out of the Lodge funds when
necessity compelled‑in fact, working the affair in a manner in which a
great many people begin to think Freemasonry should be
worked.
"I have
been in various Lodges in and about the world, but this is the only time
that I was ever in the company or knew of any living ladies who had been
regularly initiated into the mysteries of the Craft. As I previously
said, I was not the only Englishman present, so that in case of any
doubt about the foregoing I can forward the names of the other Masons
who saw this uncommon sight.
In
1875, according to a correspondent of The Freemason in the issue for the
13th March of that year, a female Tyler officiated to one of the regular
Lodges in the West of England.
The MS.
Constitutions of the Freemasons, bearing date 1693 have occasionally
been quoted in support of the contention that at one time women were
admitted into the Masonic Guilds. One of the clauses
runs:
"The
one of the elders taking the Booke, and that he or shee that is to bee
made a Mason shall lay their hands thereon, and the charge shall be
given.
In the
same manuscript there is more than one reference to the "Dame" as well
as the Master.
H
96
WOMAN
AND FREEMASONRY
From
the records of the Lodge of Operative Masons held at Mary's Chapel,
Edinburgh, it is evident that the widows of Master Masons could, to a
limited extent, occupy the position of "Dame" or "Mistress" in a Masonic
sense.
"Edr.
17 of Apryle, 1683. The whilk day, in presence of Thomas Hamiltone
deakone and John Harvy warden, and remnant masters of the masone craft,
in corroborations of the former practise quhich was of use and wont
amongst them, it is statute and ordained that it shall be in tyme or in
no wayes leithsome for a widow to undertake workes or to imploy
jurneymen in any maner or way, but if such work as ancient customers of
the deceased husbands or any other ouner who may out of kyndnesse offer
the benefite of their work to the sd widoes be ofered unto them, than
and that caice it shall be leithsome to them to have the benefite of the
work, providing alwayes that they bespeake some freeman by whose advyse
and concurrance the worke shall be undertaken and the jurneymen agreed
with, quhich freeman is hereby charged to be altogether inhibited to
participate of the benefite arriessing from the sd work, under the paine
of doubling the soume reaped and arriessing to them by the sd work
unjustly and to the prejudice of the sd widoues, and contrare to the
intent of the masters mette for this tyme; and lykewise to underly the
censure of the deakon and masters in all tyme coming, if they shall
think it expedient to punish them for their malversations and
circumventions of the said widoues. Written and subscribed by order and
with consent of the deakon, warden, and masters by Ar. Smith,
Clerk.
The
following story is told in the recently published History of the
Tongariro Lodge, No. 705, New Zealand, which is under the jurisdiction
of the United Grand Lodge of England:
WOMEN
FREEMASONS
97
"The
landlord, who was a member of the Lodge, had a sister living in the
house. She was an elderly lady with a great thirst for knowledge, and
she determined to find out all about Freemasonry. Accordingly she went
to this disused part of the building and succeeded in removing a knot
from the wooden partition, and from this spy‑hole was able to witness
unobserved some portion of the proceedings. She did not, however,
possess the gift of silence, and one evening, while serving behind the
bar, told a gentleman who at that time was not a member of the Craft,
although he afterwards became a Mason and subsequently occupied the
Master's Chair in the Lodge. The good lady was especially impressed with
the Third Degree, which she described as ` very dreadful.' She stated
she was going again that night, and that it was her intention to enlarge
the hole in order to get a better view. She informed her hearer that
there was not a great deal to see until the Lodge had been opened about
half an hour. There was to be ` a third' that night, and if her friend
would join her in about half an hour he might take his turn at the
peep‑hole. Unfortunately for her plan, her brother, who was standing
near, though unobserved, overheard this conversation, and when the old
lady had climbed up to her accustomed place, he crept softly behind her,
and, taking a firm grip on her ear, conducted her without any ceremony
to her rightful place behind the bar. Unlike the Hon. Elizabeth St.
Leger, she was not initiated into Freemasonry, so could not equal this
famed lady.
In the
St. James' Gazette of 17th December, 1903, it was reported that:
"a
woman aged twenty‑nine has been sentenced to thirteen months'
imprisonment at Montpellier for having contrived to penetrate into the
Masonic Temple at Cette, and for having endeavoured to initiate herself
into the mysteries of the Craft.
On the
occasion of the installation of the late King Edward VII (then Prince of
Wales) as Grand Master
98
WOMAN
AND FREEMASONRY
of
English Freemasons, at the Royal Albert Hall, on 28th April, 1875, two
barmaids were discovered hidden on the glass roof. They were duly
discovered, owing to the vigilance of the Stewards, and conducted off
the premises a full hour before the Grand Lodge
assembled.
The
following is an extract from a letter which appeared in the
Freemason's Magazine and Masonic Mirror of 21st October,
1865:
"I have
seen the admission of women into the learned professions, especially in
America, and with a remarkable, and I believe, unique instance in
England of female initiation into the mysteries of the Craft. I am not
prepared to say that the time is not at hand when the other sex may,
with advantage, be admitted as fellow labourers in our Lodges, or, at
any rate, in Lodges of their own formation.
"Of
course, there are many who could urge endless objections. An
innovation;; but where is the stride onwards that has not been opposed?
'"Married men, no doubt, would object, as a rule, to such a novel
proceeding, but the more intelligent would surely discard from their
minds such fears of a secret ascendancy. Common sense and daily
experience show that there are occult laws constantly in operation which
correct noiselessly, but effectually, the abuses of systems, and that we
cannot exclude the competition of labour when the hour predestined
comes.
"But
amongst women there is a very powerful and natural prejudice against our
Craft. Its exclusiveness as regards men is, of course, the cause. Women
argue, and plausibly, that there cannot be much good where they are shut
out from the light of any particular department of
knowledge.
"Amongst themselves, though without a name or charter of
incorporation, a very noble species of moral Freemasonry prevails, and
which is often displayed
WOMEN
FREEMASONS
99
towards
the humblest, at times when even the most cynical could not suggest a
selfish or sinister motive.
".. I
do not say that it would be in all cases advisable to make such an
innovation, but there could be little doubt that some women would be
found an honour to Masonry, and by their example would give the best and
most practical contradiction to the fallacious and mischievous
insinuations contained in the Pope's recent
Encyclical.
CHAPTER
VII
THE
ORDER OF THE EASTERN STAR
This material originally scanned by Ralph
Omholt, Kirkland Chapter 176, Washington.
The
Order of the Eastern Star is believed to be the fifth largest fraternal
organisation and the largest female Order in the world. It had in 1917
nearly 900,000 members and its membership roll is increasing at the rate
of 50,000 a year. It does not claim to be a Masonic Order, although its
membership is restricted, in the case of men, to those who are already
members of the Masonic Brotherhood, and, in the case of women, to those
whose nearest male relatives or connections are Freemasons of good
standing. It is the custom of the Chapters of the Eastern Star to hold
their meetings in the Lodge rooms or temples of Masonic Lodges, when
such permission can be obtained, but the Order does not come under the
category of "Adoptive Masonry. The term "Adoptive" implies the power of
government and control, and this is not exercised by any Masonic body in
regard to the Order of the Eastern Star.
The
Order is believed to have taken its rise in the United States of America
in 1778, but it did not attain any degree of eminence until 1850, when
it was revived by Rob. Morris, a prominent American
100
ORDER
OF THE EASTERN
STAR
101
Freemason. The various units were known as "Constellations, and
in 1855 a "Supreme Constellation" was established, though it does not
appear to have had a long life. The Order itself, however, continued to
flourish and in 1874 a serious attempt was made to organise a Supreme
Grand Chapter, which, two years later, was crowned with success.
District or Provincial Grand Chapters have since been established in all
quarters of the globe and is making great headway in Scotland. England
stands practically alone in her aloofness from the
Order.
The
utmost care is evinced in the admission of candidates. The fee for
initiation and the annual subscription are moderate, averaging twelve
shillings and five shillings respectively, and a certain proportion of
each is devoted to beneficence. The Order is doing a noble and unselfish
work and it was the first to establish a Masonic Home in Kansas,
charging itself also with the furnishing of the Home on its erection. In
the various States of America members are, at their own expense,
building cottages, furnishing, and supplying them with every need, and,
in some instances, constructing hospitals and maintaining
them.
When
the Eastern Star Chapter is held in the Masonic Lodge room or temple it
is the custom to make no charge for rent, light, or heating. A Candidate
for initiation must be recommended by two members from personal
knowledge. A committee of three is then appointed to report upon the
applica‑
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tion at
the next meeting, when a ballot is taken for the admission of the
applicant, and this ballot must be unanimous.
The
main object of the Order of the Eastern Star is to give practical effect
to the beneficent purpose of Freemasonry, particularly in provision for
the wives, daughters, widows, mothers, and sisters of members of the
Craft, and, at the same time, inculcate various principles. These
principles are five in number, represented by the five Degrees of the
Order and said to be read by the enlightened in the cabalistic motto of
the Order ‑ F.A.T.A.L. They are as follows:
1.
Fidelity to vocations of right and duty. This is the teaching of the
Degree of Jephthah's daughter, as set forth in judges xi.
30‑40.
2.
Obedience to the demands of honour and justice in all conditions of
life. This is the teaching of the Degree of Ruth and is set forth in
Ruth i. 16, 17.
3.
Fidelity to kindred and friends. This is illustrated in the Degree of
Esther and set forth in Esther iv. 2., vii. 2‑5.
4.
Trustful faith in the hour of trial. This is the teaching of the Degree
of Martha and set forth in the character of Martha.
5.
Heroic endurance of the wrongs of persecution when demanded in the
defence of truth. This is illustrated in the character of Electa, or
"the elect lady" as shown in the narrative recorded in the Second
Epistle of St. John,
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103
The
badge of the Order is a five‑pointed star, the first point being blue
with a sword and veil to represent Adah, or Jephthah's daughter. The
second is yellow with a sheaf of barley to represent Ruth. The third is
white and bears a crown and sceptre to represent Esther. The fourth is
coloured green and has a broken column to represent Martha. The fifth is
red, with a golden cup to represent Electa.
In the
Manual of the Order of the Eastern Star the following historical
essay on the foundation and aims of certain secret institutions
appears:
"Secret
societies imitating Freemasonry for the admission of females as members
were first organised in France during the early part of the eighteenth
century, and still exist there and in other parts of Europe, as a
distinctive rite. By the term ' Adoptive Masonry' is implied that system
of forms, ceremonies, and explanatory lectures which is communicated to
certain classes of ladies, who, from their relationship by blood or
marriage to Master Masons in good standing, are entitled to the respect
and attention of the entire Fraternity. These ladies are said to be
adopted into the Masonic communion because the system of forms,
ceremonies, and lectures above referred to enables them to express their
wishes, and gives satisfactory evidence of their claims in a manner that
no stranger to the Masonic family can do. To the organisations thus
established for the initiation of females the French have given the name
of `Adoptive Masonry,' Maconnerie d'Adoption, and the Lodges are called
Loges d'Adoption, or 'Adoptive Lodges,' because every Lodge of females
was obliged to be adopted by, and under the guardianship of, some
regular Masonic Lodge. One of the first of these Societies was the '
Order of Perfect Happiness,' for so we may be permitted to translate the
name Felicitaires; which; they; adopted. This; Society
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AND FREEMASONRY
assumed
a nautical character in its emblems and its vocabulary. It was divided
into the four degrees of `Cabin Boy,' ` Master,' `Commodore,' and 'Vice
Admiral.' What little information we have been enabled to obtain from a
very brief notice of its ritual leads us to believe that it was not of a
character to merit countenance. It did not long retain its existence,
for two years after its formation it gave place to the ` Knights and
Heroines of the Anchor,' which was, however, but a refinement of the
original Society, and preserved its formula of initiation and nearly all
its ceremonies. In 1747, one Beauchaine, the Master of one of the
Parisian Lodges, instituted a new Society, which he called ` L'Ordre des
Fendeurs,' or `The Order of Wood Cutters.' This institution borrowed its
principal ceremonies from the Society of the Carbonari, or Coal‑burners,
which had been previously established in Italy. The place of meeting of
the Wood‑cutters was called the Wood Yard, and was supposed to represent
a forest;; the presiding officer was called `Father Master,' and the
male and female members were called `Cousins.' The Society became at
once exceedingly popular, and the most distinguished ladies and
gentlemen of France united themselves to it. It was consequently the
cause of the institution of many similar societies, such as the Order of
the Hatchet, of Fidelity, etc. In consequence of the increasing
popularity of the numerous secret associations which, in their external
characters and mysterious rites, attempted an imitation of Freemasonry ‑
differing, however, from that Institution, of which they were, perhaps,
the rivals for public favour, by the admission of female members ‑ the
Grand Orient of France, in 1774, established a new rite, called the `
Rite of Adoption,' which was placed under the control of the Grand
Orient. Rules and regulations were thenceforth provided for the
government of these Lodges of Adoption, one of which was that no men
should be permitted to attend them except regular Freemasons, and that
each Lodge should be placed under the charge and held under the sanction
and
ORDER
OF THE EASTERN STAR
105
warrant
of some regularly constituted Masonic Lodge, whose Master or, in his
absence, his Deputy, should be the presiding officer, assisted by a
Female President or Mistress. Under these regulations a Lodge of
Adoption was opened in Paris, in 1775, under the patronage of the Lodge
of St. Anthony, and in which the Duchess of Bourbon presided, and was
installed as Grand Mistress of the Adoptive Right. Many systems of
Adoptive Masonry have from time to time been introduced in the United
States with varied success, none of which, however, seem to possess the
elements of permanency, except the Order of the Eastern Star, which was
established in this country during the year 1778. The success of this
Order, therefore, corresponds in its beneficence and usefulness with the
extent of Freemasonry. Its obligations are based upon the honour of the
female sex, and framed upon the principles of equality and justice; that
whatever benefits are due by the Masonic Fraternity to the wives,
widows, daughters, and sisters of Freemasons, corresponding benefits are
due from them to the members of the Masonic Fraternity. The theory of
the Order of the Eastern Star is founded upon the holy Writings. Five
prominent female characters, illustrating as many Masonic virtues, are
selected, adopted, and placed under Masonic protection. The selections
are
"1.
Jephthah's daughter, illustrating respect to the binding force of a
vow.
"2.
Ruth, illustrating devotion to religious principles.
3.
Esther, illustrating fidelity to kindred friends.
4.
Martha, illustrating undeviating faith in the hour of
trial.
"5.
Electa, illustrating; patience; and; submission under
wrongs.
"These
are all Masonic virtues, and have nowhere in history more brilliant
exemplars than in the five characters illustrated in the lectures of the
Order of the Eastern Star.
"The
honourable and exalted purposes had in view in its dissemination can
have no opposition worthy the
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name.
Its effects in winning to the advocacy of Masonry the virtuous,
intelligent, and influential lady members of our families are truly
encouraging, and stimulate its friends to persevere in a general
promulgation of the system. According to the tenets of the Order of the
Eastern Star, Adoptive Masonry stands a bright monument to female
secrecy and fidelity, and proves how wrong all those are who fancy a
woman is not to be trusted. There is not in the whole of the ceremonies
of this rite a single point with which the most ascetic moralist could
find fault. On the contrary, all is pure, all is beautiful; it is among
the brightest jewels which spangles the records of Masonry. As the
Adoptive privileges of the lady entirely depend upon the good standing
and affiliation of the Brother through whom she is introduced, this
system will be a strong inducement, it is thought, to keep a Brother,
otherwise inclined to err, within the bounds of morality. A general
diffu sion of this rite will tend to supersede the other so‑called
female Degrees as being, at the best, but trivial and henceforth
superfluous and useless.
The
Rules enforced by the Order of the Eastern Star are as
follows:
1. Not
fewer than five ladies who are entitled to receive, or have received,
the Degrees should be present at any Communication when the Degrees of
this Order are conferred.
2. The
proper persons entitled to receive the Degrees are
1. All
Master Masons in good standing;
3. The
wives of Master Masons in good standing;
3. The
widows of Master Masons who died in good standing;
4. The
sisters of Master Masons in good standing;
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107
5. The
daughters of Master Masons in good standing;
6.
Mothers of Masons in good standing.
3.
Those who are not entitled to receive the Degrees are:
1.
Unmarried ladies, if under eighteen years of age;
2.
Half‑sisters or step‑daughters;
3.
Master Masons who may stand expelled, suspended, or against whom charges
may be pending.
4. Each
person before acquiring a knowledge of the Degrees must be honourably
pledged to the observance of the above rules, and to the strictest
discretion in regard to the essential secrets of the
Degrees.
5. A
well‑guarded apartment must be secured for conferring the Degrees. No
person should aspire to the office of Instructor until he has thoroughly
qualified himself for the work by imprinting the lectures upon his
memory, perfecting himself in the signs, passwords, and scriptural
illustrations, and securing confidence in himself, so that he may not
become confused when he rises to address an audience. The Instructor
should make the lecture graceful, dignified, and impressive. No one
should be allowed to enter the room after the pledge of secrecy has been
imparted. Those requisitions being complied with, the Brother who
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AND FREEMASONRY
may be
acting as Instructor will proceed upon the general plan indicated; that
is, he will make allusions, by way of opening, to the history, extent,
and purpose of Freemasonry; its claims to the respect and attachment of
the ladies, and the practical objects for which the Order of the Eastern
Star was instituted.
This material originally scanned
by Ralph Omholt, Kirkland Chapter 176, Washington.
FIRST
CEREMONY
DEGREE
OF JEPHTHAH'S DAUGHTER
The
opening ode, which is sung to the tune of "Just before the battle,
mother, is as follows:
Here
around the altar meeting,
There
the sons of light combine;
Mingled
with our friendly greeting,
Is the
glow of love divine.
For
this hall to virtue given,
And our
emblems on the wall,
Point
us to the Lodge in Heaven
And the
Master of us all.
Keep in
view the Lodge supernal.
Life is
love enthron'd in Heav'n,
Where
the true light never wavers
And our
mortal sins forgiven.
In the
bonds of Mason's duty
Seek we
now the Mason's light,
Forms
of Wisdom, Strength, and Beauty
Teach
us what is good and right.
Far be
every sinful passion,
Near be
every gentle grace;
And so
at last this holy mission
Shall
reveal our Master's face.
Keep in
view the Lodge supernal,
Life is
love enthron'd in Heav'n,
Where
the true light never wavers
And our
mortal sins forgiven.
ORDER
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STAR
109
The
following verses are then recited by the Instructor:
A
welcome and a greeting now,
To
gentle friends and sisters true,
Around
the place where Masons' bow,
And pay
their homage due;
On
chequered floor, 'neath starry sky,
Welcome, kind friends of Masonry!
To her
who finds a Father here,
Or
Brother's strong and trusty hand;
To her
who mourns the lost and dear,
Once
cherished in our band;
To her
who husband's love doth own,
Greeting and wisdom every one!
Welcome
the light our emblems shed,
Welcome
the hopes yon volume gives
Welcome
the love our covenants spread,
The
wages each receives
And
when is past life's toilsome week,
Welcome
the home that Masons seek.
The
address given by the Instructor to the ladies assembled in Lodge is as
follows:
"Ladies, We meet and welcome you here for a double purpose.
First, that we may inform you as to your true relationship to the
Masonic Fraternity, and thus remove any prejudices that you may have
entertained against us; and, second, to confer upon you the beautiful,
instructive, and useful Degrees of the Order of the Eastern Star. Every
one present knows that Freemasons set a great value upon their
mysteries. They put themselves to much trouble and expense to attend
their Lodges, and they prove, by their words and actions, that Masonry
is implanted in their affections. It must be plain enough to every wife
and daughter and sister of a Mason, that there is something in Masonry,
known only to the Brethren, which is very delightful and precious to
them. They oftentimes
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WOMAN
AND FREEMASONRY
provoke
the question, `Of what use is Freemasonry to the ladies?' As it
separates man and wife to some extent, by giving the man certain secrets
and duties which the wife cannot share, the ladies sometimes take
umbrage against Masonry, and even become its enemies, and oppose it
violently as something contrary to, the laws of God and man. A little
knowledge, however, of the real nature and purposes of Masonry will
remove all this, if there is any of it existing in the mind of any lady
present. Masons love and cherish their Society above all others, because
it is designed to, and does, make them better, wiser, and happier men;
better, for it teaches morality, virtue, temperance, economy, charity,
and justice to all men; wiser, for it imparts knowledge to them that is
weighty, solemn, and important‑knowledge that has been handed down to
them from age to age for nearly three thousand years; happier, for it
makes them acquainted with, and puts them in social connection with the
purest and best men in every section of the country. Is it any wonder,
then, ladies, that Masons love Masonry? If a Mason is assailed in
character, every other Mason is, or should be, prompt to defend him, if
innocent. If he is attacked in person, he finds defenders. If he is
distressed for means, poor and in want, having been reduced by
misfortune, his Brethren share their abundance with him. If, travelling
in a foreign land, he falls sick, or in distress, though all around him
may be strangers, the Masons are no strangers to him. They are Brothers,
and will be as kind to him as though they had known him all his life. If
he dies, the Fraternity will bear his body to its last resting‑place,
and drop an honest tear to his memory. But now it is necessary that we
should show you why ladies, too, should love Masonry, and should be, as
many of them are, its warmest friends and defenders. I will answer the
question that is often asked, `Of what use is Masonry to the female sex?
'
'Ladies, you are connected with Masonry by ties far more intimate
and tender than you are aware of, or than I can even inform you of. The
widow and the orphan
ORDER
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STAR
111
daughter of a Master Mason takes the place of the husband and
father in the affections and good deeds of the Lodge. If their character
is unjustly assailed, the Brethren are in duty bound to defend them. If
they are in want, distressed for the necessities of life, the Brethren
will divide their means with them. If travelling at a distance from home
they find themselves sick and in want among strangers, they have but to
make themselves known as the widow and orphan daughter of a worthy
Master Mason, and, lo! The hand of relief is stretched out toward them;
the voice of sympathy is heard to cheer them! They are no longer
strangers, but friends, dear friends; and thus they are constrained to
bless our Society, whose kind deeds are not confined to the narrow
limits of home. Ladies, I draw no fancy sketch, I speak of what has
happened, of what is happening every day. The widow has been provided
with a home, her children educated and reared up to honourable stations,
her own heart cheered and comforted by the blessed influences of
Masonry. These, then, ladies, are the reasons why we think you should be
the most devoted friends that Masonry possesses. To you are given all
the advantages of the Society, its shield of protection, its hand of
relief, and its voice of sympathy, while we do not require of you any of
the labour or expense of sustaining it. The only Masonic privilege
denied to you is that of visiting the Lodge, and this would be of no
advantage to you, even if it were possible to grant it; but it would
awaken the voice of scandal against you from a censorious world, and
thus produce far more pain to your kind and amiable hearts than it could
possibly afford you pleasure. Females cannot be made Masons. This is a
rule that has been handed down with the other rules of Masonry for
thousands of years. Each Mason present pledged himself before he was
admitted into the Lodge that he would never allow any of the ancient
rules of Masonry to be changed, and this is one of them. Therefore we
cannot invite you to visit our Lodges. But, as I have said, we can, and
do, and will share with you in all the solid privileges and benefits
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WOMAN
AND FREEMASONRY
of
Masonry, and thus practically unite you with us in this great, this
glorious, this heavenly work of doing good. The only objection that can
be advanced against what I have said is this: How a lady, travelling
among strangers, and finding herself in want of friends, can make
herself known as the wife, widow, sister, or daughter of a Master Mason?
Unless she has something more than her mere word to offer, those to whom
she applies will be slow to believe her statements. The country is full
of impostors, women as well as men. Almost every charitable person has
been imposed upon, not once only, but many times. The lady, therefore,
who has the relationship to Masonry that you possess needs, in such a
case, some particular means of recognition; some means of making herself
known to Master Masons, which no other person can understand; some
method, perfect, modest, and proper, easily practised and easily
understood. Is there anything of the sort? I imagine you asking me. Are
there any means long-tried and proved, which a lady can learn, and by
due practice remember, so that, if suddenly called upon, she can put
into use with confidence that it will prove effectual? I answer, there
is just such a method, and one principal object of this meeting is to
teach you that method. The Order is called the Eastern Star. It has
signs and passwords, and means of recognition, which have been tried in
a thousand instances, and proved to be exactly what a lady needs in the
cases I have mentioned. The signs which are for a lady's use are easily
learned and remembered. The passwords which Masons use in answer to the
signs are equally so. The other means of recognition, by the aid of the
signet, are not easily forgotten, and the whole system is available for
practical use at all times when required. And there is one great merit
in the Order of the Eastern Star, which, if there were no other, would
render it worthy of your favour; it is pure, graceful, and religious. It
gives the history of that heroic daughter of Jephthah, doomed to die for
her father's sake. It tells of Ruth, the harvestgleaner in the field of
Boaz, who forsook all things to
ORDER
OF THE EASTERN
STAR
113
dwell
among the people of God. It speaks of Esther, that noble daughter of
bondage, who so bravely resolved to share the fortunes of the exiles of
Israel. It tells us of Martha, mourning the loss of her dearly beloved
brother. And, finally, it thrills us with an account of that devoted
philanthropist, Electa, who, above all women, suffered for her master's
sake the loss of her home, family, wealth, and life itself. But, before
I can communicate to you the secrets of the Eastern Star Degree, whereby
you can make yourselves known to Masons, it is necessary that each of
you should make a solemn pledge of honour that those secrets should be
kept inviolably in your possession. For any one of you to go out and
expose to others what we so secretly tell you here would not only be
fatal to your own character for truth, but would destroy all the
advantages of the Order itself. Its great value consists in its being
kept in the hands of proper persons. I am happy to inform you that,
although many thousands of ladies have received it, and though scattered
through every section of the country, no instance is on record of any
lady having dishonourably exposed it. Nor, indeed, do we fear that such
a misfortune can ever occur. A lady who makes us a pledge of honour,
such as I require of you, pledges her very soul; the honour of a woman
is more to her than life itself. Those of you, therefore, who give us
such security may safely be trusted with our most cherished secrets. The
pledge that we require of you is in this form: So many of you, ladies,
as will pledge the sacred honour of a woman never to communicate
improperly the secrets of the Order of the Eastern Star, will raise your
right hands. My Brethren, I have thus far confined my remarks to the
ladies, whose coming together on this occasion we may justly feel to be
a compliment to us. You know, and can testify, that all my statements as
to the principles of Masonry and its advantages to its members are true,
and that these ladies do stand in the close relationship to our
Fraternity that I have described. I will now explain to you that only
wives, mothers, widows, sisters, and daughters of
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WOMAN
AND FREEMASONRY
Master
Masons‑the sisters and daughters, if unmarried, to be eighteen years of
age and upward‑are entitled to receive the Eastern Star Degrees, and
that it must never be conferred unless there are five or more such
ladies present. So many of you, my Brethren, as will pledge the honour
of a Master Mason never to confer or be present at the conferring of the
Eastern Star Degrees, except under the restrictions mentioned, will now
raise your right hands. Should a lady at any time find herself in
distress, and among strangers, she has the undeniable right, and should
not hesitate, to make the acquaintance of any Master Mason who may be
present, by using one of the signs which I will teach you. Each sign has
its appropriate name and explanation, and each has a proper password to
be given in answer to it by the Mason who recognises the sign. The first
object to which I call your attention is the signet of the Eastern Star.
This is prepared with a view to assist the memory after a person has
taken the Degrees. You will observe that the star in the signet is
five‑pointed, and that each point has a colour of its own, which are
blue, yellow, white, green, and red. The names of the five characters -
Jephthah's daughter, Ruth, Esther, Martha, and Electa ‑ are seen in the
different points, and their histories make up the Degrees. The emblems ‑
the sword and the veil, the sheaf, the crown and the sceptre, the broken
column and the joined hands, on the same points, are illustrative of
these characters. The emblems in the several divisions in the centre of
the star also allude to the distinguished characters comprising the
Degrees:
1. The
open Bible is appropriate to Jephthah's daughter as the symbol of
obedience to the Word of God.
2. The
bunch of lilies is appropriate to Ruth, as the Lily of the
Valley.
3. The
sun is appropriate to Esther, as the effulgent sun is the symbol of
crowned majesty.
ORDER
OF THE EASTERN STAR
115
4. The
lamb is appropriate to Martha, as the symbol of innocence, faith, and
humility.
5. The
lion is appropriate to Electa, as the symbol of the courage and power
which sustained her during her severe trials.
The
following lecture is then delivered to the candidates for this Degree
after certain obligations have been taken:
"The
structure of Freemasonry in its obligations and principles is peculiar,
and we, as Master Masons, are taught to respect the binding force of a
vow. Therefore, when we find in Bible history a person who submits to
wrongs, to suffering, and death, to secure the sanctity of a vow, we
seize upon that character as our own. We adopt or surround it with
fraternal protection. We hail it as a Masonic character, and we claim
whatever credit or honour may be associated with it. Such a character,
forcibly delineated, we discover in the book of judges, under the title
of Jephthah's daughter; and we have so surrounded the sacrifice of that
noble and heroic woman with emblems, legends, and tokens of recognition,
as to make of it a section in Adoptive Masonry. The history of
Jephthah's daughter, as composing a Degree of the Eastern Star, is thus
given:
Her
father, Jephthah, was a resident of Mizpeh, in the mountains of Gilead,
a warrior and a man of decided personal character. Being called upon, in
the extremity of his country's trials, to go at the head of its armies
and resist the Amorites, its enemies, he prepared his household for a
campaign that would perhaps cost him his life, and then committed
himself to the protection of God, in solemn prayer. It was an age when
religious knowledge was scanty, and man knew but little of his Maker's
will. Jephthah thought to propitiate Deity by a vow, such as his
forefathers had made when about to depart upon dangerous enterprises.
And this is the record of his vow, as found in the iith chapter of the
book of judges: `Jephthah uttered all his words before the Lord in
Mizpeh. And
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WOMAN
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Jephthah vowed a vow unto the Lord and said: If thou shalt
without fail deliver the children of Ammon into my hands, then it shall
be that whatsoever cometh forth of the doors of my house to meet me when
I return in peace from the children of Ammon, shall surely be the
Lord's, and I will offer it up for a burnt‑offering.' It is difficult to
explain this vow. It has been conjectured that being a hunter in the
mountains of Gilead, Jephthah was accustomed to be much absent from
home, and that on his return from those expeditions he was often
welcomed by the favourite lamb of his daughter; and that this fact was
in his mind suggesting the object of sacrifice, should his present
enterprise be crowned with success. This explanation is accepted as the
best at our command. Jephthah went forth to battle, expecting, if
victorious, to make a thank‑offering to God of the pet lamb of his
daughter. The victory was gained, and the warrior returned to Mizpeh,
exulting in his success. God had redeemed his people. The thanks and
praises of
a
grateful nation were showered upon his track. The loving father hastened
home to enjoy the congratulations of his neighbours, and still more of
his daughter‑his only child. Arrived upon the hill which overlooked his
dwelling, he halted, for now the full purport of his vow broke in upon
his mind. The Lord had `without fail delivered the children of Ammon
into his hands'; he had returned in peace to his house, 'and whatever'
came forth of the doors of his house to meet him must be the Lord's, to
be offered up for a burnt‑offering. It was but for a moment. The door
opened as his eye painfully regarded it. It opened, and something came
forth; not a pet lamb, not even a servant or a neighbour; but his
daughter ‑ his only child, the object in whom his very existence was
bound up. 'Behold,' says the sacred narrative, 'his daughter came out to
meet him with timbrels and with dances.' Jephthah rent his clothes, and
in the anguish of his heart cried aloud : 'Alas, my daughter!; thou hast
brought me very low. I have opened my mouth to the Lord and I cannot go
back.' Adah was a daughter in every way worthy of that
ORDER
OF THE EASTERN STAR
117
warrior‑sire ‑ the mighty hunter of Gilead. Casting
away the instruments of rejoicing, and changing the merry dance to
solemn measures, she answered: 'My father, if thou hast opened thy mouth
to the Lord, do to me according to that which hath proceeded out of thy
mouth.' She had but one request to make, and she was ready for the
sacrifice. She asked that she might go among the mountains for two
months, and there, with the virgins of Israel, prepare her mind to meet
in calmness and resignation her impending doom. The request was granted
and during two revolving moons the heroic woman joined in the hymns and
prayers of her friends, with which the mountain caves of Gilead became
vocal. When the two months had expired, and the day arrived which was to
bring this sad affair to a close, a vast multitude gathered to witness
the event. Precisely as the sun came on the meridian she was seen,
followed by a long train of her friends, winding their way down the
mountain side, to the fatal spot where the altar was erected, and her
father, with an almost broken heart, was standing prepared to fulfil his
vow. She approached him, and with one long kiss of affection, bade him
farewell. Taking hold of the thick mourning veil which she wore, he drew
it gently over her face, and drew his sword. But she rapidly unveiled
herself, and said she needed not to have her face covered, for she was
not afraid to die. Her father replied that he could not strike the blow
while she looked upon him, and again cast it over her. She threw if off
the second time, and turning from him said she would look up to the
heavens, so that his hand should not be unnerved by the sight of her
face, but that she would not consent to die in the dark. A third time,
however, he insisted, and a third time she as resolutely cast it off;
this time holding the ends of it firmly in her hands, and then, in
hearing of the multitude, she solemnly declared that if this ceremony
was insisted upon she would claim the protection of the law, and refuse
the fate that otherwise she was willing to endure. She said it was the
practice to cover the faces of murderers and criminals when they were
about to be put
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to
death; but for her part, she was no criminal, and died only to redeem
her father's honour. Again she averred that she would cast her eyes
upwards upon the source of light, and in that position she invited the
fatal blow. It fell. Her gentle spirit mounted to the heavens, upon
which her last gaze had been fixed; and so the deed was consummated
which has rendered the name of Jephthah's daughter for ever famous in
the annals of Scripture. For hundreds of years, and even down to the
days of Samuel ` it was a custom in Israel that the daughters of Israel
went yearly to lament the daughter of Jephthah, the Gileadite, four days
in the year.'; The colour blue alludes to the cerulean line of the
mountains, in whose solitude Jephthah's daughter passed two months while
preparing herself for death. The emblem of the sword reminds us of the
instrument of her death.
SECOND
CEREMONY
RUTH,
OR THE WIDOW'S DEGREE
(The
Symbol of the Ripened Grain)
The
lecture in this Degree is as follows: This material originally scanned
by Ralph Omholt, Kirkland Chapter 176, Washington.
"Freemasonry in; its obligations, emblems, and principles is
peculiar, and we, as Master Masons, are taught to respect devotion to
religious principles. Upon our first entrance into the Masonic Lodge we
testify our faith and trust in God. Atheism will effectually debar any
person from becoming a Freemason. Therefore, when we find in history a
person who forsakes home, and lands, and parents, and country, through
piety to God, we seize upon that character and hail it as Masonic; and
we claim whatever credit or honour may be associated with it. Such a
character, forcibly delineated, we discover in the book of Ruth under
the title of Ruth, and we have so surrounded the piety of that noble and
heroic woman with emblems, legends, and tokens of
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119
recognition, as to make of it a section in Adoptive Masonry. The
history of Ruth, as composing a Degree of the Eastern Star, is as
follows:
Ruth
was of the nation of Moab, an idolatrous people; she married a man named
Mahlon, formerly a citizen of Bethlehem, who had taken up his residence
in the land of Moab, where he died. He was a worshipper of God, and by
his pious example and teaching she was converted to the true religion. A
few happy years followed, and then the calamity of widowhood came upon
her. Upon his deathbed he solemnly exhorted her, for her soul's sake, to
leave the dangerous company in which she would be thrown, and go to the
city of Bethlehem, where dwelt the people of God. Immediately after his
death she obeyed his pious injunctions. Forsaking her home and friends,
she journeyed, in company with her aged mother‑in‑law, to Bethlehem,
where she arrived in due time, wayworn and so poor that she was
compelled, for her own support and that of her friend, to seek some
means of securing a livelihood. There was nothing, however, that she
could do, save to go into the barley‑fields ‑ for it was the
time of harvest ‑ and glean among the poorest and lowest
classes of people for support. The very attempt she made at this labour
exhausted her strength. She had been reared in luxury, and the toil was
too great for her. The sharp stubble wounded her feet; the blazing sun
oppressed her brain; the jeers and insults of her companions alarmed and
discouraged her, and long before the hour of noon, with only two little
handfuls of barley as the fruits of her labour, she sought the shade of
a tree to rest herself for a few moments before retiring from the field.
At this instant Boaz, the owner of the field, entered. He was a pious
and charitable man. None in Bethlehem was so rich; none more beloved and
honoured then he. As he entered the field, he observed near the gleaners
the form of one differing in garb and manners from the rest, and asked
the overseer who she was. In reply he learned that she was a woman from
Moab, who had asked leave to glean among the sheaves, but that evidently
she was unaccustomed to such labour,
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WOMAN AND FREEMASONRY
for she
had been there since the sunrise and had gathered but two little
handfuls of barley. This excited the kindly feelings of Boaz, and he
went to her to say a word of sympathy, and to offer her relief. As she
saw him approach she supposed him to be the owner of the field and come
to order her away. Ever since the morning she had met nothing but scorn
and reproach, and she looked for it now. Raising her hands, therefore,
to show how small were her gleanings, and that she had taken nothing
from the sheaves, she placed them meekly upon her breast, as showing her
willingness to submit to whatever lot she might be called upon to
endure, and cast her eyes upward as appealing to God against the
inhumanity of man. It was for God she had forsaken home, wealth, and
friends, and the disconsolate widow, alone in the world, had none other
to whom she could look for protection. This mute appeal was not lost
upon the kind heart of Boaz. He spoke words of sympathy and tenderness
to her; he encouraged her to persevere. From the provisions brought for
his reapers, he bade her eat and drink. He directed that handfuls of
barley should be dropped on purpose in her way by the reapers, so that
she might gather an ample supply; and when she returned home to her
mother‑in‑law she bore with her enough for their immediate necessities.
In a short time Ruth became the wife of Boaz, by whom she had a son,
called Obed, the father of Jesse, the father of David, the father of
Solomon, whose wisdom and power are known to every intelligent
Freemason. The colour yellow alludes to the ripened grain that composed
the barley sheaves of Boaz, who from his sheaves commanded that portions
be taken and cast in Ruth's way.
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121
THIRD
CEREMONY
ESTHER,
OR THE WIFE'S DEGREE
(The
Symbol of the Crown and Sceptre)
The
lecture in this Degree is as follows:
"The
principles and obligations of Freemasonry are fraternal, and we, as
Master Masons, are taught to respect fidelity to kindred and friends. We
are introduced into Freemasonry by a friend, vouched for by a friend,
conducted by a friend. Friendly hands support us through life, close our
eyes in death, and consign us tenderly to the bosom of mother earth.
There is no offence in Masonry more degrading than a breach of
friendship. Therefore, when we find in history a person exalted in
station, rich in this world's goods, learned and beloved, who casts all
these advantages aside in her fidelity to kindred and friends, we seize
upon that character as our own. We adopt and protect it. We hail it as a
Masonic character, and we claim whatever credit or honour may be
associated with it. Such a character, forcibly delineated, we discover
in the book of Esther under the title of Esther. And we have so
surrounded the efforts of that noble and heroic woman with emblems,
legends, and tokens of recognition as to make of it a section of
Adoptive Masonry. The history of Esther, as composing a Degree of the
Eastern Star, is thus given: Her husband, Ahasuerus, otherwise termed
Artaxerxes, was King of Persia, a monarch of vast power, a man faithful
to his word, and devotedly attached to his queen‑consort. The heroine
Esther was a Jewish damsel of the tribe of Benjamin. The family had not
returned to Judaea after the permission given by Cyrus, and she was born
beyond the Tigris, about five hundred years before the Christian era.
Her parents being dead, Mordecai, her uncle, took care of her education.
After Ahasuerus had divorced Queen Vashti, search was made throughout
Persia for the most
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beautiful woman, and Esther was one selected. She found favour in
the eyes of the King, who married her with royal magnificence, bestowing
largesses and remissions of tribute upon his people. Her matchless
beauty having attracted the attention of the King, her virtues secured
his love, but her wonderful genius gained his permanent admiration and
respect. No woman has ever left behind her a better record of wisdom
than Esther. It is a standing tradition among her people that, as
Solomon was to man, so was Esther to women, the wisest of her sex. The
more intimately the King became acquainted with her mental powers, the
more he respected them. There was no problem of State so intricate that
she could not aid him to solve. In time she became his confidante, and
shared with him in the greatness of his kingdom. These circumstances
enabled her in a season of peril to save her nation from destruction.
The enemies of the Jews, who were numerous and powerful, had brought
false accusations before the King, and persuaded him to utter an edict
that, upon a fixed day, the entire race throughout all Persia should be
exterminated. The chosen people of God were doomed to be extirpated from
the face of the country. The instrument to avert so great a calamity was
the heroine Esther. No sooner did she learn this cruel edict than she
promptly resolved to save her people, or perish in the same destruction.
The King had often admitted his indebtedness to her counsels, and
pledged his royal word to grant her any request that she might make of
him, even `to the half of the kingdom,' and Esther now resolved to test
his sincerity and appeal to him, even at the risk of her own life, to
reverse the horrible edict. She attired herself in her white silken
robes, placed a brilliant crown upon her head, gathered her maidens
around her, and went boldly and in state to the palace of the King at
Shushan. It was a day of grand council, a gathering of the governors,
princes, and officers of Persia. The dependent nations had sent in their
deputations to pay homage and tribute, and the royal guards thronged the
ante‑chambers of the palace. It
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123
was a
standing law of that place that none should enter the King's presence
without summons, under penalty of death, and the sentinels, as the Queen
passed, reminded her of this and warned her of her danger. But she bade
them stand aside, and so, pale and firm, she passed through the
vestibule into the great council chamber. The scene was magnificent. The
King upon his throne of gold and ivory, the gorgeous equipages of his
officers, and the splendour of the apartment itself, all made up a
display rarely equalled and never surpassed. Through all the crowd of
courtiers Esther boldly passed, and amidst the deadly silence of the
observers stood up before the King. Pale with fasting and sleeplessness,
but not with fear, her cheeks emulated the whiteness of her silken
robes. She fastened her eye fearlessly upon the King, who, angry at the
violation of the law, frowned sternly upon her. It was the crisis of her
life. The wise woman felt it to be so, and at once reminded him of his
former pledges by a method understood between them. She saw his golden
sceptre bend towards her, and hastened to secure her pardon by coming
forward, kneeling, and laying her hand upon it. Graciously said the
King: "What wilt thou, Queen Esther? and what is thy request? It shall
be even given thee to the half of the Kingdom.' The admiring crowds
applauded the generosity of their monarch, and as he placed her beside
him upon the throne gave utterance to loud expressions of admiration at
her beauty, discretion, and favour with the King. The sacred narrative
informs of the consummate tact with which Esther pursued the advantage
she had gained. She achieved a complete success and saved the nation,
which to this day keeps an annual festival in her honour. The colour
white alludes to the silken robe of Esther, emblematical of the spotless
purity of her character. The emblem of the crown reminds us of the
queenly state of Esther, and of the manner in which she hailed the
notice of the King.
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FOURTH
CEREMONY
MARTHA,
OR THE SISTER'S DEGREE
(The
Symbol of the Uplifted Hands)
The
following is the lecture given in this Degree:
"The
structure of Freemasonry, in its obligations, emblems, and principles,
is so peculiar that we Master Masons, above all other men, are taught to
respect understanding faith in the hour of trial. The great doctrines of
Masonry are all borrowed from the Bible. Our devotion to Masonry is
chiefly founded upon this that we believe the Bible to be the Word of
God, and, therefore, our principles, which are derived from the Bible,
were written by the finger of God. Therefore, when we find in history a
person whose faith in the Redeemer was so fixed and thorough that even
the death of her most beloved friend could not shake it, we seize upon
that character as our own. We adopt and surround it with fraternal
protection. We hail it as a Masonic character, and we claim whatever
credit or honour may be associated with it. Such a character, forcibly
delineated, we discover in the book of John, under the title of Martha.
And we have so surrounded the appeal of that noble and heroic woman to
her Saviour, and her thorough confidence in His omnipotent power, with
emblems, legends, and tokens of recognition, as to make it a section in
Adoptive Masonry. The history of Martha, as comprising a Degree of the
Eastern Star, is thus given: Her brother Lazarus was a resident of
Bethany, a man of good standing among his fellow‑citizens, and a friend
of Jesus Christ. The family, composed of two sisters, Martha and Mary,
with their brother Lazarus, seem to have possessed all things needful
for a happy life. Bound up in the love of each other, and blessed with
the friendship of Him whom to know is' everlasting life,' the little
group were distinguished from their neighbours by a name that proved how
their hearts were occupied with Divine things. They were ` the beloved
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125
of the
Master, the happy household of Bethany.' Upon an occasion when their
Divine guest had gone out, beyond the Jordan, upon a mission of charity,
Lazarus was taken suddenly and violently ill. The terrified sisters
hastened to inform Jesus of the fact by a messenger, who was instructed
to say, `Lord, behold he whom Thou lovest is sick.' They reasonably
supposed that so tender a missive could not fail of success. But the
Saviour returned an ambiguous reply; the' beloved at Bethany' died and
was buried. Four days passed; days shrouded with mourning ‑ still the
Saviour returned not. The sisters were abandoned to grief, not alone for
the loss of their brother, their only earthly protector, but for the
unkindness of him upon whom they had leaned as the `Rock of their
salvation.'; Yet Martha retained her faith, and trusted in Him yet to
come and restore the friend they had lost. At the close of the fourth
day, intelligence reached them that Jesus was returning to Bethany.
Martha hastened to meet Him, fell on her knees before Him, raised her
hands imploringly towards His face, and, with a voice almost suppressed
with emotion, cried aloud: Lord, if Thou hadst been here, my
brother would not have died! 'Looking, a moment after, into His face,
and animated by the God‑like benignity with which He looked down upon
her, she added: `But I know, that even now, whatsoever thou wilt ask of
God, God will give it Thee! 'Amazing faith!; Heroic spirit of confidence
in her friend!; Though her brother had been four days in the embrace of
death and the subject of its corrupting influences, though the weight of
watchfulness and sorrow rested heavily upon her spirit as she knelt, her
hands wildly raised to heaven, there was a spirit of prophecy in her
words which gave them a value altogether their own. Then said Jesus:
`Thy brother shall rise again,' testing her faith still further. She
replied `I know that he shall rise again in the resurrection at the last
day.' Jesus said unto her: `I am the Resurrection and the Life: he that
believeth in Me, though he were dead, yet shall he live: and whosoever
liveth and
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WOMAN
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believeth in Me shall never die. Believest thou this?' She
answered at once in the tone and spirit of perfect faith: `Yea, Lord: I
believe that Thou art the Christ, the Son of God, which should come into
the world!' The reward of such faith was soon rendered. Taking her by
the hand, and passing by their dwelling, where they were joined by Mary,
they went to the sepulchre, and, as every reader of Scripture knows,
Jesus raised the dead man to life. The colour green alludes to the
resurrection of Lazarus, and, by direct inference, to that final and
grander resurrection in the last day. Never does Freemason cast the
evergreen sprig into the open grave of his Brother but the coming event
is thus beautifully foreshadowed. The broken column is an emblem of the
death of a young man in the vigour of life.
FIFTH
CEREMONY
ELECTA,
OR THE BENEVOLENT DEGREE
(The
Symbol of the Martyr)
The
lecture in this Degree, given by the Instructor, runs as
follows:
"The
structure of Freemasonry, in its obligations, emblems, and principles,
is so peculiar that we Master Masons, above all other men, are taught to
respect patience and submission under wrongs. That there will be a day
of judgment, when all wrongs shall be redressed by the Divine hand, we
firmly believe. Therefore, when we find in history a person whose
confidence in God's justice gave her perfect patience and submission
amidst the most inhuman wrongs, we seize upon that character as our own.
We adopt and protect it. We hail it as a Masonic character, and we claim
whatever credit or honour may be associated with it. Such a character,
forcibly delineated, we discover in the traditions of our fathers. It is
alluded to in the Second Epistle of John, under the title of Electa. And
we have so surrounded the submission of that noble and heroic
ORDER
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127
woman
under wrong, and her matchless benevolence, with emblems, legends, and
tokens of recognition, as to make of it a section in Adoptive Masonry.
The history of Electa, as composing a Degree of the Eastern Star, is
thus given:
She was
a lady of high repute in the land of Judaea, of noble family, wealthy
and accomplished, who lived in the days of St. John the Evangelist, and
was remarkable for her profuse benevolence to the poor. Electa had been
reared, as all her neighbours were, a heathen. The idols of Rome were
the only gods she knew. Like Ruth, however, she had been preserved from
the abominations of the system, and when by good fortune she was enabled
to hear from inspired lips the story of Calvary and its Divine victim,
her heart readily opened to the influences of the Holy Spirit. She
became converted, together with her husband and all her household. She
even professed before the world her faith in the despised Nazarene,
though well she knew that to do so was to expose herself to reproaches,
to persecution, and haply to death. Fourteen years, however, passed away
before that great trial came to her. These years became the happier as
well as the better years of her life. She gave her great income to the
relief of the poor. Her splendid mansion was made the house of abode to
weary and persecuted pilgrims. The poorest of the flock, the tattered,
the footsore beggar, coming up the great avenue to her door, was met as
the father met his prodigal son. She ran out hastily to meet him, took
him warmly by the hand, and `welcomed him.' She led him to the best
apartment, refreshed him with the richest wine in a golden cup, fed,
cheered, clothed her guest, nor suffered him to depart until he was
strengthened for the journey. Through all the country her name was
famous as ` the beneficent and affectionate Electa.' And all this time
she was ripening for the better world, and preparing for a fate which,
although protracted, was inevitably to settle upon her. The time of her
martyrdom drew nigh. A great persecution began, and any one who had
confessed the name of Jesus was required to recant from his faith or
suffer the penalty
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WOMAN
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of the
law. Electa was visited by a band of soldiers, whose chief officer
proposed the test of ` casting a cross on the ground and putting her
foot upon it,' whereupon he would report her recantation. She refused,
and the family were cast into a dungeon and kept there one year. Then
the Roman judge came and offered her another opportunity to recant,
promising that if she would do so she should be protected. Again she
refused, and this brought the drama to a speedy close. The whole family
were scourged to the very verge of death. They were then drawn on a cart
by oxen to the nearest hill, and crucified. She saw her husband perish.
She saw each of her sons and daughter die on the cruel tree. She was
then nailed there, and being about to pass ` to the better land,' she
prayed with her expiring breath, Father, forgive them, for they
know not what they do!' The colour red symbolises fervency, and alludes
to the noble generosity of Electa, displayed towards the poor and
persecuted of her faith. The emblem of the cup reminds us of the ardent
hospitality of Electa, excited by the view of poverty and
distress.
The
by‑law of the Constitutions of the Order of the Eastern Star with regard
to decorations is very clear and definite. It runs:
"Ladies
who receive the Degrees of the Eastern Star are entitled to wear, as a
decoration, any well‑arranged device, emblematical of the Order, and
they are earnestly advised to adopt some appropriate badge, particularly
when travelling, because, in case of an accident, their claims to the
protection of Masons (if any who may have received the Degrees should be
present) would be easily recognised. The pin or brooch, in the form of a
five‑pointed star of gold, enamelled, or of precious coloured stones,
may be worn, on all occasions, as a dress ornament. The scarf of silk
ribbon, three inches wide, the five proper colours woven lengthwise
through it, is most appropriate at Masonic festivals, where Masons
appear in regalia. The scarf should be orna‑
ORDER
OF THE EASTERN
STAR
129
mented
with three rosettes: one on the Shoulder (flat, of red and blue‑coloured
ribbons), one on the breast (quilled, of blue, white, red, yellow, and
green‑coloured ribbons), one at the crossing (flat, of yellow and
green-coloured ribbons); each rosette ornamented with a five-pointed
gilt star in the centre ‑ the ends of the scarf to be finished with
coloured silk fringe. It is to be worn from right to
left.
The
formula of the certificate presented to each Sister who has passed
through the various Degrees is as follows
THE
ORDER OF THE EASTERN STAR.
"To all
enlightened Free and Accepted Masons around the Globe, Greeting, ‑ This
is to certify that the bearer............ is Masonically vouched for to
us as the (wife, sister, or daughter) of Brother............, a Master
Mason in good standing in............ Lodge, No........
at............
"She
has received under solemn pledges of honour, from one of the patrons of
the Eastern Star, all the light of this Order, and she truly emulates
the virtues of the immortal characters therein commemorated. So faithful
and so true a lady deserves the favourable regards of Freemasons, whose
principles she admires, and in whose benevolent work she is ready to
co‑operate. She is therefore recommended to the protection and fraternal
respect of all Free and Accepted Masons, wherever
dispersed.
"In
testimony whereof we, the representatives of the National Order of the
Eastern Star and of the Branch of............ have subscribed our names
at........ and caused the National Seal to be affixed the...... day
of.......... A.D.......
(Seal);
.......... National Patron.
.......... National Treasurer
........... National Secretary.
Virtus
Omnia Probilitate.
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WOMAN
AND FREEMASONRY
The
Order of the Eastern Star was introduced into Scotland in 1861 by
Captain Thompson Wilson, of Canada, when Major C. E. Thornton was
appointed Grand Superintendent of the Order in Scotland. Afterwards the
Order fell into abeyance in that country but was revived in 1874, when
the Victoria Chapter was opened on 25th September of that year by Mr. H.
S. Shield, Deputy‑Superintendent for Great Britain.
The
Order of the Amaranth is a body somewhat similar to the Order of the
Eastern Star, though it has no relation or affiliation with that body,
and dates its origin to a desire for further advancement into the field
which the Eastern Star occupies, by those who are fond of the Order.
Like the Eastern Star, it is pre‑eminently a ladies' order, though, like
the Star, it graciously permits Master Masons to become members of the
Order. It cannot lay claim to an antiquity equal to the Star, for it was
not founded until 1873. It is not so large or pretentious an Order as
the Eastern Star. It numbers something over 10,000 members, has five
Grand Courts at New York, New Jersey, Connecticut, California, and
Washington, and 119 Subordinate Courts in Minnesota, Oklahoma, British
Columbia, Oregon, Pennsylvania, Massachusetts, Georgia, Arizona, Texas,
Iowa, Manila, Providence Island, and other places. The presiding officer
is a lady known as Royal Matron and the members as Honoured Ladies and
Sir Knights. In the Ritual, four ladies form the square and are known as
Truth, Faith, Wisdom,
ORDER
OF THE EASTERN
STAR
131
and
Charity. The teachings of the Order are moral and elevating, and a
reverence for Deity and the Bible are cardinal tenets. No one who does
not acknowledge the existence of God can become a member of the
Amaranth. The initiatory ceremonies are equally beautiful with those of
the Star, and no one can leave a court room without feeling that its
influences have been pure and elevating and calculated to make its
votaries better and happier.
Myriads
of testimonies as to the value of the work done by members of the Order
of the Eastern Star have been forthcoming from time to time, being given
voluntarily by prominent Freemasons in districts where the Star has been
established. All testify on lines similar to Colonel J. Watrous, who
wrote:
"The
Eastern Star in Wisconsin, and many other States that I might enumerate,
has come to be looked upon by Brother Masons as a strong right arm of
Masonry. They have ripped up old carpets in Lodge rooms that have seen
service anywhere from fifty years to a century; they have cleaned the
windows and swept away the cobwebs; they have put in gas or electricity
to replace bad‑smelling oil or tallow dips; they have had a leading part
in giving to Wisconsin, for instance, twenty or more fine Masonic
Temples, up to date; they have introduced a degree of social life into
Masonry that astonishes and probably pains the old, old‑fashioned Mason
who wants to be sure that he is down in the valley or up in a mountain,
before he whispers anything about a Craft that has blessed the world in
a most notable way.
A
bombshell fell upon Pennsylvania Freemasons in June, 1921, when the
following edict was issued
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WOMAN
AND FREEMASONRY
to all
Masons within that jurisdiction from holding membership in the Order of
the Eastern Star. It was estimated at the time that there were some
20,000 Masonic members of that Order in that State. The edict was worded
as follows:
"At a
conference recently held in the office of the Grand Master, at which
were present the, committee on landmarks, the other grand officers, and
a representation of the District Deputy Grand Masters, the subject of
the following edict was discussed, with only one object in view, namely,
the welfare and best interests of Freemasonry in Pennsylvania; and after
giving the subject careful consideration, this edict is issued with the
full concurrence of all those present.
"Whereas, our laws declare that it is not in the power of any
man, or body of men, to make innovations in the Landmarks of
Freemasonry; and
"Whereas, from a number of reliable Masonic sources, it is now
demonstrated that agencies and influences are actively at work in this
jurisdiction, through an organisation known as `The Order of the Eastern
Star,' and other organisations hereinafter referred to, which
organisations have in recent years received as associates in their work,
members of this Fraternity, who are now personally identified therewith,
and which, as at present conducted, seriously interfere with our
long‑established and lawfully recognised procedure;
and
"Whereas, we cannot acknowledge these organisations, nor be in
any manner associated with them, and those of our membership who are in
any manner connected with them, or either of them, subject themselves to
a contradictory and a divided allegiance; and
"Whereas, in the construction of our duty we have always held
that whatever is doubtful is dangerous and any introduction of alien
agencies must be interdicted as soon as it becomes known;
and
"Whereas, no Freemason owing allegiance to this Grand Lodge can
have affiliation with such bodies
ORDER
OF THE EASTERN STAR
133
without
violating his Masonic duty, therefore, such associations must be dealt
with by the Grand Lodge as we deal with all organisations inimical to
Freemasonry; and
"Whereas, we hold fixedly and unalterably that under the Usages,
Customs, and Landmarks of Freemasonry in this jurisdiction, we must
demand exclusive control over our membership in every relation ordained
by this Grand Lodge; and
"Whereas, with social or fraternal bodies exercising authority
over other agencies for the good of humanity, by whatever name they may
be called, or from whatever source they claim to derive their initial
authority, we have nothing to do, and have no desire to interfere in any
way, leaving them to govern themselves and manage their own concerns in
their own way. This Grand Lodge, however, denies the right of any such
body, or association, or any member of it, to interfere with the due and
orderly management of our fraternal affairs; and
"Whereas, all Lodges and members, who are in any manner
associated with any organisations not recognised by this Grand Lodge,
are acting in an illegal and unconstitutional manner, therefore, any of
our members who continue in fraternal relationship with such
association, after this notice, may be expelled from their Lodge for
gross un‑Masonic conduct; and
"Whereas, the edict of the Right Worshipful Grand Master emanates
from and through the inherent powers of his office, as well as those
conferred by the Ahiman Rezon, and has the authority of Masonic law,
which must be absolutely followed by everyone in good Masonic standing;
and
"Whereas, after thoughtful consideration and careful examination
of the whole subject, we have come to the definite and impartial
conclusion, that the Order of the Eastern Star, so far as it affects
this Grand Lodge, is subversive of the principles and Landmarks of
Freemasonry
"Therefore, I, John S. Sells, Right Worshipful
Grand
7
Master
of Masons in Pennsylvania, by virtue of the
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WOMAN
AND FREEMASONRY
powers
and authorities in me vested, do hereby order and direct that those of
our membership, who have been misled as to their fraternal duty, by
being identified with the Order of the Eastern Star, the White Shrine of
Jerusalem, the Amaranths, or any organisation whose membership is
comprised of both sexes, and which in any way have, as a pre‑requisite,
Masonic affiliation, shall, within six months from the date hereof,
sever all relation therewith, and file a stipulation in writing with the
Secretary of their respective Lodges, to the effect that they have
abandoned all allegiance thereto. The Secretaries are hereby directed to
read such renunciation at the next meeting of the Lodge after its
receipt, make a minute thereof, and make a special return in each case
to the Grand Secretary.
"And I
further order and direct, that henceforth it shall be unlawful for any
Freemason, under the jurisdiction of this Grand Lodge, to become a
member of any organisation hereinabove referred
to.
"This
edict confirms decisions by my predecessors in similar situations where
such conditions have developed.
"The
Grand Secretary is directed to furnish to each member of the Lodge,
along with a copy of this edict, with instructions to have the same
printed in full immediately after its receipt, and a copy thereof sent
to each member of the Lodge, along with the notice issued by them for
the next meeting thereafter.
"This
edict shall be read at the next stated meeting of each Lodge, and copied
in full in the minutes.
"Given
under my hand and seal, at the city of Philadelphia, this first day of
June, A. D. 1921, A. L. 5921. ‑ John S. Sell, Grand
Master
About
the same time the matter came up for consideration by the Board of
General Purposes of the United Grand Lodge of England, though the
synchronisation was not a matter of arrangement it was purely
accidental. At a Grand Lodge meeting
ORDER
OF THE EASTERN STAR
135
in
September, to quote the report which appeared in The Freemason, it was
reported that the Board "has made full investigation of the status of
this body in its relationship to Freemasonry, and finds that the Order,
which is almost entirely composed of women, but admits men to membership
under certain conditions, touches Masonry closely at two points: (1)
Membership is restricted to ` Master Masons in good standing in a
Masonic Lodge and their wives, daughters, mothers widows, and sisters";
and (2) it is provided in the ritual that there shall preside at the
meetings during the conferring of the Degrees an official, styled the
Worthy Patron, who has to be a Freemason `in good
standing.'
"The
latter condition, in especial, is considered by the Board to set up a
test the validity of which none but Freemasons can properly judge; and
it holds that no such test can be recognised in connection with bodies
which, contrary to the immemorial practice of the United Grand Lodge of
England, admit women to membership. The source of danger thus indicated
is brought home more closely by the knowledge that Secretaries of some
Lodges have received a request from women secretaries of Lodges of the
Eastern Star, asking for a categorical statement as to whether certain
persons named were ` in good standing ' in that particular Lodge ‑ a
request to which no Secretary of a Masonic Lodge in such circumstances
has a right to reply.
"As
there are various bodies of great and apparently growing popularity in
the United States and some parts of the British Empire which, while not
formally claiming to be Masonic, are, at the least, imitative of the
Masonic institution, the Board thinks it necessary to state the general
principles upon which it feels bound to act in regard to them. The Craft
is not concerned with bodies ‑whether composed entirely of men, of
women, or of both sexes ‑ which do not claim to be Masonic in either
ritual or practice, and do not make Masonry a test of membership or of
participation in their ceremonies. But it is clear that a grave risk is
incurred by Brethren who
136
WOMAN
AND FREEMASONRY
enter
into association with bodies making Masonry in any way a test of
admission to membership, while admitting as members persons who would
not be qualified to join a Lodge under the jurisdiction of the United
Grand Lodge of England.
"No
Freemason is entitled to attend any non-Masonic meeting at which Masonry
by direct implication is introduced, or to participate in any ceremony
which is quasi‑Masonic or is held under some pseudo‑Masonic and
unauthorised auspices. The Secretary or any member of a Lodge who gives
to anyone outside, and particularly to a non‑Mason, information on
Masonic matters known to him because of his Masonic connection, commits
a breach of discipline which, when proved, will be severely dealt
with.
This
decision, therefore, places the Order of the Eastern Star under a ban in
England as effective as that in Pennsylvania.
Of
recent years several androgynous and female Orders have been established
in the United States of America. In February, 1890, the Social Order of
the Beauceant was established at Denver, Colorado. It is both social and
philanthropic and the name is derived from the ancient Knight Templar
banner, the Beauceant. It appeals specially to the wives and widows of
Knights Templar in every city to unite in a Fraternity which is claimed
to result in promoting sociability, friendship, and happiness; a deeper
appreciation of Templarism, inspiring its members with the same noble
impulse to render valiant assistance in feeding the hungry, clothing the
naked, and binding up the wounds of the afflicted. No effort was made to
extend the Order until the Knights Templar Conclave in Denver, 1913,
when
ORDER
OF THE EASTERN STAR
137
its
members played such an important part in the entertainment of the guests
that many wives of the visiting Knights being favourably impressed
became members with the intention of organising Assemblies in their own
cities, which has since been done. This Order is limited exclusively to
women, and its ritual is said to be beautiful, impressive, and helpful
in everyday life, its theme being Faith, Loyalty, and Love for God, the
Order of Knights Templar, and each other. It is claimed for it that it
has a strong, true, elevating, and fraternal influence. It now holds an
annual Supreme Assembly.
The
Daughters of the Nile is another exclusively female Order founded more
recently in the United States of America. It is really a counterpart of
the masculine Order of the Mystic Shrine, but the regal titles sound
strange in a great Republic. The presiding officer is known as the
Supreme Queen, and her subordinates are called Princess Royal, Princess
Tirzah, Princess Badoura, Princess Marshal, Princess Recorder, Princess
Banker, and Princess Chaplain, while there are various Ladies in
Waiting, a Lady of the Keys, a Lady of the Gates, etc.
The
White Shrine of Jerusalem was also founded recently, which although not
part of the Order of the Eastern Star has a membership taken exclusively
from that Order.
In 1921
an Order for Girls between the ages of thirteen and eighteen, known as
Job's Daughters, was instituted, for the purpose of banding together the
daughters, sisters, nieces, and granddaughters
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WOMAN
AND FREEMASONRY
of
Freemasons and members of the Order of the Eastern Star, for the
betterment of social conditions and the teaching of practical duties.
The girls are impressed with the love of home and country, and reverence
for the teachings of the Bible. The ritual is based on the life of job
as recorded in the Old Testament. Music is scattered liberally
throughout the initiatory rite. The Lodges are known as Bethels, and it
is hoped to establish them in every country where the Order of the
Eastern Star exists. Each Bethel has a Celestial Chorus where spiritual
songs are sung, inculcating higher musical traits in the lives of job's
Daughters.
In all
ages the Book of Job, says Miss Ethel T. Mead Wick, the founder and
organiser, has been played in our lives by trials, tribulations and
suffering, therefore it seems fitting to allow the ancient drama of
suffering to be illustrated to our mere young womanhood, by lecture form
and drama, so as to impress the fact that lives are not lived without
hardships, but to remain steadfast and upright and fearing God as Job
did, will eventually receive its great reward with knowledge, power,
strength, and abundance of wealth and a family that gives
joy.
The
Grecian costume is the costume which the people wore in the days of Job.
In mythology, Minerva was the Goddess of Wisdom, War, and Fine Arts. She
was the tutelary deity of Athens, Greece, and is said to have sprung
from the head of Jupiter ‑ fully armed for battle.
The
mortar‑board cap the girls wear means open
ORDER
OF THE EASTERN STAR
139
book,
calling attention to knowledge; thus the whole uniform suggests a
forward, upward, and onward trend of high ideals.
The
girl of thirteen to eighteen is neither a child nor a woman. Character
is not all told or formed. The plans for the future have not been
decided. She is too young to go with parents; too old to remain at home
for pleasures all the time, and what shall she do? Job's Daughters
solves the question. Meeting at a Bethel with girls of high ideals of
their own age, the statements that good parents have repeated to
daughters are heard again in the Bethel.
The
plan of each girl to prepare her own picnic lunch possibly will develop
the knack of being a fine cook. The fingers that did not care for sewing
may become seamstresses in the sewing they will do for the Masonic
homes, and preparing their costumes.
The
cultivation of public speaking may prove beneficial. The voice which
they did not even realise may prove to be a noted artist. As the twig is
bent so the tree is inclined. The children of to‑day will be the
citizens of to‑morrow. Our to‑days and yesterdays are the blocks on
which we build.
The
emblem of our Order is The Three Daughters. The Open Book on which is
inscribed IYOB, taken from the Greek, and Feliae from the Latin. On the
one side the Lily of the Valley, the emblem of purity, and on the other,
the Horn of Plenty.
The
Good Book says, In all the land were no
140
WOMAN
AND FREEMASONRY
daughters so fair as the daughters of Job" and their father gave
them inheritance. Job's Daughters are the relatives of Masons, and their
fathers have given them inheritance.
The
headquarters of the organisation are in Canada.
In
1921, also, an androgynous body known as the U.N.I., composed of the
sons and daughters, brothers and sisters of Freemasons or members of the
Order of the Eastern Star, between the ages of fourteen and twenty‑two,
was founded in America. There are three Degrees in this Order. Both
Freemasons and Eastern Stars are admitted as honorary or passive
members.
CHAPTER VIII
MODERN FEMALE FREEMASONRY
There
are to‑day in England three Grand Lodges of androgynous Freemasonry, the
oldest of which is that known as the Order of Universal Co‑Freemasonry.
It was the first Masonic body which aimed at establishing a world‑wide
Order to which women should be admitted on equal terms with men. Its
career began in the year 1882, but, in order to trace its history, it is
necessary to go back to the year 1879, when several Chapters owning
allegiance to the Supreme Council of France of the Antient and Accepted
Scottish Rite, at the instigation of the Grand Orient, seceded from that
allegiance and reconstituted themselves as "La Grande Loge Symbolique de
France. One of these Chapters, bearing the name of Les Libres Penseurs,
meeting at Pecq, a village of Seine et Oise, in November, 1881, proposed
to initiate into Freemasonry, Mlle. Maria Desraimes, a well‑known writer
on humanitarian and woman‑suffrage questions, which they did on 14th
January, 1882, and for which act the Chapter was suspended. Mlle.
Desraimes was instrumental in bringing into the ranks of the Order
several well‑known women in France, with
141
142
WOMAN
AND FREEMASONRY
the
result that an androgynous Masonic body, known as "La Grande Loge
Symbolique Ecossaise, was formed on 4th April, 1883, although at that
time its jurisdiction extended to one Lodge only, that known as Le Droit
Humain, which came into being on the same day, and which, in 1900,
adopted the thirty Degrees of the Ancient and Accepted Scottish Rite.
One of the principal workers in the formation of this new Grand Lodge
was Dr. Georges Martin, at one time a member of the Lodge Les Libres
Penseurs. He gave his strong support to Mlle. Desraimes, and by their
united efforts, assisted by Mme. Marie Martin, who, upon the death of
Mlle. Desraimes, succeeded to the leadership of the movement; the
newly‑constituted Order spread to India and London, at which latter
place the Lodge Human Duty was constituted in September, 1902. There are
now Lodges in France, Belgium, England, Scotland, India, Australia,
South Africa, America, Holland, Java, Switzerland, and
Norway.
The
following is extracted from an official pamphlet written by the Grand
Secretary of the Order:
"The
question is often asked whether the French Masonry, from which we derive
our existence, is not atheistic. French Masonry, as a whole, is
non‑theistic, though in varying degrees some bodies retain at the head
of their documents the formula relating to T. G. A. O. T. U.; others do
not. The Grand Lodge of England, and various other Grand Lodges, broke
off relations with the Grand Orient of France, which began this new
departure, and whose socialistic and anticlerical propaganda did not
commend itself to the more
MODERN
FEMALE FREEMASONRY
143
conservative English body. Its present practice, before admitting
a French Mason to its Lodges, is to require first that his diploma
exhibit the sacred formula, and, secondly, that he himself acknowledge
the existence of a God as a principle of Freemasonry. This is a more
liberal attitude than its former one. There is some extenuation,
however, for the French Masons. The movement originated with a motion
proposed by a celebrated and much‑respected French Protestant pastor. It
was felt that good men of upright life should not be debarred from the
privileges of Masonry by obstacles of religious belief. It must also be
borne in mind that Continental Masonry, in working for enlightenment and
the elevation of the masses, has suffered continual persecution at the
hands of the Roman Catholic Church.
"Our
own English Lodges, however, strongly felt that they should keep in line
with Anglo‑Saxon Masonry on this vexed point, and our Supreme Council
with a wise tolerance recognised that different conditions were suitable
for different countries, and readily consented to our
wish.
"Our
Order has the sympathy of eminent Masons in various countries of the
world, and the principles for which it labours must sooner or later be
recognised. Meanwhile, we state frankly, we are recognised by no other
Masonic body, save a few minor bodies who also admit women, although a
Co‑Mason is admitted to Lodges in some countries under certain foreign
Grand Lodges, instances having occurred within our knowledge in Hungary
and Belgium. The Grand Lodge of England does not recognise the Order,
and has on one occasion forbidden its followers to visit us. Other
bodies are more tolerant and do not interfere with informal visitation.
The Grand Lodge of France is willing to `regularise' male Co‑Masons with
only the barest formality.
"In the
meantime we pursue the even tenour of our way, confident that good work
will tell in the end and gain recognition for our efforts. The Order is
now very
L
144
WOMAN
AND FREEMASONRY
firmly
established in the British jurisdiction, and the various Lodges are
doing good and useful work. Although a large portion of that work
naturally consists in the extension of Masonic privileges to women, we
do not stop there; we regard that as a means rather than an end ‑ a
means to the larger end of the upliftment of humanity as a whole. So far
our British Lodges have chiefly occupied themselves in elucidating the
spiritual aspect of Freemasonry, in research into Masonic history or
tradition, in the discussion of social reform, and in studying the inner
meaning of the ceremonies and ritual, so little understood by Masons at
large. But all lines of work intended to promote the welfare of humanity
in conformity with the principles of our institution are welcomed and
encouraged.
The
title "Co‑Masonry" in lieu of "joint Masonry" was adopted in
1905.
The
Principles of Universal Co‑Freemasonry are set forth in the official
documents as follows:
Article
1. Universal Co‑Freemasonry in Great Britain asserts, in accordance with
the ancient declarations of Freemasonry, the existence of a Creative
Principle, under the title of "The Grand Architect of the
Universe.
Article
2. It maintains the open "Volume of the Sacred Knowledge" in every
Lodge, when duly formed for Masonic purposes.
Article
3. It maintains the ancient landmarks of Freemasonry.
Article
4. It withholds recognition from all irregular and clandestine meetings,
or Lodges not holding proper charters.
Article
5. It imposes no restrictions on the free
MODERN
FEMALE FREEMASONRY
145
search
for Truth, and to secure that freedom exacts tolerance from all its
members.
Article
6. It is open to men and women, without distinction of race or religion,
who are free, of good report, and irreproachable life.
Article
7. It pledges its members to obedience to the laws of the country,
loyalty to the Sovereign, silence with regard to Masonic secrets, a high
standard of honour, and ceaseless endeavour to promote the welfare of
humanity.
Article
8. Every Freemason belonging to the Antient and Accepted Rite is bound
faithfully to observe the decision of the Supreme Council to which he
owes allegiance.
The
Order of Co‑Masonry is more or less identified with the Theosophical
Society, of which Mrs. Annie Besant is the President, who is also the
Deputy Master of Co‑Masonry for Great Britain and Ireland, M. Eugene
Piron being the Grand Master of the Order.
The
next oldest organisation is that known as "The Honourable Fraternity of
Antient Masonry, which was founded in June, 19o8, by a number of
members of the Co‑Masonic Order, who became dissatisfied with the form
of government, ritual, and interpretation then obtaining in the Order.
The Rev. Dr. William F. Cobb was unanimously elected Grand Master, and
three Lodges were immediately consecrated. In 1912, Dr. Cobb was
succeeded as Grand Master by Mrs. Reginald Halsey, who still
146
WOMAN
AND FREEMASONRY
holds
that position. The organisation has continued to flourish since its
foundation and there are now numerous Lodges under its jurisdiction,
including one established solely for the purpose of research and limited
in membership to Installed Masters of Lodges.
The
following is extracted from one of the official publications of the
Order:
"One
word as to the ideals which we try to keep before us in Antient
Masonry.
"We are
most anxious that our Order should stand in the future for some definite
work in the world, beyond that undertaken within our Masonic Lodges, and
further that the Order should come to be recognised as a Guild or
Brotherhood of Men and Women consecrated to unselfish work for
others.
"In the
autumn of 1916 this suggestion took a definite form in the inauguration
of the Guild of Education as National Service. This organisation trains
teachers and social workers on the newest educational lines, and under
it the Halsey Training College is recognised by the Board of Education
as a Training College for Teachers in Continuation Schools, and other
forms of work in connection with the new Education Act. Bro. Millicent
Mackenzie, M.A., P.S.G.W., is Hon. Dean of the whole Scheme, and Bro.
Margaret Frodsham, B.Sc., is Principal of the Halsey Training College.
The Guild is supported by funds raised amongst members of the Order of
Antient Masonry. It includes amongst its activities a Lecture and
Training Centre in Bloomsbury; a Residential Hostel and experimental
Continuation School in the East End, and a Rural Centre and Hostel at
Kenton, Middlesex, where teachers are to train in agricultural work on
an experimental farm and garden. It is proposed, as the work extends, to
start a Central London Hostel for students, and that building will, it
is hoped, include a Temple and Offices for Masonic work of the
Order.
MODERN
FEMALE FREEMASONRY
147
"Our
Brethren the English Masons of the Orthodox Obedience, have their
magnificent charities, but it has always seemed to me that to add the
personal factor to purely financial help, to show personal service and
sympathy, is especially, Woman's prerogative, so perhaps it is right and
appropriate that the work undertaken by a Masonic Order which includes
Women should seek to work on the more intimate and personal
lines.
"The
burning question for us is, of course, the following: Are women, purely
because they are women, to have no recognised part in the future, in the
building of this great Masonic structure, the domes and towers of which
are rising all about us, in every part of this civilised world? Are they
to be shut away from the teaching, the inspiration, the ideals of
Masonry, from that sense of solidarity which such a Brotherhood brings;
may they not put forward their claim to work side by side with their
husbands, sons, and brothers at something which has for so long been a
source of strength and quickening to many?
"The
answer to this question is by no means the simple one that some of our
friends would have us believe, and in my humble judgment, the ultimate
answer rests not altogether with the Orthodox Obedience, but in a sense
with the women themselves. What I mean is this ‑ To the intelligent and
fair‑minded woman who has studied the history and evolution of her own
sex, it can be no surprise that in the Masonic schemes and revival of
1717 and 1813, the average woman and her right to be included were
completely ignored.
The
third body is that of the Honourable Fraternity of Ancient Freemasons,
which was founded on 27th November, 1813, with Mrs. J. E. Boswell‑Reid
as Grand Master. The founders were a number of members of the Order of
Antient Masonry, the second organisation above referred to, who were
desirous of making further progress in the Higher
148
WOMAN
AND FREEMASONRY
Degrees, and the special aim of this third society is said to be
to establish the practice of Royal Arch Masonry for Women. It is stated
that this Order has grown and is growing by leaps and bounds, and
numbers many eminent women among its members, who are scattered in all
parts of the world.
It is
interesting to note that, in 1918, Miss Alicia St. Leger Aldworth, a
direct descendant of the Hon. Mrs. Aldworth, referred to in the chapter
on "Women Freemasons, was initiated as a member of the Order of
Universal Co‑Freemasonry.
Mrs.
Tingley, the head of the Universal Brotherhood and Theosophical Society
of Point Loma, California, U.S.A., is a strong opponent of the admission
of women into Freemasonry as well as of the Co‑Masonic Movement. She
sets forth her reasons in the following communication:
"Let us
first state what is my attitude towards Masonry. Many of the happiest
recollections of my childhood are associated with my dear grandfather,
who was one of the best‑known Masons in Massachusetts and Rhode Island,
and received some of the highest Masonic honours in these States. It was
from him that I received my earliest education. It was from his Masonic
books that I learned to read and spell and draw, and from his noble and
sweet character I came to regard Masonry as associated with the best in
life. In fact, I came to think that all the best men in the world must
be Masons.
"Now,
it does not necessarily follow that this last statement is true, for
some of the noblest men I have met have not been Masons. Still, on the
other hand, many of the best men I have known have belonged to the
Masonic Order, and I have nothing but best results flow from a deep
interest in Masonry wherever I have known it, and from my knowledge and
acquaintance of
MODERN
FEMALE FREEMASONRY
149
Masons
I regard Masonry and the principles which underlie it as a great force
for good in the world.
"I
cannot understand how any true woman would wish to intrude into an Order
held to be exclusively for men. There are lines of work which I hold are
exclusively in the province of men, just as there are lines of work
which are exclusively in the province of women. I hold that woman can
only yield her full share of influence in the world from a knowledge
gained by using and fulfilling her opportunities as a woman, and in her
own sphere. I consider that she steps away from her true position and
greatly lessens her influence by seeking to invade the sphere of
man.
"Why
should women be disturbed that men have an organisation which is
exclusively for men? As I understand Masonry, it seems to inculcate all
the virtues - honour, rectitude, chastity, etc. ‑ for this much has
often been publicly stated by Masons; and, speaking generally, I have no
hesitation in saying:
that, from my experience, the majority of them ‑ to a
degree at least try to exemplify these virtues in their lives. There may
be some who fall far short of the Masonic ideals ‑ in our present
disturbed civilisation it can hardly be expected otherwise ‑ but that
cannot be laid as the door of Masonry, but of human frailty, and as a
result of men's failing to grasp their higher opportunities in
life.
"Many a
woman has known of the uplifting and refining power, tending towards
self‑restraint and nobility and virtue, which Masonry has exercised in
the life of brother, husband, or son; and without in any way encroaching
on Masonry or seeking to pry into its secrets, every true woman, in the
light of the knowledge that is publicly given out by Masons themselves
of Masonic principles, can, if she will, help brother, husband, son, or
friend to be true to these principles and be a true
Mason.
"What
is needed to‑day by both men and women is a greater respect, first for
themselves, in their true natures as man and woman, and following that,
a greater respect each for the other‑of women for men and of men for
150
WOMAN
AND FREEMASONRY
women.
Such respect implies no invasion of one another's sphere, but the very
contrary, and in fact can only suffer terribly from such invasion. There
is a common ground on which men and women can meet, which is
pre‑eminently in the home. It is also in the world of art, music,
literature, education, and all the highest ideals of social, civic, and
national life.
"I have
had many letters from all classes asking questions as to my attitude in
this matter, seeing that the name Theosophy has, most unfortunately and
without any warrant, become associated with `Co‑Masonry.' Such
association is absolutely unwarranted, and I hold that no true
Theosophist will give his adherence or support to
`Co‑Masonry.'
"The
fact that any person or any body of persons should attempt to attach
themselves to an organisation from which, by the rules of that
organisation, they are excluded, would make me seriously question their
motives, and one would probably find such people to be either fanatics
or extremely credulous or ‑ (!) Whatever knowledge such people may think
they have in the matter, it must indeed be very limited, or rather no
knowledge at all, otherwise they would see the absurdity of trying to
attach themselves to an organisation in which, in the very nature of
things, they would be out of place. If it were possible to conceive of
the secrets of Masonry being given to a woman, from my understanding of
the matter it could be only through some one unfaithful to his vows as a
Mason, and no true self-respecting woman would think of availing herself
of such information; nor could it by the nature of things be held to be
reliable, for he who is unfaithful in one thing will be unfaithful in
others, and I prophesy that this attempt of certain women to seek
admission where they do not belong can result only in confusion,
disaster, and serious embarrassment for all such
women.
The
following reply to Mrs. Tingley has been received by the author from Mr.
Arnold S. Banks,
MODERN
FEMALE FREEMASONRY
151
Grand
Treasurer of the Order of Universal Co-Masonry, British Administration:
"DEAR
SIR,
"You
were kind enough to invite me to write with reference to certain
opinions of Mrs. Tingley regarding Freemasonry, and more particularly
the admission of women thereto. I gladly do this, though Mrs. Tingley's
remarks appear to me to belong in time and in spirit to a bye‑gone age,
and to be singularly deficient in argument or reasons against either the
admission of women to Freemasonry in general or against Co‑Masonry in
particular.
"I find
only one statement which may be taken as an argument, namely, `There are
lines of work which I hold are exclusively in the province of men, just
as there are lines of work which are exclusively in the province of
women.' This is obvious; though the true frontier between the two
provinces is not necessarily the present boundary, certainly not that
which obtained at the time Mrs. Tingley wrote those words. Before 1883
no married woman could invade that exclusive province of man which
enabled him and disabled her to hold property. At a later date other
exclusive provinces have been opened up ‑ Medicine, the Franchise,
various official appointments, the Universities, the Law, the Bar,
Parliament‑and yet as regards some of these professions and spheres of
work quite definite and solid arguments might be advanced as essential
reasons against the admission of women. In the face of these
accomplished facts there is and can be no essential reason against their
admission into the purely Speculative, Religious, Social, and Charitable
Order of Masonry.
"There
cannot be innovations in the body of Masonry, or departures from the
original plan, but it is by no means clear that the original plan is
truly represented in all respects by the Charges and Constitutions of
United Grand Lodge, or that the clause forbidding the
ad‑
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mission
of women was not itself an innovation of more recent date than 'time
immemorial.' Certain old documents refer to the admission of women into
membership of Masonic Guilds or Lodges.
"Mrs.
Tingley remarks at some length upon the fact that so many good men are
Masons and that 'Masonry and the principles which underlie it are a
great force for good in the world.' She then says, very inconsequently,
that no true woman would wish to intrude into such an Order. But it is
not a case of women wishing to intrude. From a favourable, preconceived
opinion of the Order, some of them humbly solicit to be admitted to its
mysteries and privileges, to share the light, and at the same time to
share the increased responsibilities and power for service which that
light brings. How many a Freemason is so fired with enthusiasm and
reverence for our Antient and Honourable Fraternity that he would fain
see in it the universal religion for mankind! But no! We must exclude
from that universal religion full half of the human race, and for ever
deny to women the admission which was theirs in the days of the
Mysteries, and is theirs by right of modern
thought.
"Admission to Freemasonry has been for many years accorded to
women, equally with men, by the Order of Universal
Co‑Masonry.
"Many
absurd misstatements about that Order have been made in the Press. It
has been alleged to be merely 'Adoptive' Masonry, or that it is
Bolshevist and revolutionary in tendency; that it confuses the several
Degrees, does not impart the usual Masonic knowledge, or differs in some
way from Landmarks and essentials, all of which is utterly untrue. Yet
perhaps there is one way in which its work does differ, for the banquet
plays no part.
"Further, it is no more correct to say that it is associated with
Theosophy than to say that Grand Lodge of England is associated with
Judaism or Christianity or Islam because many Brethren belong to one or
other of those Faiths. There is no official connection of Co‑Masonry
with Theosophy, and the presumed
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153
association is, as Mrs. Tingley says, though with different
meaning, `absolutely unwarranted.'
"I
believe that Co‑Masonry is destined to be a mighty force for good in the
world, reverently serving T. G. A. 0. T. U., as do United Grand Lodge
and other sovereign jurisdictions.
"The
absence or recognition by Grand Lodge, however, is not a matter to
trouble Co‑Masons or to hold the Order back from its high purpose.
Recognition in some form is bound to come in time, for the times are
moving fast and their trend is towards essentials and away from
non‑essentials. So, repeating my claim that there is no essential or
valid reason against the admission of women into Freemasonry, or against
the widespread Order which already does admit them, I recall the words
written last year by the Very Worshipful President of the Board of
General Purposes: `It is a time for the Ideal to be a beacon‑light to
the Real, not to discover divergence but to cement union. In things
essential, unity; in things non‑essential, diversity; in all things,
charity.'
"ARNOLD
S. BANKS, P.M., P.Z.
"Grand
Treasurer, British Administration
Order
of Universal Co‑Masonry.
In the
following article by Mr. Joseph H. Fusell, he sets forth his reasons for
the exclusion of women from Freemasonry, which he claims are fundamental
and not arbitrary:
"The
interesting subject of `Co‑Masonry,' so far as I know, generally has
been treated hitherto mainly, if not entirely, from its outer aspect, on
the supposition that the exclusion of women from Freemasonry is merely a
matter of tradition and of rules and regulations and outer ceremonial‑in
other words, that it is a matter of form and not basic‑superficial and
not fundamental.
"While
it will generally be conceded that some
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women
who advocate 'Co‑Masonry' may be actuated by a desire to learn something
of the deeper spiritual teachings of Freemasonry, which, apparently,
they are convinced it possesses, others‑those who are most insistent in
their efforts to enter its portals‑appear to regard their exclusion as
an expression of man's selfishness, or as a (supposed) weapon by which
he seeks to maintain a (fancied) supremacy over the so‑called weaker
sex, and on these grounds they are determined to assert their rights and
break down this exclusion. Others, perhaps, are actuated by other, more
hidden, motives ‑ of ambition, or ‑ what?
"To
those of the first class, who, it is assumed, are sincerely seeking for
light, I hold that something more is due than merely to say that
Freemasonry is a Fraternity for men only; and if there is a deeper and
basic reason for excluding women from Freemasonry which may properly be
made known, surely they are entitled to know it. That such a reason
exists, I hold, and the position taken in the following discussion is
that women are excluded from Freemasonry for fundamental‑not formal or
fictitious‑reasons, and that because a woman is not and can never become
man, so she can never become a Freemason.
"`I
believe in the equality of the sexes; but I hold that man has a mission
and that woman has also a mission, and that these missions are not the
same. If woman is to understand the duties of real wifehood and
motherhood, and to reach the dignity of ideal womanhood, she must
cultivate her femininity. She was born a woman and she must be a woman,
in the truest sense; and the contrasts between man and woman exist in
life.... These contrasts hold within themselves, in the very
undercurrent of human life, a superb and glorious harmony. Woman in her
true place, her true position, hand in hand with man in his true place,
would bring about such a new order of things that we can hardly speak
of, much less realise, the resulting
possibilities.
"`I
hold that man has a mission, and that woman has also a mission, and that
these missions are not the
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155
same.'
` Woman in her true place, hand in hand with man in his true
place.'
"These
are the words of one of the foremost thinkers and educators of the day,
Katherine Tingley, Leader of the Theosophical Movement‑successor in that
office of H. P. Blavatsky and W. Q. Judge. I have chosen them to
introduce the subject because, first, they are from a woman; and,
second, they are in entire harmony with the spirit as well as the letter
and practice of Freemasonry, as I understand these. Whatever be the
ultimate origin of Freemasonry, whether to be searched for in remote
antiquity as some claim, and as I believe, or in comparatively recent
times, there is no question as to modern Freemasonry and its
practices‑that it is an organisation for men only, with the object
(among others) of teaching and fitting the neophyte for his mission and
true place in life as a man.
"It is
true that the great moral principles of Freemasonry are universal,
applicable to all life, to the life of woman as well as to that of man,
and, equally so, being basic. There is no secret made as to the moral
teachings of Freemasonry; they are published openly, and are for all who
care to inquire into and study them. The secrets of Freemasonry do not
consist in these.
"In
what do these secrets consist? Many different answers have been made to
this question, and I venture to make one more, and to say that the
secrets of Freemasonry are such as pertain to the full knowledge of
man's nature and his mission as man ‑ a knowledge more complete than,
generally speaking, is to be found outside the ranks of Freemasons, and
which is had in varying degrees even within its ranks. In this
connection it must be confessed that not all Freemasons comprehend, or
even apprehend, the nature of the secrets of Freemasonry, which can only
become known and be understood by the individual Freemason as and to the
Degree that, through his own efforts, he becomes worthy and well
qualified, duly and truly prepared. Such qualification and preparation
are not outer, but inner, and can be accomplished only by
himself.
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WOMAN
AND FREEMASONRY
"The
real secrets of Freemasonry do not have reference to physiological so
much as to psychological differences which exist fundamentally between
men and women ‑ distinctions of inner qualities, which may be summed up
and regarded as the foundation of true manliness in contrast to true
womanliness. The one is not, and never can be, the other; they are
fundamentally different, being aspects of the root differentiation of
all nature, all manifestation and existence, and yet, when rightly
developed, are in complete harmony. It is to be noted that harmony does
not result from identity or sameness, but is a certain relation existing
between two dissimilars; and on the development and character of those
dissimilars will depend the nature of the resultant
harmony.
"The
purpose of Freemasonry, then, as I understand it, is to fit man, as man,
to fulfil his duties in life, and to make possible his contributing his
due share to that harmony on which alone not only a true home but the
true State and civilisation itself can be established and maintained‑for
the foundation of the State and of civilisation is the
home.
"Why is
it, then, that certain women seek to invade the Masonic Fraternity? (1)
Is it out of mere curiosity? (2) Are they jealous because for centuries
men have met in their Masonic Lodges from which women are excluded, and
have faithfully kept the secrets of Freemasonry from women? or (3) Do
they imagine that in Freemasonry there is certain knowledge which they
are entitled to have and which men have been withholding from
them?
"Is any
one of these possible reasons worthy of true womanhood? Certainly not
(1) or (2); but what of (3)? Is there certain knowledge in Freemasonry
to which women are entitled?
"The
principles and ethics of Freemasonry, as already stated, are not secret;
they have been again and again publicly proclaimed. If women feel
themselves entitled to such knowledge it is for them to take it and
apply it to their own lives as women, just as Freemasons are
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FEMALE FREEMASONRY
157
taught
to apply it to their lives as men. There is nothing to prevent women
from doing this, but such application must be made by themselves; for
certainly, and rightly, I take it, they would object to any line of
application which men might lay down and insist upon for them. Hence
what need for women to seek admission to Freemasonry to obtain such
knowledge when it is open to them?
"Clearly, therefore, it cannot be the principles of Freemasonry
that they are seeking; and yet these are at the very heart of
Freemasonry, and are the essential factors which make Freemasonry such a
power. What is it, then, that women seek in their effort to invade Free
masonry? Is it to participate in its ritual, to learn its obligations ‑
and, doubtless, other secrets which they are convinced must exist? But
though a woman should participate in the ritual of Freemasonry and its
obligations she would be just as far from being a Freemason, for it has
secrets which a woman can never know. Leaving aside, therefore, mere
curiosity and jealousy, I am convinced that the desire of any good woman
to enter the ranks of Freemasonry arises from a misunderstanding; and it
is my endeavour, in writing this, to remove that
misunderstanding.
"The
true womanly attitude, in my estimation, is that expressed by Katherine
Tingley in a statement which she made on 'Co‑Masonry,' published in the
New Age magazine in June, 1911, from which I
quote:
"I
cannot understand how any true woman would wish to intrude into the
Order held to be exclusively for men. There are lines of work which I
hold are exclusively in the province of men, just as there are lines of
work which are exclusively in the province of women. I hold that woman
can only wield her full share of influence in the world from a knowledge
gained by using and fulfilling her opportunities as a woman, and in her
own sphere. I consider that she steps away from her true position and
greatly lessens her influence by seeking to invade the sphere of man.
Why should women be
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WOMAN
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disturbed that men have an organisation which is exclusively for
men?
"What
is needed to‑day, by both men and women, is a greater respect, first for
themselves, in their true natures as men and women, and following that a
greater respect each for the other‑of women for men and of men for
women. Such respect implies no invasion of one another's sphere, but the
very contrary, and, in fact, can only suffer terribly from such
invasion.
"If it
were possible to conceive of the secrets of Masonry being given to a
woman, from my understanding of the matter it could be only through
someone unfaithful to his vows as a Mason, and no true or
self-respecting woman would think of availing herself of such
information; nor could it, by the nature of things, be held to be
reliable, for he who is unfaithful in one thing will be unfaithful in
others, and I prophesy that this attempt of certain women to seek
admission where they do not belong can result only in confusion,
disaster, and serious embarrassment for all such
women.'
Relativity and contrast are to be found throughout manifested
life; they are the sine qua non of manifested existence and of all
progress. It is relativity, contrast, and, if these are rightly
balanced, the subsequent harmony between man and woman that make not
only for the happiness of home, but for true civilisation. The Delphic
Oracle, 'Man, know thyself,' must be, to a degree at least, fulfilled,
and equally 'Woman, know thyself,' if that harmony is to be attained. If
there is an invasion, or attempted invasion, of the rightful sphere of
man by woman, or vice‑versa, the result can only be, not harmony,
but‑confusion.
"One of
the greatest stabilising forces of the present day, as it has been in
the past, is Freemasonry. It is, in the best sense, conservative, in
that it is founded upon and teaches the highest ethics, the loftiest
ideals, the fairest virtues taught and practised by the noblest in all
ages. It is progressive in that, while holding to the highest traditions
of the past, it relates those traditions to the present welfare of
humanity, and, by seeking to
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FEMALE FREEMASONRY
159
develop
the highest qualities of true manhood, it works for the spiritual
up-building of the race.
"The
tacit assumption of `Co‑Masonry' is that the woman nature is not
different from, but identical with, the man nature, and that, therefore,
woman should have and be whatever man has and is. But woman can never be
man, nor can she ever have what man has in the same way that he has it.
Even the woman mind is different from the man mind. As said above, it is
a psychological difference, of which the physiological is merely an
outer aspect. In the normal man Reason governs, in the woman Intuition.
This does not mean that woman has no power of Reason, or man no faculty
of Intuition, but in man the relation between Reason and Intuition is
different from the relation between these in
woman.
"In the
earliest years of life there is apparently no marked difference between
boys and girls, and, very naturally and properly, they may be educated
together. But to develop the best in their natures as they pass through
the period of youth and enter upon that of manhood and womanhood, while
certainly they should not be deprived of mutual association, yet boys
and girls should receive distinctive and separate training; and a part
of their lives should be kept sacred to themselves throughout life if
their finer distinctive traits are to be
preserved.
"Every
normal man desires, and with reason, to associate at times with men
alone; and so, too, I take it, every normal woman with women alone; and
every normal man and woman desires ‑ and, in the deepest sense,
requires‑recurring opportunities for solitude. `And thou, when thou
prayest, enter into thy closet (into solitude) and there pray' ‑ to that
'Deity' which can be approached only in secret, and in the inner
solitude of the heart.
"Freemasonry as practised to‑day may be far short of the ideal,
but if Freemasons have recognised the value of meeting with their
brother Masons for the purpose, and in a sense the highest purpose, of
attaining self‑knowledge, of studying and practising the noblest
virtues, and of preparing themselves to fulfil all the duties of life,
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WOMAN
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should
women, therefore, be jealous and seek to invade their ranks? Is not the
way open to them to do likewise, but in their own womanly
way?
"We
know but little of the ancient Mysteries. There were the Lesser
Mysteries, into which all who fulfilled the preliminary requirements
were permitted to enter. The Greater Mysteries were only for those who
successfully passed through the Lesser. From a careful study of the
subject I have come to the conclusion that, while the Lesser Mysteries
were open to men and women alike, and while some of the ceremonies were
for men and women together, there were also those into which men alone
and others into which women alone, were admitted. In Freemasonry men
have kept alive, or have at least revived a part ‑ however small or
great ‑ of their phase of the Lesser Mysteries; whereas the women of our
Western civilisation seem to have lost touch with theirs. This
conclusion is borne out by the fact that, among the North American
Indians and certain other so‑called primitive or savage races, there are
still Lodges for men and Lodges for women which are wholly distinct, no
woman being admitted to the former and no men to the
latter.*
*
Further corroboration of this conclusion is given by Professor Franz
Cumont (Membre de l'Institut, Paris), a distinguished archζologist and
author of The Mysteries of Mithras. In a letter dated 17th April, 1921,
he writes: "The evidence of the numerous inscriptions which have been
gathered prove that women did not partake in the Mysteries of Mithras,
which were derived from the old religion of Persia. We never find them
making any offering, receiving any degree of initiation, or mentioned in
the list of names of the confraternities. But the excavations have
proved that the subterranean temples of Mithras were often connected
with temples of the Great Mother of the Gods (Cybele), and we have other
proofs that the two cults were closely associated. Women, of course,
could worship this goddess and partake in her Mysteries. If they were
excluded from the men's colleges of the' Invincible' Sun, they could
have their feminine ' Sororities' devoted to the Mother
Earth.
In
Morals and Dogma, p. 418, Albert Pike, speaking of the Mysteries, says
:"But those of Eleusis, in Attica, Pausanius informs us, had been
regarded by the Greeks, from the earliest times, as being far superior
to all the others, as the Gods are to mere Heroes. Similar to these were
the Mysteries of Bona Dea, the Good Goddess, whose name, say Cicero and
Plutarch, it was not permitted to any man to know, celebrated at Rome
from the earliest times of that city. It was these Mysteries, practised
by women alone, the secrecy of which was impiously violated by Clodius.
They were held at the Kalends of May; and, according to Plutarch, much
of the ceremonial greatly resembled that of the Mysteries of
Bakchos.
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161
"`Co‑Masonry' is an attempted intrusion; it is a virtual
confession on the part of those women who advocate `Co‑Masonry' that
they have neither the wit to discover nor the intelligence to devise and
carry out, a system and organisation that shall in its inspiring
teachings, profound symbolism, and uplifting influence be equal,
parallel, and complementary to the Masonic Fraternity, and become, like
it, a beneficent power not only in woman's life, but, through her, in
the life of the world. This attempted intrusion is, in fact, a virtual
confession that men have discovered or evolved for themselves something
which woman have not in this age been able to discover or evolve or
parallel.
"One of
the cardinal teachings of Theosophy, especially accentuated by Katherine
Tingley, is that there are two natures in every human being: a higher
nature, divine in essence and immortal; and a lower nature, mortal,
passional, self‑seeking. I cannot help but question if it be the true
womanly nature that actuates the advocates of 'Co‑Masonry.' I question
whether it may not be that some of the advocates of 'Co‑Masonry' have
failed to find and take their true place as women, and that, realising
their failure (though doubtless they would indignantly deny it), they
seek another sphere, not their own. And I question whether they could do
this were it not that the finer, truer side of their womanliness has
been stunted.
"Every
true man, and certainly every true woman, knows that woman loses more
than half her influence if she seeks to put aside her womanliness.
Reference is not made here to the domestic virtues and affections,
though these have their place and their charm, but to the deeper aspects
of womanliness which have made so many women (aside from all sex
influences) the inspirers and
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helpers
of men. It has been often said, but may well be repeated again and
again, and men will always be ready to acknowledge, that their greatest
achievements in life would never have been accomplished but for the
inspiration of mother, wife, sister, or woman friend. I put mother
first, for ` the hand that rocks the cradle rules the
world.'
"On the
other hand, can it be gainsaid that the present unrest of the world,
beginning long before the war, is in great measure the result of woman's
failure to exercise her true womanly influence in the home, in society
and in the nation? `The hand that rocks the cradle rules the world' ‑
and it is the mother who has the glorious and fateful opportunity of
striking the first keynote of her son's life ‑ by her own thoughts, her
own attitude, her self‑control and purity and true womanliness. And the
sweet, refining, and inspiring influence of these continue with him all
through life, even when she has passed on.
"Every
true mother, too, knows that her son will have to meet problems which he
must solve for and by himself, and the wise mother, however her heart
may ache for him, will at such times leave him to himself and let him
have his solitude. She knows, too, that he needs a father's influence
and the companionship of other boys. On these she will not intrude, for
that would mar the fineness of his manhood, and the sweet relationship
between them. Yet, if she has struck the keynote aright, her influence
will be with him still, a gentle and unbreakable restraining power,
keeping him in the path of true nobility and chivalry, in the path of
purity, honour, and true manliness. This, I take it, is the influence
that the true mother wields, and the true wife and sister ‑ the
influence of the true womanly nature.
"Is it
worth while bartering away that influence for the sake of the very
doubtful gain that might accrue from any attempted intrusion upon an
organisation which is for men alone? Assuredly no! And were the
intrusion to become a fact, it is not only woman who would suffer, but
man too, and the home and civilisation.
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163
Such an
intrusion would but add to the already appalling confusion of the
present day ‑ its attempt is indeed but another indication of the
confusion.
"Even
if the doors of Masonic Lodges were opened to women, it would still be a
hollow victory for them; they would for ever miss the inner meaning
which, as already said, concerns man as man. Indeed, I think that the
women who advocate 'Co‑Masonry' have not looked far enough ahead. They
look only at the possible and immediate fulfilment of their desires ‑
the opening of Masonic Lodges to them ‑ but have no adequate conception,
if any conception at all, of what would result. In other words, they do
not know what they are doing; they are working wholly from wrong
premises.
"Now
let me venture a suggestion, first premising that all true men and all
true women desire and welcome opportunities for closer co‑operation‑such
co‑operation implying no superiority or inferiority either of the one or
of the other, but a complementary equality and harmony. Here, then, is
the suggestion which I venture as possibly leading towards a solution.
Freemasonry is a Fraternity for men; let women establish their Sorority,
with its appropriate name ‑ it cannot be 'Freemasonry' nor 'Co‑Masonry,'
as already shown, and I am not disposed to think that women are so
lacking in resourcefulness that they should have to copy a name which
has its distinctive application to an organisation of and for men alone,
or that by copying they would wish to show their dependence on men. I
use the term Sorority as the exact complement of Fraternity, and as best
describing an organisation of and for women alone, as a Fraternity is of
and for men alone.
"Let
them, therefore, revive the Lodges for women which undoubtedly existed
in the most ancient times, with their appropriate ritual and ceremonial,
which women themselves must re‑discover or devise. Such appropriate
ritual and ceremonial, if these are to be parallel and complementary to
Freemasonry, must be based upon the highest principles, the noblest
moral teachings, and be applicable to woman's true
develop‑
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WOMAN
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ment,
as those of Freemasonry are to man's. Let them prove their organisation,
as Freemasonry has been proved, to be a beneficent power in the life of
the world, and then they will not have to ask, for Freemasons will be
ready to join with them, for a higher co‑operation, a greater harmony,
in which each shall play an appropriate part, man as man, and woman as
woman‑partners and co‑workers for the world's
good.
"As
parties to this new co‑operation will be, on the one hand, women who
have passed through the portals of their Sorority and have proved
themselves (how, it is for women to determine) worthy and well
qualified; and, on the other hand, men who have passed through the
portals of the Masonic Fraternity, and have likewise proved themselves
worthy and well qualified. Such a step forward, assuming it to be
practicable, might require years of preparation, or it might be possible
to take it quickly. And perhaps it depends, in the first instance, upon
the women, and not upon the men. Perhaps this is an instance to which
Katherine Tingley referred when she said: `Let woman find her true place
and man will find his.' Such a step, made possible by this new
co‑operation, might lead indeed to the finding of the door to the lost
Greater Mysteries. Who can tell?"' Analogy,' says Mme. H. P. Blavatsky,
in her great work, The Secret Doctrine (II, 153), `is the guiding law in
Nature, the only true Ariadne's thread that can lead us, through the
inextricable paths of her domain, toward her primal and final
mysteries.' It was through woman, through our mothers, that we gained
entrance into this physical world; the impulse, the seed, is from the
father, but the mother opens the door of physical life. And, by analogy,
may it not be, that though man may give the impulse, may perhaps provide
the seed, he must wait for woman to open the door into the spiritual
life? Underlying this conception there is, I think, a profound mystical
principle, discussion of which must be
deferred until a future occasion. If this conception and analogy
be correct, does it not show that true progress can come only through
the co‑operation of man and
MODERN
FEMALE FREEMASONRY
165
woman,
through which alone can come into existence the true home, the true
state, and a true civilisation?
"Nor
can this be accomplished by either man or woman assuming the superior
role. As in the true home neither is superior and neither inferior, but
each with his or her own sphere, with his or her own part to play, they
are partners and co‑workers; so in the world's life, for which
Freemasonry is a preparation for men, while for women ‑ where
is their organisation? If women feel the need of similar
opportunities and similar preparation, let them be true to themselves,
to their own womanhood, which they cannot be if they leave their own
sphere and seek to invade that of men.
"There
is, however, this to be remembered and seriously considered:
Freemasonry, according to many students, traces its lineage back to the
ancient Mysteries (clearly the Lesser Mysteries, as already said), and
our modern Freemasonry is a continuation or revival of part of the
symbolism and of a few of the teachings of those Lesser Mysteries which
were enacted in Egypt, India, and Greece. It may be, and I think it
certain, that a hidden thread may be found whereby women may link the
present with the past, and re‑discover a part of the symbolism and
teachings of the Ancient Mysteries that relate to their life and
opportunities as women.
"It is
for this reason that it is held that the establishment of an
organisation for women which shall be complementary and parallel to the
Masonic Fraternity must be a re‑discovery or revival, and not an
invention. Further, as Freemasonry in no sense takes man away from the
path of duty, or the fulfilment of his obligations to his family, his
fellow man, or society, but accentuates the importance of such
fulfilment, so a complementary or parallel Sorority must in no sense
take woman away from the path of duty or the fulfilment of her
obligations in the home, to her family or society, but will accentuate
the importance of such fulfilment.
"Such a
complementary and parallel Sorority, it will be clear, cannot be
established by any woman, or group of women, who are actuated by
ambition or fancied
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knowledge. It can only be established, if it is to be indeed
complementary and parallel to Freemasonry, by finding the Ariadne's
thread that shall lead the woman of the present to the re‑discovery of
the teachings of Antiquity‑of some, at least, of the teachings of the
Lesser Mysteries pertaining to woman's true place in life and to the
unfoldment of her spiritual nature. And when woman takes her true place,
as Katherine Tingley has said: `Woman in her true place, her true
position, hand in hand with man in his true place,' may we not look
confidently forward to the coming of `such a new order of things that we
can hardly speak of, much less realise, the resulting
possibilities'?
"How
much, then, depends upon woman in this day and generation! And the
question is: Shall it be cooperation and a resulting harmony, or
attempted intrusion and disharmony and confusion? Shall the door to the
Greater Mysteries of Antiquity once more be found and humanity enter
upon its spiritual inheritance?
Does it
not depend very largely upon woman?
"JOSEPH
H. FUSSELL.
"International Theosophical Headquarters,
Point
Loma, California.
A
writer in a recent issue of The Masonic Chronicler of Chicago,
condemns the attitude of modern Masonry towards women in the following
editorial comment:
"Our
Masonic forefathers decreed that no woman ever should be made a Mason,
and the Symbolic Degrees as they have always been conferred were never
intended to include women. `Yet woman's heart beats responsive to the
same inspiration that prompts man to noble deeds,' and there are to‑day
far‑sighted Masons who predict that in the distant future women will be
admitted to the Fraternity. The Masonic Chronicler is not ready to delve
thus far into the realms of prophecy, but this paper knows, and every
Mason in Chicago conversant with the
MODERN
FEMALE FREEMASONRY
167
growth
and activity of Masonry here during the last two decades must admit,
that the influence of women has done much to aid Masonry's unprecedented
growth in recent years. When the women of the household become
interested in Masonic affairs and activities, and because of which
insist upon the men of the house going regularly to Masonic meetings, a
good attendance will always result and there will be greater harmony in
the home and in the Lodge.
"It
should be remembered that when the basic principles of Masonry were
conceived women were regarded as little more than mere chattels. In
these early days when some burly male unit of the human race came to the
conclusion that his cave needed a piece of furniture in the form of a
woman he sought out a likely damsel and bought her from his prospective
father‑in-law with a bunch of tubercular cattle or armed himself with a
stout club, hit the old man over the head and carried the girl away to
be his menial. And in those days they didn't have any labour‑saving
devices; no electric washing machines, vacuum cleaners, sewing machines,
gas ranges or gasoline cultivators. And when the kiddies needed clothes
it was up to the mother to go out into the hills and run down a sheep or
gather a bale of fig leaves, for the head of the cavern never bothered
himself with such trifles. Some men to‑day seem to have inherited this
ancestral trait to a degree that is not to their credit. Women were then
the tillers of the field and the grinders of corn; the hewers of wood
and the drawers of water; while the male lord and master perhaps played
mumbletypeg with the statesmen of the time and chattered the jargon of
the forest over the back fence; or perchance farther back in the era of
evolution he swung by his tail from a convenient limb and pelted his
neighbour's wife with green coco‑nuts because she refused to come over
and play in his yard.
"Woman
to‑day has become man's equal in practically all walks of life, surely
in a social sense. Lodges, Commanderies and various Masonic societies
now have their women's auxiliaries. Yet there still are fossils who seem
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WOMAN
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to
shiver in constant fear lest women will contaminate Masonry, and they
almost have an attack of hydrophobia every time they see a woman in the
vicinity of a Masonic Temple. From their bitter opposition to woman
having anything to do with affairs conducted by Masons one would be led
to suspect that they never had a mother or sister, wife or daughter. The
Chronicley has no patience with such Masons. Happily in Illinois there
are only isolated cases of this sort, but in some parts of the country
the anti‑woman blight extends over entire Grand
Jurisdictions.
"In the
world to‑day men who would put woman back where she was 2,000 years ago,
and Masons who appear to regret that Masonry has progressed beyond the
cave‑meeting age, might as consistently bewail the fact that man himself
ever evoluted from the brute stage.
CHAPTER IX
THE GRAND ORIENT OF THE
NETHERLANDS
ON THE QUESTION
In 1920 the following circular‑letter was issued I
by the Grand Orient of the Netherlands to all Lodges within the
jurisdiction concerning the admission of Women into the Order:
THE ADMISSION OF WOMEN INTO FREEMASONRY
The
question whether women should be admitted to participation in Masonic
work in Lodge arose shortly after the organisation of the Order in
1717.
In
1743, in France, societies of a pseudo‑Masonic character were started,
which admitted women as well as men. Close on the tracks of these, there
arose the numerous Adoptive and Mopses Lodges, which regarded themselves
as belonging to Freemasonry.
Again,
we read in Masonic history of Women's Lodges appearing in Vienna about
1740.
The
life of most of these short‑lived societies did not extend beyond the
eighteenth century, but when, in 1807, the Dutch Lodge "L' Union Royale"
held Adoptive meetings, at which many ladies were initiated as Sisters,
the Dutch Grand Orient felt that it was time to
intervene.
For
four years the Lodge refused to comply with the directions of the Grand
Orient, but eventually had to give way because its membership had fallen
to nine in consequence of the "fraternal quarrel.
Hereafter, for a period of about seventy years there
169
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WOMAN
AND FREEMASONRY
was
comparative peace in regard to this subject until, in 1881, it came
again into prominence when a French woman was initiated in the Lodge of
Les Libres Penseurs. This led to the founding of the Grand Lodge "Le
Droit Humain, and since then the question of the admission of women has
been a cause of controversy, greater or less, in all Masonic
Jurisdictions.
We are
now once more face to face with the question "Should women be admitted
to the Order of Freemasons under the same conditions in all respects as
men?"
It is
possible that now, as in the past, interest in the "women question" may
be only in the nature of a gust of wind that creates a great temporary
disturbance, but leaves no observable traces behind it; on the other
hand, we think that there is justification on the side of those who
assert that never has this question become so insistent as in our
times.
Concurrently with this question we have its corollary which is
voiced by other Brethren, viz.: "What is the cause of this backsliding
in the Order?"
Some
regard the admission of women as the final act necessary to raise the
Order to that height on which, according to its principles, it should
stand. We do not share this opinion. Convinced that the level of the
Order is still rising, we can dissociate this question from all
extraneous considerations and treat it entirely on its own
merits.
It has
been urged from many sides that the Grand Orient should institute an
enquiry on this question, but the opinion of the Grand Directorate is
that this should be preceded by a scientific and thorough discussion in
conformity with the times in which we live, which influence undeniably
the solution of problems which in the past could, perhaps, be more
easily settled on the impulse of the moment.
The
emancipation of woman is a fact which must be recognized ‑ she is more
and more achieving a position of "equality of value" in respect to man,
and it is as Such that we must learn to know the new woman. But
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171
is she
also man's "equal"? We do not believe it. We believe that every‑day
experience points to the fact that nearly every girl wants most to be a
woman, in spite of exceptions and in spite of her altered education and
upbringing; woman, happily, in our opinion, still remains
woman.
Our
conclusion, therefore, is that woman is equal in value to man, but not
identical with him, and this brings us to the eternal question: "Must
this difference imply separation?"
We are
well aware that woman takes her place nowadays side by side with man in
intellectual and social spheres and in other expressions of corporate
life, but the question for us is: "Is she, or is she not, out of place
in Lodge?"
Some
Brethren will immediately say "Yes" and others will say "No, but the
singular point is that it is not possible to predict whether Masonically
Conservative Brethren will say "No" and those who are less bound by
tradition will say "Yes, or vice versa. Apparently the line of
demarcation between the two opinions does not turn in that
direction.
In
answering the question, it must be remembered that it is not a matter of
admission of selected women of superior mentality and culture who would
undoubtedly adorn the Order, but the admission of women generally under
the same conditions as men.
And,
finally, before closing this preamble, we wish to point out that in
seeking the solution to this problem, careful consideration must be
given to the question as to whether and to what extent its solution
would bring us into conflict with other Masonic
Jurisdiction.
THE
PROS.
We will
first hear the arguments of those who favour the admission of
women.
"Why,
they say, did our Masonic forefathers, centuries ago, exclude women
from the Order? Was it done for a definite reason, and with full
consciousness of all that it means?"
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And
their reply is: "We know of no writing or utterance that would lead us
to suppose that the question ever occurred to them. In view of the
subordinate position occupied by women in those days there was no reason
why it should; the possibility that women would ever desire a position
of "equality of value" in respect to man never entered their heads and,
consequently, our forefathers acted in regard to Masonry as they did in
regard to Church, State, Family, and Society. Women were just ignored.
Let us at the same time frankly admit that the women of those days did
not feel aggrieved at their treatment; they took it as a matter of
course.
Since
then, however, the social position of women has altered remarkably.
Woman, instead of being a copy of man, is well on the road to becoming
man's complement‑the real other half ‑ not the better half, but the half
which, with him, forms the harmonious whole whereby the institution of
marriage, rightly held by us in such high regard, comes into its
own.
Woman
is on the way to being born an independent being, and this includes not
only economic, but spiritual and psychical independence. And she is
developing under easier conditions than man had to contend with. Our
forefathers had to fight against spiritual slavery to which they were
subjected by the authority allowed to priests and doctrine. Woman is
spared that strife. It has been fought out by man, thanks to whom,
Society has reached a higher level. But whereas, in the past, women have
striven against men when he was governed by prejudice, most women have
now realised that it is not against man but against social causes that
their efforts must be directed. This conviction has penetrated more
deeply into the proletariat than into the bourgeoisie. In the former it
goes without saying: that the property‑less woman strives with the
property‑less man for improved conditions: they have so many interests
in common that it is natural for them to work together, thus
strengthening the spiritual and material bond which unites them. In the
working class, which is
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173
the
largest numerically, and will soon be also the strongest in social and
political influence, there is no difference between the spiritual life
of man and woman.
That to
which we hold fast, on the other hand, dates from bygone times, and is a
type of spiritual life condemned to disappear.
In
passing judgment on this question, therefore, we shall do well to banish
from our thoughts that fixed type of woman derived from history, and on
whom are based the arguments for or against the admission of
women.
We can
admit no eternal type of woman, unless there is also an eternal type of
man, and in the latter case sex peculiarities constitute just as cogent
an argument against the admission of men as they do against
women.
It must
not be forgotten that the nature of both man and woman is governed by
the circumstances in which they live. A man subjected to degrading
treatment can thereby be spiritually injured. Why should woman not
exhibit a different psychic nature to that of her grandmother of a
century ago?
We
demand of our members independence of judgment, self‑confidence, and
talent. Does woman not possess these? Why, certainly, but if she had
exhibited them in the past we men would have found it unpleasant. We
flatter ourselves rather with the illusion of our own superiority and
prefer the idea of the dependent, helpless woman leaning on our strong
arm. Let us get rid of that idea and remember that our sex sovereignty
must give way before principles which it is the raison d'etre of our
Order to uphold.
Man
founded our Order at a time when Society was in a state of
disintegration. Woman asks to be admitted to it at a time when Society
was never so well understood, when belief in the future of humanity is
forcing its way to the front, when the binding forces of organisation
and solidarity are demanded by the economic needs. Would her presence
damage us in any way, provided, of course, that she were admitted under
the same strict conditions as men? We expect the opposite, and who knows
what
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an
incentive to effort on our part it would be to feel that she might
outflank us.
Finally, certain dangers are mentioned as inevitable when men and
women congregate together in secret. Is that not an under‑valuation of
the efficacy of our principles?
We
know, of course, that in the past sexual improprieties were a feature of
certain religious celebrations, but, in those cases, it must not be
forgotten, the men were in an unbalanced condition‑the mystical, the
sentimental, the erotic (the transition from one to the other is so
easy) was strongly in evidence.
But is
it not just in our own very Order and in its principles that the balance
is fairly held between the mystical and the intelligible, between the
feelings and cold common sense? Do not our very symbols and principles
protect our members from such deviations?
Let us
therefore rid ourselves of all preconceived ideas and open our doors to
woman, exercising the same care in admitting her as we do in the case of
men, so that we may enrich ourselves and our Order by absorbing her
peculiar powers and all that subsists in the soul of woman as the
highest possibility in the evolution of Society.
Stress
has been laid in the foregoing on those factors which concern the
outward life of woman, but there is the spiritual side of the matter,
and the question of the favourable influence on the outer world which
woman's admission to the Order would exercise.
Assuming that from the intellectual, moral, and spiritual point
of view, the Order stands high enough to admit women, the question
arises whether Freemasonry as a rule of conduct in life would attract
her, and, if so, whether she would be suitable for it? Time alone can
answer this. Existing mixed Lodges are no guide in this problem because
they are more under Theosophical and mystical influences than we
are.
That
there are women who feel attracted by, who can live for, and give
themselves up to the idea of Humanity, seems undeniable. Woman, not less
than man, possesses
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175
zeal
for the evolution of the human personality towards spiritual and moral
power. In her also can Freemasonry elevate itself to that general
religion which we feel and recognise in it ‑ for woman also, together
with her co‑workers, will feel united to the Spirit of All Things, by
Whom, through Whom, and to Whom all things are or shall
be.
Thus
can she also co‑operate in creating the high unity of the all‑uniting
Brotherhood. Woman is the other side of the human being of which our
Declaration of Principle speaks: the sex‑difference is the happy cause
or origin of that other spiritual factor, and by the co‑operation of
both factors will the ideal spiritual‑moral human being be most nearly
approached. By the admission of women into the Order, we shall achieve a
great measure of identical thought and feeling with and in the Order
among a large part of humanity.
In
times such as the present, are we going to deny ourselves the
co‑operation of women? Are we going to surrender the opportunity of
inculcating our principles through the medium of women among the
families and children of the future?
Above
all, the presence of women with their rich mentality will have a
refining influence in Lodge, and when man and wife go up together into
the same temple and share our Masonic spiritual life, the result as
between the two and in the family cannot be otherwise than constructive.
This will incidentally reduce the number of those men who will not join
our Order because they cannot share its spiritual enjoyments with the
wife.
Finally, the question is asked if in Freemasonry itself, whether
in its spiritual content or in the form in which the latter is
expressed, there is anything to render the admission of women
inadvisable?
As far
as the content is concerned, a tradition has formed in the course of
time, more or less free from ritualism, in which, with idealism, as its
characteristic two principal conceptions have been preserved, vie.
Humanity and Cosmopolitanism, and to‑day, when faced with the question
of the admission of women to the
N
176
WOMAN
AND FREEMASONRY
Order,
we may safely premise that those who assert that woman is not as fit and
susceptible as man for idealism and for the exercise of humanity and
cosmopolitanism belong to the minority.
Assuming that out of the complex of all Masonic rituals a
spiritual content can be inferred, then there can be nothing in
Freemasonry out of which to fashion an objection against the admission
of women.
If
there are any obstacles they must lurk only in the externals of the
Order ‑ in symbolic or ritualistic proceedings.
THE
CONTRAS
As
against the suggestion that it did not occur to the re-organisers of
Freemasonry in 1717 to include women must be urged the fact that in
several of the Mysteries of the past, women were at first admitted but
subsequently excluded, and also that only a few years after the re‑birth
of the Craft, the question of the admission of women
arose.
Although we are all glad to admit that woman is equal with man,
we must not make the mistake of confusing "equality of value" with
"equality. There is most undoubtedly an "eternal type" of woman, just
as there is also of man, and the same objections that are advanced
against the admission of women to the Freemasonry of men, can be urged
against the admission of men to a Woman's Order.
An
eminent Brother in his pamphlet on "Woman and the Craft, after alluding
to the dislocation of the life of women caused by present‑day social
conditions, continues:
"Recognition, however, of these evils, does not make one desire
their perpetuation. Our present‑day Society is striving perhaps towards
other relationships than those which I have suggested as `ideals of the
future.' Present‑day Society inclines to regard the family as an
accidental and incidental manner of living together it would clothe all,
men and women, in one uniform, as workers in the great factory of food
and commodities
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and
would place the reproductive function more or less on a level with other
bodily functions which have to be fulfilled.
"It
would make men and women live together as if they were of one sex: it
would also therefore attempt to cause them, as members of a Lodge, to
strive towards that intimacy which we strive now to
cultivate.
"It
believes itself capable of coercing Nature to its own rules and
regulations, of coercing the intellect or the will to keep in subjection
the mightiest of natural passions.
"It
will take humanity many ages and much trouble to wrestle clear of this
inclination, and it seems to me most unnecessary hat our Masonic circles
should be chosen as the first soil on which to try the experiment, and
that we Masons should be the first to experience the results in all
their bitterness.
"Who
said that the idea of the ages, that the direction in which environment
travels is that which the eternal striving of Nature
follows?
"It
would be easy to find the right way if one had only to pay attention to
what the majority do, or to a passing or temporary
success.
"Our
Order must not be the slave of the spirit of the times. It lives not
only for the present age, but for all ages, and must enquire
independently into what appears to it to be the right way for the
future.
It may
be doubted whether the picture which has been given of the position of
woman in the World of Labour coincides with
reality.
Although experience gained in organisations such as the Good
Templars does not invite imitation, it must be remarked that arguments
relating to the position of woman in social life are not applicable to
the question of her admission into our Institution. The economic,
social, and political questions concern chiefly externals in the life of
woman, whereas the question of her admission to our Order belongs to a
great extent to her spiritual life.
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For the
purpose of answering this question, we must form an opinion, as far as
possible, on the psychology of woman‑a very difficult thing for a man to
do. It is only recently that so‑called exact methods of psychological
research have yielded results which may be regarded as being to some
extent trustworthy, and these have brought to light objections which in
the case of the subject under discussion are of fundamental
character.
The
intimacy, the feeling of unity, of belonging to each other, which are
and must be the characteristics of fruitful Masonic work, must
necessarily suffer because men and women, as shown by the results of
psychological experiments, are fundamentally heterogeneous
elements.
This
entirely supports the old intuition that "Man remains man and woman
remains woman. For this reason they cannot know each other in
that way which is necessary for intimate
co‑operation.
Women,
however, do not know each other very well they judge each other
intuitively and adopt quite another line with each other than men do
amongst themselves.
If
women, therefore, were admitted to our Order, its level would sink, for
any organisation is strongest only when its component parts are
homogeneous. Although this is not an overwhelming objection in the case
of co‑operation for a concrete object, it certainly is in our
association, where we are concerned with the complete human
being.
Equipped by Nature with entirely different capacities and
destiny, woman's development has proceeded in a specially feminine
direction, so that she has acquired characteristics which are not best
suited to unrestrained social intercourse. She looks on life through a
telescope, she sees things more sharply defined, but possesses no great
breadth of vision. Add to this greater emotionality, less balance and
less calm, and we have objections of a fundamental character. We do not
want our Order to revert to the special emotional type from which we
have only recently rescued it, and that it would revert,
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179
the
psychology of the crowd teaches us, viz. that in heterogeneous
assemblies, the level sinks in relation to that of the highest
elements.
We can
count on the concurrence of a majority when we say that the ideal
relationship between members of a Lodge should correspond to that in a
model family. Where heredity, birth, upbringing, material interest, weld
members of a family into one unity, in which the individuality of each
member is kept, if necessary, in the background, we get an example of
the ideal conditions which should obtain in a Lodge. Would this be
possible if women were admitted?
Many to
whom the problem is presented are conscious of an immediate awakening of
antagonism towards it, for which they cannot give a reasoned argument.
It is an instinctive feeling, a relic of the past, a rudimentary feeling
that woman's place is a couple of paces behind man, ready to range up
alongside him if necessary. It is a feeling which is closely related to
those social conventions which decree that woman should be treated as if
she were not quite of mature age. Could this feeling be excluded from
Lodge?
And can
it be denied that many are not at their ease in the presence of women? A
feeling which, if further differentiated, means that they cannot resist
her. In this respect there is real danger that relationships might be
formed of a more intimate character than that of Brother towards
Brother, which would act as a wedge in our so ardently desired Masonic
unity.
Must we
purposely shut our eyes to the practical difficulties which might arise
in the case of a woman who seeks to enter our Order through the good
offices of a Brother, and will the woman who does not want to become a
Mason, or worse still, perhaps, may not, while other women are admitted,
stand contentedly aside while her husband goes to
Lodge?
And
what is to be said of the great difficulties that might arise if the
level of the men in any particular Lodge were not very high, and that of
their wives no better, and, perhaps, even worse?
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And,
finally, we must not overlook the opportunity for slander which we would
afford our enemies were both sexes to assemble in secret behind closed
doors.
We must
now refer to the objections which could arise in connection with ritual
and ceremonial.
It is
obvious that when the secret character of the Order was first decided
upon and the exclusion of women decreed, it became possible to adapt the
ritual to man's use only.
Just as
the origin of the Craft is wrapped in twilight, so also is the origin of
the decision to exclude woman. The striking similarity between our Order
and much that existed in the old Mysteries is, of course, well known.
Every one took part in the festivals of the Mysteries without
distinction of sex or age: in the Eleusinian Mysteries there was even a
Hierophantess as well as a Hierophant. One may, however, assume that the
service of the Mysteries did not remain unaltered.
Women
were excluded from the Mithraic Mysteries, and here there is probably a
direct connection between this fact and their exclusion from our own
Order.
Our
symbolism refers only to men, for example, in so far as the worship of
Isis may be reckoned as one of the sources from which Freemasonry is
descended, one is surprised rather to find woman excluded, and yet, on
the other hand, the symbolic treatment of dying and resurrection
concerns not a goddess but a god.
The
whole of the symbolic treatment of our own Third Degree would inevitably
suffer were women admitted, because the ceremonial would clash with our
feelings of decorum.
In our
Order the symbols of warfare are sometimes in evidence; how would swords
and daggers look in female hands? And would not our working tools look
peculiarly out of place in female hands also?
At a
certain point in our ceremonial we join hands; is this likely always to
be quite harmless were the links in the chain both male and
female?
Enough
has been said to show that our ritual is unsuited in its present form to
mixed Lodges. Would it
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181
be
possible to alter the ritual to suit the mixture of the sexes without
surrendering all that is at present characteristic of the Order and
without breaking our chain of historical continuity? And even supposing
we in Holland faced that inevitable, we would undoubtedly raise against
ourselves the antagonism of other Masonic
Jurisdictions.
But
supposing we even assume that the Craft in general decided to admit
women and that a suitable Ritual were framed, then comes the great
question "Will our Order continue to flourish and
expand?"
What is
the great and constant attraction which the Order has, not only for men
but for women? It is its symbolism, its ritualism. And yet these
externals are subordinate to that which is inward. If the Order is to
maintain its high position it must excel in spirituality. It is the
"atmosphere" of the Order that is all-important. Can woman contribute to
that atmosphere in the presence of men? Will that atmosphere remain
sweet and pure if women as well as men begin to move about in
it?
We
stand before the Eternal Riddle! What is the distance between Venus
Pandemos and Venus Urania? There are communicating paths‑are you able to
close them completely whenever necessary?
If the
"atmosphere" is to remain pure and spiritual, the frontiers must be so
sharply defined as to preclude their being over‑stepped. The primary
injunction would have to be the "Touch me not, which we find in the
legend of the meeting of Jesus and Mary. In her there was not even the
slightest trace of the finest sensual emotion when she called "Rabboni"
as the figure approached her, and yet there resounded the inexorable
"Touch me not.
In the
ancient world Amor and Eros were often represented as beautiful human
forms, and they were intended to typify noble, pure, human emotions and
soul‑yearnings. Yet: a fleeting perfume, a breath, a bodily thrill and
the sensual was present.
Would
it be otherwise in Lodge? Or would we
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perhaps
have to confess with shame that nature still lives in man and
woman?
Each
individual must be "fully persuaded in his own mind" before he gives his
verdict in favour of the admission of women into the
Order.
The
Order cannot afford to venture on experiments.
SUMMARY
We have
now passed the various arguments in review. Others must now face them
and make their more or less difficult choice, but for those who have not
already adopted an a Priori attitude the Grand Directorate offers its
own considered standpoint.
The
argument that man and wife going up to Lodge together, sharing their
Masonic life, working together to uplift, will benefit not only
themselves but their family, weighs heavily with us. But not less
heavily weigh the fundamental objections unfolded in the foregoing. We
fear to risk the Order in an experiment which might cost it its
life.
Still,
a solution must be found; we feel that strongly also. Something must be
done, if only of a temporary character, to settle this problem. We owe
that much to woman out of respect for the position in life which she has
won for herself. We have obligations to ourselves
also.
In
suggesting a solution, we are guided by the opinion that the fundamental
and essential characteristics of woman will never disappear, but that
the objections which flow from them must be
overcome.
This
can only be achieved by the passage of time and along organic
channels.
For
this reason the Order must provide opportunity for women to assemble in
a suitable organisation, but without men. These bodies should, perhaps,
at first bear a temporary character and should be organised on lines
similar to like bodies in America.
Should
it appear that such bodies develop in the proper direction, then, in our
opinion, full initiation into the Mysteries of our Order must
essentially follow. But
GRAND
ORIENT OF NETHERLANDS
183
even
then our motto will have to be: "Disperse to march, combine to
fight.
Some
may find this process too slow; we believe that they are wrong. By the
process indicated we shall achieve a gradual solution by evolution,
without incurring all the tricks of revolution.
Direct
action and Bolshevism in this matter leads to nowhere. We know that the
road which leads to coercion of other folks' thoughts and feelings is
not only wrong, but is in conflict with our solemn
obligation.
Besides, we have a trust laid upon us; that which has been
confided to our safe keeping we are bound to hand over, pure and
unsullied, to those who will take over the trust from us: posterity has
a right to demand this.
The
whole object of this brochure is to assist every member of our Order to
arrive at an independent judgment on this most weighty problem, and by
study of it to prepare himself for open treatment of it, perhaps in an
eventually to be held Masonic Congress.
At the
same time it must be remembered that each individual decision can only
bear a temporary character, and that only the principle can be brought
to discussion.
Even if
all the Brethren in Holland were unanimous in deciding on the
desirability of admitting women, there could still be no definite action
taken in the matter unless Holland wishes to see herself isolated
amongst Masonic Jurisdictions.
Holland
is a causeway to the Continent ‑ all eyes are upon us. The fraternal
chain which encircles the earth must, in so far as it exists, be
maintained.
We must
exchange views with other Masonic jurisdictions, especially with
England‑the Mother Lodge of Freemasonry and the strongest of Masonic
Powers.
We have
to reckon with the fact that in the more conservatively inclined
countries, the question of the admission of women to our Order will
encounter severe opposition, and we must not forget that we are only a
section of the great Brotherhood which is to spread over the surface of
the earth. We have our part to play.
184
WOMAN
AND FREEMASONRY
in
ensuring that the great Landmarks of our Order do not lose their
character unless for valid reasons.
A
rupture in these times on such a question would probably betoken a
rupture for a very long time. We must not let it go to that
length.
May our
labour be of benefit to the Order.
APPENDIX
The
following is a letter attributed to Dean Swift in his writings from "the
Grand Mistress of the Female Freemasons to George Faulkner,
Printer.
It is
from Vol. XII of the Works of Dr. Jonathan Swift, Dean of St. Patrick's,
Dublin, published in 2766.
A LETTER
FROM THE
GRAND MISTRESS
OF THE
Female Free‑Masons
TO
GEORGE
FAULKNER,
Printer.
Ixion
impious, lewd, profane,
Bright
Juno wood, but wood in vain;
Long
had he languish'd for the dame,
'Till
Jove at length, to quench his flame,
Some
say for fear, some say for pity,
Sent
him a cloud, like Juno pretty,
As like
as if't were drawn by painters,
On
which he got a race of Centaurs.
A bite,
quoth VENUS.‑
A.B.C.
lib. vi. p. 107
Seeing
it is of late become a fashion in town, in writing to all the world, to
address to you, our society of female free masons has also chosen
you for our printer; and so, without preface, art, or embellishment (for
truth and a
185
186
WOMAN
AND FREEMASONRY
short
paper need none of them), our female lodge has the whole mystery
as well as any lodge in Europe, with proper instructions in writing;
and, what will seem more strange to you, without the least taint of
perjury. By this time, any reader who is a mason will, I know,
laugh, and not without indignation. But that matters not much, our sex
has long owed yours this good turn you refused to admit queen Elizabeth,
and even Semiramis queen of Babylon, though each of them (without
punning) had a great deal of male flesh upon their bodies; but at
last you will be forced to own we have it; and thus it was we came by
it.
A
gentleman, who is a great friend to all our members, who has since
instructed and formed us into a lodge, and whom we therefore call our
guardian, fell in lately with a lodge of free masons at Omagh in Ulster.
They pressed him hard to come into their society, and at length
prevailed. They wanted an Old Testament to swear him by. The
innkeeper's bible, having both Old and New bound up
together, would not do: for, the free masons oath being of much
older date than the New Testament, that is from the building of
Solomon's temple (for till then it was but a protestation well larded
over with curses and execrations), they are always sworn on the Old
Testament, only. They offer to buy the old fellow's Bible; he
consents; but, finding they were to cut away the New Testament
from the Old, concluded them at once a pack of prophane wretches,
and very piously rescued his Bible. This custom of swearing on
the Old Testament only is what has given birth to the vulgar
error, That free masons renounce the New Testament. So they
proceed to the rest of the ceremony, deferring the oath till the next
morning, one of them having an Old Testament at his house hard by. This,
it is true, was a heinous blunder against the canons of free masonry.
But the gentlemen were far gone in punch and whisky. In short, our
friend and present guardian is made a free but unsworn mason, and was
three hours gone on his journey next morning, before the merry free
masons awoke to send for their Old Testament; and, what was
APPENDIX
187
worse,
they had taught him the form of the oath, against he was to swear in the
morn.
Now, as
to the secret words and signals used among free masons, it is to be
observed that in the Hebrew alphabet (as our guardian has informed our
lodge in writing) there are four pairs of letters, of which each pair
are so like, that, at first view, they seem to be the same. Beth
and Cabh, Gimel and Nun, Cheth and
Thau, Daleth and Resch; and on these depend all
their signals and grips.
Cheth and
Thau are shaped like two standing gallowses, of two legs each;
when two masons accost each other, one cries Cheth, the other
answers Thau, signifying that they would sooner be hanged on the
gallows, than divulge the secret.
Then
again, Beth and Caph are each like a gallows lying on one
of the side‑posts, and when used as above, imply this pious prayer:
May all who reveal the secret, hang upon the gallows till it falls
down. This is their master secret, generally called the great
word.
Daleth and
Resch are like two half gallowses, or a gallows cut in two, at
the cross stick on top, by which, when pronounced, they intimate to each
other, that they would rather be half hanged, than name either word or
signal before any but a brother, so as to be
understood.
When
one says Gimel, the other answers Nun; then the first again,
joining both letters together, repeats three times, Gimel‑Nun,
Gimel‑Nun, Gimel‑Nun, by which they mean that they are
united as one in interests, secrecy, and affection. This last word has
in time been depraved in the pronunciation from Gimel‑Nun to
Gimelum, and at last to Giblun, and sometimes Giblin; which word
being by some accident discovered, they now a‑days pretend is but a mock
word.
Another
of their words has been maimed in the pronunciation by the illiterate,
that is the letter Lamech, which was the hush word, for,
when spoke by any brother in a lodge, it was a warning to the rest to
have a care of listeners. It is now corruptly pronounced Lan; but
the
188
WOMAN
AND FREEMASONRY
masons
pretend this also is a mock word, for the same reason as Giblin:
this play with the Hebrew alphabet is very anciently called
MANABOLETH.
When
one brother orders another to walk like a mason, he must walk four steps
backwards; four, because of the four pair of letters already mentioned;
and backwards, because the Hebrew is writ and read
backwards.
As to
their mysterious grips, they are as follows: if they be in company,
where they cannot with safety speak the above words, they take each
other by the hand; one draws one of the letters of the Manaboleth
with his finger on the other's hand, which he returns as in
speaking.
It is
worth observing, that a certain lodge in town published some time ago a
sheet full of mock masonry, purely to puzzle and banter the town,
with several false signs and words, as Mada, or Adam writ backwards,
Boas, Nimrod, Jakins, Pectoral,
Guttural, etc., but not one word of the real ones, as you see by
what has been said of the MANABOLETH.
After
king James the sixth's accession to the throne of England, he revived
masonry, of which he was grand master both in Scotland and
England: it had been entirely suppressed by queen Elizabeth, because she
could not get into the secret. All persons of quality, after the example
of the king, got themselves admitted free masons; but they made a kind
of MANABOLETH in English, in imitation of the true and ancient one; as
I.O.U.H. a gold key I owe you each a gold key; H. CCCC, his ruin.
Each foresees his ruin. I. C. U. B. YY. for me, I see you be
too wise for me. And a great deal more of the same foolish stuff,
which took its rise from a silly pun upon the word Bee; for you
must know that ‑ A bee has, in all ages and notions, been the grand
hieroglyphick of masonry, because it excels all other
living creatures in the contrivance and commodiousness of its habitation
or comb; as, among many other authors, doctor Mc.Gregor, now professor
of mathematicks in Cambridge (as our guardian informs us), hath
learnedly demonstrated; nay, masonry or building seems to be
APPENDIX
189
the very essence or nature of
the bee, for her building not the ordinary way of all other living
creatures is the generative cause, which produces the young ones (you
know, I suppose, that bees are of neither sex). This material originally
scanned by Ralph Omholt, Kirkland Chapter 176,
Washington.
For this reason, the kings of France, both Pagans and Christians,
always eminent free masons, carried three bees for their arms. But, to
avoid the imputation of the Egyptian idolatry of worshipping a bee,
Clodovcus, their first Christian king, called them lilies or
flower-deluces, in which, notwithstanding the small change made for
disguise sake, there is still the exact figure of a bee. You have
perhaps read of a great number of golden bees found in the coffin of a
Pagan king of France, near Brussels, many ages after CHRIST, which he
had ordered should be buried with him in token of his having been a
mason.
The Egyptians, always excellent and ancient free masons, paid
divine worship to a bee under the outward shape of a bull,
the better to conceal the mystery, which bull, by them called
Apis, is the Latin word for a bee; the ζnigma representing the
bee by a bull consists in this; that, according to the
doctrine of the Pythagorean lodge of free masons, the souls of all the
cow-kind transmigrate into bees, as one Virgil a poet, much in favour
with the emperor Augustus, because of his profound skill in masonry, has
described; and Mr. Dryden has thus shewed:
"
Aristζus.
Four altars raises, from his
herd he culls
For slaughter four the fairest
of his bulls,
Four heifers from his female
store he took,
All fair, and all unknowing of
the yoke;
Nine mornings thence, with
sacrifice and pray'rs
The gods invok'd, he to the
grove repairs.
Behold a prodigy! for, from
within
The broken bowels and the
bloated skin,
A buzzing noise of bees his ears
alarms;
Straight issue through the sides
assembling swarms," etc.
What modern masons call a lodge, was, for the above reasons, by
antiquity, called a HIVE of free masons. And
190
WOMAN
AND FREEMASONRY
for the
same reasons, when a dissention happens in a lodge, the going off and
forming of another lodge is to this day called
SWARMING.
Our
guardian is of opinion, that the present masonry is so tarnished by the
ignorance of the working, and some other illiterate masons, that very
many, even whole lodges, fall under the censure of the venerable
Chinese Brachman, whose history of the rise, progress, and decay
of free masonry, writ in the Chinese tongue, is lately translated into a
certain European language. This Chinese sage says, the greatest part of
current masons judge of the mysteries and use of that sacred art, just
as a man perfectly illiterate judges of an excellent book, in which,
when opened to him, he finds no other beauties than the regular
uniformity in every page, the exactness of the lines in length and
equidistance, the blackness of the ink and whiteness of the paper, or,
as the famous British free mason MERLIN says of the stars in the
firmament, when viewed by a child,, etc. But I shall not trouble you
with the length of a quotation at present, because Merlin and friar
Bacon on free masonry are soon to be dressed up in modern
English, and sold by our printer Mr. Faulkner, if duly encouraged
by subscribers; and also a key to Raymundus Lullius, without
whose help, our guardian says, it is impossible to come at the
quintessence of free masonry.
But
some will perhaps object, how came your unsworn guardian by this refined
and uncommon knowledge in the great art? To which I answer that,
The
branch of the lodge of Solomon's temple, afterwards called the
lodge of St. John of Jerusalem, on which our guardian
fortunately hit, is, as I can easily prove, the ancientest and purest
now on earth; from whence came the famous old Scottish lodge of
Killwinin, of which all the kings of Scotland have been, from
time to time, grand masters without interruption, down from the days of
Fergus, who reigned there more than 2,000 years ago, long before the
knights of St. John of Jerusalem, or the knights of Malta; to which two
lodges I must nevertheless allow the honour of having adorned the
ancient
APPENDIX
191
Jewish
and Pagan masonry with many religious and Christian
rules.
Fergus, being
eldest son to the chief king of Ireland, was carefully instructed
in all the arts and sciences, especially in the natural magick and the
cabalistical philosophy (afterwards called the Rosicrusian), by the
Pagan druids of Ireland and Mona, the only true cabalists then extant in
the western world (for they had it immediately from the Phoenicians,
Chaldζns and, Egyptians, which I, though but a woman, can prove). The
Egyptians probably had it immediately from Abraham, as the Scripture
plainly hints in the life of that patriarch; and it is allowed, I am
told, by men of learning, that the occult as well as moral
philosophy of all the Pagans was well besprinkled and enriched
from the cabalistical school of the patriarchs, and afterwards by the
Talmudists and other inferior Rabbins, though the
prevailing idolatry of those days much depraved and vitiated
it.
Fergus,
before his descent upon the Picts in Scotland, raised that famous
structure, called to this day Carrick Fergus after his name, the
most mysterious piece of architecture now on earth (not excepting the
pyramids of the Egyptian masons, and their hieroglyphicks or free masons
signs), as any skilful free mason may easily perceive, by examining it
according to the rules of the art. He built it as a lodge for his
college of free masons, in those days called druids, which word,
our guardian assures us, signifies an oak in the Greek language, because
oak is one of the best timber trees for building, of which (especially
the marine architecture) the druids were the only masters, though
your modern term of mason implies no more than a worker in stone;
erroneously enough indeed, or at least far short of the true and ancient
term of druid, since the marine architecture, the most useful
branch of the sacred art, corresponds naturally and perfectly with the
word druid, or worker in oak, and hath nothing at all to
do with stones of any kind, 'till Jason, a famous druid or free
mason, used the loadstone, when he went in quest of the golden
fleece, as it
O
192
WOMAN
AND FREEMASONRY
is
called in the enigmatical terms of free masonry, or, I more properly
speaking, of the cabala, as masonry was called in those days. The
use of the loadstone was then, and long after, kept as secret as any of
the other mysteries of the art, till, by the unanimous consent of all
the great lodges, the use of it was made public, for the common benefit
of mankind. Jason's artificial frog had it fixed in his mouth;
and, having a free swing in an oaken bowl, half filled with water,
always faced the north pole, which gave rise to the poetical fable, that
Jason's frog was a little familiar or sea demon, presiding
over the navigation, like any other angel guardian; for free masons, in
all ages, as well as now, have been looked upon to deal with
sprites or demons; and hence came that imputation, which
they have in many nations lain under, of being conjurers or
magicians, witness Merlin and friar
Bacon.
It is
perhaps further worth remarking, that Jason took one of the two
sacred vocal oaks of the grove of Dodona to make the keel of the
Argos, for so his ship was called; mysteriously joining together
architecture or masonry and druidical priesthood or power of explaining
the oracles. For our guardian will have it so, that the Pagan priesthood
was always in the druids or masons, and that there was a perceivable
glimmering of the Jewish rites in it, though much corrupted, as I said;
that the Pagan worship was chiefly in groves of oak; that they always
looked upon the oak, as sacred to Jupiter, which notion is countenanced
(making allowance for the Paganism) by the patriarchs; for you see in
Genesis, that Abraham sacrificed under the oaks of Mamre. Joshua indeed
took a great stone, and put it up under the oak, emblematically joining
the two great elements of masonry to raise an altar for the
LORD.
Our
guardian also says, that Cζsar's description of the druids of
Gaul is as exact a picture of a lodge of free masons as can possibly be
drawn.
His
reasons for the Manaboleth are the better worth discovering, for
that I believe there are even some
APPENDIX
193
masons,
who know nothing of it, viz. : that it hath been an ancient practice
among the cabalistic philosophers to make every Hebrew letter a
hierolglyphick, mysterious in its figure above all other letters, as
being thus shaped and formed by the immediate directions of the
Almighty, whereas all other LETTERS are of human
invention.
Secondly that the Manaboleth has a very close and
unconstrained analogy with masonry or architecture, for that every
letter of the Hebrew alphabet, as also of the Syriac, Chaldaic, and
Irish alphabets, derived from it, have their names from timber
trees, except some few who have their names from stones; and
I think it is pretty plain, that timber and stone are as much the
elements of masonry, as the alphabet is of books, which is a near
relation enough between architecture and learning of all kinds, and
naturally shews why the druids, who took their title from a tree, kept
learning and architecture jointly within
themselves.
Next
week shall be published the free mason's oath, with remarks upon it of a
young clergyman, who has petitioned to be admitted chaplain to
our lodge, which is to be kept at Mrs. Prater's female coffee‑house
every Tuesday from nine in the morning to twelve, and the tenth day of
every month in the year; where all ladies of true hearts and sound
morals shall be admitted without swearing.
I
think, it proper to insert the free mason's SONG commonly sung at their
meetings, though, by the bye, it is of as little signification as the
rest of their secrets. It was writ by one Anderson, as our
guardian informs me, just to put a good gloss on the mystery, as you may
see by the words
[Here are given six verses of the
Song.]
POSTSCRIPT.
MR.
FAULKNER, -
Our
lodge unanimously desire you will give their sincere respects to your
ingenious DRAPIER, to whose
194
WOMAN
AND FREEMASONRY
pen we,
as well as the rest of the nation, own ourselves obliged. If he be not
already a free mason, he shall be welcome to be our deputy
guardian.
Your
humble servant,
THALESTRIS.
Tsrif
eht Tsugua Nilbud.
INDEX
Adoptive Masonry, 1
Adoptive Masonry, Rituals of, 38, 55
Aldworth, Hon. Mrs., 78, 148
Babington, Mrs. Catherine, 91
Banks,
Arnold S., 151
Barkoczky, Helene Countess Hadik, 8o
Beaton,
Mrs., 84
Beauq.eant, Order of the, 136
Bee,
Order of the, 27
Boisson, L'Ordre de la, 26
Cagliostro, 29
Candour, Lodge Of, 4
Celestial Collar of the Holy Rosary, 27
Chevaliers et Chevalliθres de I'Ancre, 20
Co‑Masonry, 141
Cooper,
Charles Purton, F,R.S., 93
Coteaux, L'Ordre des, 26
Cross
of Jesus Christ, Order Of, 27
Cross
of the South, Order of, 27
Dames
of Mount Tabor, 22
Dames
Phleides, 21 Daughters of Jericho, 28
Daughters of the Nile, 137
Degrees
of Adoptive Rite, 4
D'Eon,
Chevalier, 85
Eastern
Star, Order of the, 100
Egyptian Masonry and Count Cagliostro, 29
Egyptiens, L'Ordre des, 26
Faulkner, George, 184
Felicity, Order of, 18
Fendeurs, 12
Feuillants, 21
Free
Knights and Ladies, Lodge of, 11
Fusell,
Joseph H., 153
Grand
Orient of the Netherlands, 169
Imperial Cross of India, 28
Indifferentists, 24
Italy,
Adoptive Masonry in, 8
Job's
Daughters, 127
Liberty, Order of, 23
Lodge
Sincdrit6, Bohemia, 83
Louisa,
Order of, 28
Maria
Louisa, Order of, 27
"Masonic Chronicler, 166
Melrose
Lodge, 87
Memphis, Order of, 23
Militia
of St. Dominic, Knights of, 27
Modem
Female Freemasonry, 141
195
196
INDEX
Monche
A Miel, L'Ordre de la, 26
Mopses,
Order of, 9
Morgan,
Lady, 90
Netherlands, Grand Orient of, 169
Nine
Sisters, Lodge of, 6
Operative Lodge, Chester, 88
Operative Lodge, Edinburgh, 96
Our
Lady of Mercy, Order of, 27
Palladian Lodge, England, 85
Palladium of Ladies, 21
Penelope, Companions of, 21
Perseverance, Order Of, 2
St.
Caroline, Lodge of, 11
St.
Catherine, Order of, 1
St.
Elizabeth, Order of, 27
St.
George of Burgundy, Order of, 27
St.
Isabella, Order of, 28
St.
John, Order of, 1
St.
Leger, Hon. Elizabeth, 78, 148
Society
of the Chain, 24
Star
Cross, Order of the, 27
Swift,
Dean, 184
Thebes,
Knights of, 12
Theresa, Order of, 28 Thorp, John T., 94
Tingley, Mrs. Katharine, 148
Tongariro Lodge, 96
Torch,
Order of the, 27
Rituals
of Adoptive Masonry, 38, 55
Rose,
Knights and Nymphs of, 21
St.
Ann, Order of, 28
St.
Anne, Order of, 27
U. N.
L, 140
Universal Co‑Masonry, 141
White
Eagle, Order of, 27
Women
Freemasons, 78
Xaintrailles, Madame de, 82
Printed
in Great Britain at
The
Mayflower Press, Plymouth. William Brendon & Son,
Ltd.
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