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LIBRARY
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UNIVERSITY OF CALIFORNIA
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GIFT OF
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MRS. MARY WOLFSOHN
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IN MEMORY OP
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HENRY WOLFSOHN
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Engi' fiui Printed, by J !>!
And Hath made of one tlood all nations of men. for to dwell- cm
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THE
ODD-FELLOW'S
IMPROVED MANUAL:
4
CONTAINING
THE HISTORY, DEFENCE, PRINCIPLES, AND GOVERNMENT
OF THE ORDER; THE INSTRUCTIONS OF EACH DEGREE,
AND DUTIES OF EVERY STATION AND OFFICE
IN
ODD-FELLOWSHIP;
DIRECTIONS AND FORMS FOR LAYING CORNER-STONES, DEDICATING
CEMETERIES, HALLS, ETC., MARSHALLING PROCESSIONS, ETC.;
ALSO, ODES, WITH MUSIC, FOR VARIOUS OCCASIONS, AND
THE MOST NEEDED BUSINESS FORMS.
EMBELLISHED WITH A PORTRAIT OF GRAND SECRETARY JAS. L. RIDGELY,
AND ENGRAVINGS OF THE EMBLEMS, ETC.
or Tnt 1 "
\
BY
. A. B. GHOSH,
P. G. AND P. C. P. OF THE R. W. GRAND LODGE AND R. W. GRAND ENCAMPMENT
OF PENNSYLVANIA.
PHILADELPHIA:
THEODORE BLISS & CO.
1871.
Entered according to Act of Congress, in the year 1868, by
THEODORE BLISS & CO.,
in the Clerk's Office of the District Court of the United States for the
Eastern District of Pennsylvania.
PRINTED BY SHERMAN & CO.
ENDORSEMENT OF THE MANUAL,
By members of the G. L. U. S. in 1852.
THE undersigned members of the Grand Lodge of the United
States at its Annual Session, 1852, hereby recommend to the
brethren at large, the Manual of Odd-Fellowship of Bro. P. G. A.
B. Grosh, as a complete and faithful history of the Principles, In-
structions, Work, and Organization of the Order. It is full and
accurate in its details, harmonious in conception and execution,
and its instructions may be confidently relied upon as correct. It
is a work that should be in the hands of every brother desirous of
having an intelligent comprehension of Odd-Fellowship.
Signed by 67 R W. Grand Representatives including Past Grand
Sire Thomas Wildey. Similar endorsements were given by various
Grand and Past Grand Masters, Grand Scribes and Grand Secre-
taries, &c., then and since.
ENDORSEMENTS IN 1867.
From the correspondence in relation to the revision of the work
THE IMPROVED MANUAL we select the following, merely to show
that the original work had not been superseded in 16 years by any
later production.
Bro. N. C. Nason, R. W. G. Scribe of the Grand Encampment of
Illinois, and Editor of the (Odd-Fellow's) "Memento," published
in Peoria, wrote on May 27th, 1867:
"I am gratified to know that you are engaged on a revision of
the Manual. In common with the brethren generally who are
familiar with the work, I have always regarded it as by far the best
bo: J c on Odd- Fellowship ever published; and, when revised, I doubt
not it will be even better than before."
iii
iv ENDORSEMENT OF THE MANUAL.
Under date of "July 27th, 1867," he further remarks:
"I have always considered the work so nearly perfect, that it is
not likely that I can suggest any improvements ; nevertheless I will
take time, as soon as I can, to give it a thorough and critical read-
ing."
Rev. Bro. W. J. Chaplin, Editor of the (Odd-Fellow's) "Olive
Wreath," Chicago, 111., wrote in May, 1867:
"In relation to the aid you speak of in revising your Manial, I
will say that I think it almost perfect as it now is. I regard it a* by
far the best book in the market, and I so tell all Odd-Fellows. If you
can make it better, I shall say AMEN."
Under date of "July 29th, 1867," he again writes:
" As it now is, it is worth all other books combined, which have been
written in exposition of Odd-Fellowship. But. if it can be improved, I
shall be pleased to bear witness to the superior merits of the new
edition."
Bro. Joseph B. Escavaille, R. W. Grand Secretary of the Grand
Lodge of Maryland, wrote under date:
"Baltimore, July 25, 1867.
" I have always looked upon your Manual as the best work of the
kind published upon the subject-matter of Odd- Fellows hip ; and I would
not like to undertake to improve it, with any suggestions of my
own It would afford me much pleasure, however, to render
you any assistance in my power, or furnish you with any informa-
tion at my command, in the contemplated revision of your Manual."
Bro. J. W. Bradford, R. W. Grand Secretary of the Grand Lodge
of Texas, says, June, 1868:
" I am free to say it is far the best book that I have seen."
Bro. W. C. Earl, R. W. Grand Secretary of the Grand Lodge of
Ohio, says, June 24, 1868:
" I shall take pleasure in commending the Manual to all who are
interested in the literature of our Order."
We omit, for want of space, many similar kind notices and offers
from valued brethren, and all the numerous notices of our Odd-
Fellow periodicals to the same purport, on learning the Author's
intention to thoroughly revise the Manual.
PREFACE
TO THE "IMPROVED MANUAL " 18C8.
THE Manual submitted to the brotherhood sixteen years
ago has met with approval and success far beyond my
most sanguine hopes. Most members of the Grand Lodge
of the United States, at its next session, and (then and
since) numerous most eminent brethren, including the
Grand Scribes and Grand Secretaries of our State Grand
Bodies generally, commended it to all who desired full
and correct knowledge of the principles and usages of
Odd-Fellowship. For these numerous voluntary com-
mendations I was and am very grateful.
And now, with these sixteen years of added experience,
aided by some of our ablest brethren, I have carefully con-
formed the Manual to the present condition, usages and
wants of the Order. To secure all possible aid and in-
formation for this revision, in May, 1867, I addressed
every Grand Scribe and Grand Secretary of the State
Grand Lodges and Encampments, beside other distin-
guished brethren over fifty, in all and solicited copies
of constitutions of their Grand and Subordinate bodies,
and requested their individual corrections and advice.
Every one kindly sent documents, and many added judi-
cious comments and advice. A few friends (among whom
I must specially name Grand Secretary Ridgely, of the
G. L. U. S.) revised the book, noted valuable corrections
and remarks on its margins, and sent me these precious
tokens of their goodwill. I have most gratefully profited
by these numerous documents, criticisms and annotations
1* v
VI PREFACE
The brief historical sketch of the Order has been en-
tirely rewritten, and brought up to the present year, and
the biographic sketch of Father Wildey added. The lan-
guage of the Emblems (so various as to be sometimes in-
harmonious, being derived from different authorities) I
have simplified, and harmonized with the lessons of each
degree to \\hich they belong retaining every explana-
tion heretofore most approved. And to each degree I
have assigned its special emblem the PECULIAR emblem
of that degree being thereto advised by many eminent
and experienced brethren. To arrange the emblems con-
sistently to give expressive unity, directness, and ful-
ness to them cost me more thought, anxiety, and re-
writing, than all other portions of the work. I am happy,
therefore, in having won the praises of P. G. Master Fred.
D. Stuart, of this city, and of P. G. Sire J. B. Nicholson,
of Philadelphia, on this portion of my labors ; for they
had this subject under consideration for several years, as
a Committee of the G. L. U. S.
Those forms for dedications, &c., which the G. L, U. S.
has declared " shall be used, and none other," will bo
found here, pure and unmixed. Hence no Encampment,
Lodge, or brother need fear that this guide will " lead to
bewilder, or dazzle to blind," or conduct into " by and
forbidden paths."*
The additional and original Odes by Mrs. F. W. Gillett,
of Michigan, and Revs. D. K. Lee, D. D., of New York, and
A. C. Thomas, of Pennsylvania written expressly for this
Improved Manual will be read and used with delight
and profit. And the Business Forms, so much commended
heretofore, have been revised, and added to, as experience
suggested.
I have thus labored to make this a complete Manual and
* Notice of any error, in doctrine, law, usage or fact, will be
gratefully received and promptly corrected.
TO THE IMPROVED MANUAL. VU
a correct Guide ; but aware of human imperfectic m, and
deeply sensible of my own, I dare only hope that it is an
improvement on what an indulgent brotherhood has pro-
nounced " the standard work of the Order " and as such
I offer and
DEDICATE IT
To ALL INQUIRERS who desire to know what Odd-Fellow-
ship is its aims, means, and measures and how it
attained its present form and power.
To THE FAMILIES AND FRIENDS OF ODD-FELLOWS, that
they may be induced to encourage their " loved ones " to
be Odd-Fellows in deed and verity.
To ALL ODD-FELLOWS, of every degree, rank, and
station, as a Teacher and Guide to direct them onward
and upward in the performance of duty as members and
officers as
"Brethren of our Friendly Order."
And may our Heavenly Father, who is especially " the
Father of the fatherless, and the widow's God," bless its
instructions, so as to imbue all our minds and hearts with
the love of God and of humanity that thus we may pro-
mote the welfare of our Order, the ele" ation of our race,
and the glory of our God.
A. B, GROSH.
WASHINGTON, D. C., July 1st, 1868.
EXTRACTS FROM THE PREFACE TO THE ODD-FELLOW'S
MANUAL OF 1852.
A FEW remarks will inform the reader why I prepared this book, and
what were my supposed qualifications for the work.
I was initiated in Oneida Lodge, No. 70, at Utica, N. Y., September
8th, 1842. The nearest Lodge, on the one hand, was at Rochester on
the other, at Schenectady. Few of the members knew much more of the
principles, usages, and workings of the Order at large than myself.
Periodicals and other publications of the Order were almost unknown
among us. The Lodge itself was a new one. Often and sadly, as I passed
onward through the degrees, and through the chairs, did I feel the need
of such a Manual as that I now present to my brethren of the Order.
As years rolled over me, my station being among the working men of the
bodies to which I was attached, I gained experience and found able coun-
sellors, and from time to time furnished such items as I deemed useful to
the fraternity for publication in the " Golden Rule," the " Covenant," and
the " Ark." Thus gathering experience and materials, with no particular
view to making a book, I was urged by several distinguished brethren to
prepare a full and complete Manual for the Order. I have done what I
could to gratify their wishes.
The First Part is for the general reader. Yet it may furnish needed
information for not a few members of the Order.
The Second Part is for Odd-Fellows only. Yet those out of the Order
may there learn what we are obligated to perform, and may, perhaps, read
a page of duty to guide themselves. a
The Third Part contains ceremonials for all public occasions of the Order,
with suitable brief Addresses, Invocations, Prayers, Responses, Ac., which
may be interesting, perhaps even profitable, to all.
Appendixes A and B contain Odes and Music for various occasions, and
blank Forms prescribed by our Grand Bodies, besides others which are
useful in the transaction of the business of our Order.
The whole is arranged so as to commence with the Inquirer merely, and
proceeds, in regular succession, to instruct and direct all in their duties
as Odd-Fellows, and Committee-men, and Officers, from the initiate up to
the highest degree and highest office in the Order.
In all this I have not wrought alone. Professor PATTERSON * has so
materially assisted me in the preparation of the various ceremonials, that
the credit of this portion of the work is in a measure due to him. He
has, moreover, carefully examined and approved the entire work. To
WILLIAM CURTIS, Esq., for many years the well-known, efficient Grand
Secretary and Grand Scribe of the R. W. G. L. and G. E. of Pennsylvania,
I am also indebted for judicious counsel and criticism in preparing the
work. To several others I owe gratitude for kind suggestions; and L
have freely copied not a few extracts from the essays of my co-laborer.; in
our periodicals. But the written as well as the unwritten work of the
Order I have considered sacred from revelation. A few quotations it has
made from prior sources, I have felt at liberty to use from the same foun-
tains; also a few phrases which, by frequent quotation in orations, <fec.,
have become common property. But beyond this I have not advanced.
Yet every doctrine, principle, and precept it enjoins will be found here in
regular order, mingled with a few additional remarks of my own.
* Henry S. Pa terson, M. D., Post G. Master, and Past R. W. Grand Rep reset ta live
of the G. Lodge f Pennsylvania since deceased.
viii
CONTENTS.
PART FIRST.
MATTERS EXTERNAL TO THE ORDER.
PAGE
CHAPTER I. History of the Order 13
Origin and Uses of Secret Societies Antiquity of our Order
Origin in Great Britain Convivial Practices The Inde-
pendent Order Origin in the United States Biographic
Sketch of Thomas Wildey The Order under the Grand
Lodge of the United States.
CHAPTER II. Objections and Inquiries Answered 50
Our Name Obligations and Penalties Regalia, Emblems,
&G. Expense of Regalia Our Secrecy Exclusiveness
Exclusion of the Poor, <fec. Our Benefactions arc General
Interference with other Institutions.
CHAPTER III. Our Government, Principles, &c 71
Our Government Principles Objects Measures and
Operations The Duties of Odd-Fellowship Privileges of
Odd-Fellows.
CHAPTER IV. Application and Admission 86
Proposition The Admission.
PART SECOND.
MATTERS INTERNAL TO THE ORDER.
CHAPTER I. On Initiations in General 90
The Lodge, from the German, (Poetry.)
CHAPTER II. - Of Initiation 93
The Initiation Regalia Emblems Conduct of a New
Member.
CHAPTER III. Of the First, or White Degree 107
Introduction Regalia Color Emblems.
CHAPTER IV. Of the Second, or Covenant Degree 116
Introduction Scripture Lesson Regalia Color Em-
blems.
CONTENTS.
PA41
CHAPTER V. Of the Third, or Royal Blue Degree 131
Introduction Regalia Color Emblems Concluding
Remarks Verses by Hampson.
CHAPTER VI. Of the Fourth, or Remembrance Degree 140
Introductory Abou Ben Adhem, (Poetry) Scripture
Lesson Regalia Color Emblems Additional Remarks
on Memory.
CHAPTER VII. Of the Fifth, or Scarlet Degree 153
Introductory Colors of the Degrees Emblems of the De-
grees Regalia Friendship, Love, and Truth, (Poetry.)
CHAPTER VIII. Of the Degree of Rebekah 164
Introductory (to Ladies) Do. (to the Degree) Colors, Re-
galia, and Emblems.
CHAPTER IX. Of the Subordinate Lodge 173
How Commenced The Petition Preparations for Institu-
tion First Business Meeting Increase of Members
Opening Lodge Working, with Order of Business Closing
Lodge Work out of Lodge.
CHAPTER X. Duties and Deportment of Odd-Fellows 189
Lodge Attendance Payment of Dues Conduct in Debate
Gentlemanly Deportment Correctness in Working
Voting and Balloting Duties to Self, Family, and Others.
CHAPTER XL Of Committees and Committee-Men 202
General Duties of Committee-men Investigating Commit-
tee Finance Committee Auditing Committee Trustees
and Curators Charges and Trials Relief Committee and
Watchers.
CHAPTER XII. Of the Appointed Officers 218
Chaplain R. and L. Scene Supporters R. and L. Sup-
porters of the V. G. Do. of the N. G. I. and 0. Guardians
Conductor Wardens.
CHAPTER XIII. Of the Elective Officers 225
Treasurer Permanent Secretary Recording Secretary
Vice-Grand Noble Grand Sitting Past Grand Rules
of Order and Debate Use of the Gavel.
CHAPTER XIV. Of Degree Lodges, Committees, and their
Officers 247
Constitution i Conferring Degrees Officers and their Duties.
CONTENTS. XI
PAGE
CHAPTER XV. Of Past Official Degrees 251
Past Secretary Past Vice-Grand Past Noble Grand
For what, and by whom, conferred.
CHAPTER XVI. Of Subordinate Encampments 254
How Commenced and Instituted Opening, Working, Clos-
ing Application and Admission Committees and Ap-
pointed Officers Elective Officers Conferring the Degrees.
CHAPTER XVII. Of the Patriarchal Degree 263
Introduction The Ten Commandments Emblems Con-
cluding Remarks.
CHAPTER XVIIL Of the Golden-Rule Degree 271
Introduction Parable against Persecution Note on Ori-
ginals of said Parable, and the Parsee, the Jew, and the
Christian Emblems.
CHAPTER XIX. Of the Royal Purple Degree 283
Review of the Eight Degrees Introduction to the R. P. D.
Scripture Lesson Emblems Pilgrimage of Life, (Poetry.)
CHAPTER XX. Of Grand Encampments 296
How Commenced and Constituted The G. E. Degree
Members, Representatives, and Committees Appointed and
Elective Officers.
CHAPTER XXL Of State Grand Lodges 305
How Commenced and Constituted The Grand Lodge De-
gree Members, Representatives, and Committees Ap-
pointed and Elective Officers.
CHAPTER XXII. Of Districts, their Committees and Officers, 312
Dist. Grand Committees Appeal Committees D. D. G.
Patriarchs D. D. G. Masters Institutions and Installa-
tions Insubordination and Disorder Reclaiming Char-
ters.
CHAPTER XXIII. Of the Grand Lodge of the United States. 320
How Constituted and Supported Members, Representa-
tives, and Officers Appointed Officers Elective Officers
Regalia and Jewels.
CHAPTER XXIV. Miscellaneous 326
Diplomas and Cards Pass-words Examination of Visitors
Honors and Courtesies General Interdicts.
xii C O N T E N T^S.
PART THIRD.
OF PUBLIC CEREMONIALS OF THE ORDER.
PAGE
CHAPTER I. Of Marshalling Processions 332
CHAPTER II. Laying Corner-stones for Public Structures.
For 0. F. Halls 334
CHAPTER III. Dedication of an 0. F. Hall or Lodge-room. 345
CHAPTER IV. Public Installation of Subordinate Lodge
Officers 353
CHAPTER V. Dedication of an 0. F. Cemetery or ^Burial-lot. 372
CHAPTER VI. Funeral Ceremony 377
APPENDIX A.
ODES for Various Occasions, with Music 383
Two Dedication Odes, by A. B. Grosh Dedication Ode, by
Rev. A. C. Thomas* Ode for Laying a Corner-stone, by
Mrs. F. W. Gillett* Do., by Rev. D. K. Lee, D.D.*
Another, Author unknown Hymn, Dedication of a Ceme-
tery, by A. B. Grosh* Funeral Ode, by Rev. J. G. Forman
Do., by Rev. D. K. Lee, D. D.* Do., by Rev. A. C.
Thomas* Rebekah at the Well, by Rev. A. C. Thomas*
Daughters of Rebekah, by Rev. D. K. Lee, D. D.* The
Rainbow, by Mrs. S. J. Hale Dismission, by A. B. Grosh
Friendship, Love, and Truth, by James Montgomery.
APPENDIX B.
FORMULARY, containing many Blank Forms infrequent Use.. 397
* Written for the Improved Manual.
THE
ODD-FELLOW'S
IMPROVED MANUAL.
PART FIRST.
External 10 lite @rdtr.
CHAPTER I.
HISTORY OF ODD-FELLOWSHIP.
1. Origin and Uses of Secret Societies.
THE earliest records of human history furnish proofs
of the existence of secret associations among nearly all
the nations of the earth. They have everywhere accom-
panied, if they have not advanced civilization, and been
the conservators, if not the promoters of religious,
scientific, and political truth.
Picture-writing and, afterward, hieroglyphics or ab-
breviated symbols, were at first the only means men
possessed of recording doctrines or events, or discoveries
in science and the arts. And as nearly all learning was
confined to the priesthood and royal family of each
nation, these hieroglyphics readily suggested, if they
did not constitute an exclusive art by which they com-
municated with each other, and handed down to their
successors those doctrines, discoveries, and state secrets
which they deemed it improper to disclose to the world.
2 " 13
14 THE ODD-FELLOW'S MANUAL.
Hence in nearly every nation in Egypt, Assyria,
Greece, Eorae, Gaul, Germany, and Britain religious
mysteries were the foundation-doctrines, and the priest-
hood were the founders of secret societies. Even the
rites of religious worship were, in most cases, but acted
symbols speaking of common religious ideas to the
multitude, but conveying deeper meanings to the ini-
tiated eye.
That these early societies were often perverted and
grossly abused, is readily admitted. But that furnishes
no argument against their proper use. All associations
have been corrupted or perverted. Written language
is abused every day the tongue itself is an unruly
member, breathing not only prayers to God, but curses
on our fellow-man yet no one, for that alone, would
doom society to solitude and silence, or abolish pen and
press forever.
On the contrary, the vast utility of ancient secret
associations of priests, philosophers, and patriots, in
advancing religion, conserving literature, art, and
science, and in ameliorating the condition of states and
communities, has commended them to the imitation of
the wise and good in all subsequent ages of the world.
Christianity availed itself of the principle in its early
progress. When the iron heel of the bigot and tyrant
was raised to crush the springing germ into the dust, it
was removed into privacy and was nurtured in secret
until the storm was overblown, or its strength was
increased to endure the tempest. Says one, whose
opposition to Romanism is undoubted : " No instructed
man can deny that the Roman Catholic Church pre-
sents one of the most solemn and majestic spectacles in
history. The very arguments which are employed
HISTORY OF ODD-FELLOWSHIP. 15
against its rites, remind us of the mighty part which it
has played on the theatre of the world. For when we
say that the ceremonies of its worship, the decorations
of its altars, and the evolutions of its priests, are con-
ceived in the spirit of Heathenism, how can we forget
that it was once the witness of ancient Paganism, the
victor of its decrepit superstitions, the rival, yet imitator
of its mythology? When we ask the use of the lights
that burn during the mass, how can we fail to think of
the secret worship of the early Christians, assembled at
dead of night in some vault, beyond the eye of observa-
tion ? When we wonder at the pantomimic character
of its services, its long passages of gesticulation, are we
not carried back to the time when the quick ear of the
informer and persecutor lurked near, and devotion,
finding words an unsafe vehicle of thought, invented
the symbolical language which could be read only by
the initiated eye?"* That which has proved so bene-
ficial, though now it has ceased to be appropriate, or
been corrupted, may well be imitated, and superseded
by that wherein is life and purity.
The Albigenses, Waldenses, Cathari and other early
Reformers, during the long persecutions of the Papacy,
prior to the Reformation, also found in secret associa-
tion, remote from the eye of the persecutor, safety in
worshiping God. And all through the dark night of
feudal ages, the various mechanic crafts and guilds, and
other secret associations, kept the feeble light of knowl-
edge, virtue, and freedom, glimmering amid the sur-
rounding gloom of semi-heathen darkness, until the
world at large, awaking from its leaden sleep, lit its
thousand torches at the hardly preserved tapers, and
* Martineau's "Rationale of Religious Inquiry," Lecture II. p. 19.
16 THE ODD-FELLOW'S MANUAL.
threw the blaze of a general revival of religion, letters,
arts, and sciences, once more over our benighted race.
And since that revival, similar associations have
aided no less in speeding onward the flood-tide of civili-
zation, humanity, and freedom, to its present full-flow-
ing progress. The reform that has swept away doc-
trines and institutions of Error and of "Wrong, grown
hoary with ages of general acknowledgment and reve-
rence, replacing them with the True and the Right, has
oft been nourished in the silent secresy of a few chosen
souls, until it gained strength to go forth boldly and
grapple successfully with the monster errors and giant
vices of the age. And the revolution that, in a few
days, overturned thrones and banished tyrants, replac-
ing the one with better institutions, and giving the
abused powers of the other into rightful hands, fre-
quently gathered its earthquake-power in the privacy
of isolated circles, which met to pray and deliberate for
their country's welfare, and separated to spread abroad
the light and strength whicli Heaven gave the few, to
direct the minds and nerve the arms of the many.
We may be told, however, that error, vice, and diplo-
matic despotism have also had their secret organ i/a-
tions even a " Holy Alliance!" True; so also have
they had their public meetings and national congresses.
Shall we reject the latter also, because bold, bad men
have used openness and publicity for evil purposes?
Among so-called secret societies of modern times, we
know of none that has excelled the beneficent influence
of Odd-Fellowship, within its own pale, in relieving the
sick and distressed, and especially in preventing suffer-
ing and poverty in the families, of its members. Nor
is there one whose measures of relief and benevolence
HISTORY OF ODD-FELLOWSHIP. 17
have been more generally copied than those of this
" friendly Order ; " and seldom, if ever, (astonishing as
it is in this age of improvement,) with any important
addition enhancing their efficiency.
An institution manifesting so much influence, per-
forming so much good, preventing so much evil, and
increasing so rapidly and widely its numbers and its
power, may well attract public attention, and excite a
laudable desire to know its origin, progress, principles,
resources and measures, its aims and objects.
2. Antiquity of the Order.
A love of mystery and blind veneration for antiquity
has induced most associations to claim an origin trace-
able to the remotest ages of the world. There have not
been wanting well-meaning Odd-Fellows to render that
doubtful service for our Order. Confounding principles
with the institutions embodying them, they have claimed
equal antiquity for both. And similarities, which can
easily be found between the modes of initiation and
other ceremonials of ancient associations and those of
our own Order, have been triumphantly appealed to, in
proof of the unwarranted assumption. And even where
such likeness could not be found, it w r as easy to draw
upon imagination for facts, and cover modern inven-
tions with a seeming rust of ages.
A brief enumeration of some of these fabulous histo-
ries of our Order may serve to guard the unwary against
further imposition. The greatest exertion of tradition
was to make our great forefather, Adam, the founder
of our Order. Prying Mother Eve was probably ex-
cluded, and all her daughters with her! Grand Sire
Wildey, during his visit to England, in 1826, procured
"2*
18 THE ODD-FELLOW'S MANUAL.
from one of the lodges there, an emblem representing
Adam laying the foundation-stone of the Order, which
emblem he presented to the Grand Lodge of the United
States.
Another tradition declares that the Order was founded
among the Jewish priesthood, by Moses and Aaron.
James Spry, C. S., in his " History of Odd-Fellowship"
in Great Britain, mentions such an Order among the
Jews while captives in Babylon, to enable them to cir-
cumvent their oppressors and maintain fidelity to their
religion ; and which was kept up until after their sub-
jugation by the Romans. Some members being or-
ganized as a Roman legion in A. D. 79, and proving
faithful, the Emperor named them Fellow Citizens, and
Odd Fellows, and gave them a "Dispensation engraven
on a golden plate/ 7 with emblems of mixed Jewish and
Roman ideas. (Another tradition makes this a Chris-
tian legion!) By the Romans the Order was intro-
duced into Britain in A. D. 98, and remnants of its
practices remained up to Saxon times, when they were
lost to public view!
Other fables have ascribed our origin to the Goths,
Huns, Scandinavians, Suevi, Moors down through
Spain, Portugal, France thence to England as a
" Loyal Grand Lodge of Honor" in the 18th century,
when it became the " London Order of Odd-Fellows!"
All these and other baseless and silly stories, after
repeated calls for testimony, have been utterly discarded
as proofless and absurd, by the Grand Lodge of the
United States. See Journal, Vol. I., pp. 336, 337,
Accordingly P. G. M. Ridgely, Grand Secretary of
our National Lodge, publicly declared in his Oration,
iu Boston, June 19, 1845, after dwelling on the anti-
HISTORY OF ODD-FELLOWSHIP. 19
equity and divine origin of our foundation-principle,
human fraternity:
" I know that it has been not unusual, on occasions
like the present, to claim for Odd-Fellowship affinity
with secret institutions which had their origin in periods
of time when the passions of men were fiercest, and the
midnight of idolatry overshadowed and blighted the
promptings of the human heart. I am here to repudiate
such associations."
" Although we may discover a similitude in the fact
of initiation, in rites, ceremonies, and in gradations of
degrees, between those institutions and Odd-Fellowship,
we will find no traces of the principles of fraternity,
which distinguish eminently our affiliation."
"Odd-Fellowship invokes not the aid or sanction of
such ages to consecrate its principles ; and if, in truth,
these could be summoned to attest its antiquity, they
would rather awaken just indignation against its cha-
racter, than serve to commend its merits to an en-
lightened public opinion. Dismissing therefore, and I
hope for ever, the Oracles of Egyptian or Grecian
philosophy, and the still more absurd pretences which
would discover the sources of Odd-Fellowship in the
Roman Camps; and assuming that its benign principles
have been drawn from the image reflected upon man in
his creation, let us turn to a truthful narrative of the
origin of Odd-Fellowship, and its capacity to compass
the brotherhood of man."
3. Origin in Great Britain.
The origin of Odd-Fellowship as an institution is
involved in obscurity. When the small stream first
issues into the light of history, it is very humble also.
20 THE ODD-FELLOW'S MANUAL.
The Nile, though known long before the days of
Joseph, has only lately had its sources discovered by
Europeans. Mr. Spry, in his " History of Odd-Fel-
lowship," says, that " in the early part of the last cen-
tury, the writer Daniel De Foe mentions the Society
of Odd Fellows; and The Gentleman's Magazine for
1745, speaks of the Odd Fellows' Lodge as a place
where very comfortable and recreative evenings may be
spent." In 1788, as we learn from his Biography,
James Montgomery, the poet, wrote the song given in
Appendix A, beginning
"When Friendship, Love, and Truth abound
Among a band of brothers, "
for a society in London, bearing the motto of our
Order, and presumed to be a lodge of "Ancient and
Honorable Loyal Odd Fellows." All beyond these
dates is mere conjecture. We only know that when
Odd-Fellowship comes into the domain of certainty,
the Fatherhood of God and brotherhood of man are
its foundations of precept and of practice. Nor can
we trace the precise steps by which our peculiar m en-
ures of mutual relief in sickness and distress, and pro-
vision for the burial of the dead, and care for the
widow and orphan, grew up among our predecessors.
But knowing that it was an institution originated, by
common circumstances of want and providence* and
cemented by social feelings frequently indulged until
they warmed into a fraternal glow, we can readily
imagine how great principles would be suggested, and
measures for carrying them out be successively improved.
They were toiling laborers, in a land and under a
government where hard-handed industry is less esteemed
HISTORY OF ODD-FELLOWSHIP. 21
than here ; where distinctions of rank and wealth are
greater than we have ever known. Their daily labor
barely sufficed to procure them daily bread. When
sickness came, gaunt and terrible want was not far off.
When calculating wealth refused them the privilege to
toil for bread, they lacked means to seek employment
elsewhere, and support their families meanwhile. When
on the bed of disease or death, none could spare time
to smooth the creased pillow, or moisten the fevered
lips, or speak calmness to the delirious mind. When
they looked forward to the close of this " fitful, feverish"
life, beyond it was only a pauper's coffin to be pressed
into, a pauper's grave into which to be huddled out of
sight, without a breathed prayer over the dead, or a
whispered text of hope and consolation for the living.
And for the surviving partner and bereaved children
no future was presented, but trundling them from par-
ish to parish until they were thrust into the vice and
infamy of the almshouse ; or, perhaps, thrusting them
into the streets, to grow up beggars or criminals, if
they did not earlier perish in the gutter ! Such were,
most probably, the circumstances and prospects of not
a few who commenced our Order, devised its first crude
measures of relief and burial of the dead, and based
the whole structure on the Fatherhood of God and
the Brotherhood of man.
Feeling that Rank and Wealth would degrade them
if they could, they resolved to support and aid each
other, and to contribute weekly a portion of their scanty
earnings for that purpose.* Feeling also how sectarian
* The " Odd Fellow's Keepsake" states, that the early English
lodges were supported, and their members relieved, by each mem-
22 THE ODD-FELLOW'S MANUAL.
and party strifes estrange men from each other, and
render them powerless and abject by such divisions,
they excluded all such topics and distinctions from
their meetings, and resolved only to know, to labor for,
and to love each other as men as BRETHREN.
4. Convivial Practices.
At that period (and is it not too much the case at
this?) convivial practices were common everywhere,
among nearly all associations and gatherings of men.
But especially in Great Britain, all social and moral
societies, even vestry, presbyterial, and other church
meetings for business, were stimulated freely with in-
toxicating drinks and the fumes of tobacco.*
ber and visitor paying a penny to the secretary on entering a lodge.
If a brother needed aid, a sufficient sum was voted him. If out of
work, he was furnished with a card and funds to reach the next
lodge. If unsuccessful there, that lodge provided for his further
progress, and thus he went on until he found employment, when
he deposited his card in the nearest lodge.' When a lodge's funds
ran out, it sent word to other lodges, and visitors were sent to
swell the penny collections. It was common for a whole lodge
thus to visit a needy lodge, and hundreds of Odd-Fellows went,
week after week, until the exhausted treasury was replenished.
This contribution system was superseded by our more reliable
system of stated benefits, based on regular weekly or quarterly
dues making donations on special occasions only.
But weekly dues were collected weekly up to 1835. The warden
with his axe, heart in hand uppermost, went to each member, re-
ceived his weekly due, and announced the payer's name to the
Secretary. After 1835 larger amounts began to be paid, and reg-
ular quarterly accounts kept, as at present.
* Even so late as 1835, Rev. Heman Humphrey, D. D., President
of Amherst College, Mass, gave a discouraging view of the habits
of clergymen and church-members generally in Great Britain. He
says, quoting from another, "In some presbyteries, (in Scotland,)
HISTORY OF ODD-FELLOWSHIP. 23
We need not wonder, therefore, that Odd-Fellows, at
that early day, were addicted to practices which greater
light and a purer morality now declare to be " incon-
sistent with our laudable profession." Meeting, as they
did, in public houses of not the most select character,
the only places open to men of their humble pretensions
and limited means, the beer-mug, the pipe, and the
toast circulated freely, as the song and jest excited
their mirth and hilarity ; until, by frequent repetition,
calling for increased indulgence, it is no wonder that
the noble objects of their meetings were too frequently
made but secondary to mere sensual gratifications. The
wonder is, not that those early Lodges were so greatly
convivial clubs, but that they did not become merely such.*
the presbyterial dinner is furnished with liquor by fines imposed
on various occasions," and paid by the clergy! See Foreign Tour,
Vol. 2, pp. 5-32.
* We give a specimen or two of the songs said to have been sung
in those early Lodge meetings, that the reader may see the moral
progress of the order, by comparing them with the Odes and Songs in
use at the present day, as given in Appendix A
The following is said to be a chorus :
"Then let us be social, be generous, be kind,
And let each take his glass and be mellow ;
Then we '11 join heart and hand, leave dissension behind,
And we '11 each prove a hearty Odd-Fellow.
And the following is said to have been a long-standing favorite :
" Oh what pleasure for to meet
With friends so blithe and jolly,
Who all delight for to dispel
The gloom of melancholy !
Then let us throw all care aside
Let 's merry be and mellow ;
May Friendship, Love, and Truth at
With every true Odd-Fello^X^\ R A /?*?*
VWIVERSfTr
24 THE ODD-FELLOW'S MANUAL.
The singularity of its name, and humility of its origin,
needed not these convivial practices to bring the insti-
tution into suspicion and disrepute, nor a defective or-
ganization to involve it in trouble and internal dissension.
On the extension of the Order to Liverpool, the lodges
united in a more general system, under the title of " The
Union Order of Odd-Fellows," having London as its
seat of government. This arrangement continued until
about 1809, when, after the institution of Victory Lodge
in Manchester, some intelligent men perceived the ne-
cessity of reforming the convivial practices of the brother-
hood, and making mutual relief and charity the main
" True Friendship is a treasure great,
As such we may regard it ;
May discord ne'er our Lodge intrude,
Nor any thing retard it;
But let the song and toast go round,
And every heart be mellow ;
And may our motto still be found
In every true Odd-Fellow."
A contrast no less gratifying can also be made between the Gen-
eral Rules and Regulations of that and a later period, and the state
of the Order at this time, and especially on this continent. Fines
were common then, for going to sleep, for getting drunk, for noisy
demonstrations, and for introducing improper toasts or songs,
during lodge meetings. No such penalties are needed now, for the
General Law of the Order, that "no refreshments of any kind,
except water, shall at any time be allowed in the Lodge-room, or
in any of the apartments or passages thereto belonging," renders
them unnecessary.
If those early Rules were "behind the age" to which they be-
longed, (which we much doubt,) the present General Law in this
country was, when framed, in advance of not a few of the associa-
tions of that period. Surely an institution capable of such
reform and progress cannot be wanting in religious principle and
moral power.
HISTORY OF ODD-FELLOWSHIP. 25
objects of their meetings. But after agitating the sub-
ject for years, they found that even the partial reform
they advocated could not be effected without an entire
change of the Order.
5. The Independent Order,
A Convention of friends of reform was accordingly
held in Manchester, in 1813, when several lodges se-
ceded in due form from the Union Order, and consti-
tuted the " Independent Order of Odd-Fellows. "
Under the impulse of improved practices, this new
Order advanced rapidly, and soon overshadowed the
rival whence it sprang. In 1825 it increased the
efficiency of its government by instituting a Central
Standing Committee in Manchester, to govern the Order
in the interim between the sessions of the Annual Mov-
able Committee, as the Chief Lodge is termed.
But the unwieldy size of the Annual Movable Com-
mittee soon led to the assumption and abuse of power
by the Central Committee, which, in turn, led to various
attempts at reform, and revolutions and secessions on
their failure. Plence in 1845, according to the Oration
at Boston, by P. G. Master Ridgely, " there are many
ramifications of Odd-Fellowship from the parent stock
in England, all of which form distinct communities,
holding no intercourse with each other, and each claim-
ing to strive in the cause of human benefaction, under
the banner of Friendship, Love, and Truth."
Turn we now to the origin and history of Odd-Fel-
lowship in America.
6. Origin in the United States.
Several attempts were e; rly made to establish Odd-
3
26 THE ODD-FELLOW'S MANUAL.
Fellowship on this continent, but from various causes
all successively failed. The early mode was by self-
institution. Any number of Odd-Fellows united to-
gether, formed a lodge, and received a charter from
any neighboring lodge, with power to grant charters
in return. It is claimed that lodges were started in
this manner during the last century. Br. John Duncan,
at the institution of Washington Lodge, No. 1, in Balti-
more, said he had been initiated in a lodge in that
city, in 1802. Shakspeare Lodge, No. 1, was instituted
in New York, December 23d, 1806; flourished until
1811; was heard of again in 1813; shortly after dis-
solved, and was revived in 1818, and continued in
existence until 1822, part of the time as Franklin
Lodge, No. 2, as stated by the "Odd-Fellow's Text
Book." Prince Regent's Lodge was instituted by some
, Englishmen, in New York, in 1816, but its name gave
it an odor of nationality, and prevented its prosperity,
and it ceased. The next was Washington Lodge, No. 1,
of Baltimore, in 1819 then Franklin Lodge, No. 2,
of same city, in 1819 next Massachusetts Lodge, No. 1,
in Boston, March 26th, 1820 next Franklin Lodge,
No. 2, New York, January 27th, 1821 next Penn-
sylvania Lodge, No. 1, Philadelphia, December 26th,
1821. Columbia Lodge, No. 1, Washington Lodge,
No. 3, and Columbia Lodge, No. 4, New York, were
all instituted in 1822. These were all formed by self-
institution, and those in each city were generally ignorant
of the existence of those in the other cities ; and oven
as late as 1823 some of them believed themselves the
only lodges in the United States.
But the earliest successful institution of Odd-Fellow-
ship in this country, and the commencement of our
HISTORY OF ODD-FELLOWSHIP. 27
v
present Order, dates no further back than April 26,
1819. The history of the Order is so blended with
that of its founder, that I give a brief biographical
sketch of this remarkable man, principally compiled
from a Eulogy on his life and character by P. G. Master
Jas. S. Ridgely, of Baltimore, Md.
THOMAS WIKDEY was born in London, England
January 15, 1783. At 14 years of age he was appren-
tice to a coach-smith. When 21 years old he was
initiated into Lodge 17 of the Order of Odd-Fellows,
in London, and served in every station up to the
highest, with such ability and zeal as to win the sub-
stantial approval of his brethren at the age of 23.
Three years after his initiation he led in organizing
Morning Star Lodge, No. 38, in a distant quarter of
the city, that he might thus extend the influence and
benefits of the Order. He was unanimously chosen its
first presiding officer ; and during ten years of member-
ship he was three times elected to the same chair.
These lodges were all self-instituted the Manchester
Unity not having yet been organized.
He embarked for America, July 30th, 1817, and
reached Baltimore September 2d, where lie soon found
employment at his trade. The prevalence of yellow
fever that autumn, exercised his sympathies, and showed
the necessity for an order like ours. The following
year, meeting with his fellow-countryman and brother
Odd-Fellow, John Welch, they agreed in trying to
establish a lodge in Baltimore. Their first call for a
meeting on March 2d, 1819, though continued for one
month, drew only two coadjutors, whereas three were
necessary. The call was renewed for April 13th, when
Mes-rs. John Duncan, John Cheatham, and Richard
28 THE ODr -FELLOW'S MANUAL.
Rushworth met with them, and arranged preliminaries;
and on April 26th they organized Washington Lodge,
No. 1, by self-institution. Within one month they
changed its organization and working to the Independent
Order, and took measures to procure a charter. Frank-
lin Lodge, No. 2, was opened soon after. On January
17th, 1820, Abercrombie Grand Lodge, of Manchester,
granted a dispensation but it never reached them.
Through P. G. John Crowder, of Duke of York Lodge,
Preston, (who visited Baltimore in 1819,) that lodge
issued a charter on February 1st, 1820, which was
received and accepted in due form October 23d, follow-
ing; and in June, 1821, the General Committee of the
Manchester Unity confirmed it, thus constituting Xo. 1
"Grand Lodge of Maryland and of the United States,"
with power to charter lodges accordingly.
Prior to this there was no Grand Lodge in our coun-
try. The P. Gs. of each lodge were a Committee of
Supervision and Grievance, with advisory powers only ;
but their decisions were generally sustained.
The working of a Grand and a subordinate lodge
under the same charier, proved very inconvenient, and
at the instance of P. (J. John Kntwistle, on Februarv
22d, 1821, Washington Lodge surrendered its Grand
Lodge charter to the P. Gs. of Washington and Frank-
lin Lodges, and the ''Grand Lodge of Maryland and
the United States" thus constituted, granted subordi-
nate charters to Nos. 1 and 2. Br. Wildey, the first
N. G. of Washington Lodge, was chosen first Grand
Master.
At this period the White, Blue, and Scarlet degrees
were the only degrees of the subordinate lodge. The
I ink and Green, compiled by P. G. Entwistle, were
HISTORY OF ODD-FELLOWSHIP. 29
called the " intermediate degrees/' and were yet un-
known in England. The Golden Rule degree was con-
ferred in Grand Lodge, on P. Gs. only, for a charge of
75 cents. The special meetings of P. Gs. were called
" Grand Committees," and their proceedings required
the confirmation of the Grand Lodge in annual session
to render them final.
For several years the Order made but little progress
Its founder and members were comparatively obscure
men. Its name excited prejudices, which their con-
vivial practices confirmed, and thus obscured its merits
from the more strict and respectable class of humane
men. But Br. Wildey, conscious of good motives, and
confident of the great benefits the Order must confer if
successful, persevered, bating no jot of hope or effort.
In 1822, having ascertained that there were lodges
in Philadelphia, New York, and Boston, efforts were
made to effect a general union. " Massachusetts Lodge"
was the first to respond by application to the " Grand
Lodge of Maryland and the United States" for a charter,
which was granted April 13, 1823, and G. M. Wildey
was empowered to institute the same, and open a Grand
Lodge also. On his way to execute this mission, he
induced " Pennsylvania Lodge, No. 1," to make a
similar application. In New York he reconciled the
contending lodges, by inducing " Columbia Lodge, No.
4" (the only one possessing a charter from England)
to give up its charter for one from Baltimore. Thus
all disputes about legality, seniority, and supremacy
were happily settled by the kind and j ersuasive elo-
quence of Br. Wildey, and all the lodges then existing
ID the United States were united in one system, under
one acknowledged legal Head.
8*
30 THE ODD-FELLOW'S MANUAL.
The charters having been applied for and duly-
granted, the Grand Master instituted them as follows:
"Massachusetts, No. I," June 9th, 1823, and the Grand
Lodge, June llth, 1823; the Giand Lodge of New
York, June 24th, 1823; and " Pennsylvania, No. 1,"
and " Grand Lodge of Pennsylvania/' June 27th, 1823.
The complex National and Maryland State Grand
Lodge proving dissatisfactory to . other State Grand
Lodges, the " Grand Lodge of Maryland and of the
United States," resigned its charter to the State Grand
Lodges collectively, and united with them in organizing
a distinct Grand Lodge of the United States, on January
15, 1825, which held its first annual communication on
Washington's birthday following. And thus was com-
pleted the admirable structure which has proved so
effective in promoting the welfare and growth of Odd-
Fellowship in this hemisphere.
Before entering on the history of the G. L. U. S., we
will close our brief sketch of the labors of Br. Wildey.
It was important that our National Head should be
legally recognized by the Manchester Unity, and
measures adopted to maintain uniformity in ritual and
working, in both countries. " Br. Wildey volunteered
the pilgrimage, and crossed the ocean at his own cost,
reaching Liverpool on the 17th of June, 1826. He
was most affectionately received by the authorities of
the Order at Manchester, and was greeted as the Father
and Founder of American Odd-Fellowship He
was conducted throughout the entire jurisdiction from
city to city, from town to town, from village to village
everywhere received by Committees of the Order, and
brethren anxious to do him honor." He taught them
the Covenant and Remembrance degrees which they
adopted, and the Grand Lodge degree which they
HISTORY OF ODD-FELLOWSHIP. 31
declined, as unnecessary in their organization. They
granted his every request, save the great object of his
mission the independent sovereignty of the G. L. U. S.
in this country. Before his return, they intimated the
desire of the Order to present him personally a valuable
token of their esteem for him and his labors. He tear-
fully and eloquently thanked them, but declared that
the common cause would be better served, and himself
most highly honored, if, instead of a gift to himself,
they would grant to the G. L. U. S. exclusive jurisdic-
tion of the Order in America. This self-sacrificing
wish was heard in silence ; but on the day fixed for his
return, he was surprised by a visit of the Grand Officers,
who, after an address by Grand Master Derbyshire,
among other valuable tokens, placed in his hands a
charter beautifully executed on parchment, dated back
to May 15th, 1826. That charter filled the wish of his
soul, and completed his great mission, by granting sole
jurisdiction over Odd-Fellowship in this country to the
Grand Lodge of the United States.
Encampments were yet unknown. The Patriarchal
and Royal Purple degrees, received about this time,
were, like the Golden Rule degree, conferred in Grand
Lodges, and on Past Grands only. But on June 14th,
1827, the G. L. of Maryland instituted "Jerusalem
Encampment, No. 1," with Br. Wildey, its originator,
as Chief Patriarch; and empowered it to confer the
sublime degrees on members of the Scarlet degree. And
while he thus labored at home for the improvement of
the Order, without stint of money or of time, he
travelled and toiled for its extension and welfare abroad.
He made official visits to State Grand Lodges, instituted
subordinate lodges and encampments in new States, in-
structed the brethren, adjusted conflicts, and stilled dis-
32 THE ODD-FELLOW'S MANUAL.
sensions by " pouring oil upon the troubled waters."
He carried the Order into Delaware, Ohio, Kentucky,
Louisiana, and Virginia everywhere a persuasive
master-spirit of fraternity and benevolence.
After serving as Grand Sire from 1825 to 1833, he
continued to serve the Order, gratuitously, as General
Agent. In this capacity he visited the northern and
eastern States in 1835, Virginia in 1837, Pennsylvania,
Virginia, Ohio, Kentucky, Indiana, Mississippi, Ala-
bama, Illinois, Missouri, and Iowa, in 1838, and Ten-
nessee, Arkansas, and Texas, in 1839; travels then
often toilsome and costly. He thus added State after
State to the Order, and bound them by the strongest
ties in fraternal union. Session after session the Head
of the Order bowed to him in grateful acknowledgment
of his self-sacrificing zeal and immensely valuable la-
bors ; and a gold medal, at one period, and a service of
plate valued at $500, at another time, were presented
to him by the Grand Lodge of the United States as
tokens of its admiration and esteem.* To the end of
his long and useful life, he never was absent from
his seat in Grand Lodge, however distant its place of
meeting, except on three occasions when severe ill-
ness prevented. Nor was he a mere observer he
served actively on Committees to near the close of his
36 years of membership therein. "Throughout his
whole career as an Odd-Fellow, private interests, health,
comfort, worldly advantage in all its forms, were sur-
rendered freely and nobly upon the altar of that Order
which he loved and cherished with a devotion that
never wavered, but that, as age advanced upon him and
infirmities increased, became more and more intense."
* These, and other precious tokens from various lodges and en-
campments, are now preserved by the Order in Maryland.
HISTORY OF ODD-FELLOWSHIP. 33
Thus loving and beloved, seeing his life-work pros-
pered and prospering, this aged Father of a numerous
brotherhood which soothed and sustained his feeble
form, went gently and peacefully down the declivity of
life to the boundary river, and there, at the good old
age of eighty-one years, passed over into immortality
on the 19th of October, 1861 full of honors as of
years. Everywhere the Order sorrowed at his depar-
ture, yet in gratitude that he had been spared so long
and to accomplish so much for humanity ; and, reciting
his virtues and his labors, they lovingly and reverently
buried his errors and his failings with the aged frame
forever, in Greenmount Cemetery, of his adopted city.
In January, 1865, the corporate authorities granted
"a spot of ground in the square located on North
Broadway, and bounded by Fayette Street," for a monu-
ment to his memory. And in September following,
the Order had erected upon that elevated spot, a noble
monument to the Father of American Odd-Fellowship
a rocky-faced granite base ten feet square, from
which rises a marble base, bearing the inscriptions
on the northwest,
The site for this monument was unanimously voted by
the Mayor and City Council of Baltimore.
On the northeast,
He who realizes that the true mission of Man on earth
is to rise above the level of individual influence, and to
recognize the Fatherhood of God over all, and the Broth
erhood of Man, is Nature's true nobleman.
The opposite sides,
THOMAS WILDEY, Born January 15, 1783. Died
October 19, 1861.
34 THE ODD-FELLOW'S MAXUAL.
Above this base rises the pedestal, bearing on the
south side, the Seal of the Grand Lodge of the United
States, in has relievo and on the eastern and western,
carvings in similar style of Faith and Hope. The
northern face bears the inscription,
This column, erected by the joint contributions of the
Lodges, Encampments, and individual members of the
Independent Order of Odd- Fellows of the United States
of America, and jurisdictions thereunto belonging, com-
memorates the founding of that Order in the City of
Baltimore on the 26th day of April, 1819, by THOMAS
WlLDEY.
Above the whole towers a life-size figure of Charity
protecting orphans. The entire height of the structure
is fifty-two feet, and is executed in chaste and beautiful
style.
The Order as founded by Bro. Wildey, was simply a
humane institution its main objects were to relieve
brethren, bury the dead, and care for the widow and
orphan. But gradually there were infused into its
lectures and charges much moral and (unsectarian) re-
ligious instruction ; and at each revision these principles
were increased, and deepened, and strengthened, until
its beneficial and relief measures, from being ends, have
become means to a higher and greater end "to im-
prove and elevate the character of man ; to imbue him
with conceptions of his capability for good ; to en-
lighten his mind ; to enlarge the sphere of his affections,
and thus to lead him to the cultivation of the true fra-
ternal relations designed by the Great Author of his
being." Bro. Wildey planted the seed and cultivated
the tree. It bore fruit richer and better than he had
anticipated. "He builded better than he knew;" but
HISTORY OF ODD-FELLOWSHIP. 35
as Founder and Architect he dwelt in the Temple
which he had reared for more limited objects.
His cherished aims and details w r ere all retained, but
directed beyond the merely social and physical, to the
moral and spiritual to lift its members up to their
proper position to hold man "to a strict standard of
duty to impress him with the value of character
among his fellows, and lead him to a true appreciation
of his whole duty, whether tcT God himself, or to his
brother man adrift amid the storms and breakers of
life." (P. G. M. Ridgeiy's Eulogy.}
7. The Order under ike Grand Lodge of the United
States.
Thomas Wildey, First Grand Sire 1825 to 1829.
The Grand Lodge of the United States, organized
January 15th, 1825, held its first annual communica-
tion, February 22d, following, but immediately ad-
journed to March 30th, following, when its officers
were installed, and reports received, showing four
Grand and nine subordinate lodges in connection.
One of its first acts was to step out in advance of
nearly all social organizations of that period, by de-
creeing that in no case should any refreshments except
water be used in any of our lodge-rooms.
In October, 1826, the Grand Charter from the Man-
chester Unity was received through Grand Sire Wildey,
and accepted. That Charter ratified and confirmed the
former, and " doth also hereby grant, authorize and
empower the Grand Sire, Deputy Grand Sire, Repre-
sentatives and Proxies of the Grand Lodge of the
United States of America, to conduct the business of
Odd-Fellowship WITHOUT THE INTERFERENCE OF ANY
36 THE ODD-FELLOW'S MANUAL.
OTHER COUNTRY, so long as the same is administered
according to the principles and purity of Odd-Fel-
lowship."
In November 1827, a charter was granted for Central
Lodge, No. 1, in Washington, D. C., which was insti-
tuted on the 26th of that month. And the year closed
with four Grand Lodges, having 17 subordinates be-
side two in the District of Columbia.
In 1828 Stranger's Refuge Lodge, of New York,
denied to the Grand Lodge of that State any save ad-
visory powers, and refused obedience to its decisions.
The Grand Lodge, after all other means failed, expelled
the ^subordinate lodge, and was sustained by the G.
L. U. S. The expelled lodge applied to England ; but
receiving no countenance, it submitted, and was re-in-
stated in 1829. The Grand Lodge of the District of
Columbia was instituted Nov. 24, 1828.
Thomas Wildey re-elected Grand Sire 1829 to
1833. Degree Lodges were established in 1829, by
the Grand Lodge of Pennsylvania. Prior to this, de-
grees were conferred in the lodge-room <>n Sundays.
Though at first resisted as an innovation on the char-
tered rights of subordinates, Degree Lodges have now
become general where lodges are numerous. Country
and other isolated lodges confer degrees after the regular
lodge-meeting; and in some States they are conferred
by Degree Committees, or Deputies appointed for the
purpose.
This year also, it was decided that the powers of the
Grand Sire were confined to those expressly named in
the Constitution rejecting vague "ancient usage."
The anti-masonic excitement, which began in western
New York two years before, now spread over neighbor-
HISTORY OF ODD-FELLOWSHIP. 37
ing States, and extended to all " secret societies." In
Massachusetts, the Order died away. In Rhode Island,
where it had just been planted, it took no root. In
New York a contention about the seat of the Grand
Lodge (New York, or Albany ?) aided the opposition
and stopped all growth. In Pennsylvania the. 50 sub-
ordinates of 1832 declined to 40 in 1839. In Dela-
ware the Grand Lodge was not instituted, though a
charter had been granted. Almost everywhere the ex-
citement lessened our numbers or prevented increase.
James Gettys, of the District of Columbia, Grand
Sire 1833 to 1835, the term having been shortened
to two years. He was succeeded by George Keyser,
of Maryland, Grand Sire 1835 to 1837. Efforts
were again made to induce the English lodges to dis-
continue their convivial practices and to cease changing
the work of the order without consulting or notifying
us, " that uniformity of action and principle might
exist between us." As the Manchester Unity had re-
vised the lectures and entirely changed the initiation,
&c., the Grand Lodge of the United States now made
a thorough revision of our ritual, rejecting much of
the old version, and purging out many crudities in
style and sentiment. In 1836 James L. Ridgely, of
Maryland, was chosen Grand Sire, but declining, Sam-
uel H. Perkins, of Pennsylvania, was elected at a
special session in May, 1837, and installed at the fol-
lowing annual communication ; when, also, further
correspondence was ordered with the Manchester Unity
in reference to their alterations of the work of the
Order.
In 1838 P. G. Sire Wildey reported what jurisdic-
tions he had visited, and among the lodges and en-
4
38 THE ODD-FELLOW'S MANUAL.
campments instituted by him was " Lone Star Lodge
No. 1, in Texas, opened July 25th, 1838 the first
charter granted by the Grand Lodge of the United
States to a foreign country.
In 1839, no quorum appearing, the annual commu-
nication was not held; but at a special session in April
following they installed Zenas B. Glazier, of Delaware,
Grand Sire. The correspondence with the Manchester
Unity showed that it agreed to interchange the A. T.
P. W,, but made no promise to cease lodge conviviali-
ties, or to consult us on alterations of signs, &c. In
1840 Grand Encampments were admitted to representa-
tion, in despite of earnest opposition, because the quali-
fication of the R. P. D. for all G. Representatives suf-
ficiently protected the patriarchal branch, whose mem-
bers were also represented as members of lodges. The
regalia of the Order was also regulated, and the five
degrees arranged as they are now numbered.
In 1841 Jas. L. Ridgely was a second time elected
Grand Sire, and again declined, when John A. Ken-
nedy, of New York, was elected and installed. The
grievances caused by the Manchester Unity continuing
and increasing, the Grand Sire, in February, 1842,
deputed P. G. M. James Alcock to confer with the
English Board of Directors, and arrange for consulta-
tions about, and notices of alterations. But the Direc-
tors refused to entertain such propositions, and referred
the whole subject to the Annual Meeting of Deputies.
G. Secretary Ridgely and G. Chaplain I. D. William-
son were then deputed to attend that annual meeting
where they were kindly received, but their efforts for
peace and harmony set at naught. Consequently the
annual communication of the G. L. U. S. in 1842 was
HISTORY OF ODD-FELLOWSHIP. 89
mainly occupied in considering the report of its depu-
ties. And here, that our allusions and the action of
our National Lodge may be clearly understood, we will
briefly state those difficulties.
The government of the Manchester Unity of the I.
O. O. F. was ostensibly vested in the Annual Mov-
able Committee a Convention of one delegate from
each lodge, beside deputies from each district, some
2000 or 3000 members which met on Whit-Sunday
each year. But all power during the interim was
vested in a Board of some twenty Directors, all located
in Manchester. This Board, few in numbers, located
together, and united in interests, exerted controlling
influence, and altered ritual and signs almost at will.
As we were not notified of these changes, their new
members were excluded from working with us, for
which we were reproached, censured, and threatened !
The British lodges had a uniform initiation and card-
deposit fee ; ours varied according to cost and style of
living, as did also our benefits ; yet the Manchester
Unity insisted that we should admit to membership
and benefits, their members, at a less sum than was paid
by our American brethren. Add to this, that their
" convivial practices " lowered the character of most of
their members below the moral standard here, and our
grievances become apparent. Their demands involved
an entire change of our government, of our standard of
morality, and more than a surrender of our chartered
sovereignty ; for we had not the voice granted to their
humblest lodge in the alterations made in signs and
ritual. As our Order neither used, nor required them
to use any " oaths" whatever, the pretence that the
insurmountable difficulty on their side was that, by the
40 THE ODD-FELLOW'S MANUAL.
law of the land, they could not adopt our " oaths of
initiation/' &c., is not correct. (See Spry's History, p.
50.) Of ccurse, the Grand Lodge of the United States
approved the acts of its deputies, thanked them for their
services, and unanimously severed the connection with
the Manchester Unity ; and, in view of the fact that the
Unity had altered the ancient land-marks, violated the
principles and changed the work of the Order, and
attempted to invade our chartered rights, the Grand
Lodge of the United States declared itself the only
Fountain and Depository of " Independent Odd-Fel-
lowship " on the Globe.
The Manchester Unity, in accordance with its fre-
quent threats, subsequently attempted to establish lodges
in this country, but failed. Our National Grand Lodge
attempted establishing lodges in Great Britain, but
failed also. And thus each order has remained pos-
sessor of its own jurisdiction.
In 1843, Howell Hopkins, of Pennsylvania, was in-
stalled Grand Sire. A dispensation was issued for
opening " Prince of Wales Lodge, No. I/' in Montreal,
Canada, under the standing rule of establishing lodges
in any country where there is no Grand Lodge of the
Order. At this time, also, proxy representation in the
G. L. U. S. was happily abolished.
In 1844, P. G. M. Rev. E. H. Chapin, of Massa-
chusetts ; P. G. M. J. L. Ridgely, of Maryland ; P. G.
Rev. J. D. McCabe, of Virginia ; P. G. Sire John A.
Kennedy, of New York, and P. D. G. Sire Win. W.
Moore, of District of Columbia, were appointed to revise
the entire ritual of the Order. Originally prepared by
different persons without mutual consultation, and since
then altered in portions at various periods, changes were
HISTORY OF ODD-FELLOWSHIP. 41
required to harmonize it in sentiment and in style, and
especially to make it properly solemn, impressive, and
attractive to the improved taste and feelings of the
brotherhood. " The revision (says Brother Bidgely)
may be said to have literally excluded all of the English
work, and, in a great degree, to have been original. It
wholly rejected the old charge, mainly borrowed from
the Masonic Order, and substituted the present Past
Grand's charge. This charge is intended as the basis
or substratum of our Moral Temple."
In 1845, Thomas Sherlock, of Ohio, was installed
Grand Sire. Honorary membership was now abolished,
as inconsistent with fraternal equality and mutual relief.
Lodges were permitted to grant travelling certificates
to wives and widows of members, securing to them the
aid and protection of the Order. The Order in British
North America was now constituted separate and inde-
pendent ; but as this measure failed after a few years'
trial, it is merely named here. The term of office in
subordinates was changed from three to six months. A
splendid gold watch with chain was presented to G.
Secretary Ridgely as a token of appreciation of his
services in editing the Covenant and Official Magazine
for several years, and of long continued labors as Grand
Recording and Corresponding Secretary. And at a
special session the revised Lectures and charges were
adopted, and the Order put in possession of its present
harmonious and beautifully impressive ritual.
In 1847, Horn R. Kneass, of Pennsylvania, was in-
stalled Grand Sire. A movement to change the repre-
sentation in Grand Lodges and Grand Encampments
had commenced three or four years before this. Origi-
nally, every Past Grand and Past Chief Patriarch be-
42 THE ODD-FELLOW'S MANUAL.
came a permanent representative of his subordinate,
on entering the Grand body, without power of the sub-
ordinate to control or remove him. As each subordi-
nate passed from two to four chief officers each year,
when the subordinates became numerous, the represen-
tation in Grand bodies became unwieldy, and their
power was generally wielded by the numerous repre-
sentatives located in and near the seat of the Grand
Lodge and Grand Encampment usually a city, having
many subordinates not a few of whose P. Gs. and P. C.
Ps., as proxies, cast also the votes of distant lodges and
encampments. The election of Grand officers being held
only in the Grand bodies, few beside the nearest resident
Past Grands and P. Chief Patriarchs could participate
therein. All this centralization of absolute power be-
came more and more grievous as the Order increased,
until a general demand was made for a limited repre-
sentation by annual elections in the subordinates ; and
for the election of Grand officers by voting in the sub-
ordinates. Such a great change was naturally resisted
as an invasion of " vested rights " and dangerous to the
stability of the Institution.
New York, which had already 2000 members in her
Grand Lodge, and was yearly adding 800 to the num-
ber, led the van of the reform. In 1846, when over
100 amendments to the G. L. Constitution were pending,
the reformers offered, and the conservatives finally
agreed, to hold a Convention of delegates to frame a
new constitution. The Convention met and adopted a
new constitution with only two dissenting votes ; but
in the December session of the Grand Lodge the con-
servatives set it aside, on the plea that the proceedings
had been unconstitutional. The next February session
HISTORY OF ODD-FELLOWSHIP.
the country lodges came in great force, making it the
most numerous attendance ever known ; but the Grand
Master overruled all motions to restore the new consti-
tution, and refused to entertain any appeal from his
decisions. An appeal was made to the Grand Lodge
of the United States, which decided that the new consti-
tution in an amended form should be passed upon at
the next session of the Grand Lodge of New York.
This was done in November, after various efforts to
evade or compromise, and the new constitution was
adopted by 202 lodges for, and 77 against three
lodges giving tie votes. But in December the Grand
Master, by proclamation, declared the old constitution
yet in force. A session of the Grand Lodge of the
United States was petitioned for, but G. Sire Kneass
refused to call it, and, instead, sent a Commission to
New York to examine the case and report. The
Commission being deemed illegal and prejudiced, the
reform party refused to attend ; whereupon an ex parte
examination and report was made, and the Grand Sire
proclaimed the minority to be the legal Grand Lodge.
At the annual communication, in 1848, the Grand
Lodge of the United States, by a vote of 47 to 24, re-
ceived the old constitution representatives, and rejected
the others. The dissenting 24 Grand Representatives
protested against this decision, and published two
addresses signed in full one advising the rejected
party not to organize a new Order, but to stand fast,
pledging another effort to obtain a just decision; the
other, calling on the Order at large to decide whether
our government shall be " one of defined powers and
limited authority, or of personal discretion and unde-
fined prerogative."
44 THE ODD-FELLOW'S MANUAL.
In 1849, R. H. Griffin, of Georgia, was installed
Grand Sire. Two delegations from New York again
appeared. A special committee reported in favor of
dividing the State, granting to the minority the South-
ern, and to the majority the Northern District and it
was done. The spirit of reform had spread into other
States, meanwhile, and now appeared in the National
Lodge itself. The Grand Lodge adjourned to meet in
Cincinnati (but under protest, that Baltimore was its
permanent seat) ; and, that proposed reforms might be
fully considered, the annual communication was to be
preceded one week by a special session. Unfortunately
various difficulties arose, and among them the cholera
in the Mississippi valley, which prevented the special
session. But at the annual communication Past Grand
Sires were declared not entitled to vote unless they
were Grand Representatives also.
In 1851 Wm. W. Moore, of the District of Columbia,
was installed Grand Sire. Ample atonement was now
made to the Grand Lodge of Northern New York for
unintentional injustice of previous years. At this
session Schuyler Colfax, of Indiana, reported the "De-
gree of Rebekah," for the wives of scarlet-degree mem-
bers. It is carefully guarded against even the appear-
ance of impropriety, and has been received with much
favor by many jurisdictions and their " Daughters of
Rebekah." In 1852 the " London Order of Odd-Fel-
lows," (England,) numbering 233,000 members, pro-
posed a union with us. The proposal was respectfully
declined, mainly on the reasons that entered into our
severance from the Manchester Unity.
In 1853, in Philadelphia, Wilmot G. De Saussure,
of South Carolina, was installed Grand Sire. Grand
HISTORY OF ODD-FELLOWSHIP. 45
lodges now existed in all the States and some of the
Territories. In 1854, the Grand Lodge of British
North America having abandoned its sovereignty by
neglect of the subordinates, those lodges yet remaining,
again came under the jurisdiction of the Grand Lodge
of the United States. A new constitution and by-laws
were now adopted, embodying the reforms of previous
years.
In 1855, Wm. Ellison, of Massachusetts, was in-
stalled Grand Sire. Every Grand Lodge and Grand
Encampment was represented at this session. In 1856,
D. G. Sire G. "W. Race presided, the Grand Sire being
too unwell to attend. The Grand Sire's address referred
very feelingly to the storm already gathering over the
nation, and reminded the brethren that Odd-Fellowship
has nothing to do with the distinctions of parties and
of sects that the earth is our country, and the human
race our nation.
In 1857, G. W. Race, of Louisiana, was installed
Grand Sire. F. D. Stuart, of the District of Colum-
bia, was voted a testimonial for his arduous services in
arranging the secret work of the Order and a silver
tea-set was subsequently presented to him. In 1858,
Grand Lodges (five subordinates in each) had been in-
stituted in Kansas and Nebraska. The Constitution
was amended to permit elective officers to make motions
and debate, but not to vote; and non-elective officers
also, if permitted by a majority vote. By amendment
adopted in 1857, the Grand Sire was to be installed at
the same session at which he was elected ; and Samuel
Craighead, of Ohio, was thus chosen and installed at
this session. The Fortieth Anniversary of the Order
(April 26, 1819) was directed to be generally cele-
46 THE ODD-FELLOW'S MANUAL.
brated; and in 1859 the good effects were so apparent
as to lead to desire its celebration annually. The Order
had been planted in the Sandwich Islands, and now
came an application from the Grand Lodge (and its
seven subordinates) of Victoria, Australia, for admis-
sion on which further correspondence was ordered.
In 1860, at Nashville, Tenn., D. G. Sire E. H. Fitz-
hugh presided, the Grand Sire being too unwell to
attend. The Legislature had placed the State Capitol
at the disposal of the brethren, and the communication
was unusually interesting. Visits were paid to the
widow of President Polk, and to the tomb of Jackson
at the Hermitage. The present forms for dedicating
Halls and laying Corner-stones were adopted, and it
was ordered " that these forms be used by the Order,
and no other." Robt. B. Boylston, of South Carolina,
was installed Grand Sire, but this joyous, brotherly
meeting was soon followed by the strife of civil war !
In 1861, D. G. Sire Milton Herndon, of Indiana,
presided ; the civil war had separated the Grand Sire
from the Grand Lodge, and only 15 Grand Lodges and
7 Grand Encampments were represented. It was a sad
session; much business was deferred because of absent
representatives. The Grand Lodge was in debt, with
diminished resources, and Grand Representatives essayed
to lighten the burden by donating a portion of their
mileage. In 1862, in addition to the continued separa-
tions by war, the venerable presence of Father Wildey
was missed ; he had departed October 19th, 1861. Only
11 Grand Lodges and 11 Grand Encampments wi-iv
represented ; but the Grand Lodge was out of debt for
the first time in several years, with ample resources for
the current year. J. B. Nicholson, of Pennsylvania,
HISTORY OF ODD-FELLOWSHIP. 47
was installed Grand Sire. In 1863, correspondence had
been held with the Order in Virginia and Georgia, by
flags of truce, and Louisiana had also been heard from
Thus far the Order was sundered, but its parts not
alienated. In the Sandwich Islands it was prospering,
but in Vermont it was in danger of dying out. In
1864, the Grand Lodge met in Boston all the juris-
dictions represented, except those of the Southern
States. Virginia and Louisiana had again responded to
our greetings. The law forbidding all edibles or bever-
ages, except water, as refreshments, in any lodge-room,
ante-room or hall connected with or adjoining thereto,
and under control of any lodge or encampment of the
Order, was reiterated ; and all processions or use of the
name and regalia of the Order forbidden in connection
with any celebration, anniversary, ball, or party, where
intoxicating drinks were to be used. Isaac M. Veitch,
of Missouri, was installed Grand Sire.
In 1865, those who had been separated by war were
again united in peace; all the State jurisdictions were
again represented, except North Carolina and Florida ;
and the State of New York, long divided, was again
to form but one jurisdiction; the two Grand Lodges
and the two Grand Encampments petitioned for such
union, and the G. L. U. S. granted their petitions, and
enacted the unions to take place the following August,
which took place accordingly. In 1866, every jurisdic-
tion, except the Lower Provinces of British North
America, was represented. The monument to Father
Wildey was appropriately dedicated by a Grand pro-
cession, solemn ceremonies, and an unveiling of the
statue of Charity which crowns the monument. The
corner-stone had been laid on the preceding anniversary
48 THE ODD-FELLOW'S MANUAL.
of the Order (April 26th) by the Grand Lodge of Mary-
land. All use of the name, or sanction of the Order to
any lottery, raffle, or gift enterprise, was expressly for-
bidden. An appeal was made to all subordinates for
aid to the Southern lodges, destroyed or desolated and
impoverished by the war; and a duplicate of the por-
trait of Grand Sire Boylston, of South Carolina, de-
ceased, was ordered to be sent to his widow. James P.
Sanders, of New York, was installed Grand Sire.
In 1867, met in New York city. A charter for a
Grand Lodge in Colorado was granted. The 26th of
April was established as the anniversary of the Order,
and all Grand Lodges and Grand Encampments were
requested to instruct their subordinates to celebrate it
annually. Several most prominent public institutions
of charity, Jewish and Christian, were visited by the
Grand Lodge, on invitation, with highly interesting and
profitable results to all parties.
The decided refusal of the Grand Lodge of the
United States, at this session, to make alterations in its
ritual or secret work, is an indication that, for manv
years at least, the Order will remain stable and uniform
in its teachings and language, as it ever must be in its
deeds.
We have thus traced the history of our Order, from
its first appearance as an institution, as fully as our
limits would permit. The feebly glimmering spark,
momently threatened with extinction by the want of
proper elements on which to feed its fire, has increased
to a glowing, generous flame, abundantly able to sup-
port its own combustion, and give warmth and life to
all around. That band of five brethren in Baltimore,
in 1819, has grown into a mighty army; has overspread
HISTORY OF ODD-FELLOWSHIP. 49
the land with its lodges and encampments ; has
mightily grappled with forlorn destitution and suffer-
ing, and driven back the waves of ignorance, vice, and
selfishness everywhere, and has moulded into a kindred
likeness of benevolence, not a few institutions nearly
as powerful for good as itself. Surely, when we view
the difficulties that beset Odd-Fellowship everywhere,
the humble lives and scanty means of its early mem-
bers, and then look at its past progress and present con-
dition, we may say, "' It is the Lord's doing, and it is
marvellous in our eyes!" Says Brother Eidgely, in
his "Eulogy on the Life and Character of Thomas
Wildey:" "Odd-Fellowship was organized in 1819.
During its first decade, it made but little progress.
.... Since 1829 [to 1862, only] it has gathered
within its folds, by initiation, 426,963 members. Its
revenue, derived from weekly contributions (varying
from six to twelve cents) from these members, has
amounted to $20,368,057. Of these receipts (after dis-
bursements for ordinary expenses amounting to $5,-
092,000) it has applied, for the relief of the sick, the
burial of the dead, and the education of the orphan,
the sum of $8,804,000, leaving a balance of $6,472,000
for the same objects. These funds, thus employed, have
relieved 558,068 members, and 37,567 widowed fam-
ilies.'*' In Maryland alone, " where this branch of the
Order is much cherished, during this period, 2,744
children have been in charge of the Committee on Edu-
cation, of which number 1,193 are still under care, and
over 500 have been placed at trades or other industrial
pursuits." All this in less than one-third of a century !
We would not even seem boastful ; but with gratitude
to Him who has given " the increase " to the planting
5
50 THE ODD-FELLOW'S MANUAL.
and watering by our Fathers, we humbly ask What
institution, of such humble origin, scanty means, and
with so many difficulties and obstacles, has accomplished
more good and prevented more suffering, in so few
years ? With our increased numbers and means, what
may not what WILL not be expected from our Order
in the next thirty years ! Brethren Daughters of
Rebekah Odd-Fellowship expects every member to
do full duty; let us be up and doing, in the name of
God and humanity !
CHAPTER IT.
OBJECTIONS AND INQUIRIES ANSWERED.
Can there any good thing come out of Nazareth ? . . . . Come
and see. JOHN i. <!<>.
Judge not according to the appearance, but judge righteous
judgment. JOHN vii. iM.
ODD-FELLOWSHIP having increased so rapidly, and
spread its organizations so widely, within a few years,
naturally attracted the attention of nearly all classes of
the community. Rising, too, as it seemed, out of the
midst, and in defiance of a violent excitement against a
supposedly similar institution, every objection urged
against that was pressed against this. Some yet regard
it with horror. Mystery they deem but another name
for evil, and all "secret societies" dangerous to the
moral, social, and political well-being of the country
OBJECTIONS AND INQUIRIES ANSWERED. 51
A few regard it with contempt, believing it a chiMish
mummery, calculated to enroll only weak minds, fond
of the notoriety acquired by singularity of name and
conduct, and vain of queer titles, banners, and regalia.
Others, viewing its rapid increase, are disposed to
examine it more closely, to learn what has thus ex-
tended its operations in the land. And not a few, who
have noted its deeds of benevolence, and its salutary
social influences, desire to trace its outer deeds to its
inner life, and ascertain what are really its ultimate
aims and highest objects, and what the means by which
it purposes to accomplish them.
To all these, and especially to the latter two, we now
address ourselves, in all truthfulness and honesty. We
will endeavor fairly to state and candidly to answer
objections, unfold our principles, and declare fully our
objects. And the portions prepared especially for
" Brethren of our friendly Order,"
of every degree, station, and office, will further disclose
the life which animates us in all the obligations, duties,
privileges, and operations of our fraternity.
1. Our Name.
It seems that of a mere convivial club, Dr> at best,
of light-minded persons, who delight to practice "frolic
and fun," and affect singularity of conduct to gain no-
toriety among the curious and ignorant.
The names Nazarene and Christian were once terms
of even greater obloquy and reproach than is that of
Odd-Fellow. Yet, in despite of odium and singularity
then, none are now more honorable and honored in
52 THE ODD-FELLOW'S MANUAL.
Christendom. Condemn us not, then, merely because
of our name.
True, it is a singular one ; but we chose it not. It
came to us, attached to an institution which, for many
years, in another country, had fulfilled its great motto,
"FRIENDSHIP, LOVE, AND TRUTH," by visiting the sick,
relieving the distressed, and burying the dead. Hence,
singular as that name is yea, odious as it may sound
to some it has been rendered dear to our hearts by.
the glorious deeds of benevolence and philanthropy
performed under it, and by the great moral and reli-
gious principles associated with it, until its singularity
is lost in its moral value and beauty. To us, Odd-
Fellow is an honorable name. We love to wear it, and
to bear its reproach we deem an honor.
To be an Odd-Fellow, in the sense it has in our
minds, you must act and speak like an honest man;
you must do all the good to mankind that is in your
power ; you must reverence God ; do to your neighbor
as you would have him do unto you, and keep yourself
free from all excess and pollution. Alas, that some
who bear the name do not sustain the character ! To
do the work of an Odd-Fellow, you must attend the
couch of the sick and dying, the side of suffering and
distress, the house of mourning, the grave of the de-
parted, the abode of poverty and want, and "visit the
widows and fatherless in their afflictions," as well as the
Lodge-room, where social intercourse and fellowship
abound. Become an Odd-Fellow, and sustain the cha-
racter, and perform the duties, and share the privileges
of that name, and it will sound as sweet to you as it a
dear to us.
OBJECTIONS AND INQUIRIES ANSWERED. 53
2. Our Obligations and Penalties.
We have been branded as " an oath-bound association,
whose members are obligated, by bloody penalties, to
favor each other wrongfully, and to punish violations of
these obligations in some severe and terrible manner;"
yet there is not a single obligation administered among
us, inconsistent with any duty we owe to self, family,
country, mankind, or to our Creator. All the aid we
are to render each other, is and must be within the
limits of strict humanity and patriotism, of morality
and religion. We invoke no penalty on life or limb,
person or property : nothing but the social and moral
consequences which follow the violation of any similar
pledge of sacred honor among the rest of mankind;
consequently, no one among us is bound, in any way,
to revenge any revelation which an unworthy member
may make. We are not, therefore, an oath-bound in-
stitution, nor are our obligations oaths no jurist would
call them such but simply solemn pledges and cove-
nants, wherein our yea is "yea and amen."
3. Our Regalia, Emblems, $c.
They are denounced as childish, foolish, unbecoming
good men and serious purposes and philanthropic
deeds.
An unthinking young man ridiculed a grave gentle-
man whom he saw engaged, with soap-suds and a pipe,
blowing bubbles in the air. Yet that ridiculed man
was Sir Isaac Newton, who, by that seemingly childish
employment, was ascertaining the laws of the Almighty
in relation to light and colors ! One of our uses of
5*
54 THE ODD-FELLOW'S MANUAL.
regalia, is to teach us to beware horf we judge men by
mere appearances.
Possibly the objector himself wears some simple
article, given him as a memento by a dear friend ; or
keeps near him some seemingly unmeaning thing to
remind him of important duties to God and man. Per-
haps he statedly observes some ceremony, full of solemn
teachings to his soul. However childish that memento
or token, however senseless that ceremonial may seem
to others, to him they are above all value, because full
of precious memories and solemn teachings.
Such our decorations, emblems, and forms are to us.
The light shed on their meaning, as we advance in Odd-
Fellowship, and their novel applications to impress on
our minds important principles and precepts, render
them peculiarly pleasing and highly useful. The thought-
ful Odd-Fellow is continually reminded by them of im-
portant duties to God and man.
Besides this, our regalia, jewels, and some of our
emblems are used to mark grades and stations among
us. As such, they are not more puerile, certainly, than
the laced coats and caps, the plumes and epaulettes of
the military, or any other badges used among men to
distinguish station and office. But they are not only
our uniform, the very colors are made to teach us im-
portant lessons and duties.
4. The Expense of Regalia, c.
It is possible that, in some cases, more money is
expended in furnishing our Halls and Lodge-wardrobes
than is necessary to instruct mind and heart, to refine
the taste, and to administer to comfort and convenience.
As with churches and with individuals, so with Lodges
OBJECTIONS AND INQUIRIES ANSWERED. 55
and Odd-Fellows the desire for display too often out-
runs ability and utility. We will not defend any extra-
vagance ; yea, we even condemn it, let the censure fall
where it may. But within the reasonable limits of
ability and utility, how stands the objection to Odd-
Fellowship on the score of useless expense for finery ?
Our rooms should be made pleasant and comfortable
for all classes of our members, to induce their attend-
ance, and render the transaction of our business a
pleasant duty. If the wealthiest are willing to abate
some of the luxurious comforts of their homes, and learn
the uses of simple conveniences, the poorer brethren
should not object to some expense beyond their frugal
accommodations, where they may learn the cares and
proprieties belonging to a richer style of living. Even
should it lead the humble man to aspire after more
comforts and greater neatness than he is accustomed to
in his own home, so as to lead to habits of more pro-
ductive industry and economy to procure them, we do
not think himself or family will be injured thereby.
But, aside from this homeliest view of the subject,
taste and propriety require that there should be a
fitness between the means and the end. The emblems
by which important truths are illustrated and enforced,
should not be so clumsy, inelegant, and coarse, as tc
mar the teaching. The decorations among which men
meet to learn the gentlest and most beautiful practices
of Christianity, should not be ungraceful and tawdry.
The school for the elevation of human aspirations and
character, should not be clad in uniforms calculated to
drag down the imagination and belittle the feelings.
"But if the Order aims to benefit the poor, why not
bestow its cost in charity ?" If the owner of the Koohi-
noor diamond, estimated worth thirty millions of dollars.
56 THE ODD-FELLOW'S MANUAL.
were to sell it. to give the money to the poor, some one
else must buy and possess it, and so become subject to
the same reproach: "Better sell it, and give the money
to the poor !" Could it be made to furnish "well-paid
employment to hundreds w r ho need it, the case would
be different. The cost of our decorations has been
employed in giving needed labor (and by that labor,
honorable subsistence) to hundreds and thousands of
industrious men, women, and children. So far, then,
it has not been expended in vain.
"But of what utility was that labor?'' When the
humble and grateful Mary (Mark xiv. 3-9, and John
xii. 3-8) took " a pound of ointment of spikenard, very
costly j and anointed the head and feet of Jesus," there
was complaint that the expensive article had not been
sold for the benefit of the poor. But Jesus declared
that the act had a utility worthy of its cost ; and re-
minded them that the poor could be remembered at
any other time and in some other manner. So, if our
regalia and emblems tend to increase our benevolence,
and stimulate us to greater activity in well-doing, then
is their manufacture no idle work, their cost no useless
expense. The food or raiment that money would have
purchased, would, in a few months, have been consumed
or worn out : that is, supposing that amount would have
been furnished by its contributors, if they had not been
incited by Odd-Fellowship, which is not certain. But
here remain these decorations and emblems, still teach-
ing their lessons of benevolence, continuing for many
years their influence in leading hundreds to remember
their poor and distressed brethren, their families, and
the widow and the orphan. That they do this, and
much more of good besides, we are well persuaded ; and
OBJECTIONS AND INQUIRIES ANSWERED. 57
so would be the objector, could he place himself fully
under their influence.
'< For ye have the poor with you always, and when-
soever ye will, ye may do them good." When any sick
or distressed brother, when any widow or orphan of a
deceased Odd-Fellow, asks our aid and receives it not,
because we have expended beyond our proper ability in
decorations, jewels, or regalia, then let censure come in
its severest form ! But till then, we trust that no Odd-
Fellow will lack emblems to refine the taste, and instruct
mind, heart, and hands in well-doing.
5. Our Secrecy.
Ring what changes you may upon the suspiciousness
of secrecy, the tendency of evil to seek darkness and
mystery, and of good to come to the light that it may
be manifest, still, you will hardly contend that secrecy
is, in itself, and necessarily, a conclusive proof of evil.
If not, then it is uncharitable to condemn any individual
or institution on the score of secrecy alone. Now let us
fairly understand each other. Our secrecy "hath this
extent no more:"
1st. We are secret (as every family is or should be
secret) in regard to the personal affairs of any member
which are submitted to us for counsel, aid, admonition,
rebuke, or punishment. They are his secrets, not ours,
much less the world's. And baser would we be to pub-
lish them, than if we were to squander property or
money that had been solemnly confided to our keeping.
2d. We are secret (as a merchant is secret in regard
to correspondents and customers) in concealing the
names of informants, and their information concerning
the character and standing of applicants for member-
58 THE ODD-FELLOW'S MANUAL.
ship. We have no right, morally, to injure those who
confide in us ; and even the laws of our country would
punish as libel or slander the exposure of the applicant's
faults.
3d. We are secret (as Christ's followers are com-
manded to be) in bestowment of donations to distressed
brethren or their families. Unfeeling, indeed, must be
the prying soul that would insult the relieved by pub-
lishing their poverty in boasting of his own charity !
May Odd-Fellows ever be reproached for secrecy rather
than be guilty of such unchristian conduct !
4th. We are secret (as every banker and business-
man is secret) in our modes of ascertaining whether a
stranger-applicant is a partner in those funds, a portion
of which he is about to withdraw. Each bank or mer-
chant has secret signs by which he knows whether the
draft presented him is genuine. We have signs and
tokens by which to know men, whether they are genuine
Odd-Fellows, whether they are entitled to receive what
they ask. A meddling, prying fellow, seeking to find
out and counterfeit the secret signs of a trader, would
be rewarded for his ingenuity with the contempt of all
honest and honorable men, even if the worthy forger
escaped the penitentiary ! Of what higher estimation
is he deserving who impertinently seeks to possess him-
self of the secret signs (and expose them to others pro-
bably no honester than himself) by which we guard the
treasury of the dependent sick and distressed, the widow
and the orphan ?
5th. We are secret in our forms and ceremonies of
initiation, and the use of our emblems in the instruction
of our members. This use renders the lessons more
impressive ; and to disclose the mode of teaching would
OBJECTIONS AND INQUIRIES ANSWERED. 69
deprive the instruction of the charm of novelty, and
impair its efficacy.
That this is the utmost extent of our secrecy, honest
and truthful men of all denominations among us are
ready to testify. These secrets, then, belong to no
individual alone, and therefore no one has a moral right
to disclose them. They are the Order's only. They
concern not the world, and belong not to the public.
An individual out of the Order has no more right, in
morals or propriety, to pry into them, or demand their
revelation, than he has to turn eavesdropper among
neighbors, or ask a wife to reveal the confidential con-
versations of her husband. The disposition to acquire,
and expose the secrets of others, is as wrong as any
iniquity it seeks to uncover : as impertinent as peeping
into a business-man's letters or a neighbor's market-
basket or dinner-pot. And yet there are persons
honest, high-minded people in all else who have al-
lowed this spirit so far to govern them, that they
condemn, without evidence, every so-called " secret
society," and pry into its private affairs, and encourage
others to expose them to the public. Surely such
conduct must arise from a want of due consideration of
what is due to their own characters as honest, decent
men ! The same principle, applied to individuals, would
justify a clergyman for exposing cases of conscience
confided to him by his flock ; an attorney for betraying,
unto loss of property, character, and even life, his client ;
a physician for disclosing the affairs of his patient,
and all he sees and hears in the houses he visits; and a
military commander who informed the enemy of his
plans of action, and the countersigns on which depend
the security of his army ! Such anti-secrecy people, to
be consistent, should have no secrets of their own, and
60 THE ODD-FELLOW'S MANUAL.
keep none confided to them by their families and friends ;
should expose their most private thoughts and feel-
ings to the public ; relate their domestic conversations
and conjugal endearments; expose purse, pocket-book,
and private papers at all times and places ; never vote
a folded ticket, seal a letter, receive secret advice,
bestow private alms, or offer secret prayer ! For, if
secrecy is wrong, or proof of evil, all these things are
evils.
We will only add that, properly speaking, Odd-Fel-
lowship is NOT a secret society. Our Constitutions and
By-Laws, our times and places of meeting, the names
of our officers and members generally, the amounts and
sources of our receipts, the items of our expenditures,
our principles and objects, the proceedings generally of
our National and State Grand Bodies, all these are as
public as those of any legislature or other public de-
partment in the country. As well, therefore, might
you call any individual or family, the United States
Senate, or President's Cabinet, or a Grand Jury all
of whom have secrets "a secret person," "a secret
family," "a secret senate or cabinet," or "a secret
jury," as to call us "a secret society," merely because
we have secrets.
6. Our Exclusiveness.
Some complain that we do not invite all, and receive
all who apply, without regard to sex or health; that
we select the few, only, who perhaps least need our
moral inculcations and pecuniary aid. If our principles
are so moral, and our teachings so pure and salutary,
and our objects so benevolent, why not throw our
OBJECTIONS AND INQUIRIES ANSWERED. 61
portals open to the world at large, and so extend to
the utmost the utility of our principles and organization.
The selection of a few individuals out of the mass, to
unite them in associated efforts for the diffusion of im-
portant principles, and to exercise them in the practice
thereof, that they may become the teachers of others,
appears to be the method of Divine Providence itself.
When God determined to institute among men a pure
worship of himself as " God of the whole earth," he
called Abram, of Ur, in Chaldea, to be his " friend"
and agent in the work. Revealing himself to the pa-
triarch, he constituted him the progenitor of that
" chosen people" who were to be the depository of
Divine truth until the world should be prepared to
receive and practice the mysteries of human redemption.
Every precaution was taken to make these selected pupils
of Grod "a peculiar people." They were to be " Odd
Fellows" among the nations around them, not only by
hereditary descent, but also by a singular form of
government, a singular code of laws, and a singular
ritual of worship, all adapted to keep them from mingling
with other nations and adopting their idolatries. The
decorations of their temple and tabernacle, the regalia
of their priesthood, the emblems for their instruction,
were all prescribed for them, even to form, color, and
material. The mode for initiating proselytes from other
nations was clearly defined ; and certain physical de-
fects and conditions of health were made causes of
perpetual exclusion from "the congregation of Israel."
Whole nations, even, on account of their mental or
moral condition, or associations connected with their
history, were excluded en masse. Thus prepared, these
pupils of Jehovah gradually developed the lessons of
62 THE ODD-FELLOW'S MANUAL.
Divine Providence, and became, in turn, the teachers
of mankind.
When the Shiloh (according to the Christian faith)
appeared on earth, he pursued the same system of se-
lecting a few from the mass for the purpose of private
instruction and associated effort. Step by step, Jesus
advanced his Apostles in the knowledge which they
were afterward to teach the world by example and
precept. And -when the proper period arrived, in obe-
dience to the Master's command, they went forth and
proclaimed openly what they had learned in secret.
The same method was observed by the early teachers
of Christianity, in the formation of churches of the
faithful. And their peculiar discipline, and their system
of mutual aid and relief among themselves, have con-
tinued, to a greater or less extent, down to the present
day.
If we leave the theatre of special providences, we
find the same system of selection for the inculcation of
truth and duty adopted by the wisdom of all ages.
The family, if we may consider it as a merely natural
institution, is such an association. Private in its cha-
racter, secreting from the public its dearest and holiest
operations, it teaches its members not only those prin-
ciples and precepts which are to be entertained and
practiced among its own members, but those also per-
taining to the social circle, the political gathering, the
worshiping assembly, and the world at large. Each
family has its peculiar modes of teaching and training,
which it shrinks from exposing to the cold and unsym-
pathizing curiosity of strangers. And some of these
are secret not only to those that are without, but even
to a portion of the household itself.
Odd-Fellowship stands on the same general basis of
OBJECTIONS AND INQUIRIES ANSWERED. 63
necessity and utility in its selections and exclusions.
It has its own mission to perform, its special principles
and their applications to teach, and its own peculiar
methods of culture and training. That its operations
may be in fraternal harmony, it requires a selected
number, qualified to aid in preparing each other for the
proper discharge of their special and general duties to
themselves and families, to the Order, and to mankind,
and to God.
7. Our Exclusion of the Poor, Feeble, $c.
It is sometimes objected to us that we pass by the
indigent poor, and the constitutionally enfeebled, who
most need our benefits; whereas, if our pretensions of
ameliorating human poverty and suffering were genuine,
we would admit the crippled, deformed, diseased, and
indigent, instead of excluding even the healthy poor by
requiring of them pecuniary fees and contributions be-
yond their ability to pay.
As our means are necessarily limited, so must be our
plans and efforts. "What king, going to make war
against another king, sitteth not down first and con-
sulteth, whether he be able with ten thousand to meet
him that cometh against him with twenty thousand?
Or else, while the other is a great way off, he sendeth
an ambassage, and desireth conditions of peace." (Jesus,
in Luke xiv. 31, 32.) Our means of relief are but as
one thousand compared to the vast army of suffering
and want which we are urged to meet, and which num-
bers its hundreds of thousands ; how, then, could we
hope to prevail against it how save ourselves from
overwhelming defeat and utter loss ? We have appor-
tioned our labor to our means ; we have selected an
64 THE ODD-FELLOW'S MANUAL.
enemy of our own strength, whom we can keep at bay,
and hope ultimately to conquer. Should we succeed,
and still have means left, we will then enlarge our field
and use our means for additional efforts.
But how soon would our means be exhausted, if we
admitted the impoverished and diseased indiscriminately
to share in them. Or, rather, our means would never
be accumulated, but drained as rapidly as they flowed
into our treasury ; for there would be many to demand,
and but few to contribute. And when those who raised
the fund, came to need it, they would also be added to
the unsupplied many whom even the public charity
cannot relieve. Better, then, the constantly increasing
good, however limited at present, than the great but
decreasing effort which can confer but a temporary
benefit, and must end in only another addition to the
general misery. For, let the individual of a large
fortune attempt to relieve all, by a lavish expenditure
of his wealth, and he himself will soon need alms.
That we require the poorest applicant to contribute
as much as the wealthiest, is true, as it is a matter of
necessity. Equality in payments is essential not only
to equality in benefits, but also in feelings. We aim to
abolish all considerations of wealth or poverty in our
fraternity; to make all feel that as Odd-Fellows, at
least, they are not only brethren, but equals. He who
did not pay an equivalent, would feel degraded at re-
ceiving benefits : would feel that they were not his just
due, but alms. Under this feeling of dependence oil
his wealthier brethren, he would not feel free to act and
speak in opposition to their wishes would not feel that
he had an equal right to direct the expenditure of our
funds, or the affairs of the Order. Hence we pay the
rich member, when sick, the same amount per week
OBJECTIONS AND INQUIRIES ANSWERED. 65
that we pay to our poorer brethren. We would con-
serve the independence of the latter, and exclude all
feeling of moneyed superiority from the former. They
must not only be told that all are equal, but they must
be made to know, to REALIZE it in every possible way,
that they may freely act on it under all circumstances.
Even when extraordinary events render it necessary
to give extra aid to an unfortunate brother, it still comes
from a fund he aided to create for such purposes, and
to which even his wealthiest brother may be reduced to
apply. His relief comes not, therefore, even then, from
one or a few individuals, but from all, himself included.
Now let us turn from defence to advocacy, from
denial to assertion. Not only are we not exclusive in
any bad or improper sense, but
8. Our Benefactions are General.
The charity of Odd-Fellowship begins at home, but
it does not operate there only. The Gospel designed
for the whole world, began with its Founder, was ex-
tended to his disciples, spread to the Jews, and only
after it had been preached for several years at Jeru-
salem, was Paul made an Apostle, and sent to preach
its "unsearchable riches" to the Gentiles. So with
every work of benevolence, every enterprise for the
general good. It must have a beginning, then an en-
larged theatre in its progress, before it can fill the
bounds of its consummation. Girard, in his provisions
for the education of orphans, strictly speaking, excluded
none ; his aim was to include certain children who had
before been excluded. From the entire mass of chil-
dren in the world who were excluded previously, he
commenced selecting as large a number as the paeans
6*
66 THE ODD-FELLOW'S MANUAL.
assigned would allow. He broke the total exclusion
always existing, by a partial inclusion, designed to go
on increasing toward a still greater inclusion as the
means therefor should increase.
So with any good deed. It is aiming at the general
benefit by a breaking up of the exclusion from good,
that previously existed.
So with our Order. It is breaking up the exclusion
that exists all around us, by including, one after an-
other, as many as our means, measures, and objects will
allow. If any thing, it is extending itself too rapidly
and greatly. Out of the millions of men and families
who need such instruction and aid as we provide, but
who were excluded therefrom, we select thousands, and
for them we break the bonds of exclusion from these
blessings, and by them we extend these blessings again
to other thousands still. Thus the exclusion existed
before our Order was organized; and its operations
have been, not to increase, but to lessen that exclusion.
And this work it is pursuing with unflagging energy
and unabated power, as rapidly as its means increase
and its agencies are multiplied. If the past may be
regarded as a prophecy for the future, so rapidly is it
lessening the number of the excluded, and increasing
that of the included, that a period may arrive when
there will be no more exclusion of any.
But there is another sense in which our benevolence
is general. Our benefactions are not confined within
the Order. We allude not to the donations sent to the
famishing millions of Ireland, or distributed with liberal
hand among the uninitiated whom general calamity had
reduced to destitution and want. Every good deed
performed to a single individual expands its beneficial
effect^, directly or indirectly, still further. The aided
OBJECTIONS AND INQUIRIES ANSWERED. 67
individual is thereby enabled to aid others : the bene-
faction he receives, he passes along the line of humanity
till it is partaken of by many. Hence, every want we
relieve is so much subtracted from the pressing claims
on society at large. And every case of suffering we
prevent, (and our prevention far exceeds our relief ^ is
so much saved from the general amount of constantly
recurring suffering, pauperism, and crime. For we
wait not until a brother's illness has utterly exhausted
his means, reduced his family to want, and broken
down his manly spirit into a tame submission to a life
of dependence and pauperism. No ; we step in at the
beginning of illness, and we keep afar off the utter
poverty which might bring submission to pauperism or
drive to crime. The aid we give is received with a
proper dignity and self-respect, so that when ability
returns, the family resume their usual avocations, bless-
ing the Order which sustained and aided it without
bestowing alms ! Who will say that a general benefit
is not bestowed on society at large, by this peculiar
work of Odd-Fellowship ?
The Friends, (commonly called Quakers,) and a few
other religious denominations, are accounted worthy of
double honor as members of community, because they
not only support their own poor, so that no member of
their churches ever becomes a public charge, but they
also pay their full share for the support of the poor
generally. We, also, support our own poor, and thus
relieve the public of so much of the burden that would
otherwise swell the demand for more taxes. And yet,
as citizens, Odd-Fellows give in private charity and
pay in public taxes no less than others who are so
ready to sneer at the " benevolence of Odd-Fellowship,"
and cry out against "the selfishness and exclusiveness"
THE ODD-FELLOW'S MANUAL,
of the Order. Why not give our institution credit
then, for a general as well as special benevolence ?
Why continue to assert that our good deeds are con-
fined to the Order, and are therefore narrow, restricted,
and selfish ? They reach out their tendrils of aid be-
yond where the vine runs in its restricted training.
And most of those aided by its measures and means,
are thus taught that heavenly sympathy which disposes
them to use the means thus furnished for the blessing
of others in their turn. And thus good offices, which
had their spring in Odd-Fellowship, are sent around
the ever-widening circle of humanity.
9. Interference with other Institutions.
We have sometimes been accused of interfering with
other institutions, assuming their duties, operating to
their disadvantage ; placing our Order, in fact, as the
all-in-all, even to the neglect and abandoning of the
religious institutions of all denominations, collectively,
"the Church/'
When the Patriarchs Abraham and Lot were some-
what involved by the quarrelsome conduct of their
respective herdsmen, the brave, peaceable father of the
faithful would not allow his duties to be compromised
by a small matter of profit or loss. " And Abram said
to Lot, Let there be no strife, I pray thee, between me
and thee, and between my herdsmen and thy herdsmen :
for we be brethren. Is not the whole land before thee?
Separate thyself, I pray thee, from me : if thou wilt
take the left hand, then I will go to the right ; or if
thou depart to the right hand, then I will go to the
left." (Genesis xiii. 8, 9.) In the same benignant spirit
we would say to every good institution, and every be-
OBJECTIONS AND INQUIRIES ANSWERED. 69
nevolent soul who may harbor a suspicion of our inter-
ference : View the vast field of human ignorance, desti-
tution, suffering, and crime around us. See how very
little of the mighty waste .has ever been improved, or
even disturbed by all the agencies ever set in motion.
Does it not make the whole heart sick and the head
faint to contemplate the almost hopelessness of re-
lieving all that destitution and wo, and removing all
that ignorance and crime ? Is there not more than
enough for us all to do ?
Odd-Fellowship has not, cannot assume a hostile
attitude to any religious, moral, or benevolent institu-
tion. We war only with vice and misery. Individuals
among us, enthusiastic in praise of the Order, may
have incautiously claimed for it more than it merits.
Others, alienated from institutions of religion by various
causes, may pretend to have found in Odd-Fellowship a
complete substitute for any or all other institutions.
But the great mass of the Order, by their actions, have
shown that they believe our Order to be but one among
the many agencies of Divine Providence for the ame-
lioration of human suffering, the removal of evil, and
the elevation of human character.
Says the Kev. D. W. Bristol, D. D., of the Methodist
Episcopal Church, " That the Christian Church covers
the whole ground of human obligation, civil, moral,
and religious, we most cheerfully admit. It is indeed
governed by the most perfect and beneficent code which
could have been given to the world ; one which bears
in its unrivalled excellencies, the indelible impress of
its Divine origin. But by such a conception, can any
one suppose we should be justified in renouncing all
other institutions and societies, because the constitution
of the Church had preoccupied the ground ? What,
70 THE ODD-FELLOW'S MANUAL.
then, would become of civil government, and all the
moral institutions which have arisen legitimately out
of this religious constitution ? Other societies are esta-
blished and justified under the same beneficent influence,
such as Temperance, Moral Reform, Peace, Tract,
Christian Alliance, Seaman's Friend, and all humane
societies all having their constitutions and by-laws,
boards of officers, with all the attendants of separate
organizations, even terms of membership, peculiar to
each. But who ever supposed that these excellent
societies were substitutes for the Christian Church ?
It is judged, and we apprehend correctly, too, that
although these came immediately under the rule of the
great constitution, yet that they could be better pro-
moted by a separate organization than in the usual
course of moral charities : hence they were established.
We hold, and, we think, justly, the same course of
reasoning on the subject of Odd-Fellowship." Golden
Rule, Vol. III. p. 365.
It appears to us that the duty of every true Christian
of every good man is, to judge the tree by its fruits
every man and every institution by its works. And
it appears to us a dictate of common sense, that the
institution which is doing works of benevolence and
charity cannot be obnoxious to condemnation, or con-
sidered in opposition to any other good cause or asso-
ciation. The beloved disciple once erred on this point
" Master, we saw one casting out devils in thy name,
and he followeth not us ; and we forbade him, because
he followeth not us. But Jesus said, Forbid him not :
for there is no man which shall do a miracle in my
name, that can lightly speak evil of me. For he that
is not against us is on our part/' (Mark ix. 3840.)
We repeat it, then, Odd-Fellowship interferes with
or THC
WN1VER8ITY
OF
ODD-FELLOWSHIP ITS GOVESMMff, ETC. 71
no organization of a moral, religious, or benevolent
character. She bids a hearty " God speed" to every
association that would rob mankind of their sorrows or
vices ; and leaves each to manage its peculiar portion
of well-doing in its own way and season, without at-
tempt at interference or self-appropriation. And it
cannot be that her lessons or labors will effect any
deterioration of the characters or influence of her mem-
bers, so that they will be worse men in any domestic,
social, political, or religious circle in which they may
move. That some few in our Order are not made better
and wiser, is no more the fault of our teachings and
operations, than it is of religion that some of its pro-
fessors are ignorant, hypocritical, or vicious, in despite
of all its holy teachings and salutary influences. " Judge
not," then, "according to the appearance, but judge
righteous judgment."
CHAPTER III.
ODD-FELLOWSHIP ITS GOVERNMENT, ETC.
HAVING given a brief history of our Order, and an-
swered the most prominent objections usually offered
against it, we will now give a bird's-eye view of its
form of government, and then state definitely what
Odd-Fellowship consists in, how it operates, and the
advantages that may reasonably be expected from a
union with it.
72 THE ODD-FELLOW'S MANUAL.
1. Our Government.
Our form of government is a peculiar one, having
grown up, successively, as developed by our circum-
stances and our necessities. 'Even the writers in oui
own Order are not agreed as to its precise character:
one portion declaring that all its power and life flow
from the head down through the subordinates, and
calling it a patriarchal government ; and another por-
tion insisting that the power and being rest in its base
and flow upward, and calling it republican. Some
designate it as an aristocracy, and others as being
nearer a democracy. It will be seen, we think, by the
history we have given of the changes which have been
gradually made in the government of the Order, that it
has assimilated to the government of this country, and
is now, really, a fraternal republican union, composed
of constituencies in Subordinate Lodges, represented in
State Grand bodies, and all united in a Supreme .Na-
tional Lodge.
1. The Grand Lodge of the United States is consti-
tuted of Representatives from State Grand Lodges and
Grand Encampments, one for each having less than one
thousand members, and two for each having more than
that number, chosen for two years, but so arranged that
one-half retire every year. It claims supreme jurisdic-
tion in the general laws and usages of the Order, the
lectures, charges, and unwritten work, and as a court of
final appeal, and is the National Legislature of the Order.
It has power to create Grand Lodges and Grand Encamp-
ments where none legally exist, and subordinate Lodges
and Encampments where there are no Grand Bodies of
that grade, and to recall the charters of the same. Ita
officers and members must be Past Grands of the Royal
Purple degree must reside in the jurisdiction and be
ODD-FELLOWSHIP ITS GOVERNMENT, ETC. 73
members of the Grand Encampment or Grand Lov*ge
electing them, and therefore contributing members of a
subordinate Lodge and subordinate Encampment in that
jurisdiction. Its elective officers are chosen every two
years at the annual session, held on the third Monday (and
week succeeding) in September, and usually in Baltimore.
The Grand Corresponding and Recording Secretary and
the Grand Messenger are the only officers who receive
compensation for their services ; but the travelling ex-
penses of the other officers in going to and from the ses-
sion are paid, together with five dollars per day while
actually employed. Grand Representatives receive five
dollars per day, and five cents per mile travelled, in
attending the sessions. Its revenues are derived from
fees for Charters, the sale of the books and odes of the
Order, and a tax of seventy-five dollars on the State
Grand Bodies foreach Representative to which they
are entitled, beside ten per cent, on the revenue of all
Subordinate Lodges and Encampments existing where
there are no State Grand Bodies of those branches.
2. State Grand Lodges consist of the Past Grands in
their respective jurisdictions, (not less than seven in num-
ber,) who have received the Past JSToble Grand's degree,
and been admitted to receive the Grand Lodge degree,
the same being contributing members of a Subordinate,
in good standing. In most Grand Lodges, the power of
voting (except for Grand Officers) and deliberating is re-
stricted to a certain portion of their number, chosen for
that purpose by themselves exclusively, or by the sub-
ordinate Lodges. But all Past Grands in good standing
are permitted to attend the sessions, and are eligible to
office, in Representative Grand Lodges as in others.
Each Grand Lodge is to the subordinate and degree
74 THE ODD-FELLOW'S MANUAL,.
Lodges in its jurisdiction, what the Grand Lo.lge of the
United States is in its province; subject, however, to
the national head. Its revenue is derived from fees for
charters and dispensations, and a percentageon the reve-
nues of its subordinates.
3. Grand Encampments are to the Patriarchal branch
of the Order what the Grand Lodges are to the other
branch ; are constituted of P. C. Patriarchs, (and in some
States of P. H. Priests,) and are generally governed and
conducted in the same manner, having supervision and
authority over subordinate Encampments only.
4. Encampments are constituted wholly of brethren
who (having received the five subordinate degrees of
the Order) have received the Patriarchal, Golden Rule,
and Royal Purple degrees the sublime degrees, as
they are often termed. They must be duly chartered
by the Grand Lodge of the United States, or the Grand
Encampment of the State in which they exist, must
pay a percentage of their revenue annually to the
power under which they exist, and must submit to be
governed by the same in all general laws and usages.
They transact business in the Royal Purple degree.
When a member loses his good standing in his Subor-
dinate Lodge, his membership in the Encampment
ceases also. They are benefit-paying bodies.
5. Degree Lodges are chartered by State Grand
Lodges only for the purpose of conferring degrees.
They can hold no property beside their furniture, re-
galia, &c. ; nor receive dues, beyond the mere degree
fees; nor pay benefits to their members. They are
constituted of the members of the various Lodges in
the vicinity, who, after being judged worthy to receive
the five degrees, have here attained to the fifth degree ;
ETO. 75
for Degree Lodges do business in the scarlet (or fifth)
degree only.
6. Subordinate Lodges, like subordinate Encamp-
ments and Degree Lodges, derive their powers from
the chartering power, and exercise no legislative func-
tions except to make their own By-Laws, and in the
management of their pecuniary affairs. They consist
of free white males, of twenty-one years and upward,
believers in a Supreme Intelligence, the Governor of
the Universe, who having been accepted and initiated
into the Order, continue to pay their dues, and properly
demean themselves according to the Laws of the Order.
Five are necessary to constitute a Lodge, and while
that number desire to retain their charter, the Grand
Lodge will not permit the Lodge to be dissolved. A
member may withdraw at any time, on application, and
by paying up all arrearages, either to unite with any
other Lodge, or utterly from the Order. In due season,
after initiation, he may apply for and receive certifi-
cates entitling him to receive the first five degrees of
the Order, for the sums and on the conditions prescribed.
And after receiving these, he can apply for admission
into an Encampment. All subordinate Lodges require
dues to be paid, and pay benefits.
After a member has served in an appointed office the
requisite term of twenty-six nights, he becomes eligible
to the Secretary's or Vice-Grand's chair ; and after six
months' (or twenty-six nights') service as V. G. he is
eligible as N. G. And after the same service as N. G.
he is entitled to admission into the Grand Lodge to
which he may be attached.
7. The degree of Rebekah is conferred without charge,
in a Subordinate Lodge, on the wives of fifth-degree
76 THE ODD-FELLOW'S MANUAL.
members, (and widows whose husbands died in good
standing,) in the presence of their husbands or proper
guardians. Xo dues or benefits are attached, but it
brings them into closer relations to the Order, and
enables them to make themselves known to scarlet
members when needing aid or protection.
2. Our Principles.
To a good and energetic man, who will use the facili-
ties the Order affords for self-improvement and well-
doing, its means and advantages are so numerous, and
its agencies so far-reaching, that our language may
appear faint and cold compared with the reality. And
yet we fear to speak unguardedly. We would not raise
expectations that may be disappointed. Let it, then,
be fully understood here, once for all, that
1. Odd-Fellowship is not the regalia or decorations
of its officers and members, nor the banners and dra-
pery of its Lodge-rooms. These have their meanings
and uses, but they are not Odd-Fellowship. They
should be used as not abusing them, and valued for
their teachings ; but they could all be changed, or dis-
pensed with, and Odd-Fellowship still remain.
2. Nor is it its form of government. That has gone
through great and almost total changes, (and may be
as greatly changed again,) and yet Odd-Fellowship
survives, essentially the same as ever in its principles.
It is not best, therefore, to be hypercritical about any
remaining defects in the forms in which its power is
lodged, or the modes by which that power opcr.
These, it is true, should manifest fully the beneficent
spirit of the Order, and conform to the institutions of
the land, and the spirit of the age we live in, and should
ODD-FELLOWSHIP ITS GOVERNMENT, ETC. 77
operate, in the most kind and effective manner, to ele-
vate the condition and ameliorate the present wants
and sufferings of our race. But our Order is a pro-
gressive one : it has greatly progressed in the past, and
progression is even now gently and yet surely at work
in it. And, under every form of government through
which Odd-Fellowship has passed, or may yet pass, it
has always consisted of the same general principles,
and wrought out the same general good. Its ability to
conform its government and measures to its own spirit,
is greater now than ever ; and in due season, therefore,
all needed changes and additions will undoubtedly be
effected.
3. Odd-Fellowship is not its mere ritual and cere-
monial. Whatever language may be used in its lectures
and charges, whatever emblems, signs, or pass-words it
may prescribe to insure the instruction and mutual
recognition of its members, these are but means ; the
objects they aim to effect are the ends. Instruction
may change or alter its drapery, but the lessons taught
the ideas embodying the principles these are the
spirit and the life. It is not well, therefore, to rest in
these outer habiliments, or to stumble at any seeming
unfitness in them ; but to pass on and secure the reali-
ties they unfold and impart.
4. Nor is Odd-Fellowship even the works of the
Order : it consists not wholly in deeds of mercy, be-
nevolence, and brotherly love. These, it is true, are
its genuine manifestations, without which we might pro-
nounce it asleep or departed : these are the outward
appearances by which it discloses its inner life and its
true self. But to produce these works, there must be
an interior spirit, working out for itself this living form
and action.
78 THE ODD-FELLOW'S MANUAL.
This internal, truly living spirit of Love and of univer-
sal fraternity, pervading all our rituals and ceremonies ;
recognized in emblems, colors, and regalia ; using every
adjunct for strengthening its influence on the soul;
speaking to ear and eye in every lecture, charge, sign,
and token, and to the touch in grip and pressure ; and
manifesting itself (silently, like rain, and sunshine, and
electricity) in beneficent organizations and institutions ;
this soul of all its teachings and workings is Odd-
Fellowship, the hidden name in the white stone, which
he knoweth best who most truly possesses it.
The Fatherhood of God and the Brotherhood of man,
then, are the great principles of our Order, embodied in
the mottoes thereof, " In God we trust," and "Friend-
ship, Love, and Truth." To illustrate these principles
on the limited scale prescribed by human abilities and
our pecuniary resources, we have united in Lodges,
each of which is a mutual improvement and mutual aid
association. And further to extend our operations, and
increase our advantages and usefulness together, we
have united all these Lodges in a general Order, which
we desire to render universal as the family of man on
earth.
3. Our Objects.
It is unfortunate for our Order, and for not a few
of its members, that too much prominence has been
generally given to its feature of pecuniary benefits in
seasons of sickness and death, and pecuniary aid in
circumstances of want and distress. This, though a
laudable and useful trait in our operations, is hardly a
tithe of our aims and objects. By this undue promi-
nence of the pecuniary relief afforded, even our own
ODD-FELLOWSHIP ITS GOVERNMENT, ETC. 79
members hare had their attention and efforts greatly
withdrawn from the moral and social influences which
the Order is so eminently calculated to promote. But
so it is : the sudden, the palpable, the material, more
readily gains attention than the gradual, the insensible,
and the moral. All can see the visitation of the sick,
the relief of the distressed, the bounty bestowed on the
widow and the orphan whose necessities called for aid;
but few stop to estimate the suffering prevented in
thousands of families, by relief given before poverty
called attention to thejr situation.
So men look with interested eye, and a ready appre-
ciation of utility, on gurgling spring, and rolling river,
and heaving ocean. But how few consider the gentle
mist that rises in the morning sun to fall in the evening
shower on broad prairie and in fertile valley ; and,
after working fruitfulness there, to percolate in crystal
drops through every vein of rock and earth, until it
shall burst forth again in cooling spring and mountain-
rill, to feed the mighty river and replenish the briny
deep.
Men look at our system of weekly benefits, mutual
relief, watchings at the sick-bed, burial of the dead,
and support of widow and orphan ; but their thoughts
seldom stray beyond these to the humanizing influences
which the performance of these deeds exerts on their
doers; nor yet to the social and moral tendencies of
the other means employed by Odd-Fellowship for the
improvement and elevation of human character.
When the dark war-horses of the storm scud across
the sky, shaking the rain-drops from their shaggy manes
as they snort aloud in thunder, the electric flash is
noticed, and all its brightness commented on. As it
descends on lofty mansion or towering oak, shattering
80 THE ODD-FELLOW'S MANUAL.
them as in wanton sport, its effects are readily seen
and estimated in the destruction it has caused. Even
when human skill produces it from the battery, and
sends it along the imprisoning wire, bearing messages
across continent and ocean with a speed greater by far
than that of our earth as it revolves around the sun,
men still note its wonders, and speculate on its vast
utility to the world. But few consider the daily, mo-
mently effects of the same fluid in our own organism, as
it passes from point to point, feeding the vital fires
within, giving circulation to the fluids, movement to the
muscles, and the power of thought to the brain. Few
think of its constantly wonderful operations when, trans-
fused through the atmosphere and permeating all mat-
ter, it imparts vitality to all nature, covering the earth
with verdure and filling it with fruitage.
It is not to be wondered at, then, that so many, even
among Odd-Fellows, have overlooked, or at times for-
gotten, the most important uses and aims of Odd-Fel-
lowship to be, the imbuing of the minds of our brethren
with proper conceptions of their powers and capacities,
giving them just and practical views of their duties and
responsibilities, exhibiting their dependence upon God,
and bringing them to a knowledge and practice of the
true fraternal relations between man and man. And
in this, though we begin in the Lodge, and with Odd-
Fellows and their families, we fix no bounds or limits
but our abilities and our means : our charity begins at
home, but ends only with the removal of all suffering
and distress.
4. Our Measures and Operations.
Each Lodge is not only a Beneficial, or Mutual Aid
Society, but also an Association for mental and moral
ODD-FELLOWSHIP ITS GOVERNMENT, ETC 81
improvement, whose meetings and operations are de-
signed to improve and elevate the characters of its
members. But we are farther reaching in our benefits
than such associations usually are. All our Lodges are
united in one common Order, so that, under certain
simple regulations, the member of any one, when absent
from home, can receive from any other the fellowship,
the attention, and the relief he would be entitled to
from his own Lodge.
Every person who believes in a supreme intelligent
Creator and Ruler of the universe ; who is of good cha-
racter, sound health, the proper age and sex, and able to
earn a livelihood for himself and family ; who has been
accepted as a member, and contributes the stated sum
regularly, is entitled to a certain weekly stipend during
disability to labor, and this, whether rich or poor, at
home or abroad. If needing more aid, he is not allowed
to suffer. If be needs attendance at night, two watchers
are regularly provided every night, without care on his
part, or trouble to his family. If travelling, and he
needs assistance, any Lodge where he may be will
render the same services for him. If he dies, a stipu-
lated sum is paid to his family to bury him properly, or
his brethren attend to that duty for them. If his wife
dies, a similar, but generally smaller allowance is made
to pay the expenses of her funeral. If he leaves a
family, our covenanted vows embrace their care and
welfare in our special duties. And during life, we
claim the privilege of observing his deportment in arid
out of the Lodge with a brother's love and watchfulness,
that we may promote his proper interests, encourage him
in well-doing, and correct his errors and irregularities;
or, failing in this after reasonable time and efforts, that
82 THE ODD-FELLOW'S MANUAL.
we may save the Lodge from his evils, and his brethren
from their bad influences.
But it is with the restraining and reformatory influ-
ences of Odd-Fellowship as it is with its prevention of
poverty and physical suffering:
'* What's done we partly may compute,
But know not what's resisted."
Many who were inclined to narrowness of soul or
vicious conduct, have been slowly but surely improved,
and even entirely reformed, by the gentle influences of
our Order; and many others, if not reformed, have been
prevented from becoming worse by their connection with
us : and yet one member, grossly vicious and expelled,
has drawn on us more public animadversion than all
these have brought us in commendation. Yea, often
have we been condemned as encouraging the unworthy
by associating with them, when we were laboring hope-
fully to reform them, and associating with them to pre-
serve them from worse influences.
Our meetings are generally business meetings, to
attend to the foregoing duties. But we lose not sight
of labors to promote benevolence and charity to all
mankind, as well as among our fraternity. In the
transaction of our business we pursue strict parlia-
mentary rules, that our members may be qualified for
any public stations to which they may be called by
their fellow-citizens. And when business has been per-
formed, we indulge in social intercourse, and even in
cheerful and innocent hilarity and amusement. But in
all, strict order and decorum, good-fellowship ami pru-
dence are constantly to be kept in view.
The government and arrangement of degrees and
stations of the Order will be further unfolded in their
ODD-FELLOWSHIP ITS GOVERNMENT, ETC. 83
proper place, and we therefore pass them here with
the remark that we have few salaried officers, and they
earn all they receive. Aside from the necessary ex-
penses of sustaining such a wide-spread and efficient
organization, our funds are sacredly devoted and ap-
plied to the sole objects for which they are contributed,
and by the very persons who contribute them.
5. The Duties of Odd- Fellow ship.
The great duties of our Order, by and through which
we aim to improve and exalt the character of our mem-
bers, are few in number: 1. To visit the sick. 2. To
relieve the distressed. 3. To bury the dead. 4. To
educate the orphan. To these we have added, by
charges and obligations, two others, viz., to aid the
widow, and to exercise over each other fraternal watch
care, and moral discipline.
Simple as these are they cover the whole ground,
when viewed through our great principles. And though
designed for special application to the Order, yet are
they always stated and enforced in a general sense.
The funds contributed for the use of members and their
families only, are generally applied as designed. But
members are never instructed that they may rest
satisfied with performing these duties to Odd-Fellows
alone. On the contrary, general benevolence and
charity out of the Lodge are inculcated in it.
6. Privileges of Odd-Fellows
Let no one unite with the Order merely to learn its
secrets, wear its regalia and decorations, or insure him-
self provision in case of sickness and distress. These
84 THE ODD-FELLOW'S MANUAL.
are privileges, it is true, to those who have other and
nobler objects in view; but they cost more of labor,
and time, and money than they are worth to the merely
curious, vain, or selfish man. Such will find it a burden
to perform an equal share of our duties and labors, and
lie may possibly be insured against sickness as certainly
and more cheaply, in a mere insurance association.
But to one whose generous heart delights in well
doing, and admires our principles, and desires to find
means for increasing his usefulness to suffering man,
our Order presents the strongest inducements. We
open for him a field beyond the limits of his party or
his church, as well as within it, needing his labors and
offering joyous recompense for his toils.
No church in its present state is extensive enough in
its fellowship to embrace many good men who need the
ministration of kindred spirits, nor far-reaching enough
to reach even its own members when distant from it, and
needing aid and protection. But if an Odd-Fellow, far
away from kindred and home, falls down by the way-
side, penniless and faint, he has but to inform the
nearest Lodge, and hands arc reached out to provide,
and watchers are at his side to uphold his drooping
frame. Or, if he falls under the cold suspicions of an
unfriendly world, and is cast unmeritedly into a felon's
cell, brothers are active around him with counsel, and
labor to remove the dark web of circumstances that
becloud his fame or endanger his life, to secure him a
fair trial, and, if just, a proper acquittal and a safe re-
turn to society and friends.
In doing this, and other deeds of like kindness, we
interfere with no individual duty ; call for no neglect
of proper interests ; supersede no social, ecclesiastical,
or political action. We leave every member free as
ODD-FELLOWSHIP ITS GOVERNMENT, ETC. 85
before in his obligations, duties, and opinions. But we
enlarge his acquaintance around him, and associate him
in labor with thousands with whom he has never before
acted. We open all around him a field for benevolence,
in which his feet had never trod, nor his mind and
hands labored. We increase his means and measures
for blessing others, and thus happifying himself, by
placing the resources of our Order at his disposal. We
extend indefinitely his operations, so that the suffering
and needy, at the extremities of our vast brotherhood,
may feel the succor and share the bounty he aids in
directing. And, by the most beautiful lessons, we in-
struct him in those great principles which will not only
inform his own mind and render more susceptible to
goodness his own heart, but will enable him, if he so
wills, to become an apt teacher and ready example to
others, in all those virtues that adorn and bless hu-
manity.
"If lie so wills." The sands of the arid desert as well
as the soil of the fruitful field, drink in the sunshine and
the rain that come from above. Pharisee and Sadducee,
as well as the loving heart and believing soul, sit under
the teachings of the same gospel. But how widely
different the effects of these same influences on each !
So in Odd^Fellowship there are those who profit not by
precept and example ; who remain exclusive amid all its
liberality ; selfish, in the profusion of its generosity ;
penurious, surrounded by its charity and benevolence;
and vicious and hateful, though enveloped in its atmo-
sphere of purity and loving-kindness. We say, therefore,
"if he so wills" for, after all, it depends on himself
whether he will profit by our teaching and training.
To all, then, who are willing to learn and to do good, we
give the invitation to join our ranks. And to remove
8
86 THE ODD-FELLOW'S MANUAL.
any lingering scruple of the conscientious, we say>
should Odd-Fellowship tender you any obligation, or
require of you any duty, conflicting with the duties you
owe to God, to humanity, to your country, your family,
or your friends, we enjoin you to leave it for ever, as
hollow in its pretensions and unworthy the favor of
community.
CHAPTER IV.
APPLICATION AND ADMISSION.
Ask, and it shall be given you ; seek, and ye shall find ; knock,
and it shall be opened unto you. MATT. vii. 7.
IF you can satisfy your mind and feelings so as to
accept the invitation with which we closed the preceding
chapter, and if qualified to become a member, apply to
some member of the nearest or most convenient Lodge
for a copy of its Constitution and By-laws. Having
carefully examined these, with such explanations as
your Odd-Fellow friends can impart, you will know
what is required of you, and be able to send in your
application.
And here, outside the threshold, Odd-Fellowship com-
mences its requisitions. Your first step of duty is CON-
FIDENCE. Confidence in the principles and aims, the
means and operations of Odd-Fellowship, as an institu-
tution for the proper development of man's powers and
affections, and the relief and amelioration of hum an
want and suffering, as an effort to open for man, where-
ever he may be, a school for moral and social culture
APPLICATION AND ADMISSION. 87
a home for the solace of his woes and miseries : Confi-
dence in the men and women generally who compose its
vast constituency, that though frail and fallible all, and
recreant to duty some of them may be, yet generally,
their past deeds and progress prove them to possess
good motives, right aims, and honest professions : Con-
fidence that, as a body, they will faithfully carry out
their principles into practice in their conduct to you, to
each other, and to the world ; and Confidence in your-
self, that you can assume the solemn obligations and
pronounce the solemn vows of Odd-Fellowship truth-
fully and honestly.
Such confidence involves a further duty, which you
are now required to exercise FRANKNESS, CANDOR.
You ask the revelation of important mysteries to be-
come a partner in weighty trusts and valuable rights
and privileges. Show yourself worthy, by the utmost
frankness and candor in relation to all matters that
may be lawfully inquired of yourself. Answer every
question placed properly before you, promptly and
truthfully, as you would that those you seek should
answer yours in due season as you desire to be trusted
and honored after your admission. We may say further,
that evasion or concealment will probably be of no
avail ; for the information required, has, in all proba-
bility, been already obtained from other sources. Nor
need you shrink from scrutiny, if honest and sincere,
for no indelicate, no improper, no irrelevant or merely
curious question will be proposed. Excepting in regard
to your religious faith in God, and your relations to the
Order, the questions are merely such as a health or life
insurance company require to be answered in good faith.
88 THE ODD-FELLOW'S MANUAL.
2. The Admission.
Permit here a suggestion on a delicate subject. Re-
jection is possible not by any means probable, how-
ever even to a good and proper applicant. The Lodge,
or some of its members, may desire a further acquaint-
ance with the temper, character, habits, or health of the
candidate ; and so may reject him to obtain six months
more of time. Or even personal prejudices, contrary
to every principle and law of the Order, may induce
some members to risk the penalty by rejecting the ap-
plicant on those grounds alone. It is prudent, there-
fore, in view of these possibilities, to confide the know-
ledge of your application to no one out of the Order.
And should you be rejected, take it meekly and quietly,
and patiently wait your time when, if you know yourself
to be worthy, you may apply again under more favorable
circumstances. A rejection by no means implies con-
demnation of your character : it is merely an expression
of disinclination to admit you, for whatever reason ; and
the reason may be simply a want of knowledge on the
part of those who reject.
But if admitted, having manifested the requisite con-
fidence and frankness, go on your way, all attentive to
the solemn lessons in store for you. Fear nothing, be
appearances what they may. It is contrary to our
usages (whatever may have been the customs of " olden
time") to treat an initiate with levity or rudeness, or
in any manner unbecoming the courtesy with which
gentlemen should conduct toward each other.
The solemnities of initiation may be novel, even
startling by their novelty, but they are perfectly chaste,
dignified, and serious as the lessons they are designed
APPLICATION AND ADMISSION. 89
to teach. They might, with perfect propriety, be ad-
ministered in the presence of our wives, mothers, sisters,
and daughters, so far as speech and correct action are
concerned. Give yourself, then, passively to your guides,
to lead you whithersoever they will. Answer seriously
and plainly all questions proposed ; obey promptly all
directions given you : and thus keep your mind atten-
tive to the ceremonial, that you may clearly understand
its import, and receive the instructions imparted in its
lessons, and lay them to heart in your career as an Odd-
Fellow.
Be not afraid of any hopeless entanglement. If dis-
satisfied, you may, at any time, withdraw honorably, if
free from debt and not under charges or, you may
procure a withdrawal card to join some other Lodge.
Of course, it is presumed that you will not do so hastily,
nor with any purpose derogatory to your honor as an
honest, truthful man. (See Part Second, Chapter 24,
1, on " Diplomas and Cards.")
8*
PART SECOND.
3flnthni Stehmal in tjjj (Drhr.
CHAPTER I.
ON INITIATIONS GENERALLY.
I will bring the blind by a way they know not; I will lead them
in paths that they have not known : I will make darkness light be-
fore them, and crooked things straight. These things will I do unto
them, and not forsake them ISA. xlii. 16.
EVERY Odd-Fellow should keep clearly impressed on
his mind and heart the lessons taught at initiation.
They are a guide to understand properly all that follows
after an epitomized summary of the great principles
and objects of the Order. They contain the germs which
after-instruction and his own practice should develop
and mature into blossoming and fruitfulness. In one
word, what regeneration by the word of truth is in re-
ligion, initiation is in Odd-Fellowship.
In this, as in many other particulars, our Institution
has instinctively, as it were, copied after nearly all secret
associations of a religious and moral character. "In
Egypt, the most ancient among the ancient nations,
an institution of this kind existed from the earliest
period. Of the nature of that institution we know very
little. History informs us that many benefits were sup-
posed to be derived from a participation in the secrets
of the society ; that those secrets were revealed only to
90
ON INITIATIONS GENERALLY. 91
the initiated, and that the mode of initiation was well
calculated to make a serious and abiding impression on
the mind of the recipient.
" Besides the Egyptian Mysteries, as they are called
by historians, we find scattered throughout all Europe,
and a large portion of Asia, associations founded on
similar principles, characterized by similar ceremonies,
and having similar objects in view. Of most of these
our information is scanty and imperfect ; but enough is
known to prove the identity of their origin and object.
These were all sometimes spoken of as the Mysteries of
the Cabiri, a name which is itself a mystery, and which
no learning or research has yet been able satisfactorily
to explain."
" Among all the mysteries of the ancients, those cele-
brated at the city of Eleusis, and hence called the
t Eleusinian Mysteries,' are best known. These were
copied from the Egyptian, and bore a general corres-
pondence to all similar institutions ; and hence an
account of one is, in the main, an account of all the
others. Not that all agreed in the particular detail of
their practices or objects, but in their outline they
agreed in holding similar principles for similar pur-
poses. Now, a careful comparison of all the ancient
rites, as they existed anterior to the Gospel, leads to
the following conclusion. It was a leading character-
istic of all the ancient rites, that they began in sorrow
and gloom, but ended in light and joy ; they were all
calculated to remind men of their weakness, their igno-
rance, their helplessness, and their sinfulness of cha-
racter ; of the shortness and uncertainty of life, and of
the ills which flesh is heir to ; of the punishment of
guilt, the reward of virtue, and the rising of the just to
life eternal and immortal. In all, too, the mode of
92 THE ODD-FELLOW'S MANUAL.
initiation was calculated to make a deep and lasting im-
pression upon the mind of the candidate. For these pur-
poses, striking exhibitions of the consequences of sin,
and the pleasures of virtue, were presented for con-
sideration, in sudden and striking contrast, and every-
thing was designed to impress the candidate with a
lively sense of what was thus represented."
"If, now, we follow down the history of these ancient
mysteries, until the religion of the Cross had been pro-
claimed throughout the world, we shall find them essen-
tially changed in their religious character; no longer
professing to convey religious blessings or spiritual
privileges, but holding out promises of such advantages
and benefits as men can afford to their fellow-men, but
still inculcating virtue by the highest and strongest sanc-
tions. We might, would time permit, follow down the his-
tory of the associations to the present time, and should thus
find that, from the earliest ages to the present day, there
have been similar associations founded upon the same
general principles, with similar rites and ceremonies, and
with similar objects in view. Yet the rites and ceremo-
nies have not been the same ; for membership in one would
not introduce a person into any other. Such an investi-
gation, also, would show us that these rites and ceremonies
were originally of a religious character, copied, in the first
instance, from a divine institution, and that for ages they
were mighty agents in preserving and perpetuating a
knowledge of the truth, both as regards God and man."
The great German poet and philosopher, Goethe, in
the following Ode, traces an analogy between the ini-
tiation in a lodge (undoubtedly Masonic, but equally
applicable to one of our Order) and human existence. Its
mysterious beauty will speak to every heart ; but the ini-
tiated will feel it most, as they will understand it best :
THE INITIATION. 93
THE LODGE.
TRANSLATED BY THOMAS CARLYLM.
The worker's ways are
A type of existence,
And in his persistence
Is as the days are
Of men in this world.
The future hides in it
Good hap and sorrow ;
YTe still press thorough
Naught that abides in it
Daunting us Onward !
And solemn before us,
Veiled, the dark portal,
Goal of all mortal.
Stars silent o'er us
Graves under us silent.
But heard are the voices
The voice of the sages,
The worlds and the ages.
Choose well ; your choice is
Brief, and yet endless.
Here eyes do regard you
In eternity's stillness;
Here all is fulness,
Ye brave, to reward you ;
Work, and despair not.
With these introductory remarks on the general aim
and teachings of all ceremonials of initiation, we are
prepared, I trust, to understand more clearly the mys-
teries, lessons, and duties inculcated in our initiatory
rites, and their application to the degrees which follow
after.
CHAPTER II.
THE INITIATION.
1. A THOUGHTFUL man's first entrance into a lodge,
unknowing what is to be transacted there, is a serious
event. There, for a time, he is to be isolated from
general society, in a retreat sacred to benevolence and
peace, away from the world, with its selfish toils and
94 THE ODD-FELLOW'S MANUAL.
cares, its factitious distinctions and social vices, sur-
rounded wholly by those who have vowed to devote
their lives to fraternity in Odd-Fellowship. His object
is to learn their principles, to assume their vows, to
unite in their labors. That he may do so properly,
they require him to pass through rites which shall teach
him his present condition as a social being, and the
primary principles of the condition he is about to enter.
2. Consider, then, the social state of man without a
knowledge and practice of those relations which bind
him to his Creator and his fellows. How isolated his
position ; how surrounded by the darkness of ignorance
on every side; how feeble, helpless, dependent, in a
world that appears adverse and antagonistic ! If he
find a guide, he knows not whether to trust or doubt
him ; and he is yet in such need of one that he follows
whithersoever he is led.
3. Himself bound, by his ignorance and fears, in the
indurating fetters of selfishness, he knows not that any
have more light and freedom than are his ; and yet, not
fully realizing his own need of both, he may marvel if
told that nearly all mankind are in darkness and chains
which they neither behold nor feel. It is not until
some voice greets his ear with a promise of instruction,
that he begins to conceive that the chaos around him
may be resolved into order, the discord to harmony.
This conception leads him to desire that wisdom which
shall shed light upon his darkness, and unravel the
perplexities which bewilder his soul.
4. And yet the first ray of light will but increase the
apparent gloom ; for it will exhibit more strongly the
vanity of human pursuits and possessions, the brevity
of life and the certainty of death, and all life's evils
fearfully aggravated and increased by the strifes, dis-
OF INITIATION. 95
cords, and dissensions which flow from human ignorance
and folly, and end at last in death itself.
5. Yet contemplate the scene. From all that gloom,
light will shine forth to guide aright. It will humble
human pride. It will awaken compassion for others.
It will arouse the soul to a just sense of its responsi-
bility to God, and its duty to man. It will fill his heart
with a salutary horror 'of that monster, SIN, whose
power has arrayed man against his fellow-man, and
washed the earth with tears and deluged it in blood.
It will bid him beware that his own heart does not
cherish moral evil, that bane of happiness and peace,
that fountain of discord and strife, that inflictor of
guilt and shame, and wo and death, which must reign
until men learn to obey the law of truth and love, and
the earth is filled with righteousness and peace.
6. As he thus realizes his own mortality, its possible
nearness, and his own dependence and helplessness, he
will the more willingly ponder the ties that bind him to
the woes and sufferings of all around him, and joyously
look forward to that bright era when all these woes and
pains shall be banished by the prevalence of benevolence
and peace, by the reign of brotherhood and love ! Then
" the LORD shall judge among the nations, and shall re-
buke many people; and they shall beat their swords
into plowshares, and their spears into pruning-hooks :
nation shall not lift up sword against nation, neither
shall they learn war any more."*
7. Even animals would seem to be blessed in the
change. " The wolf, also, shall dwell with the lamb, and
the leopard shall lie down with the kid ; and the calf, and
the young lion, and the fatling together, and a little child
* Isa. ii. 4.
96 THE ODD-FELLOW'S MANUAL.
shall lead them. And the cow and the bear shall feed ;
their young ones shall lie down together, and the lion
shall eat straw like the ox."*
8. And such a period may be expected on the ground
of man's origin and nature, also. For God "hath
made of one blood all nations of men for to dwell on all
the face of the earth."f
9. Let him not wonder that he is yet unable to
behold steadily this light through surrounding dark-
ness. Man advances gradually in light and knowledge.
But how can he apply these principles of fraternity so
as to enlighten and liberate his own soul, then enlighten
the darkness and break the bonds of others, and so
hasten the coming of that age when this Aceldama
shall be a blossoming Paradise, and clashing interests
and jarring strifes give place to a universal union of all
energies for the general good, to a community of happi-
ness and peace ?
10. Let him hear the voice of Antiquity, speaking
through the lips of the aged and wise ; it will utter the
lessons of goodness and wisdom acquired by experience
and observation. Righteousness secures present pro*
vision and protection as well as future prosperity and
safety. " Godliness (i. e. God-likeness) is profitable unto
all things, having promise of the life that now is, and of
that which is to coine."J The Psalmist therefore truly
declared, "I have been young and now am old; yet
have I not seen the righteous forsaken, nor his seed
begging bread. "
This teacher of past ages also says that Friendship,
Love, and Truth are not only a safeguard, but a remedy
for all the social and moral evils that afflict our race,
* Isa. xi. 6, 7. f Acts xvii. 26.
1 1 Tim. iv. 8. J Psalm xxxvii. 26.
OF INITIATION. 97
Remember well this great lesson forget it not. Ad-
vance in it, that further instruction may unfold its ap-
plications to our duties and our wants.
11. Good conduct only, not mere professions and
seemings, can procure the esteem and confidence of the
good and wise. But let the Odd-Fellow add to good-
ness, prudence. Let caution guard his lips and his
ways. We would say to him : " Bestow not your con-
fidence too hastily. Be just to yourself as well as
generous to others. Be just especially to those who
confide in you. Keep their secrets more carefully even
than your own. Watch over their interests, and pro-
mote their welfare with the unsleeping vigilance of a
sentinel in the presence of armed enemies. Not only
do not wrong a brother, but never allow him to be
wronged, if in your power to prevent it or warn him.
Fidelity in duty, honesty, then, is the duty of all in
our singular fellowship ; the honesty of a warm heart
and a sound mind ; honesty to those without and those
within ; honesty to yourself and all around. For we
are Odd-Fellows only when we act and speak like
honest men."
12. This learned, and a new light will break in upon
the mind, and the heart beat more freely. The outside
seeming is known not to be the inward reality. The
world may move in a vain show, each man striving to
disguise himself from others, often even from himself.
But in our Lodge-room we expect brethren to lay a^ide
the deceitful mask, and look each other lovingly in the
eyes, knowing and known of each other as they are.
Let those who unite with us learn that the homely garb,
the rude appearance, "the rough form, often encloses an
unruffled conscience and a humane heart, while the
costly dress, the polished manners, and the courtly
98 THE ODD-FELLOW'S MANUAL.
speech often hide a heart festering with corruption and
black with selfishness and cruelty. "A man may smile,
and smile, and be a villain still." Be not deceived,
then, by the exterior appearance of men and things,
but wait, and learn, and judge righteous judgment."
13. Keep in remembrance the signs and words im-
parted to you, to enable you to enter these courts, and
to recognize and be recognized of your brethren.
Trifling as they may seem to some, they are the key to
our treasures and our mysteries. And in their use, re-
member that they are pledges of secrecy to the brother-
hood from you, and to you from us. Remember also,
that the OMNISCIENT ONE observes your every dis-
charge of duty and use of privilege. Let your hand,
then, be open as day to greet a brother with frankness,
or to aid him with cheerfulness and love. Show due
courtesy to your brethren, and salute respectfully
those who preside over the Lodge, as the representa-
tives of the Lodge itself.
14. The forms through which you have passed are
not what they seem to many. Under each act and
emblem there is deep significance. So in life. Apply
your instructions there, and every thing becomes vocal
with wisdom. The eyes blinded by the darkness of a
dungeon, are naught to the blindness of the moral sense
obscured by indulgence in selfishness and sensuality.
The fetters on a martyr's limbs, what are they to the
chains which evil passions and bad habits impose on the
inner man, and whose iron does indeed enter the soul ?
May your initiation and consequent practice aid in re-
leasing you from all blindness of mcral vision, set you
free from the fetters of ignorance and error, and bring
you from a death in selfishness into a life of active
benevolence and v'rtue.
OF IMITATION. 99
15. Odd -Fellowship is a miniature representation,
among a chosen few, of that fraternity which God has
instituted among men. Few as are those who would
represent it, the great principle is wide enough for all.
On the broad platform of brotherhood, all nations,
parties, and sects can meet and freely mingle in offices
of needed kindness and mutual well-doing. Fraternity,
therefore, is the corner-stone on which our forefathers
based our Order; fraternity in the family of mankind,
illustrated in our family, the Lodge, and the Order.
As all men have God for their Father, all are brethren;
and we would illustrate this great fact in all our offices
of mutual aid, relief, sympathy, and benevolence.
16. Recognizing the Fatherhood of God, Odd-Fel-
lows bring not into a Lodge the classifications of human
society without. No high, no low, no great, no small^
no rich, no poor, no nation, party, or sect do we know
among us. All are one, all fellow men, all brethren.
As one family we meet together, to counsel and aid in
measures for the relief of distress, for mutual instruc-
tion, watch-care, and fellowship, and for the discipline
and improvement of character. An altar dedicated to
such offices must be served with clean hands and sur-
rounded with pure hearts. All discord r.ud strife, all
alienation of heart must be kept away from our meet-
ings. And yet while we exclude all party and secta-
rian distinctions from our Lodges, we require no sacri-
fice of opinions, no loosening of obligations to Church
or State, no swerving from principle, no lessening of
devotion to God. On the contrary, we teach that no
man can be a good Odd Fellow who neg^cts any duty
he owes to his Creator, his family, his country, or his
fellow-man.
17 But guard against a too common error. Ours is
100 1HE ODD-FELLOWS MANUAL.
not a mere beneficial society, nor designed only to
aid its members in danger and distress. Great and
good as are these, they are more our means than our
ends By associating together for benevolent purpo'ses,
we hope to improve and elevate the characters of our
brethren, to enlighten their minds, to teach them their
capabilities for usefulness, to expand their affections,
that they may not "give up to party what was meant
for mankind.'' In one word, all our operations are de-
signed to lead each other to the knowledge and practice
of the true brotherhood of man.
18. Believing that every one we thus receive and in-
struct will be benefited thereby, we gladly greet each ini-
tiate as a brother beloved, and welcome him with fraternal
grip to the obligations and privileges of our beloved Order.
19. Remember that when on the surging waters of
human life, far from haven and from home, you may
summon any brother to your aid. But forget not, also,
that the obligation is mutual. When you are sum-
moned, you also are bound to fly and save your perish
ing brother from sinking in despair.
2. Regalia of an Initiate.
The regalia of a newly-initiated brother is a white
apron only.
Without any ornament of colored fringe, its simplicity
and purity well denotes the position of its wearer in the
Order. The primary principles of Odd-Fellowship,
blended in the one, great, all-including principle of fra-
ternity, are his ; but only in the germ, waiting the un-
folding of blossoming and fruitfulness. The elementary
lesson has been imparted ; but it is not yet made appli-
cable as a means to acquire tho ibstruser lessons which
OF INITIATION. 101
follow. He has the materials ; it is his now to apply
them in detail, until their utility shall create for them
every desired ornament, every needed grace and virtue.
3. Emblems of the Initiatory Degree.
The emblems usually connected with this first stage
of our Order, are the following :
1. THE ALL-SEEING EYE.
Emblem of Omniscience the special emblem of the
Initiate.
" Enveloped in a blaze of light and glory, it reminds
us that the scrutinizing gaze of Our Father is ever upon
us," beholding all our actions and even our thoughts ;
for He "searcheth the heart and trieth the reins."
On entering or leaving a Lodge, we note it as a
reminder of the instructions at our initiation, and it
serves to keep us steadfast in our integrity. Although,
to mortal vision, "clouds and darkness are round
about" the Invisible One, yet we know that "judgment
and justice are the foundations of His throne," and
that " He dwelleth in light," and " in Him is no dark-
ness at all." "If I say, Surely the darkness shall
cover me, even the night shall be light about me.
9*
102 THE ODD- FELLOW'S MANUAL.
Yea, the darkness hideth not from thee ; but the night
shineth as the day : the darkness and the light are both
alike to Thee."
But this emblem also teaches us the soul-cheering
truth that God looketh kindly and pityingly upon us ; for
"He remembereth that we are dust;" and that He
provideth for all our wants, and is so minute in His pater-
nal care, that even the hairs of our heads are numbered.
Let us, then, gratefully, as well as reverently, so live
under His all-seeing eye, that we may thank Him for
the past, rejoice before Him in the present, and cherish
an humble hope in Him for the future thus fulfilling
the great motto of our Order
" IN GOD WE TRUST."
II. THE SKULL AND CROSSED BONES.
Emblem of Mortality. It reminds us, not merely
that " dust we are, and unto dust we must return," but
also, " that we are solemnly bound to commit the
mortal remains of a departed brother carefully and
lovingly to the tomb, to cherish a lively recollection
of his many virtues, and to bury his imperfections with
his body beneath the clods of the valley."
OF INITIATION.
103
It also teaches us the vanity of worldly things the
instability of wealth and power, and the certain passing
away of all earthly greatness. This lesson, as melan-
choly as it is truthful, humbles pride, awakens com-
passion for others, rouses the soul to a proper sense of
responsibility to God, and of duty to our fellow-men ; and
creates a deep abhorrence of SIN that greatest of all
evils that bane of human happiness and peace which
has bathed the world in tears and deluged it in blood.
Thus it inspires us to labor for the spread of that great
law of human brotherhood, which shall yet bind all
nations, kindreds, tongues, and peoples, in the bonds
of benevolence and peace.
III. THE THREE LINKS.
Emblem of F. L. & T. It represents the all-encir-
cling chain of sympathy that unites us as one in our
aims, labors, and abundant rewards; and reminds us that
we are thus bound for our own and each other's welfare.
And it teaches us, (as we have learned from the lips
of Antiquity,) that the best safeguard against the ills
of life will be found in the practice of Friendship,
Love, and Truth. " FORGET IT NOT!"
104 THE ODD-FELLOW'S MANUAL.
IV. THE AXE.
Emblem of Pioneering. It reminds us that as the
trees of the wilderness must fall before the axe, ere the
sunlight can disperse its gloom and the land become a
fruitful field; so must Divine Truth be applied to every
cumbering tree and poisonous vine within us, before
we can realize the genial glow and fully profit by the
influences of Fraternity in our lodge, our Order, and
in the family of man. It thus teaches us to clear away
every blinding prejudice and passion " every tree that
bringeth not forth good fruit " and cast them into
the consuming and purifying fires.
[In many lodges it is customary to collect donations
for the needy and distressed on the Warden's axe, which
has painted on the side presented for the donation the
expressive Heart in HandJ]
V. THE HEART IN HAND.
Emblem of Sincerity and, included in this, Candor
and Frankness. Though the insignia of the P. G., yet
it is an emblem of the initiate, to remind him of the P.
Q's. charge that "basis or substratum of our Moral
THE INITIATION. 105
Temple/' which oar feet press at our entrance, and
whose lessons, opening as we advance, precede us through
all the degrees and offices of the Order.
It reminds us that there should be no improper con-
cealment of feelings and purposes among brethren
that our greetings should be of the heart as well as of
the hand "that what the one in love dictates, the
other in alacrity should perform." And it teaches us
that when distress and suffering call, the hand should
be " open as day to melting charity," and the heart
warm as mother-love to sympathy and relief, remember-
ing that " the Lord loveth the cheerful giver." And
it also teaches us, not only sincerity in affection and
frankness and candor in expression, but that "with
pure hearts and clean hands " must we come to perform
the mission of an Order dedicated to Trust in God,
and to " FRIENDSHIP, LOVE AND TRUTH."
4. Conduct of a New Member.
A sense of propriety will, of course, withhold an
initiate from taking an active part in the proceedings
of his lodge on the night of his initiation. The By-
Laws of many lodges expressly prohibit his voting
until he has been a member for one week. Let him,
then, be careful to observe what must appear to him the
odd ways of transacting business and exchanging cour-
tesies in the Lodge-room, that he may learn their use
and meaning, and acquire facility in their performance.
After one, or at most a few evenings, he will understand
well his position, and be prepared to discharge its
responsibilities.
Aim to become a working member. There is gen-
erally enough to do for all who attend the meetings and
106 THE ODD-FELLOW'S MANUAL.
are willing to work. Signify, therefore, your readiness
to serve the lodge in any capacity that may be as-
signed you, and then wait patiently until your services
are required.
If called to serve in any office, or on any committee,
inform yourself well in regard to the duties thereof, and
the best modes of performing them. Apply to the
principal officers or oldest members of the lodge for
such information, if not found in our books or periodi-
cals within your reach. Then devote yourself earnestly
to the work assigned you. You will thus be useful,
not only to the lodge and the Order, but to yourself.
We always get some good when we do good.
But you will find your knowledge of the Order, and
your sphere of action in it, quite circumscribed, until
you advance further in its gradations. As soon, there-
fore, as the proper probation has elapsed, apply for the
degrees. The qualifications for obtaining these, vary
a little in the different States. In general, a member
is required to have been an initiate three months before
he can receive the first and second degrees, a month
more before he can receive the third and fourth degrees,
and then a month more before he can receive the fifth
degree. The prices of the degrees also vary in the
different States. In some lodges, also, the benefits
during sickness or disability are increased as the mem-
bers advance in the degrees. The Constitution and
By-Laws of your Lodge will give you all needed and
correct information on these particulars. In some cases,
the degrees are conferred earlier by dispensation ob-
tained through the Deputy Grand Master of the
District,
The mode of applying for the degrees usually is, to
OF THE FIRST, OR WHITE DEGREE. 107
deposit the amount required for the certificate with the
Secretary of the lodge, and then procure a brother to
prefer your request in open lodge, at the proper season.
On this request a ballot is had, at which none can vote
but those who have received the degree applied for,
and if favorable, (as it is sure to be if the applicant is
an active, well-behaved member, and duly qualified,)
the certificate is granted.
The officers or older members of the lodge will give
you the requisite information for further proceedings,
which vary according to the usages of different State
Grand Lodges. But in no case will you find any diffi-
culty in comprehending the steps to be taken, or in
complying with the required forms.
CHAPTER III.
OP THE FIRST, OR WHITE DEGREE.
1. HAVING acquainted yourself with the elementary
principles and general objects of the Order, and exer-
cised yourself in its measures and operations, as none
but the initiated can do, you can judge your ability to
fulfil any further similar engagements into which you
may be required to enter as you advance, and whether
the obligations imposed by a further development of
our principles would prove burdensome. The gratifica-
tion of mere curiosity will hardly compensate you for
the duties you will thus assume. A higher aim, the
love of the beautiful, the good, and the true, can alone
yield you a full equivalent for your expenditure of
money, time, and labor.
108 THE ODD-FELLOW'S MANUAL.
Having decided these questions, and obtained the
requisite certificate, you are prepared to advance a step
in extending your hand for the relief and comfort of
the fraternity throughout the world.
2. Remember what was before taught you of our
general principles, and of the necessity of their prac-
tical application in our lodges. No man is so isolated
as not to have some fellow-beings in whose joys or suf-
ferings he sympathizes. In ministering to the wants
of his family or friends, he is taught the dependence of
man on his fellow-man. But, unhappily, " the cares of
this world or the deceitful ness of riches " too often
blunt our natural sympathies. As one beloved object
after another is removed, the affections contract ; or as
the desires of the merely animal man are ministered
unto overmuch, the heart becomes callous, and misan-
thropy or selfishness renders us more indifferent to the
woes of mankind. Hence the importance of association
for philanthropic purposes, that we may keep alive our
humanity, and enlarge the sphere of our affections and
sympathies, by continual exercise. By such associa-
tions, the combined operations of the many are rendered
more effective; and all, acted upon by emulation in
good works, are rendered more zealously active in well-
doing, and thus the world is benefited, and ourselves
improved and blessed.
3. The bonds of our fraternity draw us together in
our lodges; they induce us to feel and relieve each
other's distresses; they lead us to console the afflicted ;
they render our assemblages the image of a family of
brothers; they make us respectful to those in authority;
they teach us obedience to reasonable requirements;
and they gladly constrain us to give advice and support
to thone who labor to promote the welfare of our Order.
OF THE FIRST, OR WHITE DEGREK. 101)
4. Our laws teach us respect for ourselves, temper-
ance in our desires, chastity of person, and purity in
heart and mind. Drunkenness is a worse than beastly
vice. It deprives man of his reason ; it disqualifies
him for business ; it wastes his substance ; it ruins his
health ; it subverts his morals ; it destroys his domestic
happiness and peace ; it overthrows his character and
influence ; and if it cuts not short his life, it makes his
old age a scene of beggary, disease, and shame. " Be
temperate, therefore, in all things/' Impurity in
thought and unchaste conduct are as cause and effect;
and if the former is cherished, the latter will follow.
It is no less fatal to self-respect, to health, to fortune,
and to reputation, than intemperance in food and drink.
"The sacred lowe o' weel-placed love,
Luxuriantly indulge it;
But never tempt th' illicit rove
Though naething should divulge it:
1 waive the quantum o' the sin,
The hazard of concealing ;
But, och ! it hardens a' within,
And petrifies the feeling." BURNS.
5. Our laws extend the love of self-good to the love
of mankind. The chief attributes of our fraternity are
Benevolence, Brotherly Love, and Charity.
Benevolence, or the willing of good, is the spring of
all kindly emotions and exertions for others. Its pos-
sessor desires to assuage the woes of the sorrowing ; to
heal the wounds of the afflicted; to infuse strength into
the weak by his words and example, and to relieve the
distressed from his abundance.
Brotherly Love craves the strengthening influence of
frequent association, and increases by the interest thus
created in each other's welfare, and by mutual labors
10
110 THE ODD-FELLOW'S MANUAL.
to promote each other's happiness. United in morality
as well as in honor, our secrecy can be no cloak foi
evil no seducing lure to sensuality or vice ; but merely
a means to increase our zeal, and unite and strengthen
our energies for well-doing, and to guard us from
imposition. It makes us powerful for good ; but dis-
unites and weakens us when we would use it for evil.
The laws of God which regulate our conduct, we urge
on all around us, especially that comprehensive law,
reaching far as man is found, " WHATSOEVER YE WOULD
THAT OTHERS SHOULD DO TO YOU, DO YE EVEN SO
UNTO THEM." Acting thus in our affiliation, strengthens
the ties of our friendship, and widens and deepens the
foundations of our Brotherly Love.
Charity applies Benevolence and Brotherly Love to
near and immediate use, and projects them far and
wide into society around us. While it incites us to
minister to the needy and suffering of our lodges, it
also embraces the human race in its desires and efforts.
It is patient, persevering, and enduring. Though un-
worthy objects may deceive us, and abuse our aid, yet
it will not suffer us, on that account, to cease from pity-
ing and relieving other and more worthy objects who
may come after them. Thus evinced, we feel that " it
is more blessed to give than to receive." Like Mercy,
its quality
" is not strain'd ;
It droppeth as the gentle rain from heaven
Upon the place beneath ; it is twice blessed;
It blesseth him that gives and him that takes:
'Tis mightiest in the mightiest; it becomes
The throned monarch better than his crown ;
*******
It is an attribute to God himself."
OF THE FIRST, OR WHITE DEGREE. Ill
The charitable are, indeed, " imitators of God, as
dear children." The relieved are monuments of their
goodness, and their own souls are filled by the All-
Good with a joy which the selfish or cruel never know.
Respected by all, and beloved by the poor, the home
of the charitable is the abode of peace and content-
ment. He can say, " When the ear heard me, then it
blessed me ; and when the eye saw me, it gave witness
to me : because I delivered the poor that cried, and
the fatherless, and him that had none to help him.
The blessing of him that was ready to perish, came
upon me ; and I caused the widow's heart to leap for
joy." * With " a conscience void of offence toward
God and man," he lives in the esteem of the good ;
gray hairs are to him a crown of glory ; and his de-
parture from earth is but a translation to a blissful
immortality.
6. Fidelity to these principles and practices will,
indeed, constitute you a member in this onward step of
our beloved Order, make you an honored pillar in our
temple, a blessing to community, and an ornament of
society in all your relations thereto.
2. Regalia of ike First Degree.
The regalia for a brother of this degree is a white
collar trimmed with white fringe or ribbon. A white
rosette may be worn at the point or joining of the collar,
in front. (Aprons are abolished in this and subsequent
degrees (and offices] of the Lodged) The color of your
regalia, and the emblems of this degree generally, will
remind you that the purity and innocence required in
your initiation are still to be maintained in connection
*Job xxviii. 11-13.
112 THE ODD-FELLOW'S MANUAL.
with the more active and enlarging duties to which this
advance conducts you.
3. Color of the First Degree.
The color of this degree is white, and has its special
as well as general significancy. It refers to Faith f
especially in its practical form, Fidelity, as well as
Purity. An able writer, from whose essay on the
colors of our Order, published in the Covenant, in
1842, we shall frequently quote, says of the color of
this degree :
" WHITE has ever been regarded as emblematic of
purity and sincerity. Thus in the Apocalypse it is
said, ' I will give him a white stone, and in the stone a
new name written, which no man knoweth, saving he
that receiveth it.' * He that overcometh, the same shall
be clothed in white raiment.' (Rev. ii. 17, and iii. 5.)"
As the white stone and the white raiment were to be
the reward of " him that overcometh," it is evident that
persistent fidelity Fidelity unto victory is signified.
" Near the Capitol at Rome stood the temple of FIDES.
When the priests offered their bloodless sacrifices to her,
their faces and hands were shrouded in white cloths,
thereby intimating that faith, or fidelity, should be
close and secret. She is called by Virgil (JEn. i. 292),
' Cana Fides, 9 probably because candor is essential to
fidelity. One of the symbols of this goddess was a
group of two young virgins clad in snowy vestments,
and joining hands ; which act signifies a pledge of faith
for future friendship. In Physics, white is a result of
the union and reflection of all the primary rays of
light: hence it is metaphorically used to signify a col-
lection and reflection of those graces and virtues which
adorn and dignify the character."
OF THE FIRST, OR WHITE DEGREE. 113
4. Emblems of the First Degree.
The emblems usually assigned to this degree are,
I. THE GLOBE IN CLOUDS.
Emblem of the world of mankind the special emblem
of the First Degree. It represents the earthly home of
man the field of our life-efforts and labors the
nursery of immortality. It reminds us that the world
in which we have now advanced, as it were, one step,
and put forth our hand anew for greeting and labor, is
still partly in clouds ; and therefore there is much to
learn and to teach in this great field, over which our
brethren are so widely scattered ; and it teaches us that
as light is dispersing those clouds, so may our light aid
in dissipating the ignorance which yet obscures those
true relations that bind man to his Creator and to his
fellow-man. It thus incites us to meet together as
brethren, and apply the light and warmth augmented
and strengthened by our union, wherever ignorance
needs the one, or want and woe the other. W* thereby
10*
114 THE ODD-FELLOW'S MANUAL.
quicken our sympathies become " more helpful to the
distressed more regularly thoughtful of the happiness
of others" until, by increasing faith and hope, we
have a prelibation of that grand period when the whole
world shall bask in the light of God's Fatherhood, and
all its vast fraternity reflect to heaven, in gratitude and
praise, the radiance of His glory.
II. THE BEE-HIVE.
Emblem of Associated Industry : It represents order
and unity in working good government; and re-
minds us of our obligations to meet together as one
family, to aid and relieve those in distress thus quick-
ening and strengthening our sympathies for suffering
humanity, and inducing us to store up all needed sup-
plies for their gratification. It likewise teaches us
proper subordination, and the distribution of tasks and
labors to accomplish common aims, to gather sweets
from even the refuse of life, and honey from poisonous
weeds to shun idleness, and all misuse of time and of
means ; and that <{ if we would pass the winter of age
OF THE FIRST, OR WHITE DEGREE. 115
in comfort and cheerful abundance, we must improve
the summer of our lives under the guidance of economy
and well-directed industry."
III. THE LAMB.
Emblem of Innocence: It represents the primal
state of man, and reminds us that if we would enter
the paradise yet left us, we must regain, as far as pos-
sible, that primitive condition of soul "a conscience
void of offence toward God and toward men."
To encourage such effort, it teaches us that " we are
the people of God's pasture, and the sheep of His hand ;
and that, if we are " willing and obedient," He will
make us " to lie down in green pastures, and lead us
beside the still waters."
IV. THE SUN.
Emblem of Light and Heat: It represents the uni-
versal beneficence and vivifying power of God ; and
reminds us how constantly He blesses all "the evil
and the good," "the just and the unjust." It thus
teaches us to imitate that goodness, that we " may be
the children of our Father who is in heaven."
116 THE ODD-FELLOW'S MANUAL.
No clouds or mists that pass over the sun, sully its
brightness or dim its glory. So whatever storms deform
our atmosphere, they cannot affect the clearly shining
light within the soul, if with divine trust and patience
we endure them as merely outward evils, or as Heaven-
appointed trials.
CHAPTER IV.
OF THE SECOND, OR COVENANT DEGREE.
1. Having evinced a willingness to enter into any
proper obligation within your ability to perform, you
are now presented with an opportunity of forming a still
closer and more precious covenant with your brethren.
2. The first degree treats mainly of Charity as mani-
fested in Benevolence and Brotherly Love. The great
lesson of thi? degree is to show the application of that
OF THE SECOND, OR COVENANT DEGREE. 117
principle in the action of mutual counsel, relief, and
sacrifice, according to our peculiar measures of cove-
nanted love. But before we enter on the special obli-
gations of this degree, permit some quotations from
Holy Writ, to show that such a covenant as ours ha?
the Divine sanction.
3. SCRIPTURE LESSON.
1 SAMUEL xvii. 57, 58, AND xviii. 1-4. And as David returned
from the slaughter of the Philistine, [Goliath,] Abner took him,
and brought him before Saul, with the head of the Philistine in hi?
hand. And Saul said to him, Whose son art thou, young man!
And David answered, I am the son of thy servant Jesse, the Beth-
lehemite. And it came to pass, when he had made an end of speak-
ing unto Saul, that the soul of Jonathan was knit with the soul of
David, and Jonathan loved him as his own soul. And Saul took
him that day, and would let him go no more home to his father's
house. Then Jonathan and David made a covenant, because he
loved him as his own soul. And Jonathan stripped himself of the
robe that was upon him, and gave it to David, and his garments,
even to his sword, and to his bow, and to his girdle.
4. But SauPs envy at the superior praises lavished on
David by the people, begat bitter enmity in his heart
against the shepherd-warrior, arid led him to make
several attempts to take the life of David. After
which we read
1 SAMUEL xix. 1-7. And Saul spake to Jonathan his son, and to
all his servants, that they should kill David. But Jonathan, Saul's
son, delighted much in David ; and Jonathan told David, saying,
Saul, my father, seeketh to kill thee. Now, therefore, I pray thee,
take heed to thyself until the morning, and abide in a secret place,
and hide thyself: and I will go out and stand beside my father in
the field where thou art, and I will commune with my father of thee ;
and what I see, that I will tell thee. And Jonathan spake good of
118 THE ODD-FELLOW'S MANUAL.
David unto Saul hip father, and said unto him, Let not the king sin
against his servant, against David ; because he hath not sinned
against thee, and because his works have been to thee-ward very
good For he did put his life in his hand, and slew the Philistine,
and the LORD wrought a great salvation for all Israel : thou sawest it,
and didst rejoice; wherefore, then, wilt thou sin against innocent
blood, to slay David without a cause ? And Saul hearkened unto the
voice of Jonathan : and Saul sware, As the LORD liveth he shall not
be slain. And Jonathan called David, and Jonathan showed him all
those things : and Jonathan brought David to Saul, and he was in his
presence as in times past.
5. But soon the evil spirit again came upon Saul,
and his attempts on David's life compelled the young
man to flee to Samuel in Ramah. And being pursued
there by the malice of the king, we read
1 SAMUEL xx. 1-23. And David fled from Naioth in Ramah, and
came and said before Jonathan, What have I done ? what is mine
iniquity ? and what is my sin before thy father, that he seeketh my
life ? And he said unto him, God forbid ; thou shalt not die : behold,
my father will do nothing, great or small, but that he will show it
me ; and why should my father hide this thing from me ? It is not
so. And David sware moreover and said, Thy father certainly
knoweth that I have found grace in thine eyes ; and he saith, Let not
Jonathan know this, lest he be grieved : but truly, as the LORD liveth,
and as thy soul liveth, there is but a step between me and death.
Then said Jonathan unto David, Whatsoever thy soul desireth, I will
even do it for thee And David said unto Jonathan, Behold, to-
morrow is the new moon, and I should not fail to sit with the king
at meat : but let me go, that I may hide myself in the field unto the
third day at even. If thy father at all miss me, then say, David
earnestly asked leave of me, that he might run to Bethlehem, his
city ; for there is a yearly sacrifice there for all the family If he
say thus, It is well ; thy servant shall have peace : but if he be very
wroth, then be sure that evil is determined by him. Therefore thou
shalt deal kindly with thy servant ; for thou hast brought thy ser-
vant into a covenant of the LORD with thee : notwithstanding, if
there be in me iniquity, slay me thyself; for why shouldest thou
bring me to thy father ? And Jonathan said, Far be it from thee :
OF THE SECOND. OR COVENANT DEGREE. 123
for if I knew certainly, that evil were determined by my father to
come upon thee, then would not I tell it thee ? Then said David to
Jonathan, V ho shall tell me? or what if thy father answer thee
roughly ?
And Jonathan said unto David, Come, and let us go out into the
field. And they went out, both of them, into the field. And Jona-
than said unto David, LORD God of Israel, when I have sounded
my father about to-morrow any time, or the third day, and, behold,
if there be good toward David, and I then send not unto thee, and
show it thee ; the LORD do so, and much more to Jonathan : but if
it please my father to do thee evil, then I will show it thee, and send
thee away, that thou mayest go in peace ; and the LORD be with thee
as he has been with my father. And thou shalt not only, while yet
I live, show me the kindness of the LORD, that I die not ; but also
thou shalt not cut off thy kindness from my house forever ; no, not
when the LORD hath cut off the enemies of David, every one from the
face of the earth. So Jonathan made a covenant with the house of
David, saying, Let the LORD even require it at the hand of David's
enemies. And Jonathan caused David to swear again, because he
loved him : for he loved him as he loved his own soul. Then Jona-
than said to David, To-morrow is the new moon ; and thou shalt be
missed, because thy seat will be empty. And when thou hast stayed
three days, then thou shalt go down quickly, and come to the place
where thou didst hide thyself when the business was in hand, and
shalt remain by the stone Ezel. And I will shoot three Hrrows on
the side thereof, as though I shot at a mark. And behold, I will
send a lad saying, Go, find out the arrows. If I expressly say unto
the lad, Behold, the arrows are on this side of thee, take them ; then
come thou : for there is peace to thee, and no hurt, as the LORD liveth.
But if I say thus unto the young man, Behold, the arrows are beyond
thee ; go thy way : for the LOBD hath sent thee away. And, as
touching the matter which thou and 1 have spoken of, behold, the
LORD be between thee and me forever.
6. The plan thus devised was put in execution. We
have the result in the following :
1 SAMUEL xx. 35-42. And it came to pass in the morning, hat
Jonathan went out into the field, at the time appointed with Dfifid,
and a little lad with him. And he said unto his lad, Run, find out
11
122 THE ODD-FELLOW'S MANUAL.
now the arrows which I shoot. And as the lad ran, he shot an arron*
beyond him. And when the lad was come to the place of the arrow
which Jonathan had shot, Jonathan cried after the lad, Make speed,
haste, stay not. And Jonathan's lad gathered up the arrows, and
came to his master. But the lad knew not any thing: only Jonathan
and David knew the matter. And Jonathan gave his artillery unto
the lad, and said unto him, Go, carry them to the city. And as soon
as the lad was gone, David arose out of a place toward the south, and
fell on his face to the ground, and bowed himself three times; and
they kissed one another, and wept one with another, until David ex-
ceeded. And Jonathan said to David, Go in peace, forasmuch as
we have sworn, both of us, in the name of the LORD, saying, The
LORD be between me and thee, and between my seed and thy seed
forever. And he arose and departed ; and Jonathan went into the
city.
7. Much as has been said of the devoted friendship
of Damon and Pythias, in the days of the tyrant Dio-
nysius, of ancient Syracuse, it may be doubted whether
its tenderness and fidelity equalled that which bound in
one life, as it were, the hearts of David and Jonathan.
The heathen friends were of the same station in life;
but the Jewish friends were of almost opposite con-
ditions at its commencement. David an humble shep-
herd ; Jonathan a prince, distinguished in arms, and
the heir of Saul, the Hebrew king. The tyrant who
menaced the heathen friends was a stranger to them
in blood ; but the jealous and bitter enemy of David
was Jonathan's own father, whom, in all else, the noble
son reverenced and obeyed. And yet, notwithstanding
their wide difference in rank, Jonathan honored and com-
forted his persecuted shepherd-friend, and defended his
character against the suspicions of his vindictive sove-
reign. And when the kingly wrath would no longer bo
restrained, he entered into the most solemn, intimate
c venant with David, by which they vowed to sustain
and aid each other even unto death. " Jonathan loved
OF THE SECOND, OR COVENANT DEGREE. 128
David even as his own soul." And when Jonathan fell
on the field of battle, David not only poured out to his
memory one of the' sweetest, tenderest elegiac bursts of
poetry ever devoted by the living to the dead,* but he
extended his attachment to a maimed son of his friend,
giving him a home in his own house, and bestowing on
him the large inheritance of Saul.
8. Such is the covenanted friendship we would esta-
blish in this degree; such the obligations we would
mutually cherish: to consider each other as friends,
as brethren in soul, whom we would aid and support in
affliction and persecution ; whom we would rescue from
impending peril caused by mere imprudence, the evil
* It is worthy a place in this connection:
" The beauty of Israel is slain upon thy high places ; how are the
mighty fallen ! Tell it not in Gath, publish it not in the streets of
Askelon ; lest the daughters of the Philistines rejoice, lest the
daughters of the uncircumcised triumph ! Ye mountains of Gilboa,
let there be no dew, neither let there be rain upon you, nor fields
of offerings ; for there the shield of the mighty is vilely cast away,
the shield of Saul, as though he had not been anointed with oil.
"From the blood of the slain, from the fat of the mighty, the bow
of Jonathan turned not back, and the sword of Saul returned not
empty.
" Saul and Jonathan were lovely and pleasant in their lives, and
in their death they were not divided : they were swifter than eagles :
they were stronger than lions
"Ye daughters of Israel, weep over Saul, who clothed you in
scarlet, with other delights ; who put ornaments of gold upon your
apparel.
" How are the mighty fallen in the midst of the battle ! Jona-
than, thou wast slain in thy high places ! I am distressed for thee :
ray brother Jonathan. Very pleasant hast thou been unto me. Thy
love was wonderful : passing the love of women ! How are the
mighty fallen, and the weapons of war perished!" 2 SAMUEL i.
19-27.
124 THE ODD-FELLOW'S MANUAL.
designs of enemies, or mere accident; whose advantage
and interest we would point out to him, when so doing
does not conflict with our duty or the rights of others.
And in such covenanted love, we would also aid his
family, vindicate his reputation, and save his property,
person, or life, when in our power, and consistent with
Our other obligations to God and man.
9. Such covenants may be condemned by the unso-
cial, the cold-hearted, and the worldly wise. But
though they should not be lightly entered into, neither
should they be utterly rejected. They are needed in a
world like ours, where wrong and affliction so greatly
prevail. The man strong in health and confident in
prosperity to-day, may be helplessly weak in adversity
and illness to-morrow. No one, therefore, is above the
need of such covenants, none so lowly that they cannot
perform some of their duties. We would unite the
good and the true of all classes and conditions, in one
great covenant of friendship for the benefit of all.
And such covenants have the sanction of the wise and
good of all ages. God himself made a covenant with
Noah, and set its token in the heavens as a testimony
to after generations. He also made a more solemn one
with Abraham, by which that patriarch became known
as "the Friend of God.'* Similar' was his covenant
with the Jewish nation. And among men they seem
essential to society itself; for man's necessities ever
create mutual dependence, and call for mutual sympathy
and support. Labor has them, Commerce has them :
they ai*e made on the ocean and on the land, where-
ever man goes or dwells ; and in all the concerns of
nations and of individuals.
But we would infuse into ours more of the heart and
its kindly feelirgs : more of that inner life which shall
OF THE SECOND, OK COVENANT DEGREE. 125
give it a greater influence for virtue and humanity.
We would make it a covenant of deep, fervent, mutually
sustaining friendship, such as cemented David and
Jonathan, pledging life-long devotion and kindness OD
the altar of honorable affection, and based on the great
foundation-truth of human brotherhood. And by such
covenant we would illustrate and make better under-
stood this universal relation of man to his Maker
and his fellows. For, oh, how sadly unnoticed, how
grievously neglected are even its lightest claims and
lowest applications by the world at large ! Breaking
bread to the hungry, holding the cup to the thirsty lip,
watching by the sick-bed, succoring the needy, clothing
the naked, taking the outcast under the domestic roof,
how few do this heartily, especially when the object is
an alien to their country and a stranger in blood ! Yet
they, also, are children of our Father in heaven, and
our brethren.
Our covenant is to extend these principles and in-
crease these practices, by a practical illustration in our
fraternity ; to extend them in the world around us, and
thus break down the barriers that keep man from feeling
for his brother man. We obligate ourselves, not to
shield or countenance each other in wrong-doing of any
kind, but to realize, as far as possible, in our associa-
tion, those benefits which would enure to the world
were the souls of all men as truly united in the bonds
of true benevolence as were the hearts of Jonathan
and David in their covenanted friendship.
2. Regalia of the Second Degree.
The proper regalia of this degree is a white collar
which must be trimmed with pink fringe or ribbon to
11*
126 THE ODD-FELLOW'S MANUAL.
designate the degree. The collar may be ornamented
with a pink and white rosette, which is to be worn at its
point or joining in front.
3. Color of the Second Degree.
The color of this degree is pink, on which the cor-
respondent of "The Covenant/' before quoted from,
(under the White Degree,) beautifully remarks :
" PINK was the hue by which the ancients repre-
sented youth and modesty. It denotes, in poetry, the
spring-time of life, when faith is the most confiding,
the affections most vigorous, and friendship is most
constant. Nature herself seems to have dictated the
choice of this ray as figurative of those very qualities
with which the imagination has coupled it. In the
prismatic spectrum, the red ray (of which pink is but a
modification) is the most calorific and least refrangible
of all : the moral paralled is, our covenant love should
be ardent, and never turn from its purpose."
4. Emblems of the Second Degree.
The emblems usually assigned to the Second, or Cove-
nant Degree, are :
I. THE BUNDLE OF RODS.
Emblem of Strength in Union the peculiar emblem
of the Covenant degree.
This memento of a dying father, to teach his children
the value of union, speaks no less impressively to our
larger brotherhood. It reminds us of the power of
each member to sustain, and be sustained by, the others,
when all are bound into one bundle by the bands of
F. L. & T. making the interests and labors of all, the
common property of each. In Odd-Fellowship, union
is strength indeed. One rod, separated from the rest,
OF THE SECOND, OK COVENANT DEGREE.
127
can easily be broken, one brother, isolated by selfish-
ness, may be disheartened and destroyed, but in the
firmly bound bundle, each brother can easily resist evil
and accomplish good. Each strengthens the others
against unhallowed opposition, and all stand firm and
unmoved in the mighty power of our Fellowship.
II. THE QUIVER AND THE Bow.
Emblem of Preparation. " In peace prepare for war."
Truly, the bow is unstrung, the quiver unslung, the
arrows undrawn but all are ready! They remind us
of the ancient mode of warfare, and of the manifestations
of devoted friendship between Jonathan and David.
The unstri ng bow teaches the benefit of relaxation
128 THE ODD-FELLOW'S MANUAL.
from undue tension of mind or body, when recreation
can be safely sought; and the full quiver as impres-
sively teaches the importance of preparation for action,
even in our hours of ease and enjoyment.
The true Odd-Fellow will always have ready his quiver
and his bow to guard a brother from danger, or to pro-
mote his welfare a brother, ever, in war as in peace.
II J. THE THREE ARROWS.
Emblem* of War reminders that "we war against
vice in all its forms. Friendship towards man prompts
the contest the gentle influences of Love supply the
weapons Truth consecrates the effort and leads to vic-
tory." Thus they teach us to guard the loved one from
evil, to repel impending danger, and secure safety.
They are not to be used wantonly, or to destroy aught but
evil and wrong only for benefit and salvation to inno-
cence and suffering. They refer us to "the plan adopted
by Jonathan to apprise David (whom he loved with a
fondness exceeding woman's) of the good or ill intended
by Saul, and teach us that every laudable effort should be
put forth to save a brother from the hand of an enemy."
IV. THE RAINBOW.
Emblem of Safety God's own Token one of the
most beautiful of Nature's emblems, and of the most
OF THE SECOND, OK COVENANT DEGREE.
129
impressive in our Order. It reminds us of God's cove-
nant with Noah for the safety of the earth and man-
kind ; and of ours with our brethren, to serve them
with ardent love and steadfast purpose. When it ap-
pears in the heavens, "all woven with light," the true
Odd-Fellow will read its divine language with feelings
of admiration and gratitude to Him who set it there, as
a sign and a token and its special meaning, with a
heart increasing in love to his Covenanted brethren,
and strengthening in resolve to render them service
with the same fidelity and devotion which he expects
from them in his hour of need or peril.
V. THE STONE EZEL.
Jonathan and David at the Stone Ezel, though not an
emblem of the Order, is so common among our represen-
tations, and so suggestive of the devoted friendship our
Covenant degree is designed to cherish, that we give it
place in the list. The selections of Scripture quoted,
sufficiently explain the event that made it memorable.
OF THE THIRD, OR ROY^L BLUE DEGREE. 13]
CHAPTER V.
OF THE THIRD, OR ROYAL BLUE DEGREE.
1. Object of the Third Degree.
1. THERE is a progressive harmony and consistency
in the teachings of our ritual, which may be overlooked
by the unobservant brother as he passes through the
several degrees. The first degree teaches the loveliness
of charity, as manifested by a benevolent heart, feeling
good-will to all, and warm sympathy for the afflicted.
The second degree teaches the devotion of fraternal
love in a covenant for mutual relief. The third degree
exhibits the same friendship, not as expecting mutuality
of benefits, but self-sacrificing, tested by adversity,
exercised toward brethren who may be strangers, though
members of the great family of Odd-Fellowship.
2. The strongest test of that mutual, disinterested
regard, is adversity. " Prosperity makes friends, ad-
versity tries them," is a motto no less true than ancient.
In prosperity, gratitude for gifts or expectation of
favors, may call forth warm professions, and we may
deceive even our own hearts with a belief of disin-
terested regard for each other. But adversity tries
these professions, and removes all self-imposed disguises.
A call to give up ease or property, or risk life or repu-
tation to serve a friend, will test the value of youi
professions and the depth of your attachments. Genuine
friendship abides this test, meets sacrifice with firm
resolve, and smiles encouragement in the darkest hour*
132 THE ODD-FELLOW S MANUAL.
3. Among the worthies named in Holy Writ, the
great lawgiver of the Jews illustrated such friendship
on the largest scale, in behalf of his entire countrymen.
We present him, then, as an illustration of the principle
taught in this degree, and constituting its main obli-
gation.
4. The eventful life of this extraordinary man, fur-
nishes many of the symbols and emblems of our Order,
the use of which impresses on the mind the virtues he
illustrated, and incites us to copy his laudable example.
His moral law has become the basis of law and morals
for the civilized world, and is the regulator of our con-
duct. His strict reverence of the Great Supreme we
deem peculiarly worthy of our imitation. And hip
command in regard to his distressed brethren, should
be adopted by us in reference to ours, and be religiously
observed by every brother of this degree: " And if thy
brother be waxen poor, and fallen in decay with thee,
then thou shalt relieve him ; yea, though he be a stranger
or a sojourner, that he may live with thee." 51 When
you behold his want, or hear his cry of distress, let hia
appeal to Heaven find in you God's agent to minister
rescue or relief.
5. But the Jewish lawgiver is not the only example
history furnishes of disinterested, self-sacrificing friend-
ship, Heathen nations, even, have felt its beauty and
illustrated its excellence. Damon and Pythias have
often been referred to. The mythology of Greece
furnishes some probable instances of an early anti-
quity; arid its history relates not a few others among
its bravest warriors. Homer seems to consider such an
affection, on the part of Achilles, to a fellow-chieftain,
* Leviticus xxv. 35.
OF THE THIRD, OR ROYAL BLUE DEGREE. 133
necessary to the perfection of his character. And
among the Romans, some of their most distinguished
citizens were held in high esteem for having manifested
such friendships. But, as before remarked, Moses
exemplifies the principle of self-sacrificing friendship
in a high degree and to a great extent. The more the
Jews were oppressed and contemned, the stronger grew
his love ; and the higher himself was exalted to wealth
and 'honor, the more willingly did he sacrifice his
emoluments and prospects, to serve his people, to share
their afflictions, and to deliver them from bondage.
Delicately reared in a luxurious court, educated in all
the learning of the Egyptian monarchy and priesthood,
adopted as a member of the royal family, and favored
with the highest honors and brightest prospects, still
his heart was with his humble kindred, and yearned
toward his degraded and oppressed countrymen. And
he voluntarily gave up all the worldly advantages of
his station, and devoted life and reputation to share
the afflictions, and break the bonds, and exalt into a
great nation, the Hebrew people, " choosing rather to
suffer affliction with the people of God, than to enjoy
the pleasures of sin for a season ; esteeming the re-
proach of Christ greater riches than the treasures of
Egypt/'* So steadfast, so devoted, was the sentiment
of fraternity that united him with his race !
2. Regalia of the Third Degree.
The proper Regalia of the Third, or Royal Blue
Degree, is a white collar trimmed with light blue ribbon
or fringe, to designate the degree. The collar may also
* Hebrews xi. 25.
12
134 THE ODD-FELLOW'S MANUAL.
be ornamented with a rosette of ivhite, pink, and blue,
at its point.
3. Color of the Third Degree.
The name of this degree declares the color thereof
Royal Blue. The writer quoted from, on the colors of
the previous degrees, says of this :
" BLUE is the characteristic color of the Third De-
gree. I have already showed that the Roman mythol-
ogy arrayed Friendship in white, and that Love was
clothed in pink; popular usage has assigned to blue
the representation of Truth" and especially of acted
truth truth in the performance of duty as we say
of one thus characterized, " he is tried and true" or " he
is true blue." "Thus, in the order of graduation, ^e
present to the eye an allegorical display of the three
cardinal virtues of Odd-Fellowship, FRIENDSHIP,
LOVE, and TRUTH. The azure vault of heaven, and
the deep, blue sea, are also employed to symbolize
Truth. In conformity with this exposition, and tend-
ing to substantiate its correctness, is the vocal con-
comitant of the P. S. (sometimes called the S. of D.)
of this degree, in which the letters or words
, when simply considered, are an appeal for the
truth as well as of the urgency of our condition and
desires. Beautifully apposite with its ideal use is the
chemical effect of the blue ray : when it is made to fall
for some time on the needle, the rod acquires polarity,
and points ' true' to its mysterious attraction in the
chambers of the north."
4. Emblems of the Third Degree.
The symbols and emblems usually assigned to the
Third, or Royal Blue Degree, are
O* THE THIRD, OR ROYAL BLUE DEGREE. 135
I. MOSES' ROD.
Emblem of Authority and, Power. The special token
and emblem of the third degree. It represents the Rod
used in the wonders which Jehovah wrought, by the
agency of Moses, for the deliverance of his people ;
and thus reminds us of that great Lawgiver the vir-
tues he illustrated, and the true friendship and self-
sacrifice he manifested on so large a scale.
In the idea of authority and power are included
those of discipline, correction, and support ; for God's
rod is spoken of as a soother and sustainer : " Thy rod
and Thy staff they comfort me," said the Psalmist
Probably, the long rod or staff used in traversing rocky
and mountainous paths was meant. This token, there-
fore, appropriately reminds us of the " large brother-
liness " of Moses, who " forsook honors and riches to
deliver from bondage his despised and persecuted
brethren," and willingly shared their afflictions "for
the love he bore them." And thus the brother of the
136
THE ODD-FELLOW S MANUAL.
Royal Blue is taught to be such a comforting and sus
taining Rod to the weak, the needy, and the afflicted
as God's agent, steadying their steps, and bearing theii
burdens.
II. NOAH'S ARK.
Emblem of Preservation. It represents the divinely
appointed means for saving the few who re-peopled the
world; and teaches us u to give heed to every divine
admonition, and seek every refuge of grace provided
for us." We are preserved that we may bless others ;
and commanded to bless, that we may be blessed.
III. THE DOVE.
Emblem of Constancy. It represents the faithful
messenger that brought to righteous Noah the olive-
leaf of peace the pledge of God's continued favor
and teaches us that, if constant in our reverence of
God, and in " keeping His commandments," we "shall
behold, amid all the storms and tempests of life, tokens
of Divine approbation, and receive the visits of the
celestial messenger, the Holy Spirit/' The dove is also
an emblem of harmlessness and innocencv.
OF THE THIRD, OK ROYAL BLUE DEGREE. 137
IV. THE SERPENT.
Emblem of Wisdom. It represents " the brazen ser-
pent erected by Moses, according to God's direction, to
heal the Israelites when bitten by the fiery serpents
sent among them to chastise them for their sins." In
the infancy of nations, wisdom included every degree
of knowledge, and especially its applications for healing,
which, again, was synonymous with salvation . The New
Testament makes the raising up of the brazen serpent
a prefiguration of the crucifixion of Christ for the moral
healing of mankind.
We are taught by this emblem the wisdom of pru-
dence in carefully and rigidly proving all who claim to
be brethren, as specially instructed to do in this de-
gree thus guarding ourselves and our Order against
imposition.
The serpent with tail in mouth, forming a circle, was
an emblem of eternity among the Egyptian/s.
12*
J38 THE ODD-FELLOW'S MANUAL.
5. Concluding Remarks.
The three degrees received, have put you in pos-
session of peculiar means for conferring and receiving
benefits for and from your brethren in the Order,
even when they are utter strangers to you, and you to
them. But forget not that every privilege has attached
to it a corresponding obligation resting on you to make
it a privilege to your brother also, when he requires it.
If he is bound to give you timely warning of danger, to
caution you against your own imprudence or the evil
designs of others, or to risk his property, life, or reputa-
tion in a lawful effort to rescue yours ; you are no less
bound to him, to render like offices in the day of trial,
need, and peril. That demand may never be made:
but when made, may it not find you faithless to obliga-
tion and recreant to duty !
The less trying but equally important and more fre-
quently needed duties of ministering to the sick and
needy, have thus far been faithfully fulfilled by our
brotherhood generally ; indeed, so far as my informa-
tion extends, I might say, universally. The dreaded
cholera, small-pox, ship-fever, and other malignant
diseases, whose terrors have turned hearts to stone, and
paralyzed even the domestic affections, have been met
with calm resolve by numerous Odd-Fellows in various
sections; and stranger-brethren, deserted by conductors
of public conveyances, have been housed, and tended
with care, rescued from inhumanity and disease, and
restored to their families and friends, when, had it
not boen for our noble institution, they must have
miserably perished by the wayside, and been hurried
to unnoted graves !
OF THE THIRD, OR ROYAL BLUE DEGREE. 139
Nor have the still more frequent duties fit prepara-
tions for these rarer events attention and aid to the
brethren of our own vicinities, been less faithfully and
devotedly performed. Thus may it ever be and more
faithfully, more abundantly, as the Order grows in
number?, and increases in means, and extends abroad
in the world!
" No altars smoke, no offerings bleed,
No guiltless lives expire ;
To help a brother in his need
Is all our rites require.
'* Our offering is a willing inind
To comfort the distressed ;
In others' good our own to find
In others' blessings blest.
" Go to the pillow of disease,
Where night gives no repose,
And on the cheek where sickness preyo
Bid health to plant a rose.
" Go where the friendless stranger lies
To perish in his doom ;
Snatch from the grave his closing eyes,
And bring his blessing home.
t; Thus what our heavenly Father gave,
Shall we as freely give ;
Thus copy Him who lived to save,
And died that we might live." HAMPSON.
140 THE ODD-FELLOW'S MANUAL.
CHAPTER VI.
OF THE FOURTH, OR REMEMBRANCE DEGREE.
1. Object of the Fourth Degree.
1. A BROTHER who has studied well and practised
faithfully the principles of the preceding degrees, is pre-
pared and worthy to enter into the obligations of the
Degree of Remembrance.
2. All the preceding had reference to the principles
of human brotherhood as applied to the members of the
Order especially. This degree extends it to universal
love that sentiment, that fact which extends beyond
and underlies the distinctive ties of nations, communities,
parties, sects to mankind, the great Brotherhood.
Every influence that paralyzes goodness, contracts
sympathy, limits affection, and generates the exclusive-
ness which characterizes clannishness, partyism, and
selfishness, comes from a disregard of this great prin-
ciple. Man forgets or overlooks the fact that his fel-
low-man is a being like himself, and that the interests
of each are interwoven with the welfare of all. We
would therefore urge our brethren to acquaint them-
selves with man as man with man every where. The
minor or limited affections for self, for family, for party,
for country, are very good, and beautiful, and useful in
legitimate operation as they are natural. But they
are not "the be-all and end-all" of the soul's duty in
love. " Every man is the centre of the universe of
souls, and the first circle is his own family. It is truly
OF THE FOURTH, OR REMEMBRANCE DEGREE. 141
said that < charity begins at home.' All good affections
must begin in the centre ; but the defect in general
practice is, that they do not travel extensively."*
These inner affections are not inconsistent with the
outer, not opposed to the universal. The love of
mankind and the citizenship of the world coexist with
the most ardent affection for family and fatherland.
We should remember, then, that mankind is our family,
the earth our country, and the race our nation also.
Yea, we should even go further. As all, of every
grade, station, and clime, are one with us in nature, and
all alike immortal, ours is a family of soul or spirit, and
not of mere flesh and blood, and we are citizens of the
universe. If men could but be imbued with this fact,
so as to act upon it, the lesser affections would not be
weakened, but would grow stronger in the strength of
the larger ; and happier families and more loving
nations would banish clashing interests, discordant feel-
ings, hoary prejudices and wrongs from our earth, and
make the world a Paradise.
3. Revelation is explicit in making the love of man
the pre-requisite to even the love of God. " But whoso
hath this world's goods, and seeth his brother have
need, and shutteth up his bowels of compassion from
him, how dwelleth the love of God in him ?" Again,
" If a man say, I love God, and hateth his brother, he
is a liar : for he that loveth not his brother whom he
hath seen, how can he love God whom he hath not
seen?"f
4. The following beautiful little poem, by Leigh Hunt,
also teaches that we must love the visible, before the
* Autobiography of Rev. A. C. Thomas, p. 183
1 John Hi, 17. and iv. 20.
142 THE ODD-FELLOW S MANUAL.
love of the Invisible can grow up in the soul ; that he
who loveth truly his fellow-man will also love God, the
Father of all humanity.
ABOU BEN ADHEM.
Abou Ben Adhem (may his tribe increase!)
Awoke one night from a deep dream of peace,
And saw within the moonlight in his room,
Making it rich, and like a lily in bloom,
An Angel writing in a book of gold.
Exceeding peace had made Ben Adhem bold,
And to the presence in the room he said,
" What writest thou ?" The vision raised its head,
And with a look made of all sweet accord,
Answer'd, " The names of those who love the Lord."
" And is mine one ?" said Abou. " Nay, not so,"
Replied the Angel. Abou spoke more low,
But cheerly still, and said, "I pray thee, then,
Write me as one that loves his fellow-men."
The Angel wrote, and vanish'd.
The next night
It came again with a great wakening light,
And show'd the names whom love of God had blest,
And lo ! Ben Adhem's name led all the rest.
5. Not only is this degree designed to impress uni-
versal love on the mind, but also the teachings of Divine
Wisdom contained in the Book of Books, in connection
with the lessons imparted in the preceding degrees.
Hence we term it the Degree of Remembrance. The
following selections fr^tn the Bible may serve to show
the importance of acquiring that Wisdom, and of per-
forming the duties it enjoins.
6. SCRIPTURE LESSON.
Hear, ye children, the instruction of a father, and attend to knoxv
understanding; for I give you good dc?trine, forsake ye not my law
PEOV iv. 1, 2.
OF THE FOURTH, OR REMEMBRANCE DEGREE. 143
That tliou mayest regard discretion, and that thy lips may keep
knowledge, my son, forget not my law, but let thine heart keep my
commandments ; for length of days, and long life, and peace shall
they add to thee. Let not mercy and truth forsake thee : bind them
about thy neck ; write them upon the table of thine heart ; so shalt
thou find favor and good understanding in the sight of God and
man. PROV. v. 2, and iii. 1-4.
Hear, for I will speak of excellent things, and the opening of my
lips shall be of right things. For my mouth shall speak truth, and
wickedness is an abomination to my lips. All the words of my
mouth are in righteousness, there is nothing froward or perverse in
them. They are all plain to him that understandeth, and right to
them that find knowledge Wisdom is better than rubies,
and all the things that may be desired are not to be compared with
it The fear of the Lord is to hate evil, pride, and arro-
gancy ; and the evil way, and the froward mouth, do I hate. Counsel
is mine, and sound wisdom : I am understanding ; I have strength.
The Lord possessed me in the beginning of his way, before his
woiks of old. I was set up from everlasting, from the beginning, or
ever the earth was. When there were no depths, I was brought forth ;
when there were no fountains abounding with water. Before the
mountains were settled, before the hills, I was brought forth : while
as yet he had not made the earth, nor the fields, nor the highest part
of the dust of the world. When he prepared the heavens, I was
there ; when he set a compass upon the face of the depth ; when he
established the clouds above ; when he strengthened the fountains of
the deep ; when he gave to the sea his decree that it should not pass
his commandment; when he appointed the foundations of the earth:
then I was by him, as one brought up with him ; and I was daily his
delight, rejoicing always before him: rejoicing in the habitable part
of his earth ; and my delights were with the sons of men.
Now, therefore, hearken unto me, ye children ; for blessed are
they that keep my ways. Hear instruction, and be wise, and refuse
it not. Blessed is the man that heareth me, watching daily at my
gates, waiting at the post of my doors. For whoso findcth me
findeth life, and shall obtain favor of the Lord. But he that sinneth
against me, wrongeth his own soul : all they that hate me love
death. PROV. viii. 6-14 and 22-36.
All things whatsoever ye would that men should do to you, do yo
even so to them ; fo^ this is the Law and the Prophets.
144 THE ODD-FELLOW'S MANUAL.
Thou shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind. This is the first and great com-
mandment. And the second is like unto it, Thou shalt love thy
neighbor as thyself.
Love your enemies, bless them that curse you, do good to them
that hate you, and pray for them that despitefully use you and per-
secute you ; that ye may be the children of your Father which is in
heaven ; for he maketh his sun to rise on the evil and on the good,
and sendeth rain on the just and on the unjust. For if ye love them
which love you, what reward have ye? Do not even the publicans
the same ? And if ye salute your brethren only, what do ye more
than others? Do not even the publicans so?
Be ye therefore perfect, even as your Father which is in heaven
is perfect. MATT. vii. 12; xxii. 37-40; and v. 44-48.
7. The above are but a few of the inculcations of
Divine Wisdom and Divine Love. In their spirit, per-
form your duties to yourself and to your neighbor.
(1.) Deal justly. Deal justly with yourself, your
family, your friends and acquaintances, and with man-
kind.
Consider well your obligations to promote the public
welfare and advance the improvement of mankind ; for
all such labors will redound to your own good ; but a
drone in community is a curse to himself and a burden
to others.
(2.) Be temperate. Be temperate in using the gifts
of God's temporal bounteousness. Use, " as not abusing
them." Be temperate in indulging the passions of
your mind, and in using the physical powers of your
frame. Be temperate in exercising even your rights, and
your privileges and authority. With the same prudence,
form your opinions, express your thoughts, and seek
the gratification of your lawful desires. But especially
be temperate, and govern thoroughly your appetites.
Wine is a mocker ; strong drink is raging ; and who-
soever is deceived thereby is not wise/' u He that
OF THE FOURTH, OR REMEMBRANCE DEGREE. 145
loveth pleasure shall be a poor man ; and he that loveth
wine and oil shall not be rich." "Be not among wine-
bibbers, among riotous eaters of flesh ; for the drunkard
and glutton shall come to poverty, and drowsiness shall
clothe a man with rags." "Who hath wo? Who hath
sorrow ? Who hath contentions ? Who hath babblings ?
Who hath wounds without cause? Who hath redness of
eyes? They that tarry long at the wine; they that
seek mixed drink." "Better is a little with the fear
of the Lord, than great treasure and trouble therewith.''
" Better is a dinner of herbs where love is, than a
stalled ox and hatred therewith."
(3.) Be loving. Be loving unto all, but especially
to the suffering and needy. " Love is the fulfilling of the
law," " the bond of perfectness," and of it it is written
" Charity suffereth long and is kind ; charity envieth
not ; charity vaunteth not itself ; is not puffed up ; doth
not behave itself unseemly ; seeketh not her own ; is
not easily provoked ; rejoiceth not in iniquity, but re-
joiceth in the truth ; beareth all things ; believeth all
things ; hopeth all things ; endureth all things. Cha-
rity never faileth."
2. Regalia of the Fourth Degree.
The prescribed regalia of the Fourth, or Remem-
brance Degree, is a white collar, which must be trimmed
with green ribbon or fringe, to designate the degree.
As in the other degrees, the collar may also be orna-
mented with a rosette of the colors of this and the pre-
ceding degrees usually worn in front, at the point or
joining of the collar.
13
146 THE ODD-FELLOW'S MANUAL.
3. Color of the Fourth Degree.
The color of this degree is green. " It is he most
widely diffused of all the tints which adorn the material
world. Nature has clothed herself in this rich garni-
ture throughout her solid domain ; yet, although it is
so lavishly spread before us, from mountain-top to dell,
the eye never rests upon it without a sense of refresh-
ment and delight. In very remote ages, green was
happily chosen from all its sister rays, to be the symbol
of memory and eternity. As an oasis is never forgotten
by the traveller who crosses the arid plains of Sahara,
so we are accustomed to speak of those scenes and asso-
ciations on which the mind lingers with peculiar fond-
ness, as things ' dwelling greenly in our memories/ or,
as ( verdant spots in the desert of our days 7
'and lie down at eve,
In the green pastures of remembered days.'
The evergreen, too, which lifts itself over the grave
of some loved one, seems to respond to our sighs with
an instructive language ' He is not dead, but sleepeth;
thy brother shall rise again ! ' '
4. Emblems of the Fourth Degree.
The emblems usually assigned to this degree, are
I. HORN OF PLENTY.
Emblem of Abundance^- the peculiar emblem of thi*
degree, arid fit representation of a memory stored with
knowledge, wisdom, and goodness. It reminds us that
the end of acquisition is, that we may abound unto
others overflow with the gifts received, and find in-
crease in giving. And it teaches us to gather knowledge
to get wisdom, especially that Divine wisdom, which,
rising above the merely selfish and clannish, shall teach
OF THE FOURTH, OK REMEMBRANCE DEGREE. 147
us to behold man and his true interests in " the light
from above." Then shall we love and observe justice to
all around us be temperate in the right use of all gifts
and blessings, and exercise " love without dissimulation."
And it includes in this instruction, the lesson, " that
if we are faithful in the discharge of our duty, we shall
ever find in the resources of our Order an ample supply
for our wants." " When poverty like an armed man
threatens us with destruction, and the garments of
wretchedness are prepared for our beloved offspring,
then shall the Horn of Plenty in our noble Institution
empty its stores at the door of our abodes."
II. THE SCALES.
Emblem of Equity. It represents the weighing of
evidenr.3 and opinions, to determine their true values
and relations ; and reminds us that though the love of
family and country are natural, and may be made useful :
yet we must not stop with these, nor array them in con-
flict with our more comprehensive duties to mankind
and to God. It thus teaches us " that mankind is our
family our country, the earth our nation, the human
race that all men are one from the monarch on his
throne to the beggar in his rags, all have one nature,
all are immortal," and God is the equal Father of all.
THE ODD-FELLOW'S MANUAL.
III. THP: SWORD.
Emblem of Justice. It represents the defending and
enforcing power of Righteousness and reminds us
that God requires us to decide justly, after weighing
equitably ; and to defend the right even (if need be)
unto death. In this contest the sword is ever drawn,
and therefore needs no scabbard.
These united emblems admonish us to "judge not
according to the appearance, but to judge rights >u-
judgment" and teach us that "however much of par-
tiality may exist in the world, yet among Odd-Fellows
both justice and mercy are administered without regard
to the artificial distinctions of society. In the lodge,
rich and poor, high and low, learned and unlearned,
meet as brethren, and unitedly engage in the work of
benevolence and charity."
5. Additional Remarks.
This degree has many beauties and merits peculiarly
its own. And, like its color, there is refreshing in it.
The faculty, also, which it addresses and stimulates to
action, is so useful and interesting, that it is worthy
of a degree devoted to its gratification and c ftlti vaticm.
OF THE FOURTH, <,>R REMEMBRANCE DEGREE. 149
Though memory luu reference only to the past, it
constitutes the foundation of human progress. By it
we retain the successive steps of advancement, and each
becomes the elevation whence we can reach higher and
further. Without memory, we could not advance be-
yond the first experience of sensations and perceptions,
the first elements of knowledge, and the first essays at
exertion. Every effort, however often repeated, must
be a mere experiment : every attempt at acquisition of
information, only a groping in the dark. Perpetual
infancy in intellect and morals would be the condition
of the human race ; indeed, even existence could hardly
be continued.
But riot only is the Divine Benevolence manifested
in thus enabling us to retain and use all the treasures
of knowledge and experience acquired in the past, and
thus live over again, at will, the joys arid pleasures of
former years ; but more merciful still is the wise ordi-
nation which has made the remembrance of even past
sorrows and sufferings a pleasure. It must be that they
will be remembered. Their lessons are as essential to
our improvement as any others we learn : perhaps even
more so. Yet were our first acuteness of anguish to be
retained in all our recollections of them, life would
become a curse under the inflictions of memory alone.
Sorrow after sorrow, suffering on suffering, would be
added, like the lengthening links of a growing chain, to
the already intolerable load of anguish and gloom, until
the soul would sink, overwhelmed, under it. Added
bitterness would at last convert every drop of the foun-
tain to gall and wormwood, without any possibility of
again restoring it to pristine purity and sweetness.
Cloud comminpling with cloud, the storms of life would,
at last, have no calm, no sunshire between, during
13*
150 THE ODD-FELLOW'S MANUAL.
which blossoming could occur, or the wilted herbage
become freshened and green again.
But now, how different ! The sharp, rending pangs
of sorrow and suffering once past, they gradually soften
down and become mellowed by time, until it is even
pleasurable to recall them to mind, and meditate on
their uses, and draw from them salutary benefits. The
waters of Marah so insensibly lose their bitterness, that
we cannot tell when they were changed. We only
know that, whereas we once shuddered and revolted at
tasting, we now seek the fountain and feel refreshed at
drinking largely there.
Even the remembrance of guilt, after it is removed
by sincere repentance, is not always painful ; at least,
not wholly so. And thus the promises of God are con-
firmed by our experience, that a period will arrive when
the redeemed from sin may find the joys of salvation
enhanced by a remembrance of former guilt and shame,
having been forgiven much, ami therefore loving most.
But even without this hope, how much cause have we
for gratitude to the Father of our spirits that he has
endowed us with memories which may be exercised and
strengthened ; that lie has so constituted this precious
faculty, that nearly all its exercises yield blissful sensa-
tions only ; that seldom are we compelled to say, ID
the words of Goldsmith
44 Oh Memory! thou fond deceiver;
Still importunate and vain !
To former joys recurring ever,
And turning all the past to pain."
Without memory, life would be a stereotyped infancy.
Without such a memory, man's progress would be but
an increase of agony and sorrow, in perpetually accu-
OF THE FIFTH, OR SCARLET DEGREE. 153
mulating accretions of shame, torment, and remorse.
Surely these facts and reflections should render more
precious to every Odd-Fellow, the Degree of Remem-
brance.
CHAPTER VII
OF THE FIFTH, OR SCARLET DEGREE.
1. HAVING been duly prepared to receive this highest
degree of our subordinate Lodges, by a diligent ac-
quaintance with those which have preceded it, and a
proficiency in their duties and workings, the candidate
will do well to give earnest heed to the instructions he
will receive from those who confer this degree on him.
2. The former degrees have been devoted to the de-
velopment and applications of LOVE ; this has for its
great theme, TRUTH as a principle of sentiment and of
action. Love in the heart and Truth in the understand-
ing are closely related. Both issue in the words of the
mouth and the actions of the life ; and are unitedly,
therefore, the foundation of moral duty. Love is the
motive power prompting to right action Truth the
guiding light to direct it. Truth is therefore the
crowning virtue. It is the great good sought by
candor ; the great object of all our researches. Every
appeal for righteousness and virtue rests on it ; for it is
opposed to all iniquity and wrong, all error and igno-
rance. To dwellers in time it may seem tedious in its
progress, and hopelessly to struggle for conquest ; but
eternity will prove it omnipotent, and show it to be ihe
victor at last. So sings the poet :
154 THE ODD-FELLOW'S MANUAL.
" Truth, crush'd to earth, shall rise again,
Th' eternal years of God are her's ;
But error, wounded, writhes in pain,
And dies amid her worshippers."
He, therefore, who has Truth, is the only good, the
only strong man others merely seem so. It is in him a
perpetual power, springing up continually to eternal
life. As such, he is an example in' speech and action,
blessing and purifying others, and blessed and purified
in return. Whatever mutations, whatever convulsions
and storms rage around him, he is stable and he is sure.
In this spirit, and desiring to be thus truthful, should
every Odd-Fellow assume the obligations and discharge
the duties of this degree.
3. As the imperial virtue, Truth appropriates to this
degree all preceding colors and emblems. White re-
presents its purity, Pink its steadiness of purpose or
irrefrangibility, Blue its persistence in right speech
and action, Green its perpetual freshness and eternity ;
and, as the cardinal virtue, it appropriates to itself the
Scarlet badge, and sways a sceptre of dominion over the
rest. He, therefore, who has this virtue enthroned in
his soul, is priest and monarch of himself and all around
him ; for its power gives him ministry and dominion.
This is why the brother of this degree finds all stations
of the Lodge open to him, and is enabled to speak as by
authority concerning the laws of our Order. This is
why we expect his life to be an example, and his word
a precept. This is why we expect him to understand
and preserve inviolate our mysteries, and to observe
that his brethren do the same. If faithful in these
duties, he will show the world that virtue, only, ennobles
men among us, and that our honors have been judi-
ciously conferred in his case.
OF THE FIFTH, B OR SCARLET DEGREE. 155
4. The propriety of the colors heretofore named has
already been explained. The selection of SCARLET as
the special color of this degree, will be seen to be no
less appropriate. For, as justly observed in the article
already freely quoted from,* "Scarlet vestments, as
allusive to the glory, dignity, and excellence of the
sacerdotal office, are given to the Fifth, or Degree of
the Priestly Order. God said to Moses, < Thou shalt
make holy garments for Aaron, thy brother, for glory
and for beauty.' (Exod. xxviii. 2.) In the several spe-
cifications which follow the Divine charge, we find that
scarlet was ordained to be a constituent part of the
robe, the ephod, the curious girdle of the ephod, and of
the breast-plate of judgment. (Exod. xxviii. passim.) It
also entered into the composition of the ten curtains of
the tabernacle, of the vail of the most holy place,
(Exod. xxvi. 1, 31,) and of the hangings of the gate of
the court. (Exod. xxvii. 16.) Thus it became pre-emi-
nently a sacred dye. In its typical character, perhaps
it had reference to the blood of the victimsf which were
sacrificed by the High-Priest's hands, as an atonement
for sin. The prophet Isaiah seems to favor this hypo-
thesis : < Though your sins be as scarlet, they shall be as
white as snow.' (i. 18.) As a token of glory, rank, and
power, it was worn by monarchs not less extensively
than the imperial purple. (Compare Matt, xxvii. 28, 29,
where the scarlet robe was put on Christ, in mockery of
the regal claim.)
* " Covenant and Official Magazine of the G. L U. S." for 1842,
p 71.
f "The life of the flesh is the blood thereof;" (Gen. ix. 4; Lev.
xvii 11 ; and Deut. xii. 23.) So Truth, the Ufa-giving element of the
soul, is emblematically pointed out as the pure and proper offering
on the altar of Divine Truth. -A. B. G.
156 THE ODD-FELLOW'S MANUAL.
" Grouping these emblematic colors, as they succes-
sively appear in the five degrees, they clearly convey to
every Odd-Fellow this sentiment : ' FRIENDSHIP,
LOVE, and TRUTH: ETERNAL, GLORIOUS!' a senti-
ment as worthy to be had in honor, and to be pro-
foundly cherished in the heart, as was the aphorism of
Solon, ivjjdi csau76v, (KNOW THYSELF,) to be inscribed
on the Delphic Oracle in letters of gold/'
Such is the language of the colors entitled to be worn
by brothers as they advance toward and attain this de-
gree ; especially by him whose life makes them his true
colors whose mind and affections reflect truly the
ideas and moral principles they represent.
5. All the emblems heretofore explained, belong to
this degree, for in their true symbolic meanings they
all teach truth. Truth in the abstract pure truth,
freed from the attributes of materiality cannot be as
easily received and understood by man in the flesh, as
when presented in a material garb. Hence parables
and apologues, which are but word-emblems, are so ac-
ceptable among all nations; and this, too, is why, in all
ages, the various objects in nature have been used as
symbols. Humanity seems to require such representa-
tions. They are found in use as far as history reaches
among the mists of the past. Their language seems
the only one that escaped and survives the confusion of
Babel.
In using them, only be careful that you attach true
and good ideas to them ; for, like men, they may be
made to speak falsehood, and instruct in evil. Use no
false emblems, nor yet true ones in a false sense. Be
your actions (which are deed-emblems,) and your words
(which are sound-emblems,) the transcript of your mind
OF THE FIFTH, OR SCARLET DEGREE. 157
and heart, and may these latter ever be the abode of
Truth.
6. The emblems properly belonging to this degree,
are:
I. AARON'S BUDDED ROD.
Emblem of Life-giving Truth the special emblem
of the Priestly degree. It represents the Rod of Aaron,
who was " instead of a mouth " to Moses, and " spake
all the words which the Lord had spoken unto Moses,
and did the signs in the sight of the people." Exod. iv.:
16-30. Thus it reminds us of Aaron, the worker of
Jehovah's wonders, and the minister at His altar to
speak the words of Divine Life to His people. And
as, through Aaron, God interposed " in behalf of His
ancient people, it teaches us to look unto the same
Divine Being in our day of oppression and trouble,
assured that He who made the Rod of Aaron to bud
will protect, cheer, and sustain those who trust in Him."
But the brother of this degree is especially taught,
that he, himself, should represent the owner of that
rod, w r ho spake the life-giving words, and wrought the
works of divine power. To "speak the Truth in
H
158
THE ODD-FELLOWS MANUAL
Love " is the cardinal duty of this degree. Thus cor-
rect the errors and confirm the faith of your brethren :
it is your office your right your DUTY! Acting
the truth in love, deal justly, and be merciful to your
brethren of the human race. Living the truth in
word and deed, show the moral influence of our Insti-
tution. Based on universal fraternity, constructed of
the various applications of brotherhood to mutual re-
lief and general sympathy, it sends you forth to be a
true man among men to illustrate the principles of
Friendship and Love with all the power of Truth.
Be a true member, then, of that ancient order of which
it was said, " The priest's lips should keep knowledge/'
and strive to hasten the period when every man shall be
" a king and a priest unto God." And as Divine
Truth from Aaron's lips gave life to the dried wood,
so will it give interest, knowledge, and life to the les-
sons of our ritual and emblems, and the application of
our principles and measures, if you will but speak it in
the demonstration of its spirit and its power.
II. THE COFFIX.
OF THE FIFTH, OR SCARLET DEGREE. 159
Emblem of Certain Truth. It represents that most
certain but too little heeded truth, that the honors of
the world, the applause of men, the distinctions of
birth, wealth, fame, all end in that " narrow house."
"Can storied urn or animated bust
Back to its mansion call the fleeting breath?
Can Honor's voice provoke the silent dust,
Or Flattery soothe the dull, cold ear of death?
"The boast of heraldry, the pomp of power,
And all that beauty, all that wealth e'er gave,
Await alike th' inevitable hour :
The paths of glory lead but to the grave ! "
" There (so it teaches us) there the distinctions
of this life cease, and the rich and the poor, the proud
and the humble, the high and the lowly, sleep together!
All are on a level at last!" And there, too, ttiustwe
meet in a brief period, at longest as weak, as
lowly, as mute as the rest. Only the good or the evil
we do will survive us, to hallow or to blast our
memories in the hearts of those we have benefited or
injured.
Say, my brethren, shall our names live on, after us,
for blessing or for cursing ?
Answer it now and henceforth, in blessing and being
blessed !
III. MOON AND SEVEN STARS.
Emblem of Natural (material) Truth. As the sun,
the great fountain of light, represents Truth in its ful-
ness and glory too great and too bright for mortal
vision to comprehend fully and to behold clearly so
the moon and stars represent it in those reflected forms
in which it is adapted to our capacities and our wants.
But by the aid of science, they remind us that, however
160
THE ODD-FELLOWS MANUAL.
plainly seen, they are not what they seem ; but are
more and greater not mere surfaces of diminutive
size, almost within roach ; but immense orbs immeas-
urably distant. And thus they teach that even of
visible things " we know but in part ;" and understand
not the essence and inward modes of their existence.
Be humble, then, in your knowledge, for " what we
know is little, but what we do not know is immense."
Be patient, therefore, with the ignorant and those who
differ from you strive to enlighten the one, and to
consider v:herefore the other sees not as you do ; that
all may glory in the measure of truth God giveth us to
profit withal.*
* "The seven Stars remind us of the seven pillars in the house
of wisdom, the seven stars and seven churches in Asia; and they
caution us to beware, lest, by a neglect of duty, we are blotted
from the horizon of moral goodness, to wander starless in the night
of destitution. They also represent the seven spirits of God, and
gladden our hearts with the assurance, that if we are wise, and
turn many to righteousness, we shall shine as the stars of the fir-
mament forever and ever.
"The Moon, reflecting the light of the Sun, represents to us the
OF THE FIFTH, OR SCARLET DEGREE. 161
IV. THE BIIJLK.
Emblem of Revealed (Spiritual) Truth, the re-creative,
only real and enduring Truth. " For the things which
are seen are temporal; but the things which are not
seen are eternal." The Bible is therefore " placed
among our emblems, because it is the fountain whence
we draw instruction, the storehouse whence our pre-
cepts are derived, and most of our emblems are found
in its pages." No lodge can be held without it.
Its teachings of God, and His Fatherhood of man,
and human brotherhood as well as " the first and
great command," and " the second commandment which
is like unto it," on which " two commandments hang
all the Law and the Prophets" give this emblem
peculiar value' to all Odd-Fellows of every sect and
every creed. And in view of our certain mortality, all
welcome smiles of Friendship, Love, and Truth, shining in the
night of misfortune ; and teaches us that as her rays are only re-
flected from a greater luminary, so all the glory and beauty of this
earth, all the wisdom and goodness man can exhibit, are but re-
flections caught from Jehovah, the great Source of life, light, and
love." Richmond (Va.) Odd-Fellow, 1842.
162 THE ODD-FELLOW'S MANUAL.
need its teachings of a future life. Assure \ that man
must die, we desire to be assured that the ever-living
God is our Father, and will make us the sharers of
His immortality and eternal life, as revealed in that
Book of Books.
7. The Regalia of this degree is a white collar
trimmed with scarlet ribbon or fringe ; and, as in the
preceding degrees, the collar may be ornamented with
a rosette of the proper colors.
NOTE. "All members of a Subordinate Lodge may wear I?n.<rttps, displaying tho
colors of the degrees they have taken." Digest G. L. U. 8.
These are usually worn at the point or joining of the
collar.
We would here urge on our brethren everywhere a
strict conformity and rigid adherence to the forms,
colors, trimmings, and jewels of regalia, &c., as pre-
scribed by the Grand Lodge of the United States. Let
no lodge allow any member, or visitor even, to wear
colors or jewels to which he is not entitled, whether in
a lodge-room or a procession. Trifling as these are in
themselves, they are important in their use ; and awk-
ward and injurious mistakes have occurred by thus
misusing them. It is only by general care in this mat-
ter that we can hope to avoid former confusion and dis-
cordance in the uniform of our Order, and the badges
of rank and service established by its authority.
We feel that we cannot close our remarks on the
degrees of a Subordinate Lodge with any thing more
beautiful and appropriate than the following, from the
pen of (then) Miss Malvina Jane Church, (now the
wife of Rev. W. E. Manley,) which appeared in the
"Golden Rule" for August 1st, 1846:
OF THE FIFTH, OR SCARLET DEGREE. 163
"FRIENDSHIP, LOVE, AND TRUTH.*'
Three golden arrows in the quiver,
Fill'd else with darts of strife ;
Three sunny islands in the river,
Tbe rapid stream of life
Three stars in heaven's gem-deck'd attire,
That never fade or dim ;
Three harp-notes in the spirit-lyre,
Notes angels love to hymn.
Three charms to guard the heart from sorrow,
To keep aloof life's woes ;
Three whispers of a brighter morrow,
The morrow of repose
Three links amid the golden fetters,
That heart to heart entwine ;
Upon life's scroll three mystic letters,
Placed there by hand divine.
Three watch-lights on the stormy highlands,
Of earth's wave-beaten strand ;
Three harbors 'mong the rocky islands,
Begirt with treach'rous sands
Three life-preservers on Time's ocean,
With dangerous reefs below ;
Three voices mid the heart's commotion,
To hush its strains of wo.
Three blossoms from the land of flowers,
To cheer the fainting soul ;
Three rays of beauty from the bowers,
Beyond life's utmost goal
Three strains of rapturous music swelling,
Around the burial sod ;
Three pillars in the holy dwelling
The temple of our God.
164
THE ODD-FELLOW'S MANI
CHAPTER VIII.
OF THE DEGREE OF REBEKAH, OR LADIES' DEGREE.
1. Prefatory Remarks.
THIS degree was adopted by the Grand Lodge of the
United States, at its session in September, 1851, and
went into operation with the year 1852. The Com-
mittee previously appointed to prepare it, were llepre
entatives Schuyler Colfax, of Indiana ; Win. T. Martin,
of Mississippi ; and E. G. Steele, of Tennessee. But
it is understood that the Chairman, Br. Colfax, is the
author of the degree, as he has been from the beginning
the earnest and able advocate for it.
OF THE DEGREE OF REBEKAH. 165
"The degree of Rebekah is an honorary degree, to be conferred
upon such scarlet members and their wives as may desire to receive
it." It " is a necessary qualification for office in all lodges that are
in possession of it." It is to be conferred without pecuniary charge
of any kind, and " on the wives of scarlet members as a matter of
course;" so no ballot is had. And it ' may be conferred upon the
widows of Odd-Fellows who were in good standing at the time of
their death, upon application therefor in open Lodge," they being
accompanied by other ladies who have received or are to receive
the degree. Any Grand Lodge may charter '* Degree Lodges of the
Daughters of Rebekah," (each Lodge of not less than five members
of each sex,) to confer that degree on such candidates as present
tin required certificates from a proper Lodge to choose officers
of the same titles, etc , as in a working Lodge, (except that
the N G. must be a P. G , and the Warden and both Guardians
must be of the Scarlet Degree,) and to enact By laws regulating
membership, dues, bem-fits. etc., as in other subordinates, and as
prescribed by the Grand Lodge. Condensed from Jour. G.L US.,
pp. 2ii<V>, l2(J7o, 4888, 4884; and from Digest, pp. 44, 45.
Application having been made to the working Lodge,
and granted, for this degree and the appointed time
for conferring it having arrived the ladies will be
brought into the ante-room, and will there take off
shawls or cloaks, and bonnets, for their own comfort.
As there is nothing improper or offensive in the cere-
monial, (which must be conferred in the presence of
their husbands and each other,) none need feel the least
hesitancy or timidity about entering the Lodge-room.
As the "Daughter's" standing depends on her hus-
band's, it is her interest (and her right) to know that he
is " free from all charges," moral and pecuniary, that
she may retain her "good standing/' and the benefits
and advantages accruing to her family through his
connection with the Order. This degree makes mani-
fest to both their mutual interests and duties in Odd-
Fellowship, and thus qualifies each to be a better u help-
mate " for the other.
166 THE ODD-FELLOW'S MANUAL.
2. Of the Degree.
1. As the degree is designed to unite the wives and
widows of members more intimately with the work of
Odd-Fellowship, we address our remarks to the women
only.
2. No lady should assume the responsibilities of this
degree, who feels not a desire to devote herself for life,
when her other duties will permit, to " visit the sick,
relieve the distressed, bury the dead, and educate the
orphan." She who feels this desire, and is resolved to
follow its dictates, whatever the circumstances, or what-
ever the opinions of the world around her, is worthy to
receive its honors.
3. Not only should such a resolve exist, but a deter-
mination to obey it in the true spirit of our Order and
of religion itself, quietly and noiselessly, like the drop-
pings of the gentle rain, or the distillations of the
silent dew on parched herbage and drooping flower.
In Bible language, "let not thy left hand know what
thy right hand doeth."
4. Can you, will you thus promise to do good to
your fellow-beings, as good should always be done by
the votaries of our Order ? Such is the path we have
trodden. The malice of bigotry, the opposition of
ignorance, the misrepresentations of prejudice assailed
us at every step, but our Order pressed onward, not
pausing even for defence ; doing good for evil, giving
blessing for curses, and even benefiting those who most
aided to injure us. Will you walk with us in this path ?
Can you resolve to labor with us in such works of for-
bearance and love ?
5. Before you answer, consider well. Our Order
OF THE DEGREE OF REBEKAiI. 167
scorns to receive unwilling vows. Though arduous and
difficult its duties, they are joyous in themselves and
rich in their compensations. We offer you no worldly
honor for your sacrifices ; for often the world knows
not or understands not either your motives or your
deeds. We can only promise our countenance and aid,
the approval of your own conscience, the blessings of
those you have succored, and the rewards of our Great
Parent. Consider, then, what is involved in the duty
of loving your neighbor as yourself. It may call you
from the bowers of pleasure to the couch of the pained
and suffering ; from amid the joyous and gay to the
abode of poverty and wo; from a social or domestic
circle of peace and comfort to watch through the weary
night hours; to wipe the clammy death-sweat from
the brow, or press with balmy hand the bounding
pulse; to give the healing medicine, or speak calm-
ness to the delirious thoughts; to pour oil into the
flickering lamp of life, or close the fading eye as the
last prayer bears on its wings the departing spirit into
the presence of its God. Is this too much, too great a
sacrifice for you? Then,' retire in peace: pronounce
not the vows we ask !
6. You hear all this, you consider it well, but you
waver not, you draw not back ! Such is woman's
courage and humanity ! We welcome you, therefore,
to duties so honorable, so peculiarly adapted to your
loving hearts and sympathizing natures. Through
long, long years you cheered us onward, rejoicing in
our prosperity and blessing our labors. Advance, now,
with us, by receiving this degree, which we have esta-
blished as a pledge of our confidence in your goodness
and fidelity.
7. Sacredly guard from exposure by any means the
168 THE ODD-FELLOW'S MANUAL.
signs and words by which you may be known as a
member of this degree, and demand aid and counsel
from the brotherhood in seasons of difficulty, danger,
or distress. Make full trial of those whom you would
address, and confide in them only after careful and
rigid examination.
8. These signs and words are never to be used in
a light or trifling manner, or for purposes of mere
curiosity. They are meant to be useful, and their
utility makes them important. One of them is changed
every year. So long as your husband retains his moral
and pecuniary standing in his Lodge, it will be
given you, annually, by him, or, in his absence, by the
presiding officer of his Lodge.
9. Having united with our Order, we would direct
and stimulate you in the performance of the duties it
enjoins, by referring you to illustrious examples in
your own sex. And nobler specimens of humanity and
true womanhood can nowhere be found in past ages,
than are named to us in the Book of Books.
10. Behold the hospitality of the modest and grace-
ful REBEKAH, readily ministering to the stranger and
his thirsty, way-worn cattle. It was her character-
istic when Isaac became her husband, as God had
appointed ; it remained hers when she was the aged
mother of a family. Mark the confiding piety of THE
WIFE OF MANOAH, encouraging her husband to trust in
God, and herself to hold converse with the Angel which
gave her promise of Samson. Also, the devotion of
HANNAH, dedicating her child Samuel unto God from
his infancy. See also the zeal and courage of patriotism
in DEBORAH, the widow who was a bright star of hope
in her country's trouble ; and at whose word, it was
said, " the stars in their courses fought against Sisera."
OF THE DEGREE OF REBEKAH. 169
And the self-sacrificing love of countrymen, so like that
of Moses, by whom was it better evinced than by the
queenly ESTHER ? risking station, and life even, to
save from massacre her father's people. The steadfast
filial piety and devoted affection of RUTH fills one of
the most beautiful biographical narratives of the Bible.
How tender and how beautiful her language to her
widowed and childless mother-in-law, Naomi ! "Entreat
me not to leave thee ; for whither thou goest I will go ;
where thou lodgest I will lodge ; thy people shall be my
people, and thy God my God. Where thou diest, will
I die, and there will I be buried. The Lord do so to
me, and more also, if aught but death part thee and
me." Consider also the virgin prophetess, MIRIAM,
the sister, the almost mother of Aaron and Moses.
From the hour in which she watched over the latter as
he was rocked by the waters of the Nile, to the hour of
her death, she proved herself a noble, high-minded,
generous, brave, loving sister and woman, And thus,
from SARAH, the wife of the Friend of God, and the
mother of patriarchs, down to MARTHA and MARY,
to the women who watched when the disciples fled, to
DORCAS who cared for the poor, the history glows and
brightens with woman's worth and loveliness. Before
these, how the glory of Cleopatra and Aspasia, of
Elizabeth of England, or Catharine of Russia, " loses,
discountenanced, and like folly shows." We therefore
hold up for your imitation the goodness of those whose
modesty and worth, whose domestic and public virtues,
prove them women indeed.
11. For woman's work is to do good. Men need
banding together, to stimulate their better affections ;
but in woman, benevolence and humanity are spon-
16
170 THE ODD-FELLOW'S MANUAL.
taneous.* In entering into closer union with our
Order, therefore, you need only follow, as before, the
promptings of your ever-ready sympathies, to perform
its duties and fulfil its obligations. In your families
and neighborhoods, wherever misery can be relieved,
want supplied, or sorrow consoled, there is the work of
a daughter of Rebekah.
12. And in return for the aid you bring us, we pledge
duty and devotion to you. For at no time has woman
been excluded from our cares or labors. Rather, for
her has our Order been founded and improved. For
wife and children, rather than for self, has the husband
and the father given it his labors and his means. For
them has the largest portion of our benefits been pro-
vided. When her partner in the household is laid on
* The great traveller, Ledyard, truly says "I have observed
among all nations, that the women are the same kind,
civil, obliging, humane, tender beings ; that they are ever inclined
to be gay and cheerful, timorous and modest. They do not hesitate,
like man, to perform a hospitable or generous action ; not haughty,
nor arrogant, nor supercilious, but full of courtesy and fond of
society ; industrious, economical, ingenuous ; more liable in general
to err than man, but in general, also more virtuous, and performing
more good actions than he. I never addressed myself in the language
of decency and frienship to a woman, whether civilized or savage,
without receiving a decent and friendly answer. With man, it has
often been otherwise. In wandering over the barren plains of in-
hospitable Denmark, through honest Sweden, frozen Lapland, rude
and churlish Finland, unprincipled Russia, and the wide-spread
regions of the wandering Tartar, if hungry, dry, cold, wet, or sick,
woman has ever been friendly to me, and uniformly so ; and to add
to this virtue, so worthy of the appellation of benevolence, these
actions have been performed in so free and so kind a manner, that
if I was dry, I drank the sweet draught, and if hungry, ate the
coarse morsel, with a double relish." SPARKJJ'S Life of Ledyard, 262.
OF THE DEGREE OF REBEKAH. 171
the bed of sickness, for her we pay the benefits. When
she is weary with watching at his bedside, we send
brethren to relieve her. When death removes him. we
give her double what he is allowed when she is taken
away. And when the widow's home is hers, with its
loneliness and gloom, strong hands and warm hearts
form a protection around her, to supply her wants, and
cherish her and hers, for the sake of him to whom they
pledged a love
" Failing not when life has perish'd,
Living still beyond the tomb."
But now, more than ever, if possible, do we pledge
our means, resources, and powers, to promote your
welfare and secure your interests.
13. You learn, then, that our Odc?-Fellowship is a
unity of hearts and purposes to resist the heartlessness
and selfishness of the world around us. Having become
one with us and of us in that fellowship, and assumed
our obligations, we can better demonstrate to you that
our greatest duty and highest aim is the promotion of
a practical, loving fraternity of mankind. For the
entire human race is but one family, not only physically,
but spiritually, not only theoretically, but really and
truly. Each member, therefore, is bound to aid the
rest. Our mission is not a narrow one. "None of us
liveth to himself." We are created and placed here to
labor for our fellow-men, to advance our age, elevate
our country, and improve our race.
14. With such teachings within our Temple, leading
to corresponding practices without, our Order will with-
stand all the shocks of opposition* and the changes of
public opinion, and grow firmer and stronger in its
172 THE ODD-FELLOW'S MANUAL.
moral power, until < the wreck of matter and the crush
of worlds" changes our theatre of action to one of re-
pose, our labor to reward.
3. Regalia of the Degree of Rebekah.
The regalia of this degree (out of the Lodge) is a pink
and green ribbon intertwined and twisted together,
which may be worn as a bow, collar, bracelet, or as a
trimming on any part of the dress, according to the
wearer's taste and fancy.
4. Colors of the Degree.
The colors (for there are two) of this degree are pink
and green, whose emblematic significations have already
been explained in our remarks on the Covenant Degree
and the Degree of Remembrance, to which the reader
is respectfully referred.
5. Emblems.
The Grand Lodge of the United States attached no
special emblems to this degree. Our lady readers can
find, in the symbolical language we have unfolded in
the other degrees, not a few which may be chosen as
mementos of duty and encouragement. And every
female example of the Old Testament, to whom we have
referred them, will furnish an abundance in her eventful
history
OF THE SUBORDINATE LODGE. 173
CHAPTER IX.
OF THE SUBORDINATE LODGE.
1. Members and Qualifications.
A SUBORDINATE Lodge is constituted of ret less than
five brethren in good standing, including one qualified
to preside over its meetings.* It must be regularly
chartered and instituted by the Grand Lodge of the
United States, or by some Grand Lodge recognized as
legal by our national Grand Lodge. The following di-
rections are deemed proper, for those who desire to get
up and organize a Lodge.
2. How Commenced.
If desirous of forming a Lodge in your vicinity,
ascertain first how many brethren can be found willing
to unite in that object. This may be done by private
inquiry, or by calling an informal meeting by public
notice. Should a sufficient number of the proper cha-
racter (for this is an all-important consideration) not be
found, ascertain whether any members of the Order, at
*In some States, under particular circumstances, there must be
more than five petitioners for a Charter In others, all the officers
must receive, or have received, the five degrees, which may be con-
ferred on the first officers of a new Lodge by special dispensation.
Previous service is also dispensed with in the same manner. The
Constitution and By-Laws of each Grand Lodge, or any of its officers
or active members, rill furnish the necessary information.
15*
174 THE ODD-FELLOW'S MANUAL.
a distance, can be induced to unite with you temporarily.
Or, what is better, find the necessary number of proper
individuals willing to proceed to the nearest Lodge, and
be there initiated for the purpose of uniting in a peti-
tion for a charter.
Much prudence and forecast are necessary in these
preliminary operations. Guard against imposition.
Scrutinize the moral and social fitness of proposed
associates. Calculate carefully the probabilities of
being joined, after the Lodge is instituted, by proper
persons, and in sufficient numbers, to render the Lodge
truly respectable, morally, and to secure it sufficient
pecuniary ability. For on first impressions may de-
pend its entire acceptability to those who are worth
having ; and the expenses of starting a Lodge, furnish-
ing a room, &c., are too great to be made a matter of
mere guess-work and risk. Consider well, therefore,
every step before it is taken, and make haste very de-
liberately.
3. The Petition.
Having obtained the number of properly qualified
coadjutors, ascertain, from some reliable person, pre-
cisely what is required of petitioners. In most juris-
dictions, withdrawal cards, stating each brother's rank
and station, must accompany the petition. (See No. 9,
Appendix B.) The Charter fee, which varies in diifer-
ent States, (but usually thirty dollars,) must accompany
it, and will be returned, if the petition is not granted.
Sometimes, instead of the cards, there is sent merely a
certificate from the nearest D. D. G. Sire or D. D. G.
Master, (as the case may be,) stating that they are in his
hands, and are correct, as set forth in the petition.
If the Lodge is to be located in a State or Territory
OF THE SUBORDINATE LODGE. 175
where there is no Grand Lodge, the petition, &c. must he
addressed to :he R. W. G. Lodge of the United States,
and forwarded to the Grand Secretary of the same, (at
Baltimore, Md.) But if where there is a State Grand
Lodge, address it accordingly, and make the Charter
fee and other requisites correspond with its require-
ments.
The Grand Lodge of the United States requires the
expenses of its Grand Officer or Agent who opens the
Lodge to he paid by the petitioners. But in most of
the States, the Grand Lodge pays this expense. Of
course the brethren will provide him and those who
assist in opening, with proper quarters and accommo-
dations, and thus honor their visitors and themselves
with fraternal hospitality. But great care should be
taken to ascertain clearly all the probable expenses, and
keep an accurate account thereof, for future settlement.
4. Preparations for Institution.
Having ascertained that a Charter can be had, get
applications for admission and initiation from all whom
you design receiving, (having first canvassed their cha-
racters, and unanimously agreed to elect them,) with
the proposition fee of each. Arrange your Lodge-
room, making it and premises secure against eaves-
droppers and burglars, and rendering it as convenient
and comfortable as your means will allow. Neatness
and comfort are secured cheaply, in comparison with
mere show and splendor ; and the latter without the
former are very dear, indeed ! Purchase your regalia
and jewels, your furniture, wardrobe, &c. ; and see that
they are substantial, as well as appropriate in appear-
ance arid cost. Refresh each other's memories as much
176 THE ODD-FELLOW'S MANUAL.
as possible in the ceremonials and work of the Order,
that the institution, installation, and initiations may be
impressive and correct. Agree on the officers, so as to
have the election brief and unanimous, and the ap-
pointments promptly made and accepted. All these
and kindred matters should be determined and arranged
before the arrival of the person who is to open the
Lodge. Then when the time arrives for institution, &c.,
every thing is ready in turn ; the petitioners are on hand,
the Lodge is opened, the officers are elected and in-
stalled without delays and strifes, the applications for
membership are referred to the proper Committee, and
forthwith reported on in due form ; and the initiations
follow with all the facility and impressiveness of an old
and well-working Lodge. How much more delightful
and salutary, than where every thing is left to the last
moment, and then crowded through with contentions,
anxieties, and bungled performances, to be remembered
with shame and vexation for years afterward !
5. The First Meeting.
At the first meeting after institution, as there need
be no initiation, see that all the new officers and mem-
bers understand correctly their duties, and are practised
in their performance. Have all the bills duly made out,
certified to be correct by the proper Committee, and pass
a vote providing for their payment out of the first funds
in the Treasury. Of course, provision has been pre-
viously made for a loan of money or of credit, by one
or more of the members, to meet such demands ; but
this vote by the Lodge is necessary to sanction ancl
adopt such proceedings, and to relieve those brethren.
Appoint (or continue) the Committees to procure neces-
OF THE SUBORDINATE LODGE. 177
saries yet needed, to audit accounts, &c. And thus
prepare for the correct working and prompt transaction
of business by the Lodge at future meetings.
6. Increase of Members.
The great aim of a new Lodge generally is to in-
crease its membership. This desire, if not regulated by
great wisdom and prudence, will work incalculable and
lasting injury to the welfare of the Order. Our views,
gained by experience and observation in a wide field,
will be found in our remarks on "The Ballot," and on
the duties of "Investigating Committees/' in a subse-
quent part of this work. But allow us to add here, that
numbers are not always strength: they may even prove
weakness.
Suppose that in looking around for members, you
find the most desirable men generally averse. Some
are afraid of your debt ; others of popular opinion ;
others still of family prejudices and opposition, and so
they promise to "consider the subject, and decide by-
and-by." In other words, they will "wait and see.''
Can you remove the difficulty by inducing men careless
of character, of doubtful health and habits, or stil)
more objectionable tempers and dispositions, to propose ?
Suppose you try it. Your brethren, equally anxious for
increase, or tender of your feelings, elect them because
you have urged them to join. So they are initiated ;
and what is the effect ?
Popular prejudice is increased ; the objections of
families to their members uniting with you are
strengthened; the m'erely indifferent are not excited to
feel an interest in a Lodge composed of such materials.
But new members have been added and the debt is
178 THE ODD-FELLOW'S MANUAL.
lessened. Yes ; and they feel desirous of controlling
a,ifairs in return. One is brought up under charges for
neglect of his family, or violation of some of the de-
cencies or moralities of life. The others, being similarly
disposed, acquit him in despite of proofs. The habits
of the doubtful grow decidedly worse under such disci-
pline, but it is vain to try to expel them. Good mem-
bers grow disgusted, neglect attendance at Lodge-meet-
ings, and thus criminally resign the reins wholly to
bad hands. Claims for benefits come in. It is pretty
certain that they are false, or were caused by immo-
rality ; but how prove it ? And if proved, how prevent
their being granted notwithstanding ? More doubtful
candidates are proposed ; for crows flock to the carcass ;
and you rouse up and reject them. Then, essaying to
redeem the Lodge from bad management, you induce a
few resolute, good men to apply. They are rejected,
because you rejected the others. How, now, stands the
case ?
Members have been gained, but public confidence has
not been gained ; character has not been improved ;
money, even, has not really been gained. Your num-
bers are not strength, but weakness, and unless help and
health come by your vigorous action, and aid from
abroad, or from the Grand Lodge, your Lodge must
die ; and the whole Order, and all good men, will say,
AMEN !
Be cautious, then, whom you propose. Remember
that admission into the Lodge is admission to your
family at sickness and death, and admits you to share
in their characters in public estimation. A charge
anciently given to an initiate of our Order, contained
the following excellent advice and admonition :
" Should yo*i, at any time, propose a friend to become a
OF THE SUBORDINATE LODGE. 179
member of this Order, see that he is such a one as will
be likely to conform to the laws of our Society ; since
nothing is so painful to the feelings of faithful Odd-
Felloivs, as to see the requirements of the institution pro-
faned and trodden underfoot."
7. Opening Lodge.
All rites and ceremonies should have for their aim,
the instruction and improvement of those concerned.
They should be simple in character, adapted to the
purposes designed, and easy of performance. And
they should be performed with earnestness, precision,
correctness, and in proper time ; and attended to with
due observation and silence. Such are the ceremonies
of opening, working, and closing a Lodge of our Order.
The officers and members, therefore, should make them-
selves perfectly familiar with all their details, so as to
understand and perform them correctly.
Precisely at the appointed time, (allowing but a few
minutes for differences of time-pieces,) the proper officer
should put on his regalia, take his chair, and give the
signal. Punctuality in this matter is highly important.
It will not only avoid late hours for closing, which
cause so much inconvenience and dissatisfaction in
families, but it will secure prompt attendance and
proper despatch of business. The officers, therefore,
should be rigidly punctual themselves ; and if not,
should be held accountable for all delay in opening by
those whose patience they abuse,
At the signal, if not before, each member will quietly
put on the appropriate regalia previously provided by
the Warden, and move to his station, there to await in
silence the examination. This should be carefully made
180 THE ODD-FELLOW\S MA NTT 41,
by the proper officer, at least once a month not omit-
ting any, to refresh the memories of brethren, and make
them attentive to the word.
In the same respectful silence, all should listen to the
recital of duties by the several officers. It is a mistake
to suppose that these concern the officers only. Every
member should know what duties he may lawfully re-
quire each officer to perform. And as any brother may
be called on to fill a vacancy for an evening, or may be
appointed or elected to fill the offices, it is his duty to
learn in season what duties he will then be required to
discharge. Even those who have learned, should be
silent and attentive, so as to present a proper example
to new members, and not distract the attention of others
from any business of the evening.
Careful heed should be given to the solemn charge
of the N. G. to each officer and member to perform his
duties, and to observe those principles which constitute
each lodge a family and secure fraternal feeling and
humane conduct among its members. These recitals
are not mere forms, nor an empty sound of words ; they
have deep significance, and are designed to subserve
important ends. Let us guard, then, against a listless
delivery or an inattentive hearing of them.
In those State jurisdictions where it is customary,
the following prayer is offered by the Chaplain or bro-
ther designated for that purpose ;*-
* Adopted by the Grand Lodge of the United States, to exclude
prayers offensive to members of the Order in many of our lodges.
It is also ordered that on all occasions of the Order, * the same
spirit as observed in the foregoing, shall be strictly followed by the
officiating clergyman or chaplain."
*' It i,s desirable and eminently proper that all lodges should open
OF THE SUBORDINATE LODGE. 181
PRAYER. Thou King eternal, immortal, and invis-
ible ! the only wise God, our Saviour ! Thou art the
Sovereign of universal nature, the only true object of
our best and holiest affections. We render Thee hearty
thanks for that kind providence which has preserved us
during the past week, protecting us from the perils and
dangers of this life; and for permitting us now to
assemble in Thy name for the transaction of business.
We humbly beseech Thee, our Heavenly Father, to
preside over our assembly, to breathe into our hearts
the spirit of love and of a sound mind ; and may each
and all be governed by an anxious desire to advance
Thy glory and ameliorate the condition of mankind.
Let Thy blessing rest upon our Order, upon all the
Lodges, Grand and Subordinate, belonging to our entire
family of brothers. Let Friendship, Love, and Truth
and close with prayer." "Each subordinate lodge may determine
for itself upon opening and closing its sessions with prayer, and may
determine upon the form to be used." Digest, G. L. U. S., p. 123.
The following excellent form, long used in New York, and still
offered in some lodges there, is equally free from objections with
that prescribed by the Grand Lodge of the United States:
PRAYER AT OPENING. Almighty and most merciful God, we adore
Thee as the Creator of all worlds and the righteous Governor of all
beings ; upon whom we are dependent for life and all its blessings,
and without whose favor no human enterprise can permanently
prosper. Lift upon us, we pray Thee, Lord, the light of Thy
countenance, and bless us while we are together this evening. May
all things be done in the spirit of charity and brotherly kindness,
and may our labors of love be blessed to the promotion of the best
interests of our beloved Order. Hear us, God, in behalf of the
stranger, the sick, the afflicted, the widow, and the orphan ; and
bless them as Thou seest they may need. Keep us ever in Thy fear
and wisdom, and save us all with an everlasting salvation : and to
Thy Great Name be all the glory, as it was in the beginning, is
now, and ever shall be, world without end. Amen.
16
182 THE ODD-FELLOAV'S MANUAL.
prevail, until the last tear of distress be wiped away,
and the Lodge below be absolved by the glory and
grandeur of the Grand Lodge above. This we ask in
humble dependence upon, and in most solemn adoration
of thy One mysterious and glorious Name. Amen.
In all Lodges the ceremony is then concluded by
singing an appropriate Ode, when the Lodge is declared
duly opened, all sectarian, political, or other improper
utterance prohibited under penalty, and the brethren
are expected to enter on the proper business of the
evening, and the diffusion of principles of benevolence
and charity.
8. Working of the Lodge.
Subordinate Lodges are termed " working Lodges,"
(in distinction from Grand Lodges, which are legislative
bodies,) because in them candidates are initiated, moral
and social instructions given, and provision directly
made for performing the active works of Odd-Fellow-
ship, by the officers and members, during the ensuing
week. But even the business transactions have an aim
beyond themselves, the salutary exercise of the moral
and mental powers of the members in social communion,
and the increase of their affections in all that relates to
our great fraternity.
As the prescribed "Order of business" is merely
general, we will designate the special items properly
coming under each rule :
I. Calling the Roll of Officers.
1. Charge each absentee in the Roll-book with the proper fine for
non-attendance, or other neglect of duty ; and note his absence on
the minutes.
OF THE SUBORDINATE LODGE. 183
II. Reading Minutes of the preceding Lodge-night.
1. If any special or adjourned meetings have been held within the
week, read them in collection, and call for corrections.
2. If no objection be made to any of the Minutes, they are con-
sidered approved, of course.
3. Read the names of absentees on previous nights ; if excuses are
accepted, erase the lines from Roll-book.
III. Does any brother know of a sick brother, or a
brother in distress?
1. Announcement of new cases of illness.
2. Report of Relief Committee, by their Chairman.
3. Appointment of watchers for the sick during the ensuing week,
including the next Lodge-night ; so as to allow time to notify absent
watchers.
4. Ordering drafts in favor of brethren, widows and orphans
entitled to benefits or needing aid.
IV. Consideration of previous proposals for member-
ship.
1. Reports of Committees of Investigation.
2. Acceptance of Reports and balloting for Candidates.
V. Candidates admitted.
N. B. Special care should be taken to have every officer prepared
and at his post, and every thing ready, that perfect order and
silence may be maintained.
VI. Has any brother a friend to propose to become a
member of this Order ?
1. Propositions received and read.
2. Propositions accepted, if correct, and Committees appointed,
and endorsed thereon.
VII. Unfinished Business appearing on the Minutes^
to be attended to.
1. Reports of Standing Committees received and acted upon.
2. Reports of Special Committees, also.
8. Other unfinished business, in order.
184 THE ODD-FELLOW'S MANUAL.
VIII. Has any brother any thing to off er for the good
of the Order?
1. Communications from the Grand Lodge, from Dist. Grand Com-
mittees, from the Dist. D. Grand Master, from other Lodges, and
miscellaneous, in the order here named.
2. New business, applications for degrees, cards, &c.
3. Permanent Secretary's Report of the receipts since previous
meeting, which must be entered on the Minutes.
IX. Closing the Lodge.
N. B. Allow sufficient time for any excitement to subside, officers
to complete business on hand, &c., before closing, that all things
may be "done decently and in order."
The above order of business should be adhered to at
all stated meetings. If circumstances require an early
attention to some item coming late in order say, the
Report of a Committee it can be reached thus : As
the N. G. announces each item in order, a motion is
made and carried to lay it on the table until after the
Report. Thus each item is passed until you reach
"unfinished business," when the Report is received and
acted on. Then the items "laid on the table" are in
order, and are taken up regularly as before, and com-
pleted.
It will be seen that our duties to the sick, the dis-
tressed, the widow, and the orphan, are especially
considered at every Lodge meeting, and (if need be)
provided for during the ensuing week.
While all business, debates, &c. should be conducted
in a strictly parliamentary manner, care should be taken
not to render the intercourse of the brethren cold and
formal. Respect and courtesy to all, mingled with
that deference to motives, if not opinions, which fra-
ternal love inspires, should never be forgotten in the
OF THE SUBORDINATE LODGE. 185
Lodge. But if forgotten by the speakers, the proper
officer should promptly and firmly, yet gently remind
them of their temporary aberration. Those personali-
ties and sarcasms which many mistake for wit and
humor, but which ruffle the temper, wound the feelings,
and excite ill-will among brethren, are as entirely out
of place in a Lodge-room as in a Church. But plea-
santry, real wit and humor, without a sting, are com-
mendable when time allows and the subject invites
their indulgence.
But when serious things and solemn rites are before
the Lodge, especially during initiation and while con-
ferring degrees, every thing like levity and jesting
should be promptly repressed, and, if need be, rebuked
or punished.
By properly and earnestly performing the work of a
Lodge, every member and officer has his work as an
Odd-Fellow duly laid out, prepared and furnished, that
he may carry forward and complete it during the week
If he does his duty out of the Lodge as prescribed
within it, he will be made a wiser, better, and happier
man; the brethren will be edified and stimulated to
good works, and the Lodge will become a powerful
agent, in God's providence, for promoting among men
the manifold blessings of Friendship, Love, and Truth.
9. Closing the Lodge.
Appropriate to the opening and working of a Lodge,
is the impressive ceremonial of closing the same.
The business of the evening having been transacted,
the Vice-Grand, Officers, and brethren are requested
to place themselves in proper position to aid the desig-
nated officer who is to close the Lodge. The desire of
10*
186 THE ODD-FELLOW'S MANUAL.
the N. G. being formally declared, the Lodge is pre-
pared for closing, and an appropriate Ode is sung.
The particular duties of each officer at closing are
then rehearsed, and should be attentively listened to,
in order that none may be delinquent for want of know-
ledge, or be held accountable for neglect of duties not
pertaining to his charge. Members are commended for
their attention to the business of the evening, and bro-
thers thanked for their presence, and all are invited to
attend on any future evening. Arrangements are made
for collecting the regalia and implements of the Lodge,
inspecting their condition, and placing them in their
depositories. And finally, the brother in charge of the
entrance prepares the way for the departure of the
brethren.
Thus admonished and prepared, in some jurisdictions,
the Lodge unites with a Chaplain in the following
CLOSING PRAYER. Almighty Fatner : dismiss us, we
implore thee, with thy blessing. Let all we have done
upon this occasion, meet acceptance and favor in thy
sight ; and may we still continue, through thy aid and
assistance, to increase the usefulness of our institution
to ourselves and to all mankind. Amen.*
* The following is the form that was formerly used in New York,
and yet is in at least some Lodges :
CLOSING PRAYER. We bless thee, Lord, that we have been per-
mitted to enjoy this, another Lodge-meeting. Pardon what thou
hast seen amiss in us : and now, as we are about to separate, may
thy blessing be with us, and with all our brethren throughout the
globe. May brotherly love prevail, and every moral and social
virtue adorn our lives, while members of this Lodge below ; and at
last may we be admitted to the joys of a better world : and thine
be the power and glory, forever and ever. Amen.
OF THE SUBORDINATE LODGE- 187
After the prayer, the Lodge is declared duly closed,
the time of the next meeting is proclaimed, and the
brethren separate, as brethren of one family always
should depart from any assemblage, IN PEACE.
We close this section with the earnest admonition of
Past D. G. Sire, Albert Case :
fc < Brethren, may it never be said by the uninitiated,
that we are deficient in those practical characteristics
of the Order, which, when truly and systematically
adhered to, cannot fail to distinguish us above those
who refuse to knock at the door of our temple, and
gain a knowledge of our mysteries. Let us not forget
that, while we cultivate the perfection of our fraternal
duties, we shall improve in the knowledge of Deity, of
our duty to Him, to our neighbor, and to ourselves :
Friendship will bind us together, Truth will direct us,
and Love will make our labors easy; so that, at the
last, when we are summoned from the terrestrial Lodges
to the Grand Lodge Celestial, we may leave form and
ceremony behind, find our work approved, and, as the
mysteries of Heaven are unveiled to our admiring vision,
we may arrive at its perfection, and enjoy its benefits
throughout ages eternal." Even so may it be ! Amen.
10. Work out of Lodge.
Closing the Lodge does by no means suspend the
work of its officers and members. Proper provision
having been made and instructions given, in the Lodge,
the Committees are now to pursue their labors : the sick
are to be systematically and kindly visited, the dis-
tressed are to be relieved, the widows and orphans to be
attended to, and the needy and suffering to be searched
out preparatory to being reported at the next meeting.
188 THE ODD-FELLOW'S MANUAL.
The principles of good-will and brotherly love are to be
carried out in social and domestic intercourse, outside
the walls of the Lodge-room. The world itself is one
vast Lodge of brethren, and the lessons acquired in the
weekly meeting of the few, should be reduced to daily,
constant practice among the many. And especially is
that temple, the body, which is the residence of the
Holy Spirit, to be further enlightened and purified, and
rendered the abiding-place of Friendship, Love, and
Truth.
To prepare the Odd-Fellow for these daily duties and
privileges of life, and to direct him in their proper per-
formance and use, is the great end and aim of the
weekly meeting in the Lodge-room. The work of the
Lodge being but a school to exercise him in his proper
work of Odd-Fellowship in his own heart, in his family,
and in the world at large. The tokens and emblems of
the one are designed to direct his mind to the sun, the
moon, the stars, the light-woven bow on the cloud, the
open hand, and all the other visible and invisible ob-
jects in the other, which speak of God's goodness, and
man's duties, and nature's blessedness, and make them
incitements to the pursuit of knowledge and virtue.
Careless, indolent, or ill-instructed, therefore, must
he be, who rests satisfied with a mere attendance on
Lodge-meetings, and whose mind and heart reach not
beyond the mere routine of its workings, the letter of
its lectures and charges, or the outward appearance of
its forms, emblems, and allegorized representations.
The true Odd-Fellow, using these but as an outline
map, will study them that he may fill up their vacancies,
understandingly mark out his journey in the world, and
pursue his life-pilgrimage, knowing whence he cometh,
whither he goeth, and what he doeth.
DUTIES AND DEPORTMENT OF ODD-FELLOWS, 189
CHAPTER X.
DUTIES AND DEPORTMENT OF ODD-FELLOWS.
EACH member, whatever be his rank or station in the
Order, has certain duties to perform and obligations to
discharge by virtue, simply, of his membership, as an
Odd-Fellow. These exist and surround him in every
situation and condition in which he may be placed in
life, public and private, in the Lodge and in the bosom
of his family. He is an Odd-Fellow, first, middle, and
last: an Odd-Fellow always, whether a Grand Master
or a mere initiate, wherever and whatever he may be.
And in consequence of these acknowledged duties
and obligations, we claim the privilege of observing the
conduct of all our brethren, as well out of the Lodge as
in it, for brotherly approval, advice, admonition, or
correction. A few special remarks, then, on those
duties which each member of our Order owes, as an
individual Odd-Fellow, seem appropriate in this place.
1. Lodge Attendance.
Some members are very faithful in Lodge attendance
until they have "passed the Chairs," or until they find
they cannot succeed in doing so, and then their zeal
suddenly cools down, and they seldom attend, except to
pay their dues, and even these they sometimes send in
by a neighbor ! Be not one of these. And never vote
for, or aid in any way to elevate to the honors of the
190 THE ODD-FELLOWS MANUAL.
Order, any brother whom you have good reason to
believe one of this class. They love not the principles
their hearts are not in the works of Odd-Fellowship.
It is time that those who unite with us, not because
they love to do good, but for " the loaves and the
fishes," should learn that they have mistaken their aim,
that we prefer to honor, above all others, the workers in
our ranks, the lovers of our principles.
P. G. M. A. E. Glenn, Editor of The Ark/' Columbus,
0., speaks very plainly to those who, from any light
cause, have allowed their zeal to cool down into ab-
senteeism :
"Tell us why you neglect the Lodge? Where are
you on the evenings of our meetings ? What has hap-
pened to wean you away from the Hall, where, in other
days, you were always present ? Are you tired of Odd-
Fellowship ? When you were sick, and in distress,
were you neglected ? When you needed watchers, did
you not have them ? When you were entitled to bene-
fits, were they not paid you? If you have been neglected
in any manner, have you made complaint, and has no
remedy been applied ? If so, then we must acknowledge
you have had some cause for absenting yourself fr< m
the Lodge. But we think few cases of neglect, such as
we have mentioned, have ever occurred. We do not
know of one ; and consequently there must be other
reasons for being absent from the Lodge. We hope
and trust brothers have not found other places, apart
from their families, where they can spend their evenings
more agreeably than among their brothers in the Lodge-
room. We would not insinuate such a 'thing; but we
know there are many who never come to the Lodge,
that could do so as well as not, and who should attend.'*
The same writer also properly adds " What is more
DUTIES AND DEPORTMENT OF ODD-FELLOWS. 191
discouraging to those who always attend, upon whom
mainly depends the Lodge business, than to see a thin
attendance ? It would oftentimes seem as though but
few had any regard for the Order ; and yet, those who
do not attend are generally the first to complain if
they are neglected in sickness, or fail to receive benefits
when entitled to receive them.
" The sociability which should always exist among
Odd-Fellows, and particularly between members of the
same Lodge, cannot exist if they do not meet once a
week in the Lodge-room. These meetings make us
more familiar, we know each other better, and are
more sociable and friendly. When one is summoned to
watch with a sick brother, and he goes to the house of
one he has not met in the Lodge for a year, does he feel
like watching with a brother ? Does the sick brother
feel as though Odd-Fellows were with him ? Certainly
not to the degree he would, if they had met weekly in
the Lodge-room."
P. D. G. Sire, Albert Case, while editor of "The
Covenant," also urged to the same purpose: " There
are many reasons to be urged in favor of a general
attendance on the meetings of the Lodge. Our Lodges
are deliberative assemblies, and the business they transact
is, I apprehend, of more importance than many of the
members imagine. The reception of members, the dis-
position of the funds, and all the immediate and direct
operations of the institution, is the work of the Subordi-
nate Lodges. The entire character, standing, and sue
cess of the Order, depend, in a great degree, on the
manner in which the business of these Lodges is con-
ducted.
"If the meetings of subordinate Lodges are neglected
by the members, the business may be transacted in B
192 THE ODD-FELLOW'S MANUAL.
careless, loose, and injudicious, if not in an unlawful
manner. In such an event, negligence will be apt to
mark all its operations, the inevitable consequence of
which must be, that, from want of suitable attention to
the qualifications of candidates, bad men will obtain
admittance, the funds will be squandered or misapplied
to improper purposes, and the Lodge ultimately ruined,
and an injury inflicted upon the character and interests
of the institution generally. Therefore it is the duty of
every member to attend the meetings of his Lodge as
often as circumstances will admit. He should not ne-
glect them for any trifling cause. The interests of the
institution and his Lodge, which it is his duty to watch
over, and labor to promote, and to guard against abuse,
demand it." His own interests, in case of sickness,
travel, and distress ; and the interests of his family, in
case of his decease, demand it.
2. Payment of Dues.
Even heaven-born benevolence must have material
means by which to operate in this world. Hence
another important duty of each member is, the prompt
payment of his dues. He owes it not only to himself
and family, but to the Order. John Randolph professed
to have found that the philosopher's stone consisted
simply in these four words "Pay as you go." But an
Odd-Fellow will more surely find it in the three words
"Pay in advance." There are few old members of the
Order who cannot relate some case of peculiar hardship
caused by non-payment of dues. Some good, but care-
less brother, who neglected this small item of duty until
he was suddenly called out of this life, was found to be
not beneficial, and his widow and orphans, when most
DUTIES AND DEPORTMENT OF ODD-FELLOWS. 193
in need, were left destitute of all legal claims on the
funds he had for years been aiding to accumulate.
Such cases, too frequently occurring in our Lodges and
Encampments, may be yours. Let every member, then,
be careful to keep himself " good on the books." Arid
as the surest mode of providing against occasional
scarcity of cash, or sudden and long absences from
home, see that you are always in advance of the claims.
Let a memorandum be kept in some book or place where
it will be seen frequently, not only by yourself, but by
your wife or other interested person, lest you may forget
it and fall behind the times. Better even pay for six
months ahead, at the commencement of a term, than
fall in debt to your Lodge or Encampment. But, at all
events, be sure to "pay in advance."
3. Conduct in Debate.
Exercise yourself in the discussions of your Lodge ;
not for the purpose of mere debate, contention, or "love
of opposition," but to improve yourself in suitably exr
pressing your sentiments, and to render yourself useful
to the Order. For this purpose, make yourself well
acquainted with the rules of order and debate, that you
may not violate them. Note what is peculiarly easy
and correct in the style and manner of others, that you
may engraft it on your own. Study well each subject
you intend to discuss, in all its bearings and tendencies,
that you may have a well digested opinion of your own
to express. Avoid every appearance of disrespect for
the opinions and motives of others, and strive, not
merely to repeat what others have said as well, before
you, but to shed new light upon the question. And
clothing your ideas in few words, fit and expressive, de-
17
194 THE ODD-FELLOW'S MANUAL.
liver them in a clear tone, in a calm but impressive
manner, and then take your seat. A wordy, windy-
speaker, or one who " tears a passion to tatters, to very
rags," every time he rises, as well as one who is always
"bobbing up and down" to sputter out his ideas, is sure
soon to lose all respect and influence, if, indeed, he does
not so vex the Lodge as to induce it to vote down nearly
every measure he advocates !
Do not, then, suffer your temper to be ruffled by any
opposition, or misrepresentation even. If the latter is
plausible, and seems likely to mislead others, a calm,
plain correction will put all right again. If it is forced,
and evidently made to gain a point, depend on it, the
good sense of your brethren will perceive it as clearly
as yourself, and rebuke it more effectually than you
could do. Be sure to be always "in order."
4. Gentlemanly Conduct.
The world once thought, as a few seem yet to sup-
pose, that to be an Odd-Fellow, a man must be " a jolly,
roystering blade," full of quirps and jests, ready to
crack his joke, or sing his song, or play off some rude
trick on a stranger, or engage in a drinking bout or
gormandizing feast. And though a very few among us
may furnish some faint shadow for such an opinion, how
widely different is the requirement of every part and
portion of all our lectures and charges ! Odd-Fellows
should all and always be gentlemen. And by this term
we mean precisely what the word itself means men of
kind, gentle, affectionate hearts; conjoined, if possible,
with refined tastes and cultivated minds, with courteous
speech and easy manners. But let the mental qualifica-
tions and outward appearance be whai they may, the
DUTIES AND DEPORTMENT "F ODD-FELLOWS. 195
heart must be right. That right, and the man will be a
gentleman one of nature's making.
Honesty that primal qualification, without which no
man can be an Odd-Fellow absolutely requires that
brethren whose mottoes are "Ih God we trust/' and,
"Friendship, Love, and Truth," and whose work is
" the diffusion of the principles of benevolence and
charity," should, in all their intercourse with the world
and each other, (and especially in the Lodge,) illustrate
those mottoes and diffuse those principles by a living
example. And whoso does this, is a gentleman, belongs
to the highest style of man. We care not what rnay be
his descent, his occupation in life, (provided it be honest,}
his personal appearance, or his dress : true gentility re-
sides not in these fortuitous, factitious, or external cir-
cumstances, but in the heart of the man. And hence
every true Odd-Fellow he who is friendly, truthful,
sympathizing and benevolent in soul, is, and will be
always, a gentleman.
Cheerful, or mirthful even, he may be in all proper
times and places ; but he will not jest with sacred
things, nor treat the solemnities of our mysteries with
a levity unbecoming one who understands their mean-
ing and importance : least of all will he indulge in
rudeness of speech or vulgarity of action on any occasion
requiring decency of conduct and seriousness of mind.
5. Correctness in Working.
We have treated elsewhere of the importance of re-
membering what is called the written and unwritten
work of the Order, but its utility induces a few addi-
tional remarks in this place.
The ideas as well as language employed in the initia-
196 THE ODD-FELLOW'S MANUAL.
tory ceremony, and in the lectures on the degrees, are
beautiful and instructive enough to pay for the labor of
carefully stowing them away in the memory. But where
the verbal memory is not very good, the sentiments
themselves, in their regular order, should be thus
treasured up. Many an hour of meditation may be
profitably occupied in considering their teachings.
And especially should the working language of every
Lodge-night be committed to memory by every brother
aspiring to bear an office or pass the Chairs of his
Lodge. The recitals of each officer are brief, and in
familiar language, and may be readily committed in
turn by any one who will give attention to them. The
practice of using the book is a clumsy and embarrassing
one ; one that greatly impairs the intended effect of the
work of each evening and of initiation ; and one, too,
which all State Grand Bodies should utterly abolish and
forbid, as a few have already done.
When we consider our unwritten work, however, that
it is the universal language by which alone we may
know, or be known of, a brother of whatever nation or
language, and give or receive aid without fear of impo-
sition, its correctness becomes a matter of very great
importance. Our former illustration of a common vault
and lock, with separate keys for each owner, is an ap-
propriate one. Look at those keys. They are precisely
alike; each slit and curve in any one is found in all the
rest; and each finds a corresponding projection or in-
dentation in the lock to answer to it. The lock of the
treasure-vault is unalterable ; but the keys may be
filtered if their owners please. Suppose several of
these proprietors (considering these slits and curves t<>
be u mere trifles") alter their keys to suit the fancy of
each. What is the consequence ? Needing some of
DUTIES AND DEPORTMENT OF ODD-FELLOWS. 197
the treasure in the vault, they apply their keys to the
lock, but they will no longer fit and open it. Having
no other proof of part-ownership, they must lose their
share of the treasure, unless they can alter their keys
back again to the original pattern. So with our un-
written work, and the immense moral, social, and pecu-
niary treasures of the Order of which that work is the
key. Let no one presume to alter it, to suit an idle
fancy, or neglect to render himself perfect in its use.
Obtain the correct mode of performing it, from the
proper sources, and then impress it strongly on your
memory, that you may retain it.
6. Voting and Balloting.
As the laws and acts of our Lodges are designed to
be an expression of the will of the members, it becomes
the duty of every member to vote when required, on any
subject of interest or importance to his brethren or the
Lodge. But especially is this the case in the admission
of new members. Here each vote counts, and the omis-
sion of a single negative may work great injury to a
Lodge and the Order. The responsibility of each
member is therefore increased, just in proportion to the
power vested in him to prevent the evil. Now, while
some of our brethren are too ready and willing to use
the black ball, there are others far too many, who
shrink from using it under almost any circumstances, as
if it were a base instrument. And not a few others,
irritated by an occasional wrong use of the secret nega-
tive, would abolish it altogether, and require every
brother to state his objections in the open Lodge. Let
us, therefore, consider the uses and abuses of our ballot.
The secret ballot was instituted to afford the utmost
17*
198 THE ODD-FELLOW'S MANUAL.
freedom in expressing the individual will. By it, the
most timid is enabled to give his assent or dissent to
the placing of every stone in the great Temple of our
Fraternity, unawed by the wealthy or influential brother
at his side ; fearless of the betrayal of his vote to the
candidate by any weak brother who may happen to be
in the Lodge ; secure from the knowledge of the can-
didate, even should he afterward be admitted to mem-
bership. Thus the absolute freedom of choice is secured,
as fully and perfectly as human wisdom can contrive
means to do so. And, surely, in a brotherhood so
closely united, the fullest freedom in rejecting proposed
associates should not only be allowed, but insisted on.
And every brother who will rightly consider the subject,
will perceive that it is his duty not only to maintain
that right for others, but to exercise it himself.
True, it may be, and sometimes is abused. But this
only calls more loudly for its right use and careful
preservation in its greatest purity. And for this pur-
pose, our laws providing against the indulgence of
personal pique, or party or sectarian prejudices, should
be rigidly enforced against all offenders. Nor only
this, but every brother should, by unvarying precept
and example, enforce the right use of the ballot, by
carefully abstaining from any wrong use of it in his
own case.
If a candidate is proposed, with whom, unfortunately,
we have had a collision in business, in politics, in
religion, or in social intercourse, we should at once
institute a rigid scrutiny of our opinions and feelings
concerning him. The circumstances which led to that
collision should be inquired into anew. Our own doings,
and sayings, and deportment, during it, should be passed
in careful review. If this still leaves us averse to him,
DUTIES AND DEPORTMENT OF ODD-FELLOWS. 199
we should inquire concerning his principles and disposi-
tion, of his most intimate friends. If these are good-*
if no other act than that collision testifies against him,
we may be sure that we rest under some mistake or
misunderstanding which a friendly interview would
remove. Seek him, then, and an enemy may be lost
and a friend gained, in whose favor we may conscien
tiously vote. A worthy brother once observed, "If
the difficulty is only between the candidate and myself,
I always vote for him; because I know that if he will
only come into our Lodge, and heed the principles of
the Order, we shall soon be friends again." He, under-
stood the uses and tendencies of our Order.
But if, after all efforts, you are compelled to consider
a candidate deficient in moral or social qualities, your
duty is clear, is imperative CAST THE BLACK BALL. If,
in safety to yourself, you can forewarn his friends of
your intention and the reasons therefor, do so, that he
may be duly admonished, and, if possible, reformed.
Many brethren, not considering all the doubts and
motives which may induce a brother to cast a black
ball, nor all the meanings that ball is therefore intended
to express, have come to consider this small but powerful
weapon of an Odd-Fellow's will as having only an evil
meaning. This is a great and injurious error. It
expresses not only a sense of condemnation, but of
doubt or indecision. It may imply that the voter knows
the candidate to be unworthy, but it may also mean
that he lacks evidence to satisfy him that he is worthy.
Black-balling a candidate, then, is not "branding him
as a bad man," as some brethren suppose, and who
therefore refrain from using it in cases of mere doubt,
to the great injury of the Order.
In most cases of doubt, or want of sufficient evidence,
200 THE ODD-FELLOW'S MANUAL.
ask a postponement of the ballot, giving the reasons,
that information may be furnished, and that you may
vote understandingly and decidedly.
Remember, then, that the secrecy of the ballot must
be maintained in its purity. Resist every attempt to
impair or lessen its security ; above all, to abolish it.
Let no abuse of it ever induce you to deprive the Order
of this safeguard to a free expression of the will of each
member. If a man is not positively known to be
worthy of admission, let no motives of false delicacy,
or fear of giving offence, induce you to refrain from
casting a black ball. But in casting it, be careful to
avoid even the appearance of mere personal, party,
sectional, or sectarian motives. And be vigilant in
preventing any abuse of it by others. However disa-
greeable and painful the duty, see that our laws in this
respect are faithfully obeyed by others as well as your-
Belf.
7. Duties to Self and Family.
The love of self is made, by Christianity, the measure
of love for our neighbor, not forgetting that " our
neighbor is the suffering man, though at the farthest
pole." We are to love our neighbor as ourselves, not
better than ourselves. While we do unto others as we
would have them do unto us, we must also remember
that " he who provideth not for his own, and especially
for those of his own household, hath denied the faith,
und is worse than an infidel." Odd-Fellowship in its
teachings is perfectly accordant with this instruction.
Its groat, first qualification, Honesty, covers the entire
ground of all man's relations and connections in life.
No man can be a good Odd-Fellow, who neglects his
DUTIES AND DEPORTMENT OF ODD-FELLOWS. 201
business, suffers his affairs to become embarrassed, pro-
vides not well and truly for his family, leaves his duties
rest with added care on his wife and children, to
attend to Odd-Fellowship." Attend to dd- Fellow ship !
Mistaken man: in that very neglect he is neglecting
our Order. He is providing trouble for his brethren in
the accumulation of troubles for himself and family.
He is imbittering the minds of that family, and arraying
its influence and the influence of its friends, against the
Lodge. He is bringing reproach on himself and on us ;
for we are likely to be censured as the cause of his
neglect, and his seducers from duty.
There are special occasions enough, when duty to the
Order, or to its sick and distressed members and fami-
lies, calls our members from their domestic affairs,
without making ordinary occasions an excuse for wast-
ing whole days and half nights in mere talking, loitering,
and idleness, under pretence of " attending to the duties
of the Order." Two, or at most three evenings a week,
to attend subordinate and Degree Lodge, and Encamp-
ment, are usually sufficient. And if these be rightly
improved, your family will willingly submit to your
absence on the few special calls that occur in the course
of each year. Only be faithful and attentive to your
home duties, and you will find no difficulty in gaining
their hearty assent to your attention to Lodge and
Encampment duties.
So in the other relations of life. Odd-Fellowship
requires of her members attention to them all, public
and private. It is the mark of a narrow soul or an ill-
regulated mind, to become absorbed in one set of duties
and relations, to the abandonment or partial neglect of
the rest. And it is a sad mistake to spend the precious
moments waiting to perform some great deed of good,
202 THE ODD-FELLOW'S MANUAL.
when every hour may witness some small kindness
shown, some little utility performed. For, after all,
life is made up, not of great necessities and wants, not
of great acts and performances, but of numerous small
ones. Each passing hour bears on its wings some call
for duty to self and others. Do that, hour by hour,
and your whole life will 'be one of utility and blessed-
ness. It were as absurd to ask to live your life by
years at a time, instead of moments in succession, as to
dream of performing your duty in great deeds alone,
to the utter neglect of the small but constantly recur-
ring kindnesses to your family, your friends, and com-
munity around you. Be an Odd-Fellow, then, always
and everywhere; in your closet, at your fireside, in the
social circle, at the festal board, in the abode of poverty
or house of mourning, at the public gathering, and in
the Lodge-room, remember and live the teachings of
Odd-Fellowship, that you may be a blessing and a
praise to it and to the world.
CHAPTER XI.
OF COMMITTEE-MEN AND COMMITTEES.
IN large Lodges, or those whose situation and cir-
cumstances create a large amount of business, special
meetings and long sessions may generally be avoided
by intrusting the arrangement arid consideration of
matters requiring much time and labor, to well-chosen
Committees. But men who are careless in attendance,
or indolent in working, or deficient in patience or judg-
OF COMMITTEE-MEN AND COMMITTEES. 203
merit, should never be placed on such Committees, or,
indeed, on any Committees ; or if placed there, should
be compelled to perform the duties assigned them by a
rigid enforcement of the laws.
1. General Duties of Committees.
The first-named member of a Committee is the Chair-
man thereof until the Committee meets and chooses its
Chairman in due form. As a false delicacy frequently
prevents any movement to elect a Chairman, care should
be taken to place the most active and best qualified
brother at the head of each Committee. But as this
cannot always be done, any error in the appointment
may easily be remedied by the person appointed.
Thus, if appointed on a Committee for which you are
sure you are not qualified, and cannot qualify yourself,
or whose meetings you cannot attend, at once respect-
fully decline serving, frankly stating the reasons, that
another better qualified or prepared may be appointed
in your stead. Never accept an office of any kind
which you feel confident you cannot render yourself
competent to fill, or to whose duties you cannot attend.
If appointed, and induced to accept, resolve to attend
to it as if you alone were the Committee. Fix a time
and place for the meeting, with consent of the other
members, and notify the absent ones accordingly. Be
there yourself precisely at or before the minute ap-
pointed. If others are negligent in such promptness,
impress upon their minds the importance of punctuality,
even if it has to be done, as a last resort, by reporting
their neglect to the Lodge. No man has a right, social
or moral, to waste the precious time of others by keep-
ing them waiting on his tardy movements. Even fifteen
204 THE ODD-FELLOW'S MANUAL.
minutes thus lost would make an aggregate of one hour
where four brethren are concerned in it.
If you are the first named of the Committee, as soon
as the first meeting assembles, require them to elect a
Chairman, on the ground that every body of men has a
right to choose its own officers. This done, urge the
entire attention of the Committee to the business in
hand, until all is accomplished that can be, at that
sitting ; until, if possible, the whole affair is thoroughly
investigated, and the full report is understandingly
agreed to and signed. " Business first, pleasure after-
ward." It is wrong to spend time in chit-chat, or idle
discussions, to the delay of business. It only confuses
the mind, and often keeps brethren from other engage-
ments, or their families, and leads them to feel careless
about attending thereafter, when such waste of time is
the consequence. Postpone, therefore, every thing till
after the main object of your meeting has received
proper attention.
Some Committees are so important, and their duties
so regularly recurring, as to require more than the
above general remarks. We give them, therefore,
special directions. Their number and their names vary
in different Lodges, but the following subjects embrace
them all :- 1st. Investigation of applications for mem-
bership. 2d. Examination of articles furnished and
bills presented. 3d. Examination of the accounts of
the Treasurer and Secretary at the close of each term
or quarter. 4th. Disposal and management of the
funds, loans, bonds, &c. held by the Lodge. 5th. Su-
pervision of the regalia, furniture, fixtures, and other
properties of the Lodge. Gth. Trial of members
charged with offences. 7th. Relief of disabled mem-
bers and distressed brethren. In some Lodges the *2d
OF COMMITTEE-MEN AND COMMITTEES. 205
and 3d are performed by the same Committee ; and in
others the 3d, 4th, and 5th are discharged by the
Trustees of the Lodge. The interested reader will ex-
amine accordingly, under those several sections.
2. Investigating Committee.
There is no Committee more important than this,
especially in new Lodges, where there is a strong desire
to increase the membership rapidly ; or in large towns
and cities, where men are not personally so well known
to each other, and where, therefore, the Lodge must
rely wholly on the report made to it respecting a can-
didate. If this Committee is careless in the performance
of its duty, or lax in its standard of social and moral
qualifications, in but a single instance, a grievous if not
irreparable injury may be inflicted on many brethren,
on the Lodge, and on the Order. Years may elapse
before the evil can be arrested ; certainly before its
consequences can be repaired.
Even a man esteemed to sustain a good moral cha-
racter, may be socially such that his admission will be
worse than that of an outright bad man. The latter
would be ejected at once, easily and lawfully ; but the
former may foment disturbances and strifes, and get up
factions and divisions, and introduce annoyances in the
shape of unpleasant words and looks, so cunningly, that
charges and specifications cannot easily be preferred,
or conviction procured ; and yet a nest of wasps would
be scarcely a less evil in the Lodge each night, than all
would at last acknowledge him to be. But before such
unanimity can be produced, the injured, the peaceably
disposed and the honorable will have left, disgusted and
grieved, and the Lodge is not only weakened, but its
18
206 THE ODD-FELLOW S MANUAL.
character almost ruined in public estimation. And all
this, merely because an Investigating Committee was in
an easy humor, or too indolent or careless to make the
necessary inquiry.
Therefore we say, let no man be placed on that Com-
mittee as a mere compliment. Select active, resolute
men, who understand the duty, and will perform it
faithfully; men of good moral and social character,
and who will require the same in others.
And let every member of such a Committee feel re-
sponsible, as if he were the Committee ; as if the entire
character, funds and welfare of the Lodge rested on his
decision. Let him, in making inquiry, insist on having
sufficient time to write abroad, if the candidate is not an
old resident. Demand at least as careful inquiry as you
would concerning an individual to whom you are about
to lend a large sum of money. Reflect that our Lodge
is our family, and that admission into it, frequently,
almost necessarily, admits into our domestic circles also.
Now, what characters are we willing to receive into
the intimacy of a fraternal intercourse with ourselves,
our wives, brothers, sisters, sons or daughters? Does
this question go too far ? Consider a few consequences
of admission into our Order.
1st. If laid on the bed of sickness, the candidate (if
become a member) may be the visitor to call on you
freely, mingle with your family, and impart to them the
benefits allowed by your Lodge. Is he such a one as
you would allow in this intimacy when you are, perhaps,
unconscious of his doings, and at all events unable
closely to observe his conduct ? Is he a man of princi-
ple, of honor, of goodness of heart ? If not, why report
in his favor ?
2d. When you are sick or dying, he, if a member,
OF COMMITTEE-MEN AND COMMITTEES. 207
may be detailed to sit at your bedside during the silent
watches of the night. He will mingle with your loved
ones when they most need sympathy and support, and
when this want will render them most open and con-
fiding. He will administer the medicines on which your
life depends, when your family sleep under the double
influence of deep grief and great weariness, and he is
required to attend you with all a nurse's prudence and
a brother's tenderness. And should death invade the
citadel of life, he will be amid your mourning family ;
perhaps at midnight ; their aider, consoler, and friend.
Is he the man of kindly feelings and purity of life to be
thus deeply, confidingly trusted in the craving want of
sympathy, in the unguarded hours of mourning agony ?
If not, how can you, in justice to your own and your
.brethren's families, refrain from doing your utmost to
keep him out of your Lodge ?
3d. When your mortal life has been dissolved by the
chemistry of death, your widow and orphans may become
the charge of your " brethren of the mystic tie." Then
the proposed candidate, if a member, may be brought
into a peculiar nearness to them as an official guardian
and adviser. These duties may pave the way to many
opportunities to pervert the tender principles of youthful
gratitude and confidence, and abuse the trust of the widow
and her orphans. Though a majority of the Lodge guard
carefully their interest in its funds, his injuries may reach
deeper, far deeper than they can guard against. Has
he, then, that humanity which will make him truly fra-
ternal in watching over their interests and welfare?
Will he often "visit the widow and the fatherless in
their afflictions," and yet prevent his visits from being
a blighting curse, by keeping " himself unspotted from
208 THE ODD-FELLOW'S MANUAL.
the world ?" Can you answer positively in the affirma-
tive ? If not, how can you report favorably ?
The man of lax morals or loose principles ; the de-
spiser of public opinion in matters of reputation; the
slanderer and contemner of female virtue ; the man who
readily infers evil of others, and is free to insinuate his
surmises against reputation; the unfeeling, the selfish,
the vindictive, the jealous, the avaricious, the mean
in conduct, are unfit to be members in our living
Temple sacred to Friendship, Love, and Truth. That
some such are already within its walls, but adds to the
earnestness of our entreaty, to bring in no more such to
fill up the vacancies we are making among their number
by suspensions and expulsions.
But if satisfied, from an examination of the candi-
date's life, and especially his conduct in his family or
among his intimate associates, that, notwithstanding the
frailties common to our nature, he is still a man of
humanity and sound principle, and worthy a seat in
"our family," report in his favor at once. The influ-
ences of Odd-Fellowship cannot render such a one worse,
but will certainly make him a better man. But if
doubtful, merely DOUBTFUL, report it, and give the
Lodge the benefit of your doubt. Rejection is but for
a few months, not for all time. It does not decide that
he is positively unworthy, but only that he is not known
to be worthy.
3. Finance Committee.
The members should be practical men, well acquainted
with business in general, that they may judge correctly
concerning charges made for work done or articles fur-
nished, and therefore of the quality of workmanship,
OF COMMITTEE-MEN AND COMMITTEES. 209
materials, and goods. They should be in attendance at
each Lodge meeting, and not only read each bill, and
know that the work or articles were ordered, (of which
the Recording Secretary can inform them,) but they
should ascertain from the Committee or officer ordering
the same, that the bill is correct ; and then examine the
work or articles themselves, and see that they are what
were ordered. At least a majority of the Committee
should endorse the bill as correct, and the Secretary
should not read it, nor the Lodge order it paid, without
such endorsement.
4. Auditing Committee.
The members of this Committee should be careful
accountants and good bookkeepers. They should meet
for their quarterly work at least before the first night
of the new quarter. When assembled, the Permanent
Secretary and the Treasurer should also be present to
aid them in their investigation, and the Recording
Secretary with his books, should also be on hand, with
all bills, receipts, and other vouchers. If the books have
been properly kept, and the vouchers regularly labelled
and filed, the task will be comparatively easy and brief;
and if they have not been, it is the Committee's duty to
report the neglect and the delinquent to the Lodge.
And in no case, and under no circumstances, not even
with the most exact and scrupulous officers, should any
pecuniary act be taken for granted, or any part of the
examination be lightly or carelessly hurried through or
passed over. No man is infallible ; none are exempted
from occasional mistakes ; and the very portion thus
slighted may contain the important error.
Now for the mode which frequent experience has
18*
210 THE ODD-FELLOW'S MANUAL.
taught us is the best in which to conduct the examina-
tion.
The Chairman, the Permanent Secretary, the Re-
cording Secretary, and the Treasurer, (each of whom
has a Report to draw up,) will provide themselves with
materials for taking notes of all such items as they may
desire to embody in their Reports. Then, one of the
company will take the Record Book and the bills and
receipts; a second, the Draft Book and cancelled drafts;
a third, the Treasurer's Book and his receipts to the
Permanent Secretary; a fourth, the Permanent Secre-
tary's Blotter or Nightly Book, and a fifth, his Ledger.
The whole can be gone through with, in the order here
named, night by night, beginning with the last Quar-
terly Reports and the first night's record of the quarter."
Each, in turn, will find in his book, or vouchers, the
items or amounts named, (if there,) and call them out,
and check each with a pencil to note it as correct. If
not correct, make it so, or, if doubtful, make a memo-
randum of item, book, and page, for future reference.
If every thing is correctly entered and properly vouched,
then go through again, as before, to add up the amounts
of each entry or page, and see that the footings are
correct, and your work of auditing is completed.
The Chairman, Secretaries, and Treasurer, having
taken down the items for their Reports, can now pro-
ceed to draw them off in due form for presentation to
the Lodge.
If the auditing is carefully performed, in the above-
described method, it will not "need doing over again."
Only remember that nothing is gained, but much time
and labor may be lost, by being in a hurry; therefore
"make haste slowly," and as you proceed, be sure of
each item and of each figure; for every figure is &fact
OF COMMITTEE-MEN AND COMMITTEES. 211
5. Trustees and Curators.
In nearly all our Lodges, the duties of these two
offices are vested in the Trustees alone ; we therefore
treat of both in the same section.
These officers should, at regular intervals say, semi-
annually carefully inspect all the regalia, furniture,
and other personal effects of the Lodge, noting their
condition, putting them in good repair, and report their
probable value to the Lodge, with suggestions for addi-
tions, or their better preservation. To facilitate their
labors, they should enter a list thereof in the Trustees'
Book, (for every Lodge should insist on such a book
being kept by its Trustees and Curators,) with the
original cost of each article. And in the same book
they should also enter this Report in full.
The funds of the Lodge, whenever they accumulate
in the Treasury to an amount greater than is necessary
to meet the probable demands of the Lodge for current
expenses, should be promptly and carefully invested by
them, to the best advantage. They should ask the best
security the first bond and mortgage on real estate of
double the value of the loan, if it can be procured and
at least ample security besides the mere credit of the
borrower, however fair his reputation or ample his
means. For as they will demand this of the poor bor-
rower, who will find it difficult to procure security, fair
dealing should lead them to require it of the wealthy
one, who can easily procure it.
A regular statement of all such transactions, with the
payments of interest, should be kept in the Trustees'
Book, ready for immediate use, arid the reference of
the Lodge, and of the Auditing Committee.
212 THE ODD-FELLOW'S MANUAL.
It is their duty, also, to consult the Lodge in regaid
to making all loans, or withdrawing them. They should
collect all interest moneys as soon as they become due
to tho Lodge.
They should never be authorized to draw money,
except from the Treasurer, by draft ordered by the
Lodge ; and should be required to pay over promptly
all moneys received by them for the Lodge, to the Per-
manent Secretary, to be reported in his receipts to the
Recording Secretary, and paid over to the Treasurer.
This regular proceedure in money matters should never
be departed from, lest confusion scarce to be remedied
creep into the financial affairs of the Lodge.
6. Charges and Trials.
Except for non-payment of dues, (in which case no
trial is needed,*) no brother can be suspended or ex-
pelled without opportunity afforded him for a fair trial.
Nor can he be put on trial, unless charges specifying
the particular acts of his offence be first submitted to
the Lodge of which he is a member, by a brother of the
* The ordinary operations of a Lodge for non-payment of dues,
are 1. When a member is in arrears for thirteen nights, he is de-
prived of the right of visiting any Lodge except his own, (and that
only by special permission of the N. G.,) by having the Term P. W.
withheld from him. He is also declared not entitled to benefits ;
though in no case would a donation be refused to him in case of
need. 2. When he is twelve months in arrears, he is duly notified of
the fact, if within reach of a notice ; and if payment be not made in
proper season, he is reported to the Lodge, and declared by the
N. G. to be suspended for non-payment of dues. The process of his
restoration diifers in the several States, but is generally given
clearly in the By-Laws of each Lodge
OF COMMITTEE-MEN AND COMMITTEES. 213
Order. When such charges are presented, or a brother
asks the mediation of the Lodge in regard to some
fellow-member by whom he feels aggrieved, the Lodge
refers the case to a special committee of five members,
the peers of the accused. This Committee, whose
duties are sometimes so arduous and painful, is one of
the most difficult to instruct in their duties. A few
very general directions and remarks are all we can
pretend to offer them.
1st. The charges should be brief, clearly expressed,
and must embrace, besides the general charge, distinct
specifications of the particular words or acts complained
of, and the time ivhen, and the place where committed ;
and it would be well if there could be added the circum-
stances which go to make up the intent or character of
the offence. But if there be only a general, vague
charge, without specification of the offence, the Com-
mittee should return the charges to the Lodge, without
further action.
2d. If the charge or complaint is in due form, and
the offence is not probably a heinous one, they will do
well to examine the parties alone, separately, and see
whether it may not be satisfactorily adjusted, without a
formal trial. Not a few difficulties may thus be settled,
alienated friends reconciled, and the peace and har-
mony of the Lodge be preserved. In this case, they
will report to the Lodge that the case has been settled
to the mutual satisfaction of the parties, and ask to
have themselves discharged from the further considera-
tion thereof.
3d. If a mutual adjustment cannot be effected, or if
the case is one that should not be settled privately, a
trial is inevitable. Good common sense directing a
sincere desire to do justice in ihe_lpye of salutary
214 THE ODD-FELLOW'S MANUAL.
mercy, is the best guide for the Committee. No spec-
tators should be allowed in the room. In some States,
we believe, even counsel for the parties are not allowed:
the parties must plead and manage their own cause.
The witnesses should be admitted one at a time, an<l
examined fully, separate and apart from each other.
The parties should not be allowed to prompt them, or
interfere with or interrupt them in any way ; nor, when
examining them, to put to them leading questions.
Yet every opportunity should be afforded to either
party (and especially to the accused) to elicit all the
information necessary to a full and fair decision of the
case. The " Digest of the Laws of the Order," pub-
lished by the Grand Lodge of the United States,* directs
that, "If a member of a Subordinate refuse to stand
trial upon charges duly preferred, he cannot in his
absence be tried, but may be expelled for contempt.
If a member acknowledge his guilt upon charges pre-
ferred, the penalty may be imposed without trial.
Upon the trial of a member charged, an ex parte state-
ment cannot be produced as testimony; his wife cannot
be permitted to testify ; but all evidence tending to a
fair investigation of his case may be admitted." Di-
gest. G. L. U. S., various Sections.
4th. Having fully examined the case, and taken
down, carefully, minutes of the testimony, they will
dismiss the parties, and consider it maturely, and make
up their verdict. If, in the judgment of the Com-
mittee, the accused is innocent, they will at once acquit
* Every brother who designs being active in Lodge or Encamp-
ment should be well acquainted with this Digest and that of his
State G. L. and G. E. Each Lodge should place its copies of these
where officers and members may study them.
OF COMMITTEE-MEN AND COMMITTEES. 215
him. If guilty, but not meriting suspension or ex-
pulsion, their decision, whatever it may be, terminates
the case, (unless either party appeals to the Lodge,)
and they simply report their decision. But if an appeal
is made to the Lodge, the whole case is opened by
presentation of the minutes of testimony, and the state-
ments of the parties, when, (if no want of formality or
, of fairness on the part of the Committee, be shown,) a
vote of the Lodge determines the matter. If defect is
pointed out in the proceedings of the Committee, the
case may be referred back again, with instructions, or
be given to a new Committee.
The Committee are competent, also, to present the
accuser for trial and punishment, if they believe he has
been actuated by unworthy and improper motives in
bringing charges which he was unable to prove.
But if the case is one involving suspension or expul-
sion, the Committee must report to the Lodge a reso-
lution to that effect, along with their report of the trial.
The Lodge will then appoint a time for considering the
resolution, (fixed by the Constitution and By-Laws of
the Lodge, and usually two weeks,) and notify the
accused to be present. At that time, the resolution is
acted upon, and the Lodge may vary the penalty at its
pleasure. A vote of two-thirds of the members present
is necessary to suspend or expel ; but a majority only
is necessary on an appeal from a decision by the Com-
mittee : that is, for a penalty less than suspension or
expulsion.
If a brother feel aggrieved by the decision of tho
Lodge, he can appeal to the Grand Lodge, or its Grand
Master stating specifically wherein the rules or forms
of trial are believed to have been violated, or injus-
tice done. A few additional remarks on the subject
216 THE ODD-FELLOW'S MANUAL.
will be found under the head of District Grand Com-
mittees and Appeal Committees.
7. Relief Committee.
This Committee usually consists of the N. G., V. G v
and Recording Secretary of the Lodge ; but in some
Lodges an addition is made to it of the Treasurer and
three others, so as to have one member for each day of
the week. In this case, the N. G. visits the sick or
distressed brother the day after the Lodge-meeting,
and leaves with his family the order drawn for benefits.
The Treasurer visits him the day after this, and pays
the order. The other members follow in succession,
one each day.
A few remarks on the manner of visiting the sick,
may not be unnecessary here. This most important
duty of our Order should never be neglected ; but it
should also be performed with due regard to the welfare
of the sick brother, and the comfort of his family.
1st. Ascertain the condition of the sick, and the
propriety of visiting him at his bedside, either from the
family, or, what is better, from his physician ; and
govern yourself strictly by the directions of the latter
in all subsequent calls.
2d. Be gentle, easy, and noiseless as possible in your
approach toward a very sick man, to whom you should
be announced, before you enter the room, by some one
of the family or his nurse. Be calm in appearance,
gpeak in a moderate, smooth, and pleasant voice, (a
whisper is more annoying to most persons than a loud
voice,) ask but few questions, and be careful not to
converse too much, or on trying subjects. When a
patient is very weak, speaking and hearing are quite
OF COMMITTEE-MEN AND COMMITTEES. 217
fatiguing. From two to five minutes, in such cases, are
long enough for an ordinary visit.
3d. When the patient is recovering, and needs com-
pany to cheer him up and occupy his time, give him
due attention yourself, and induce those brethren to
call upon him with whom he was particularly intimate,
or to whom he felt great attachment. A wealthy bro-
ther, of respectability and influence, can at such times
show his sense of our principles by visiting his more
humble brethren with whom he is well acquainted, and
by leaving with them books and papers to occupy their
time, or sending them such little delicacies as their
varying and capricious appetites may crave. And the
visits of the brethren generally will be acceptable, and
should be paid.
4th. In visiting widows and female orphans of the
Lodge, greater circumspection generally is needed than
in visiting those of our own sex. Let two of the Com-
mittee, in such cases, visit in company, or one with the
physician, or, better still, if married, or if you have
near female relatives, induce one of the ladies to ac-
company you ; or, best of all, organize a Visiting
Committee of Daughters of Rebekah, to whom, in con-
nection with their husbands, brothers, or sons of the
Committee, all visitation might be confided. No man
can equal woman's tenderness and tact in the sick-room,
or with the distressed family, or the mourning group.
Lastly. Time your visits to suit the most convenient
hours of the family, and especially to meet the best
intervals of the patient. Be sympathising, but hopeful
and cheerful in your intercourse with them ; for much
depends on the state of feelings that may be inspired
in the patient by the countenances and words oi those
around him.
19
218 THE ODD-FELLOW'S MANUAL.
Watchers with the sick will find in the above direc-
tions a few hints that may guide them in the propel
mode of performing their duties. The rest they will
receive from the physician or the regular nurse.
CHAPTER XII.
OF APPOINTED OFFICERS.
1. Appointment and Service.
THE Officers of a Subordinate Lodge are divided into
elective and appointed. The appointed officers are the
R. and L. Scene Supporters, R. and L. Supporters of the
Vice Grand, R. and L. Supporters of the Noble Grand,
I. and 0. Guardians, the Conductor, and the Warden ; to
which is added, in some Lodges, the Chaplain. All these
are appointed by the N. G. on his installation into office,
except the R. and L. Supporters of the V. G., who are
appointed by the V. G. at his installation. Twenty-six
nights' service in one or more of these offices qualifies
the incumbent to be a candidate for the Vice Grand's
chair, provided he has attained sufficient degrees and is
competent. The general and special duties and powers
of each officer are defined in the charge books, installa-
tion service, and in the Constitution and By-Laws of
each Lodge. But it may be useful to enumerate the
most importan* of them in this \york.
OF APPOINTED OFFICERS.
219
2. The Chaplain.
JEWEL. The proper and usual jewel of this office is
the Holy Bible, made of white metal.*
REGALIA. A white sash, (usually silk or satin,)
trimmed with white or silver fringe and lace, and orna-
* To save repetition, we will say here, once for all, that in Subordi-
nate Lodges, the jewel is usually suspended from the side of the collar,
on the left breast ; and in Grand Lodges, in front, at the joining of
the collar, or is suspended by a ribbon or chain around the neck, so
as to depend in front, in about the same position. Where officers
wear the sash, it is suspended from that, where it crosses the left
breast.
Another tasteful mode is to suspend it from the point or joining of a
gorget, or smaller collar, worn over and within the larger one, so
as to have it suspended n front, on the breast. There is no specific
law or usage regulating his subject, that we know of.
220 THE ODD-FELLOW'S MANUAL.
mented with rosettes exhibiting the colors of the degrees
received by the wearer, or with white rosettes only.
STATION. Usually at the right hand of the Past
Grand, (about the middle of one side of the room,)
whose chair he occupies during service.
DUTIES. To open and close the Lodge with the ap-
pointed prayers, and to officiate at the funeral of a
brother, and on other public occasions.
3. R. and L. Scene Supporters.
REGALIA. White sashes sometimes trimmed with
white ribbon or fringe and rosettes. The manner of
wearing the sashes is sometimes varied by different
Lodges, for the sake of effect. There is no jewel at-
tached to this office ; the skull and cross bones, or band
and links, have been proposed.
STATION. In front, but a little to the right and left
of the Vice Grand's chair. Their chairs are usually
placed on the floor of the Lodge, in front of the plat-
form occupied by the V. G. and his Supporters.
DUTIES. They deliver the charges of their office at
initiations, bear their wands of office (white) in proces-
sions ; and at funerals, the same, trimmed with crape.
4. R. and L. Supporters of the V. Gr.
REGALIA. Blue sashes may be trimmed with
white lace or fringe and should be worn as those of
the Scene Supporters, to produce uniformity.
STATION. On the right and left of the Vice Grand,
as their titles indicate. In some Lodges, they are
OF APPOINTED OFFICERS. 221
placed a little forward of the V. G., and on the second
step of the platform.
DUTIES. The Right Supporter should be proficient
in the business and work of a Lodge, as he is the official
adviser of the Vice Grand, and occupies his chair during
any temporary absence of that officer. And both should
be quick in detecting any irregularities in entering or
leaving the Lodge, as it is their duty to correct every
member or visiter who is not in proper regalia, or who
addresses the chairs incorrectly.
5. R. and L. Supporters of the N. Gr.
REGALIA. Scarlet sashes may be trimmed with
white lace or fringe. The sashes should be worn in
uniformity with those of the other chair.
STATION. At the right and left of the N. G., to cor*
respond with those of the opposite chair.
DUTIES. The Right Supporter should be well versed
not only in the business and work of the Lodge, but also
in the rules of order and debate ; as he is the official
adviser of the N. G., and must occupy his chair during
the temporary absence of that officer. It is also his
duty to open and close the Lodge in due form when di
^ected by the N. G.
The duty of the Left Supporter is to correct every
brother (whether visiter or member) who is not in
proper regalia, or does not address the chair correctly.
The Supporters of both chairs occupy their respective
posts in regard to the principal officers, at funeral and
other processions, bearing their wands of office, of the
proper colors, (blue and scarlet}) and trimmed suitably
^r the occasion.
19*
222 THE ODD-FELLOW'S MANUAL.
6. I. and 0. Guardians.
JEWEL. The prescribed jewel of
these offices is Crossed Swords made
of white metal.
REGALIA. For the Outside Guar-
dian,(a scarlet degree member,) a scar-
let sash and for the Inside Guardian,
a blue sash. They may be trimmed
with white lace or fringe. Both Guar-
dians wear swords while on duty.
N. B. We have given the above as the general usage in those
States in which we are acquainted. The usage in some sections may
be different.
STATION. The Outside Guardian is stationed at, or
within sight and hearing of, the outer door, after the
Lodge is opened. Before it is opened, at the proper
signal, he must secure the outer door, return to the
Lodge-room and wait for orders beside the inner door.
The Inside Guardian 8 station is in the Lodge-room, at
the inner door.
DUTIES. The Outside Guardian has charge of thfe
anteroom. He must prevent any one from entering
from without, who has not the regular P. W., except by
special orders from the N. G., to whom he will imme-
diately communicate any unauthorized demand for ad-
mission, or other questions of doubt, through the I. G.
Guarding the first entrance to the Lodge, his office is a
very responsible one, and requires much courtesy, com-
bined with great decision and energy of character.
OF APPOINTED OFFICERS.
223
The Inside Guardian must always be ready to com-
municate with the G. He is to admit no one (except
by special orders of the officer in charge of the Lodge)
who is not in propjr regalia, and in possession of the
explanation of the P. W. ; and must allow none to pass
out and return, who has not the evening word, or
V. G.'sP. W. He will always report to the officer in
charge of the Lodge. When an intruder or disorderly
member is to be ejected from the Lodge-room, both
these officers should act promptly and vigorously, but
with as much mildness as is consistent with the necessity
of such a painful duty.
7. The Conductor.
JEWEL. The jewel of this office
is Crossed Axes of white metal. In
some Lodges the Conductor bears
the Axe as an emblem of his office ;
in others, a long black staff, sur-
mounted with a white or gilt globe,
or an open hand bearing a heart in
the palm.
REGALIA. A black sash, some-
times trimmed with white lace or
fringe.
STATION. " The Warden should sit to the right and
in front of the N. G. The Conductor's place is to the
left, and in front of the N. G. These places are the
ones recognized by the most established usages of the
Order, and we do not think it right to deviate from the
jld customs." Editorial in Covenant, vol. iv. p. 238.
Deviations are made, however. In some Lodges, the
224 THE ODD-FELLOW'S MANUAL.
Warden, and in others the Conductor occupies a chair
fitted up purposely, opposite the P. G.
DUTIES. The Conductor is ex-officio the assistant of
the Warden, when not engaged in his own special duties.
But in Pennsylvania, (and possibly in some other States,)
a "Junior Warden" is appointed, and the Conductor con-
fined to the duties proper to his own office. This, though
a deviation from law and usage, is a very convenient and
useful arrangement.
The Conductor is to receive the candidates in the ante-
room, and deliver the charge of his office at the proper
season. He should have a ready memory and be a good
speaker, as he is to make the first, and therefore most
important impression.
8. The Warden.
JEWEL. Crossed Wands, of
white metal. He sometimes
bears, as a badge of his office, a
long black staff, usually sur-
mounted with a ball, gilt or
white.
REGALIA. A black sash
should be trimmed and worn to
correspond with the Conductor's.
STATION. This has been treated of under the pre-
ceding section.
DUTIES. The office is an important one, and requires
much personal attention. He has charge of the entire
wardrobe of the Lodge, and must place the regalia for
the use of the officers and members before the Lodge
opens, and replace it in its proper depository, after the
OF ELECTIVE OFFICERS. 22o
Lodge closes, reporting any damage it may have sus-
tained to the N. G., and receiving his orders in relation
to it. In short, he has a general supervision of the fur-
niture of the Lodge-room, and his duty is to make it
comfortable. He must examine every person present
before the Lodge is opened, reporting promptly to the
N. G. every one he finds not fully qualified to remain in
it. At least once a month this examination should be
thorough, passing by no one. He is to deliver all sum-
monses that may be issued by the Lodge, and is the
Messenger of the Lodge during its sessions. Surely
such an office requires an active, attentive, and obliging
brother for its incumbent; and even the aid of a
" Junior Warden" will hardly make it a sinecure !
His official charge is an important one, not easy to
deliver effectively, and requires, therefore, not only a
good memory and delivery, but talent besides, of a
peculiar order. The office accordingly ranks high in
the Lodge, and is rarely too well filled.
CHAPTER XIII.
OF ELECTIVE OFFICERS.
THE elective officers of a Subordinate Lodge are the
Treasurer, the Permanent and the Recording Secretaries,
the Vice Grand, and the Noble Grand. The Treasurer
and the Permanent Secretary are usually elected for
one year. Sometimes the duties of both Secretaryships
are performed by one person; and in Pennsylvania,
both are divided between two persons ; the Secretary,
who is elected for one year, having supervision of the
accounts and records; and the Assistant Secretary, who
226 THE ODD-FELLOW'S MANUAL.
is elected for six months, aiding in either or both de-
partments, and acting as a member of the Relief Com-
mittee. Other officers, as Trustees, &c., may be elected,
by provision of the By-Laws of each Lodge, but are not
necessarily considered as known to the Order. And
the N. G., after serving his term, becomes for the next
term the " Sitting Past Grand" of the Lodge, without
election or appointment.
The qualifications for onrce, as to aegrees, differ in
various States ; but in nearly, if not quite all, the elec-
tive offices must be filled with Scarlet Degree members.
As no one should wear a color in his regalia to which
he is not entitled by degree, all the offices should be
filled with members of the degree implied by their
regalia.
To constitute an election to the elective offices, a
majority of all the votes cast is necessary. And twenty-
six nights' service as Vice Grand is necessary to eligi-
bility to the Noble Grand's Chair.
The special duties of officers vary in different juris-
dictions, and even the general duties prescribed by the
Grand Lodge of the United States are varied in some
States by regulations peculiar to themselves. The Con-
stitution and By-Laws of each subordinate, and the in-
structions given at installation and by the Grand Lodge
of each State, will be their guide in all that is peculiar
as well as general. Here we can only note what we
deem most important in either. Though the Treasurer
has precedence of the Permanent Secretary, yet for
convenience in consulting the duties of both Secreta-
ries continuously, we here consider first.
OF ELECTIVE OFFICERS. 227
2. The Treasurer.
JEWEL. Crossed Keys of white
metal.
REGALIA. A green collar,
trimmed with white (silver) lace or
fringe, to correspond with the other
official regalia.
STATION. On the left of the No-
ble Grand, on a line and a level with
the Recording Secretary.
DUTIES. He is the Banker of
the Lodge, and should therefore be a good bookkeeper,
a rigid accountant, and a man of strict integrity and re-
spectable business talent, Whatever his wealth and
standing in society, his bond, with ample security, should
be as rigidly required, before installation, as if he were
the poorest member. As the ability of the Lodge to
aid its members in distress and furnish relief to their
families depends mainly on the proper management of
its funds, the Lodge cannot be too careful in filling this
office well, and then in keeping it well filled.
He should keep careful watch over all the moneyed
affairs of the Lodge. He should insist on receiving all
moneys through the Secretary, and on having all the
forms and safeguards of business observed before he
receives or pays out a cent. His books should ever be
ready for an exhibition of the Lodge funds, and every
voucher be properly labelled and filed. He should be
present, if possible, at every stated meeting, to receive
the receipts at the close ; and at the end of each term
lie should present his books and vouchers to the Auditing
Committee, aid them in their labors, and make out a
full report of his own department for the Lodge.
228 THE ODD-FELLOW'S MANUAL.
3. The Permanent Secretary.
JEWEL. Crossed Pens of white
metal.
REGALIA. A green collar,
trimmed with white (or silver)
lace or fringe, to correspond with
the preceding.
STATION. This varies in dif-
ferent Lodges. At the side of the
room, opposite the P. Grand's
chair, when not otherwise occu-
pied, or at the side of the V.
Grand's chair, opposite the I. G.,
is a good place, convenient of access, and aside from
the other business of the Lodge.
DUTIES. He is the bookkeeper and accountant of
the Lodge. He receives all moneys paid the Lodge,
giving a receipt therefor, in each case, and pays the
same over to the Treasurer each evening, taking his re-
ceipt for the same in a small book kept for that purpose.
His accounts should be regularly posted, that he may
render to any brother a statement of his account, on
demand, or to the N. G. a statement of the arrears of
the brethren, at any time. At the end of each term he
will aid the Auditing Committee in their duties, and pre-
pare the semi-annual Report for the Grand Lodge to
which his Lodge is attached.
As so much of the peace and prosperity of the Lodge
depends on a careful attention to the accounts of the
same with its members, too much vigilance and exact-
ness cannot be exercised by this officer. We hope to be
excused, therefore, for occupying considerable room
OF ELECTIVE OFFICERS.
with some remarks on Lodge bookkeeping, a confused
or vague subject even to some businessmen; and one
that has cost not a few Lodges many dollars in the pur-
chase of successive sets of books to meet the change of
system introduced by each new officer in succession.
We give the results of the experience of several able
officers and past-officers in that department.
(1.) The System by Double Entry.
A correspondent of the "Ark," published in Colum-
bus, Ohio, in October, 1849, published directions on this
subject, which he carefully revised and republished in
December, 1850, with the approval of the editor, him-
self a Past Grand Secretary, as " the best that can be
adopted." We therefore give it nearly entire, as fol-
lows :
System. No system of bookkeeping will combine all necessary
debits and credits as that known as "double entry." If the single
entry system is adopted by a Lodge, or by the bookkeeper of the
Lodge, in order to make all the necessary debits and credits it will
require much more labor and care to keep the accounts correct, and
is more liable to omissions and errors. It is found to be advantageous
to a Lodge to continue a competent bookkeeper a longer time than
the term prescribed by law.
Benefits shall be drawn and paid weekly by the N. G. or V. G. of the
Lodge, and ought to be announced weekly, or at the first ensuing
meeting of the Lodge, in order to be entered on the minutes. Debit
benefit account and credit the brother the amount of benefits an-
nounced, then debit the brother and credit Treasurer for the amount
of the order. Accruing quarterly dues must be deducted and paid
from benefits as they become due. Benefits ordered to be placed to
the credit of a member is the same as that much cash paid.
Petitions. The money accompanying a petition ought to be kept
in the petition until the night of initiation, when the full amount
should be credited, and the candidate debited to " initiation fee. "
20
230 THE ODD-FELLOW'S MANUAL.
The dates and amount of debit and credit should correspond. The
card deposited with a petition of a member of the Order ought to be
well secured by wafer to the petition, and both filed away together.
Letters. You ought to preserve a copy of your official letters sent
away, particularly those regarded as important.
Fines. A good time to debit fines is when the brother fails to be-
come excused, and when the record is made that he is fined. To de-
bit each absent officer at each meeting when he is absent, would in-
crease the number of entries of debits and credits, which can be
avoided as above stated.
Deposite of Cards. In opening the books of a new Lodge, or at any
time thereafter, the fee must be debited to the brother who is elected
to membership, and credited to card deposite account. The initia-
tion account and this account ought not to be mingled together. The
date of membership should commence with the introduction of the
member, and his signing the Constitution of the Lodge. But what-
ever date is prescribed, he is chargeable with dues from that date.
Degrees and Cards. Debit the applicant for degrees or cards only
on the evening the same is granted. The cash for degrees is required
by law to be paid on the evening of application ; if not then paid,
payment ought to be made on the evening of election. Degrees con-
ferred on a member to qualify him to fill an office in opening a new
Lodge, must be charged up against such member [if not gratuitous]
as though he had applied for them at any other time.
Notices. It has been customary to notify each member of the time
of the election of officers. In a corner of the written or printed no-
tice the amount of arrearages might be stated, so as to enable the
brother to come prepared to pay his indebtedness.
Quarterly Dues. In the week previous to the last meeting, [at the
end of each term,] charge up the term dues under the date of the
last meeting [of the term]. On the night preceding the last, meet-
ing in each term, have prepared a list of the members who are
indebted, with the amount due by each. In that list include the
dues of the expiring term. In cases of withdrawal, expulsion, or
death, debit the account of the expelled, &c , with the amount of
dues up to the time of withdrawal, &c.
Collection of Dues. It is the duty of the Permanent Secretary to
receive all moneys due the Lodge. It is the interest of the Lodge to
have payments made regularly as the dues accrue, and the Perma-
nent Secretary ought to consider it his duty to call on all the mem-
OF ELECTIVE OFFICERS. 231
bers, as far as he can, who are not prompt in paying up. He ought
also to see that the requirements of the laws in regard to the appli-
cations for degrees and cards are complied with. In the absence of
any provision in the Constitution, requiring collections to be made
by the P. S., it might result to the advantage of some Lodges if they
would adopt a provision in their By-Laws imposing that duty on him.
Cash. The money accompanying petitions ought not to be entered
or credited on the cash receipts until initiation, or election on card
deposited, for fear the petition may be withdrawn, or the applicant
rejected. If the money should be entered on the account-book pre-
vious to election, and afterward the petition be withdrawn, you
would be opening a new account which would not be continued. It
is no advantage to fill your account-book with such names. Cash is
debited and the members credited for payments. The P. S. is ac-
countable for all cash entered.
Receipts. The Treasurer's receipts to the P. S. ought to be taken
in a small book kept for that purpose.
Fractions. Avoid fractions of a cent, as they are very trouble-
some. [Doubted whether the saving of trouble would pay for the
loss of money where the dues are six and a fourth cents weekly.]
Watch Notices and Sick List. The P. S. is required to make out
these notices, but no law says he shall serve them. A small book,
that can be carried in the pocket, should be kept as a sick list, to
contain, first, a list of the members of the Lodge, with parallel lines,
in which a mark should be made to credit watching with a sick bro-
ther ; second, to give the date, the names of the watchers, and the
name of the person with whom he watched. The first list to occupy
a few pages in the first part of the book ; the second list requires
more paper.
Register. You are required to keep a correct register of the mem-
bers, with the date of initiation, name, number, how admitted, age,
occupation, residence, date and number of degrees taken, time of
withdrawal, [or suspension, expulsion, &c.,] and a column for P.
Grands. Also a register of notices of expulsion from and by othei
Lodges, with the cause, &c.
Letter Book. The Letter-Book should contain an abstract of your
Semi- Annual Reports. A copy is required to be taken and kept.
Reports. You are required to report to the Grand Lodge semi-
annually the amount of receipts: viz., initiations, cards deposited,
term dues, degree fees, fines, and donations. Ascertain exactly on
232 THE ODD-FELLOW'S MANUAL.
what basis the Grand Lodge requires the percentage to be estimated,
and calculate accordingly. If the following course is pursued, justice
will be done to both Lodges. It has been adopted by the one in
Columbus. At the end of each term, take the amount placed to the
credit of each of these accounts, first deducting all the debits that
occurred during the term, and report them as receipts. Some in-
dividuals may be in arrears at the time, but they must be overlooked
until any one of such may be expelled. When any member is expelled,
debit the account of term dues with the amount of arrears, and deduct
that amount from the amount credited to that account during that
term, and report the remainder as the receipts on which to pay per-
centage. The reason for this procedure is this : The Lodge has
already paid percentage on the amount of arrears of the expelled
member, and as the Lodge has not received any money, it is but
justice to cancel an equal amount of dues of the current term. In
the event of reinstation and full payment of dues, then the amount
paid by the person reinstated must be reported as receipts during
that term. In your Report, if you put opposite each name of mem-
bers initiated or admitted on card, their number on the Register, it
will enable the officer of the Grand Lodge to discover any omission,
and to find the proper name on his Register, where two or more may
be nearly the same.
Great care should be taken in making out the Report, to have it
declared " correct," and it should be ready for approval at the first
meeting of the term, [and be signed by the N. G. of the past term,]
and immediately forwarded to the Grand Lodge, with the amount
of percentage due ; also, if possible, with a certificate in favor of
the new Past Grand. A list of Past Grands is required to be fur-
nished at the end of the year, on your Report. In some conspicuous
place, write the day of the week on which your Lodge meets. This
Report should be ready to be enclosed, with amount of percentage
and P. Grand's certificate, to the Secretary of the Grand Lodge of
Ohio, on the day following the first meeting of the term.
Balance Sheets. You will prepare a balance-sheet of all debits and
credits standing in your Ledger, for the Auditing Committee, and
file it.
Balancing Accounts. Often balancing accounts consumes paper
without effecting much good. In accounts, such as quarterly dues,
initiations, &c., where there is no debit, avoid the common practice
of balancing bj merely drawing a line under the credit column, and
OF ELECTIVE OFFICERS. 233
setting down the total amount. This may be done with initiation
account, degrees, &c., where there are a number of entries. In the
account of quarterly dues, once a year is often enough.
Accounts. In order to keep a good set of books, it is necessary
that the following accounts be opened, viz., Cash, Treasurer, Initia-
tion, Cards deposited, Quarterly Dues, Degrees, Expense, Benefits,
Grand Lodge, Charity ; and it may be necessary, for convenience,
k> add the following: Travelling and Visiting Card, Widows and
Orphans, Percentage, Representative Tax, Regalia, Emblems, and
Jewels. It will be found convenient to the accountant to have a
number of pages left for each of the first, second, third, sixth,
seventh, and eighth accounts named above.
The foregoing directions, though intended only for
the meridian of Ohio, are applicable generally. And
though adapted for the system of double entry, many
of them will be found equally useful where the system
of single entry alone is used : as it is used in our
Lodges very generally, especially in Pennsylvania, in-
cluding Philadelphia.
(2.) The System by Single Entry. In. many Lodges,
keeping the books by double entry would only increase
trouble and perplexity, and is totally unnecessary,
especially where the duties of accountant and recorder
are performed by but one Secretary. We add, then,
in addition to what is applicable in the foregoing, a few
remarks.
The Permanent Secretary will need
1. A Blotter, (or Day or Night Book, as some term
it,) in which to record each payment of any kind as
soon as made. Enter it carefully, and legibly, stating
for whom, for what, and by whom it is made. At the
close of each Lodge-meeting, add up the receipts since
the last meeting, and report the amount, with the names
of payers, to the Lodge, that errors may be corrected,
and the amount be entered on the Minutes.
20*
234 THE ODD-FELLOW'S MANUAL.
2. A Ledger, in which allot to each member a portion
of a folio, whereon to post the payments from the Blotter.
The charges for dues should be made quarterly.
3. Book of Blank Receipts , so that he can readily
fill and cut out one for every payment, and mark in the
margin the amount, date, and name of payer.
4. Receipt Book, in which to take the Treasurer's
Receipt for each evening's payment.
5. Register, containing a list of members in order of
initiation or admission, when admitted, and how; age,
residence, occupation ; date of taking each degree, and
office held ; time of withdrawal, death, suspension, &c.
This book is generally kept by the Recording Secretary,
as also Nos. 6 and 7 following.
6. Black Book, containing a list of rejections, sus-
pensions, and expulsions, of your own or neighboring
Lodges, with dates and causes, when known.
7. Sick and Watch Rolls may be in the same book.
The first should contain the name, when reported, dates
of benefits, dates of watches, and date of recovery.
The latter, a complete list of members, should have a
column to enter date of service, (or neglect, paid by
fine.)
8. Letter Book, containing copies of all important or
business letters sent, numbered to correspond with those
to which they reply, or with the replies, on your files.
In this book copy at length your Reports, and an
abstract of the Reports of the Treasurer and the Au
diting Committee, for reference.
When benefits are awarded, immediately calculate
the brother's indebtedness, ^if any,) and hand the memo-
randum (with a receipt) to the Treasurer, to be deducted
by him, paid to you, and credited to the sick brother.
This saves the sick the trouble of sending his arrears
OF ELECTIVE OFFICERS.
235
to the Lodge by a special messenger, and is a safe-
guard against his running into arrears sufficient to work
loss of benefits during his illness.
The foregoing, it is hoped, will prove sufficient to
guide the unpractised officer of a new Lodge; at least
until experience shall make him acquainted with the
many details of his duties. One thing let the Lodge
be resolved against frequent changes in its modes of
keeping accounts. They are not only costly and
troublesome, but by the copying which they render
necessary with every new set of books opened, they
render mistakes almost unavoidable and past searching
out for correction. Adhere, then, to the system first
chosen, and keep in office your Permanent Secretary so
long as he performs well and can be retained.
4. The Recording Secretary.
JEWEL. The jewel of this is
the same with the preceding
officer Crossed Pens of white
metal worn suspended from the
collar.
REGALIA. Also the same as
the preceding a green collar,
trimmed with white (or silver)
lace or fringe, to correspond with
the Permanent Secretary's.
STATION. On the right of the
Noble Grand not on the same
level, though sometimes a little in advance ; but always
on a line with the Treasurer.
236 THE ODD-FELLOW'S MANUAL.
DUTIES. He is the recorder of the proceedings ot
the Lodge, and its general corresponder, and the cus
todian of its seal and its documents generally.
As the rights and privileges of members, and the
existence of the Lodge itself, in cases of charges against
either, may depend upon the records, it is very im-
portant that they be correctly kept, and by some regular
system. Let the first draft be taken down on a quire
or two of paper stitched in a cover, from whence, after
being approved by the Lodge, they should be carefully
and neatly copied into the Minute or Record-Book.
The following general directions we copy from the
"Ark," for December, 1850, where they appear with
the approval of its practical Editor: they are as good
as our own experience could offer :
Minutes. Much care should be taken to keep a neat record of the
transactions of your Lodge. There ought to be the space of three
to six lines left between the proceedings of each meeting. Leave a
blank line between the record of each subject: it will enable you
more readily to find any matter of record at any future day. After
reading the minutes of the previous meeting, and approval, is a good
time to require absentees, if present, to offer their excuses. When
absentees offer their excuses, the result should be recorded imme-
diately after the approval of the minutes, that the record of the
absentees and the excuses for previous absence may be near together,
and easily found. All unimportant unsuccessful motions might be
omitted, and yet the record be true as to the proceedings. The
record of each meeting ought to be headed with the name and number
of the Lodge, and the date ; and closed by the attest and signature
of the Secretary. The By-Laws of the Lodge ought to be neatly
copied in the Minute-Book, [or Constitution and By-Laws, when
printed, pasted in,] when the same is adopted, with sufficient space
for adding all amendments, whenever made. [All questions of order
and precedents, should also be entered in a separate place for con-
venient reference, as well as in the minutes.] A list of payments
by members, or aggregate of receipts of the evening, as reported by
OF ELECTIVE OFFICERS. 237
the Per. Sec., ought to be embraced in the minutes, just previous to
the signature of the Secretary. [If degree certificates are granted,
enter the fact, payment, &c. ; but the conferring of degrees by the
officers of the Lodge belongs to a separate book, kept for that pur-
pose, A. B. G.]
Cards. The dues of an applicant for a Visiting Card must be
paid up to the time the card extends, with cost of card, previous to
its delivery for final card to the time of granting the same, to-
gether with the cost of it as fixed by law. It is the duty of a mem.
ber having a Visiting Card, to return it at the expiration of the
time for which it was given.
Degrees. The applicant for degrees is required by law, [in Ohio,]
to be free from indebtedness to the Lodge. The degrees must be
paid for at the time of application, or previous to balloting for the
same, as the election for degrees, where payment is not made, is not
valid.
Filing. Letters and other valuable papers received, ought to be
carefully folded, numbered, nature and date intelligibly endorsed on
one end, and filed away : the letters and notices by themselves, and
the following in different packages, viz. Petitions, Reports, Bills and
Accounts, Bonds and Agreements, Certificates for Benefits, Visiting
Cards returned, Miscellaneous.
Postage, $c. Keep an account of postage paid and stationery fur-
nished, and present a bill of the same at the end of the quarter or
term.
Officers' Bonds, as required by the Constitution, ought to be
prepared by the Secretary for .the signatures of the officers elect
and their sureties, and the same presented to, and approved by, the
Lodge, before their installation.
Seal. All official documents, to be legal, must have the seal of the
Lodge impressed legibly thereon. [No seal is legal that is not im-
pressed upon the document itself pasting, or otherwise merely
attaching a seal, will not answer; for it might be wetted and
removed to any other document, and thus dangerous imposition be
practised hence the propriety of this decision. A. B. G.] An
improper use is sometimes made of the seal. The Secretary has no
right to put the seal to letters which are not properly official letters:
letters that the Lodge did not order him to write, and which it is
not his duty, as that officer, to write, are not official.
Reports. At the end of each term make out a correct report of
238 THE ODD-FELLOW'S MANUAL.
initiations, &c., for the use of the Per. Sec. and the Auditing Com-
mittee, whose meeting you should attend with your books, ready to
give any explanation or information they may require.
The above, prepared for the meridian of Ohio, may
require a little modification in a few States ; but will be
found, generally, very correct and useful to the new
officer.
No person is privileged to interfere with the books
and papers of either of the Secretaries, except the
Noble Grand, the M. W. Grand Master, or the R. W.
D. G. Master of the District, and the proper Committee
appointed in pursuance of the Constitution and By-
Laws of the Lodge. They are subject to examination
by a Committee trying any member on charges, as any
other witness, when their books and papers may be
required to be produced ; but only under their charge
and custody.
In no case, should any vote or resolution actually
passed by the Lodge be omitted or erased from the
record, however erroneous in spirit, or unlawful in
import. It may be rescinded or annulled at a future
meeting, but the record of the act and of its correction
should both appear on the minutes.
As the Permanent Secretary is a paid officer, usually,
(his arduous duties requiring pecuniary compensation,)
the Past Secretary's degree is conferred only on the
Recording Secretary, who is ex officio a member of the
Visiting or Relief Committee.
OF ELECTIVE OFFICERS.
239
5. The Vice Grand.
JEWEL. The Vice Grand's jewel is
an Hour-Glass of white metal.
REGALIA. A blue collar, trimmed
with white or silver generally lace or
fringe of silver bullion, (and sometimes
ornamented with silver stars,) to corre-
spond with the other official regalia.
STATION. At the end of the room
nearest the entrance, and in the chair
trimmed with blue.
DUTIES. As the second officer of the Lodge, and
the probable and almost certain successor of the Noble
Grand, his requisites and qualifications should in no-
wise be inferior to those demanded by the first chair.
He should be as well acquainted with the merits and
qualifications of the members, and with the business of
the Lodge, and with the rules of order and debate.
His express duty is to advise and (if need be) correct
the N. G. if that officer commits an error even pub-
licly, if necessary. When the N. G. is absent from his
post, the V. G. must take his chair and regalia, and
perform all his duties, except delivering the P. G's.
charge. At initiations he will place a P. G. or P. V.
G. in the V. G's. chair ; and he may then, or in con-
ferring degrees, place a P. G. in the N. G's. chair.
He has the appointment of his own Supporters, and
should select competent persons. His Right Supporter,
especially, should be an experienced brother, capable
of advising him in cases of doubt and difficulty, and
240 THE ODD-FELLOW'S MANUAL.
filling his chair during a temporary absence. In some
States, he appoints a portion of each Committee. He
assists in examining each ballot, and in maintaining
order generally. He superintends the entrance and
exit of the brethren, and furnishes the P. W. for the
evening to his R. Supporter, as soon as the Lodge is
opened. He is entitled to the A. T. P. W., that he
may properly examine visitors. He is also, during his
term of office, a member of the Relief Committee. And
he should use all diligence, while in the second chair,
to commit the entire ritual of the first chair, and other-
wise qualify himself for performing well its duties.
6. The Noble Grand.
JEWEL. The Crossed Gavels,
made of white metal, are the jewel
of this office.
REGALIA. A scarlet collar
trimmed with white or silver gen-
erally ornamented with lace and
fringe of silver bullion, and with
stars, to correspond with the other
official regalia.
STATION. At the upper end of
the room, in the principal chair,
which is designated by scarlet hangings or decorations.
This is usually placed on a platform of three steps.
DUTIES. He is the Presiding Officer of the Lodge,
the superintendent of its officers and its members, and
the custodian of its Charter, Charge-books, and pro-
perty generally. He has not only his own special
duties to perform, but must see that all his subordinate
officers properly and promptly perform theirs also ; and
OF ELECTIVE OFFICERS.
must allow no invasion of the rights and interests of
his fellow-members or of the lodge. He should be an
example in obedience and respect to superiors, and to
the constitution and laws of his lodge and of the Grand
Lodge. In the absence of all P. Gs. he may deliver
the P. G.'s charge at initiation, and install his successor
and other officers of his lodge.
He will give the Term P. W. to none but members in
good standing, or to such brethren as he may be law-
fully directed to give it. He will find the welfare of
the Lodge, and of each member, best promoted by
rigidly enforcing a prompt payment of their dues, and
withholding from delinquents the proper privileges of
the Order.
The Charges and Lectures placed in his custody, he
will especially secure and guard against exposure or
damage. Making copies of portions, though allowed,
should be sparingly and cautiously permitted ; and the
return, for destruction, of such written parts should be
strictly insisted on.
To understand his duties properly, he should care-
fully study the Installation service, the Constitutions
and By-Laws of his Grand and subordinate lodges, the
Digests of the Laws of the G. L. U. S., and of the
State Grand Lodge, and Cushing's Manual;* and
should read attentively the latest proceedings of the G.
L. U. S., and of his State Grand Lodge, that he may
be well advised of late decisions. An ignorant man,
* Every lodge should have two copies of the Manual and Digest,
for the use of its V. G. and N. G., and an additional copy of each
for the use of members generally during sessions. But the diligent
and active Odd-Fellow, especially if he aspires to pass the chairs,
should have a copy of each for his own use.
21
THE ODD-FELLOW'S MANUAL.
one inattentive in the proceedings of the legislative
bodies of the Order, is unfit for a Noble Grand.
It is of the utmost mportance that he really preside
over his lodge during exciting debates, which will some-
times arise. Pie should then be especially calm, atten-
tive, wary, prompt, firm, and decided. Better, even,
decide a point of doubt wrong, but promptly, than
decide it right after much irresolution and delay. But
although he must even seem stern at periods of excite-
ment, let there appear no tumult, no passion, no preju-
dice or partiality in his mind or manner. His voice
should be rather more subdued than usual, instead of
louder ; and in giving his decision, let it be done " in
few words fitly chosen." State the positions of both
parties fairly, add the reasons for deciding, and then
pronounce it firmly, and invite an appeal if any are dis-
satisfied. Happy is the Lodge that has Noble Grands
able thus to act, and competent thus to preside over it.
As guardian of the widows and orphans of the lodge,
and as the chief official visitor of its sick and distressed
brethren, he has great means and powers for usefulness
and good. By advising with the able and influential
brethren he can procure needed employment for the
poorer and more needy, and secure little attentions and
kindness most grateful and salutary for the sick and the
suffering. It is not enough that he coldly and formally
visits the sick and dependent at stated intervals as a
mere officer. He is the representative of the humanity
and benevolence of the Lodge, an embodiment of the
spirit of our Order, the father, as it were, of his
brethren ; consequently there must be heart in his looks
and words, and sympathy in his every action. He must
not only visit in person, but see that every member of
OF ELECTIVE OFFICERS. 24o
the Committee and the appointed watchers attend
j: roper ly, heartily, to their duties ; and if needed or de-
sirable, let him spare no efforts to induce members gen-
erally to visit the languishing with offices of brotherly
love and kindness.
Much depends on his appointments. Good readers
or speakers are needed for Conductor and Warden.
The latter, also, should be a lover of order, neatness,
and cleanliness, who will not allow a litter in the
lodge-room, nor confusion and rags in the wardrobe.
On Committees, of which he generally appoints the ma-
jority, if not the whole, no idlers and incompetent men
should be placed for chairmen ; and it were better still
if they were left off entirely. And his Right Supporter
should be experienced, observant, and trusty, that he
may be a reliable adviser and aid.
In transacting the business of the Lodge, let no time
be wasted. See that everything is ready before open-
ing, and then quietly and orderly proceed from item to
item, without delaying to invite discussions. If debates
arise, seek to confine them to the point in dispute, that
they may not be unduly prolonged; and allow no dis-
cussion except on a clearly stated motion, duly made
and seconded. The most tedious and irritating debates
frequently arise on some " suggestion," when, had all
discussion been repressed until a motion had been made,
none would have occurred. A Lodge is an assemblage
for transacting important business, not for mere exer-
cise in discussion. Do the business, then, in the shortest
time and best manner, allowing just as much explana-
tion and discussion as are necessary to its being well
undrrstoc d and generally acquiesced in by those inte-
244 THE ODD-FELLOW S MANUAL.
rested. If, after this, there is time to spare, let it be em-
ployed in social and fraternal intercourse and innocent
enjoyment.
7. The Sitting Past Grand.
JEWEL. A five-pointed
star, with a heart and hand
in the centre, made of
white metal. The heart
may be of cornelian, or
other red substance.
REGALIA. " Past
Grands shall wear scarlet
collars or sashes trimmed
with white. The collars or
sashes may be trimmed with
silver lace or fringe, and
those having attained the
royal purple degree may have trimmings of yellow
metal."- -Journal G. L. U.S., 1868, p. 4357. The
sash is generally worn at the East and in New York,
and the collar in Pennsylvania, &c.
STATION. About midway, at the side of the room, on
the right of the N. G. The chair is decorated with
scarlet trimmings or drapery.
DUTIES. The office is simply a sequel to that of N. G.,
who becomes the sitting P. G. of the Lodge, as a matter
of course, on passing his chair. His duties are to de-
liver the charge to a candidate at initiation, and, in
many Lodges, to officiate as outside Conductor, and in
examining and introducing visitors, in which latter case
he must possess the A. T. P. W.
OF ELECTIVE OFFICERS. 245
In the absence of the N. G. and V. G., a P. G. should
take the K G's chair ; and if no V. G. or P. V. G. is
present, place a scarlet-degree member in the V. G's
chair.
8. Rules of Order and Debate.
The Grand Lodge of the United States, and nearly
all the State Grand Lodges and Encampments, have
enacted rules for the governance of their subordinates ;
and the former has adopted " Cushing's Manual " * as
the guide and authority of our Order. These works
being accessible and easily procured, renders unnecessary
any attempt to furnish rules in this place.
9. Use of the Gavel.
This instrument has two uses in Odd-Fellowship, one
as the tongue or voice of the lodge in the hands of its
officers, the other as an emblem or jewel. It is not
used as an operative instrument, as in Masonry ; nor do
our books ever contemplate its use in Encampments,
though some do use it, but, as we think, improperly.
The presiding officers of Patriarchal bodies, by consult-
ing the charges and emblems of authority delivered at
their installation, will perceive that, not the gavel, but
another instrument is given them for the purpose of
signifying their authority and wishes.
But the use of the gavel seems to be not so well
understood in our lodges as it should be. A frequent
or continual rapping, instead of promoting order and
attention, increases noise and confusion. Custom re-
quires it to be used in commanding attention or silence,
*" Manual of Parliamentary Practice. Rules of Proceedings
an</ Debate in Deliberative Assemblies." By Luther S. Gushing.
21*
246 THE ODD-FEL1 DW's MANUAL.
or requiring members to be seated, &c. One rap, and
that by the N. G. only, (or his E. H. S., by his direc-
tion,) is sufficient for that purpose ; and, after custom
has established this use, will be more effectual than
many. Rarely should it be repeated immediately ; and
never should it be repeated by the V. G. for that pur-
pose. The V. G. may give it when the N. G. is so
engaged that he cannot attend to it.
The raps of the N. G. are never to be repeated by the
Y. G., except in cases where the written work calls on
him specially to do so, or in the case above named. The
directions of the books are special, and are to be strictly
complied with. By carefully observing this rule, much
unnecessary noise will be avoided ; and, when once
established, every member will be saved the perplexity
now so frequently caused by a too free use of the in-
strument.
The P. G. is not an executive officer, and is therefore
no more entitled to use a gavel in his chair than the
Secretary or Treasurer. He is to command order only
by his example.
DEGREE LODGES COMMITTEES OFFICEES. 247
CHAPTER XIV.
OF DEGREE LODGES, OR COMMITTEES, ETC., AN ) THEIR
OFFICERS.
VARIOUS modes have been adopt-
ed in the several States for confer-
ring degrees. Subordinate lodges,
to ballot for (or confer) degrees,
must close finally, in full form,
and then open in the first degree,
confer it, and close. Dismissing
those not further qualified, it opens
in the second degree, and so on,
regularly, through all the degrees
required to be conferred. In this case the regular
officers of the Subordinate Lodge, or persons selected
by them, officiate. In some States a Lecture Master,
appointed by the D. D. G. Master, calls qualified
brethren to his aid, and confers the degrees awarded by
the lodge, usually soon after the lodge closes ; in others,
a Committee of Past Grands, or of the officers and
qualified members of the lodge, confer the degrees at
stated seasons; but as in all these modes the same duties
are performed that occur in a Degree Lodge, we have
thought proper to present our general directions in
treating of that organization and its officers.
248 THE ODD-FELLOW'S MANUAL.
1. Constitution of Degree Lodges.
The legality of Degree Lodges is recognized . y the
Grand Lodge of the United States, but their establish-
ment is left to the option of the State Grand Lodges,
who, again, leave the matter to the discretion of their
subordinates and fifth degree members. The price for
degrees is left to the control of State Grand Lodges.
When the requisite number of scarlet degree mem-
bers of any locality wish to establish a Degree Lodge,
they will proceed to organize informally, and petition
their Grand Lodge for a charter, as directed in the case
of a Subordinate Lodge. This charter empowers them
to confer the five degrees on those who present the pro-
per certificates, to elect as members all fifth degree
members in good standing, who apply for admission, to
receive the prescribed fees for conferring degrees, and
for membership ; but to impose no dues, pay no benefits,
hold no property beyond what is necessary for perform-
ing their work, and enjoy no representation in the
Grand Lodge. It opens in the fifth degree, and can
transact no business (save conferring degrees) in any
other.
2. Conferring Degrees.
Too little care and attention, generally, has been
bestowed on this important portion of instruction. They
are generally conferred at the close of the ordinary
Lodge-meeting, when members are tired, and desire to
go home to rest, and few therefore remain to give the
work due effect. In Degree Lodges, also, the attend-
ance is generally thin, and the work is treated with too
DEGREE LODGES COMMITTEES OFFICERS. 249
much indifference, and hurried through as a thing more
desirable to be rid of than to perform. The offices
not being legal qualifications for other stations beyond,
having no official degrees when passed, and no special
honors or emoluments attached, are frequently poorly
filled and irregularly served. Frequent absences re-
quire frequent changes in temporary supplies, many of
whom are but imperfectly acquainted with the written
and unwritten work, and therefore differ considerably
from each other in their instructions to the candidates.
All these evils combined, in some sections, tend greatly
to mar the beauty and harmony of the instructions of
our subordinate degrees.
The evil suggests its own remedy : let it be applied
wherever possible. If conferred by the Subordinate
Lodge, let it set aside one evening every month to con-
fer degrees, omitting initiations and all other than
absolutely necessary business. Let them be conferred
deliberately ; by none other than good readers ; and
have the candidates carefully and correctly instructed
by a competent Teacher. If by a Committee, let them
secure a good attendance of well qualified brethren. If
by a Degree Lodge, let it secure competent and zealous
officers, who will perform their duties correctly. And
if the number of candidates is too great, as frequently
happens in large cities, let them meet oftener, that the
work may be well and understandingly performed.
3. Officers and their Duties.
The officers of a Degree Lodge, as prescribed by the
Lectures, are a Noble Grand, a Deputy Noble Grand,
an Assistant Noble Grand, a Vice Grand, a Past Grand,
a Conductor, ind an Inside and an Outside Guardian, to
250 THE ODD-FELLOW'S MANILA L
which are added, for the transaction of its business, a
Secretary or Scribe, and a Treasurer. In Pennsylvania,
where these Lodges originated, the ancient names are
retained of High Priest, Deputy, and Assistant High
Priest, Warden, &c.
The jewels, regalia, and robes of these offices are not
prescribed by law, and consequently vary more or less
in nearly every Degree Lodge. In Pennsylvania, gene-
rally, they approximate closely toward those of Encamp-
ment offices ; in other States, those of the Subordinate
Lodge, except that the colors are for the fifth degree.
The duties of the several officers correspond generally
to those of similar officers in the Subordinate Lodge.
Where there is any deviation, it is clearly noted in the
book of Lectures. The Assistant and Deputy of the
principal officer are seated, respectively, at his left and
his right hand. The stations of the others correspond
precisely to the stations of the corresponding offices of
the Lodge.
The Principal and his Assistants should be good,
ready readers, as should the Vice Grand (or Warden)
and the Past Grand. If the Conductor is to instruct
the candidates, as is sometimes done, he should be
thoroughly instructed himself, and regular in attend-
ance. But the chief officer should perform that duty
in person, aided (if need be) by his Assistant.
The same remarks, as to reading and instruction,
apply to a Lecture Master. And great care should be
used to impress the candidate with the importance of
remembering the mode of proving strangers, and our
rule in regard to challengers.
The Scribe should be required to notify each Lodge
what degrees are conferred on its members, and when
they were conferred, that the Secretary may enter the
OF PAST OFFICIAL DEGREES. 251
information on his books for the use of the Subordinate
Lodge.
CHAPTER XV.
OF PAST OFFICIAL DEGREES.
THESE belong properly to the Grand Lodge, but we
introduce them here for convenience. They can be con-
ferred only by some one specially authorized to confer
them by the Grand Lodge itself; usually some Grand
Officer, or the D. D. Grand Masters, and sometimes by
a Degree Lodge.
They are conferred only for services rendered, save,
in the case of a new Lodge, the first N. G. may receive
the Past V. G.'s and the P. Secretary's degree ; and the
first V. G. the Past Secretary's. In some States they
are made requisite to holding office in the Grand
Lodge.
The Past Official Degrees for the Encampment were
abolished years ago ; and as there are no prescribed
lectures to accompany these, they might as well have
been treated in the same manner. Seldom do any
remarks accompany the imparting of the unwritten
language. We have therefore but few comments to
offer.
1. Past Secretary's Degree.
If with proper integrity you have recorded the pro-
ceedings of your Lodge, you are entitled to receive the
honors of this degree, and the S." and P. W. by which to
252
THE ODD-FELLOW'S MANUAL.
be known of all others of similar merit. You have
magnified and made honorable a toilsome office, already
rendered illustrious by the many great and noble men
who have performed its duties. Ezra, and Daniel, and
the prophets generally are classed as Scribes. But the
Great Scribe, who writeth his laws on the universe and
in the hearts of men, as his Finger inscribed THE LAW
on the tables of stone, has Himself crowned the office
with the excellency of glory. How terrible that writing
on the palace-wall, which only His prophet could inter-
pret to the dismayed Belshazzar : " MENE, MENE,
TEKEL, UPHARSIN!" (Daniel v. 25.) May a similar
sentence never be written against any Odd-Fellow !
There is no prescribed Emblem, Jewel, Regalia, or
Color for this degree. Its recipient retains those of the
office passed.
OF PAST OFFICIAL DEGREES.
253
2. Past Vice Grrand's Degree.
If you have faithfully aided the Noble Grand in re-
straining and suppressing all disorder, and enforcing the
laws of our institution ; and if you have carefully ad-
ministered the obligation and impressively delivered the
charge in every case, you are worthy of this honorary
degree. For by your fidelity has your (color] been
honored and ita illustrious exemplar been imitated.
And in truth there is no ' inapt resemblance between
your humble duties and those of Moses at Sinai. Both
delivered the law, obligation, and charge of their office
faithfully, and bound those under their instruction to
order and obedience.
The Emblem, Jewel, Regalia, and Color of this De-
gree are simply those of the office passed.
22
254
THE ODD-FELLOW S MANUAL.
3. Past Noble Grand's Degree.
Having, with proper
dignity and paternal re-
gard, extended the arm
of authority over your
Lodge, and maintained
its order and promoted
its welfare, you are trans-
ferred to a chair of equal
honor but greater repose,
and are prepared to enter
a Lodge of higher rank
and more extended duties.
In your comparative ease here, and more extended field
of active duty there, cease not to remember gratefully the
kind partiality and unbought favors of your brethren,
whose suffrages carried you through the chairs of the
Lodge, and have thus elevated you to the dignity of
membership in the Grand Lodge of your State.
Jewel. A five-pointed star.
CHAPTER XVI. .
OF SUBORDINATE ENCAMPMENTS.
IN this department of our labors, references to our
former remarks will be necessary in all matters where
Lodges and Encampments are similar.
OF SUBORDINATE ENCAMPMENTS. 255
1. How Commenced and Constituted.
To become a member of an Encampment, an Odd-
Fellow must have received the Fifth Degree. And to
retain membership in it, he must continue in good stand-
ing in a Subordinate Lodge. In fact, good standing in
the Subordinate Lodge* is absolutely essential to his
good standing everywhere else in the Order in En-
campment, Degree Lodge, State Grand Lodge or En-
campment, or in the Grand Lodge of the United States.
Remember this.
An Encampment is chartered by the Grand Lodge of
the United States, or a Grand Encampment (recognized
by the same) of the State, District, or Territory wherein
it is located. It must be constituted of at least seven
Odd-Fellows who have received the "Sublime Degrees,"
as its three degrees are collectively termed. And it
should be commenced and organized preparatory to in-
stitution, as recommended for Subordinate Lodges,
Chap. IX. 1-4, with these differences. There must be
seven petitioners, their cards deposited with a D. D. G.
Patriarch, if not forwarded ; (or a D. D. G. Sire, if to be
chartered by the Grand Lodge of the United States ;)
and the Petition is forwarded to a Grand Encampment,
(if not to the Grand Lodge of the United States.) See
form of petition, No. 1 0, Appendix B. It will be insti-
tuted by a G.P., or a D. D. G. P., or a P. C.P. specially
authorized ; by a D. D. G. Sire, if chartered by the
Grand Lodge of the United States.
* Which signifies contributing membership therein, and freedom
from any disability by reason of non-payment of dues, or from
charges under the penal provisions of the Order.
256 THE ODD-FELLOW'S MANUAL.
2. Opening Working Closing.
For general information, see Chap. IX. 7-9. The
Encampment working differs from that of the Lodge
chiefly in this. The Lodge is of the tivie type : the En-
campment is of the military; but Patriarchal, and
therefore pastoral, also. The Encampment opens, and
closes finally, in its highest degree, as it transacts all
its business in that degree only. It opens and closes in
each degree (with peculiar ceremonies) which it confers
during each session. But while the military forms are
observed in its opening and closing, the business is
transacted as in the Subordinate Lodge, the officers re-
cite their duties at opening, and it is always opened and
closed with prayer by the proper officer.
With the additional instructions afforded by the
sublime degrees, the Patriarch will find our general
remarks on the duties of Odd-Fellows, in Chapters IX.
and X., applicable to the duties devolving on him as
an Encampment member. But we must first conduct
him into that honorable station.
3. Application and Admission.
Having received the degrees of the Subordinate
Lodge, you will naturally desire to advance further.
The Sublime Degrees, with their rich stores of instruc-
tion, lie before you, only waiting your application to be
opened to your eager mind.* Procure, then, a copy of
* Some Encampments do not, others do, pay sick and funeral
benefits generally the same amount as the Subordinate Lodges
in their vicinity. These benefits, of course, enhance the price of
admission. The three degrees of an Encampment usually cost
from nine to twenty dollars. The prices, as well as the benefits,
vary considerably, not only in different States, but even in neigh-
boring Encampments.
OF SUBORDINATE ENCAMPMENTS. 257
the Constitution and By-Laws of the nearest Encamp-
ment, and study them by the aid of some friendly
Patriarch of your acquaintance. Then procure from
the N. G. and Secretary of your Lodge, a certificate of
your standing and grade therein. Sign an application,
(forms are in Appendix B,) and deliver these docu-
ments, with the proposition fee, to your friend, who
will do the rest. If elected, go forward with a stout
heart, fearing nothing ; for others have passed the way
before you, and invite you onward. Novelty, even
startling novelty, you will find, as once before; but
let it not deter you from close attention to the more
valuable lessons concealed beneath it in every degree
through which you pass.
4. Committees and Appointed Officers.
For the duties of Committees in the Patriarchal
branch, we refer to Chap. XL ; they are as applicable
as in the Subordinate Lodge. And as the Patriarch is
already familiar with the duties of Lodge officers, (Chap-
ters XII. and XIII.,) but few words will be necessary to
define the peculiar duties of officers of an Encampment.
The Appointed Officers of an Encampment are the
1st and 2d Guards of the Tent, appointed by the High
Priest, and the 1st, 2d, 3d, and 4th Watches, the Sen-
tinel,* and the Guide, who are appointed by the Chief
Patriarch.
1. GUARDS OF THE TENT. They act as the Sup-
* In Pennsylvania, and probably elsewhere, to save the Junior
Warden the necessity of frequent visits to the ante-room, to examine
and admit members and visitors, an Outside Sentinel is appointed
also. Such an office, though evidently not contemplated by the
work, nor authorized by the Grand Lodge of the United States, is,
like that of Junior Warden in the Lodge, a very useful and con-
venient one.
22*
258 THE ODD-FELLOW'S MANUAL.
porters of the High Priest, and as his Messengers.
They should always be on duty as sentinels, at each
side of the Tent.
2. THE WATCHES. When on duty, each should
have a specified station, which he should not leave on
any account. They should know their parts well, and
rehearse them effectively.
3. THE SENTINEL. His Jewel
is Crossed Swords, in a Triangle of
yellow metal.
His duties correspond to those
of the Inside Guardian of a Lodge.
Where there is an Outside Sentinel,
his duties correspond to those of
the Outside Guardian.
4. THE GUIDE. His duties are similar to those of
Conductor in the lodge.
5. The Elective Officers.
The Elective Officers of an Encampment are a
Junior Warden, a Treasurer, a Scribe, a Senior Warden,
a High Priest, and a Chief Patriarch. Usually service
for one term, or twenty-six nights, in an appointed
office, renders eligible to an elective office; and one
term in any of the inferior elective offices renders the
incumbent eligible to the chair of the High Priest or
Senior Warden ; and after one term
in that office, he is eligible for elec-
tion as Chief Patriarch; but this
arrangement depends on the regula-
tions of each Grand Encampment.
1. THE JUNIOR WARDEN. The
Jewel of this office is a Crook, within
a Triangle of yellow metal.
OF SUBORDINATE ENCAMPMENTS. 259
His duties are, to examine the Patriarchs at opening ;
to see that the officers are at their stations ; to open and
close the Encampment in each degree; to assist the
Chief Patriarch and High Priest as required ; to pre-
side in the absence of the superior officers, (if the local
laws permit ;) to examine every brother that applies for
admission, and see that he is in proper regalia, and
addresses the chairs properly.
2. THE TREASURER. His Jewel
is Crossed Keys, within a Triangle
of yellow metal.
His duties correspond to those of
the same officer in a Subordinate
Lodge.
3. THE SCRIBE. The Jewel is
Crossed Pens in a Triangle of yel-
low metal.
His duties are the same as tnose
of an only Secretary in a Subordi-
nate Lodge.
4. THE SENIOR WARDEN. The
Jewel is Crossed Crooks within a
Triangle of yellow metal.
His duties are analogous to those
of a Vice Grand, whose chair he
occupies when the encampment
meets in a Lodge-room. He pre-
sides in the absence of the C. P..
and is entitled to the T. P. W.
260 THE ODD-FELLOW'S MANUAL.
5. THE HIGH PRIEST. The
Jewel is a Breastplate within a
Triangle : the former may be co-
lored appropriately, the latter of
yellow metal.
His station is within the Tent,
behind the Altar, and the Tent is
usually placed at the side of the
room, on the right of the C. P.
His duties are to offer up the prescribed prayers at
opening, closing, and in conferring the degrees ; to
instruct candidates and members in the Lectures, &c. ;
and to administer the other dutie's of his office.
6. THE CHIEF PATRIARCH.
The Jewel represents an Altar with
Crossed Crooks, within a Triangle
of yellow metal.
His duties are similar to those
of the Noble Grand of a Lodge,
whose chair he occupies when the
Encampment is held in a Lodge-
room ; and, like him, he is entitled
to the T. P. W., and superintends the examination of
visitors by card. He should possess the same high
moral and social qualifications ; the same mental activity
and acquirements ; the same business tact and energy ;
the same intimate acquaintance with the characters and
abilities of the brethren under his charge ; the same
ready knowledge of the laws and usages of the Order,
and the rules of debate ; the same dignity of carriage,
evenness of temper, firm decision, and courtesy of
manners ; and the same kindness of heart, that are
pre-eminently required in the Presiding Officer of a
Lodge.
OF SUBORDINATE ENCAMPMENTS. 261
The regalia of the Patriarchal and Golden Rule de-
grees is black gloves and a black apron, only; and of the
Royal Purple degree, the gloves with a purple collar
only, the collar to.be trimmed with gold-colored lace or
fringe, or both. The Past Chief Patriarch wears no collar,
and no apron only a purple sash, trimmed as above.
Thus it will be seen that the apron is abolished in the
royal purple degree, (as in all Lodge degrees except the
initiatory,) and in all offices of the Order. Notice, also,
that no sashes are to be worn instead of, or in addition
to, the above Encampment regalia the words being
" purple collars only " and for Past Chief Patriarchs,
" collars or sashes " only. (For Past Grand Patriarch's
jewel and regalia, see close of Chapter XX.)
We would repeat here what we have said on the use
of the Gavel, Chap. XIII. 9. In the Encampment,
the officers use their emblems of authority in the same
manner as the gavel is used in the lodge : always con-
forming, of course, to the directions of the written work.
The C. P., only, commands silence and order, and the
rising and seating of the Encampment, in all those
cases where the book does not direct otherwise. And
the Senior Warden assumes to do so only when the
C. P. is so engaged that he overlooks or cannot attend
to it. A careful examination of the installation cere-
mony and the charges, in connection with the above
remarks, will, it is believed, tend to lessen the per-
plexity often occasioned by the abuse of the emblem of
authority, and abate not a little of the unnecessary
noise occasioned by its too frequent use by the second
officer.
262 THE ODD-FELLOW'S MANUAL.
6. Conferring the Degrees.
But one degree should be conferred on an applicant
at any session ; and this should be well and properly
conferred. Not only impart and use correctly, and
with precision, the P. W., S. and G., for they are
the keys which admit a man to the privileges and be-
nefits of our meetings, but strive also to excel in the
appropriate manner of delivering our lectures and
charges, and conferring the Patriarchal degrees. We
have not yet given sufficient attention to this subject.
They are of a higher order and different character, and
require more care than those that have preceded them.
And yet we have given them less attention and labor.
Encampments generally have looked at each other, not
to copy improvements but to justify defects and excuse
irregularities. If this practice is continued until it be-
comes general, our course must be downward, and end
in riot and disorder.
We have said elsewhere that the Odd-Fellow should
be always a gentleman, in the proper sense of that
word. The Patriarch should be especially such, " seri-
ous and thoughtful." He should ever conduct as one
in the Encampment, and never subject any one entering
it to any treatment that is boorish. Every part of our
Patriarchal work is designed to set forth and illustrate
serious and important lessons, and to make a salutary
impression on the minds of our members. But if per-
formed in a hurried or confused manner, no proper or
definite impression can be made. If performed in a
burlesque or trifling mode, it will excite only ridicule or
disgust. By converting serious things into jest, and
mingling buffoonery with prayers, we lower our OWD
OF THE PATRIARCHAL DEGREE. 263
self-respect and blunfc our moral feelings, while we out-
rage decency and wound the sensibilities of others. If
we perform the work in a rude, coarse manner, we
rouse feelings in the candidate directly opposed to those
it was designed to inspire, destroy the entire effect of
our beautiful ritual, and wound the feelings of the can-
didate, if not injure his person, and drive him from us
disgusted. Depend upon it, that if a public excitement
is ever got up against our Order, the improper modes
of performing our work pursued by some Encampments
will be the fuel to feed its destroying flames.
CHAPTER XVII.
OF THE PATRIARCHAL DEGREE.
1. Introduction to the Degree.
1. THOUGH teaching peaceful lessons, the Encampment
assumes military forms. The candidate is therefore
met with a more rigid scrutiny and in a sterner man-
ner than on his entrance into the Subordinate Lodge.
He need not wonder, then, at the strict watch which
will be kept over him, nor the restraints that will be im-
posed on him until he has passed the ordeal, and proved
himself to be no enemy in disguise, but a true Odd-Fel-
low. Let him rely on the kindness of his guardian to
sustain and defend him until justice awards him release,
and the benevolence of the Patriarchs greets him with
hospitality and fraternal welcomes.
264
THE ODD-FELLOW'S MANUAL,
2. The pilgrimage of human life has many such trials.
The impatient and passionate, acting on impulse, but
aggravate their evils ; but he who wearies not in duty,
acting on principle, at last passes beyond the darkness
and difficulty, and, trusting in God, finds those who re-
fresh his spirit with counsel and repose.
3. A true Patriarch never closes his tent against a
stranger in distress. Hospitality is not only a sacred
but a pleasing duty, acknowledged such in all ages and
among all nations. As a Patriarch who has needed it,
be therefore ready to grant it. Our God is the universal
Father. He teaches us to be kind even unto the evil
and the unthankful, by his sunshine and his rain, which
OF THE PATRIARCHAL DEGREE. 265
he dispenses to all alike. But while it is our dity to
minister to the wants of the stranger, without inqiiring
into his country, or his creed, or even the causes of his
misfortunes, it is also a duty we owe to self and family
to admit no treacherous or vicious person into our con-
fidence, or give him power to harm ourselves or others.
We have a right, therefore, after relieving immediate
necessities, to examine carefully the pretensions and
characters of those with whom we hold intercourse.
On these principles every Lodge and Encampment
claims to examine rigidly all who ask admission to their
mysteries, or claim to enter their portals as Odd-Fel-
lows.
4. And here you will find your previous instructions
in Odd-Fellowship of essential service to you. May
you be able to show that you have not been an inatten-
tive hearer, nor a heedless performer of their inculca-
tions, that you may enter, without difficulty or delay, on
the privileges and duties now opening before you in the
Patriarchal degree.
5. Your first lesson of duty, as a Patriarch, will be
found in the following admirable summary :
EXODUS xx. 1-17.
And God spake all these words, saying, I am the Lord thy God,
which have brought thee out of the land of Egypt, out of the house
jf bondage.
I. Thou shalt have no other gods before me.
II. Thou shalt not make unto thee any graven image, or any like-
ness of. any thing that is in heaven above, or that is in the earth be-
neath, or that is in the water under the earth. Thou shalt not bow
down thyself to them, nor serve them: for I, the Lord thy God, am
a jealous God, visiting the iniquity of the fathers upon the children
unto the third and fourth generation of them that hate me : and
showing mercy unto thousands of them that love me and keep my
commandments.
23
266 THE ODD-FELLOW'S MANUAL.
III. Thou shalt not take the name of the Lord thy God in vain :
for the Lord will not hold him guiltless that taketh his name in vain.
IV. Remember the sabbath day, to keep it holy. Six days shalt
thou labour, and do all thy work ; but the seventh day is the sab-
bath of the Lord thy God : in it thou shalt not do any work ; thou,
nor thy son, nor thy daughter, thy man-servant, nor thy maid-ser-
vant, nor thy cattle, nor the stranger that is within thy gates ; for in
six days the Lord made heaven and earth, the sea, and all that in
them is, and rested the seventh day ; wherefore the Lord blessed the
sabbath day, and hallowed it.
V. Honour thy father and thy mother, that thy days may be long
upon the land which the Lord thy God giveth thee.
VI. Thou shalt not kill.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.
IX. Thou shalt not bear false witness against thy neighbour.
X. Thou shalt not covet thy neighbour's house, thou shalt not co-
vet thy neighbour's wife, nor his man-servant, nor his rnaid-servant,
nor his ox, nor his ass, nor any thing that is thy neighbour's.
6. As if prostrate at the foot of the Sacred Mount,
receive this Law to govern your future actions. For
Virtue founded on Truth is the basis of our affiliation.
It should be the aim of your life, for by it only can the
great and good in your nature be developed. All the
feelings, passions, and impulses lead only to evil, without
it. But with it, all tend to good, to happiness, which
vice promises but never bestows. Virtue increases and
exalts even the common joys of sense. Its influence
extends to all the avocations of life, strengthens the
affections and sympathies, gives wisdom to youth, ac-
tivity to manhood, and glory to age : it is a safeguard
in prosperity, a solace in adversity, a comforter in
affliction: it opens to us every true enjoyment of life,
ind passes with us into life eternal.
7. The regalia of this degree is, a black apron, and
OF THE PATRIARCHAL DEGREE.
267
gloves of the same color ; for black is the color of this
degree. Its signification is explained in the lecture.
You will remember, also, the signs and tokens of
this degree ; for by them, only, can you establish your
claim to admission to the Encampment.
The explanation of the symbols of the Order, given
in this degree, are worthy your attention and remem-
brance ; especially as presented in three great divisions
teaching our duty to God, to our fellow-men, and to
ourselves.
2. Emblems of the Patriarchal Degree.
I. THE TENT.
Emblem of Hospitality: the peculiar emblem of
this degree. It is always represented open, to remind
us that when we needed hospitality we found it, and
should, therefore, be ready to grant it when needed by
others. But while it is our duty, and should be our
pleasure to " entertain strangers," we are admonished
that we owe it to ourselves and our families to admit
"no enemy in disguise" no treacherous or vicious
person, to our homes and our bosoms.
This emblem discourses "to us of the ancient patri-
archs, who abode in tents ; " and teaches us, " that in
this world we have no continuing city," but are " pil-
268 THE ODD-FELLOW'S MANUAL.
grims and sojourners" who seek one to come. "Soon
will our earthly tents be struck, and we pass beyond
the swelling waters."
" Here, in this body pent.
Absent from heaven I roam,
Yet nightly pitch my tent
A day's march nearer home "
II. THE CROOK.
Emblem of Guidance and Protection: It represents
not merely the instrument whereby the shepherd directs
his flock in its migrations, and protects his sheep from
the wolves; but that higher reality, of which the shep-
herd's crook is but an emblem the guiding wisdom
and protecting power of the Great Shepherd, who has
led and defended us that we, in turn, might be good
shepherds unto all those placed under our care, or con-
trol and influence.
III. THE THREE PILLARS.
Emblems of Faith, Hope, Charity: the Wisdom,
Strength, and Beauty of Religion, and the supports and
ornaments of our Temple of Universal Brotherhood.
Every time we enter an encampment they remind us
of the Wisdom of humility, the Strength of trust, and
the Beauty of kindness which brought us to the emblem-
atic Tent, and before its solemn altar. And they teach
us to cherish and cultivate these treasures and virtues
of the soul, by an observance of the Great Law of duty
to God, duty to our neighbor, and duty to ourselves.
3. Concluding Remarks on this Degree.
Th/3 simplicity of the Patriarchal life, and the purity
of fa'th by which the Patriarchs were guided, form a
pleasing picture in contemplating antiquity. The world
has advanced in civilization and knowledge, but still
the heart looks back with regret at its departure froir
OF THE PATRIARCHAL DEGREE. 269
those simpler, though ruder habits of early virtue and
goodness. In our Tents we may revive much of what
thus charms us. And in our lives we may copy that
confiding faith and guileless simplicity. By practising
universal fraternity, we may extend further and further
around us, the golden links which chain heart to heart
in a stronger and broader sympathy, till at last they
bind the earth in concord of virtue and peace.
To effect this, let each heart combine its wishes and
energies with every other heart having the same object,
irrespective of sect or nation, that all may work together
for the general good. Cherish, then, the teachings of
our Order, till your soul, imbued with their spirit, gives
forth their beauty and their power. Consider the
stranger still as a man : give him needed sustenance
and repose, whatever his country or his creed, his vices
or misfortunes, that you may influence him for good.
But your brother Patriarchs, let them especially share
your sympathy and experience your aid. Unite with
them in all good works. Let not contention or envy
separate you, for ye are brethren. If one injure you,
consider well. It may have been undesignedly, or
under some misconception. Be candid with him, and
frank. State the wrong fairly and kindly. If he re-
pent, wipe oif even the remembrance of the wrong, that
it stand not against him. Remember that you, too, are
fallible ; that you, too, may need kindly correction ; that
you, too, may stand in need of fraternal forgiveness.
Such are the principles a Patriarch must practise.
Not alone entering our Tents, not alone learning our
mysteries, not alone wearing our badge, not alone bear-
ing the offices and honors of our Order, can make a
man an 'Odd-Fellow ; but living an Odd-Fellow's life.
"If ye know these things, happy are ye if ye do them."
23*
OF THE GOLDEN RULE DEGREE. 271
CHAPTER XVIII.
OF THE GOLDEN RULE DEGREE.
1. Introduction to the Degree.
1. THE candidate for this degree should be firm and
decided in his answers to all questions asked him, and
patient in all required of him, that he may the better
understand its instructions as they are successively
unfolded : especially its great lesson of charity, evinced
in what is usually termed toleration.
2. Behold the necessity of this lesson in our world.
Religion is often measured by state lines and regulated
by statute law. The Christianity which is lawful on
one side of a mountain, or stream, or even an imaginary
line, is punished with confiscation, imprisonment, or
death, on the other side. Does God require this at the
hands of one portion of His children toward the other
portion, their brethren ? Has He instituted such laws :
does He inflict such penalties for differences of opinion ?
Then, if we take into consideration all the religions in
the world, how much greater the intolerance ! Not
only between the North and the South of Europe, but
the European, living amid the refinements of art and
science, is but little in advance of the Asiatic, who,
though living in the land of Adam, of Noah, of Abra-
ham, and other Bible worthies, rejects that Book and
clings to the Shaster or the Koran, and calls all infidels
who acknowledge not the authority of Confucius, or
Mahomet, or Brahma. The African who bows before
272 THE ODD-FELLOW S MANUAL.
his many gods, also deems all the world sinners against
Heaven, because they kneel not at his altars. Thus
the Tables of the Law, the Cross, and the Crescent are
clashed in angry warfare, which convinces none and
debases all, and must therefore be abhorred of the God
of the whole earth, who is the Father of all spirits.
For when did not persecution and intolerance rather
confirm than convince those against whom it was waged?
A standing proof, it would seem, that Providence would
rather prosper wrong ideas than bloody practices. Error
of the head, even though it mislead the heart, appears
more favored than that bloody zeal which would immo-
late on its altar a brother who is deemed in error.
3. Is it not desirable that among all these nations, so
diverse in faith, in manners, and in customs, but so
similar in cruel zeul and bloody intolerance, a better
principle should obtain : one that would not only gently
remove the fetters of the body, but those of the soul
also, that the mind might freely examine truth : one
which would trample under foot those prejudices which
deprive the freeborn soul of its priceless birthright to
seek God freely and worship him voluntarily, as the
best information may lead judgment and conscience to
dictate ?
Brethren, let this be our work. Boldly, freely,
unawed by danger, let us assert our right to seek and
obey divine truth : assert it not only as our right, but
as the right of others, of ALL. The authority of con-
science in religion must be paramount. Those high
moral affections and duties which have the Creator as
their object, no human legislation can or should restrain
or suppress. In our Tents no sectarian or national
distinctions are recognized. All are entitled to the
rights which each claims fur himself. All are equal,
OF THE GOLDEN RULE DEGREE. 273
all are brethren : owning one origin, one nature, one
destiny. Living the same life, one interest thrills alike
in every heart. If our brother suffer, we feel his an-
guish ; if he prosper, we share his joy. The pains and
woos of each swell the common tide of humanity's
evils, in which we have an equal share and a common
lot. All our rights are based on the same great founda-
tion. He, therefore, who assails a brother's rights,
attacks our own : an invasion of his welfare is an ag-
gression on ours ; for our rights are the same, and our
happiness is increased by the enjoyments of those who
surround us. It is our recognition of this great prin-
ciple that leads us to claim and to grant sympathy in
suffering, unity in working, freedom in thought and
worship, and to resist the force that would invade the
natural rights of the human soul.
4. Corroborative of the instructions of this degree
are the sentiments of the wisest and best of mankind.
The following Parable, generally ascribed to Dr. Frank-
lin, and familiar to the schoolboy of the passing gene-
ration, sets forth very beautifully the inconsistency and
wickedness of a persecuting spirit.
PARABLE AGAINST PERSECUTION.
Aram was sitting at the door of his tent, under the shade of his
fig-tree, when it came to pass that a man, stricken with years, bear-
ing a staff in his hand, journeyed that way. And it was noonday.
And Aram said unto the stranger, " Pass not by, I pray thee, but
come in, and wash thy feet, and tarry here until the evening ; for
thou art stricken with years, and the heat overcometh thee."
And the stranger left his staff at the door, and entered into the
tent of Aram. And he rested himself. And Aram set before him
b^ead and cakes of fine meal, baked upon the hearth. And Aram
blessed the bread, calling upon the name of the Lord. But tno
stranger did eat, and refused to pray unto the Most High, saying,
274 THE ODD-FELLOW'S MANUAL.
' Thy Lord is not the God of my fathers, why, therefore, should I
present my vows unto him?" And Aram's wrath was kindled, and
he called his servants, and they beat the stranger, and drove him
into the wilderness.
Now in the evening Aram lifted up his voice unto the Lord, and
prayed unto him. And the Lord said, " Aram, where is the stranger
that sojourned this day with thee?" And Aram answered and said,
" Behold, Lord, he ate of thy bread, and would not offer unto thee
his prayers and thanksgivings. Therefore did I chastise him and
drive him from before me into the wilderness."
And the Lord said unto Aram, " Who hath made thee a judge be-
tween me and him ? Have not I borne with thine iniquities, and
winked at thy backsliding; and shalt thou be severe with thy bro-
ther, to mark his errors and to punish his perverseness ? Arise, and
follow the stranger, and carry with thee oil and wine, and anoint his
bruises, and speak kindly unto him. For I, the Lord thy God, am a
jealous God, and judgment belongeth unto me. Vain is thine obla-
tion of thanksgiving without a lowly heart. As a bulrush thou
mayest bow down thy head, and lift up thy voice like a trumpet ;
but thou obeyest not the ordinance of thy God if thy worship be for
strife and debate. Behold the sacrifice that I have chosen. Is it
not to undo the heavy burdens, to let the oppressed go free, and to
break every yoke ? to deal thy bread to the hungry, and to bring the
poor that are cast out to thy house ?"
And Aram trembled before the presence of God. And he arose,
and put on sackcloth and ashes, and went out into the wilderness to
do as the Lord had commanded him.*
* It is said that Dr. Franklin was at a large party among several
dignitaries of the Church of England, when the subject ^f compel-
ling conformity to an established church, by law, was introduced.
After several of the clergy had defended the obnoxious principle, the
doctor was called on for his opinion. He recited to them, as Scrip-
ture, the above parable; and they, deceived by its style, and the
doctor's gravity, suspected not the deception, but acknowledged its
force, and yielded the argument.
Whether the occasion and result were exactly as above stated, or
not, it is true that the parable was published as Dr. Franklin's, and
that it was alleged that he stole it from Jeremy Taylor, who closee
OF THE GOLDEN RULE DEGREE. 275
5. A Lodge or Encampment sometimes presents, in
its assemblage of persons of various nations and creeds,
a beautiful illustration of the excellency of toleration,
and of the possibility of a unity of the spirit in the
his work on the " Liberty of Prophesying," with the following ver-
sion of the same story.
" I end," says he, " with a story which I find in the Jews' books :
When Abraham sat at his tent-door, according to his custom, to
entertain strangers, he espied an old man who was a hundred years
of age. He received him kindly, washed his feet, provided supper,
and caused him to sit down : "but observing that the old man ate and
prayed not, nor begged for a blessing on his meat, asked him why he
did not worship the God of heaven ? The old man told him that he
worshipped the fire only, and acknowledged no other God; at which
Abraham grew so zealously angry, that he thrust the old man out
of his tent, and exposed him to all the evils of the night, and an un-
guarded condition.
" When the old man was gone, God called to Abraham, and asked
him where the stranger was ? He replied, I thrust him away, be-
cause he did not worship thee.' God answered, ' I have suffered
him these hundred years, although he dishonored me, and couldst
not thou endure him one night, when he gave thee no trouble ?' Upon
this, saith the story, Abraham fetched him back again, and gave
him hospitable entertainment and wise instruction. ' Go thou and
do likewise,' and thy charity will be rewarded by the God of Abra-
ham."
Now here, it must be confessed, is the story, leaving to Dr. Frank
lin only its dress and its interesting auxiliaries. That the doctor
did not himself claim to be the author of the story is rendered highly
probable from the fact that it is not found in the authentic edition
of his works, published by Wm. Duane, Philadelphia. But the ori-
ginal, from whence Jeremy Taylor got his version? It is given in
Dr. Priestley's works, quoted in Latin from " Shebeth Jehudah. The
Tribe of Judah, the Virgin Daughter of Solomon; containing the va-
rious Calamities, Martyrdoms, Dispersions, &c., of the Jews. Trans-
lated from Hebrew into Latin, by George Gentius. Hamburg, 1680."
A friend has furnished us with the following translation.
276 THE ODD-FELLOW'S MANUAL.
bond of peace" amid a diversity of faith. It thus
truly prefigures that glorious era when the Golden
Rule shall have been received and obeyed by all the
tribes and nations of men. The high barriers which, in
"The most noble author Sadus relates that that venerable exam-
ple of antiquity, the patriarch Abraham, celebrated for the glory of
hospitality, thought it not happy nor fortunate for him, unless he had
received some guest, whom, as a presiding genius of his household,
he might serve with all kind offices. Once upon a time, when he had
no guest, and had sent abroad to seek for a stranger, he perceived a
man bowed down with years and wearied with travelling, lying un-
der a tree. Approaching him, he led him home as his guest, and che-
rished him with every attention. When the supper was ready, and
Abraham and his family addressed themselves to prayer, the old
man stretched forth his hand to the food, making no show of religion
or piety. Seeing which, Abraham thus addressed him : * Old man, it
scarcely becomes thy white hairs to take food without previous ve-
neration of the Deity.' To whom the old man replied, * I am a fire-
worshipper, and ignorant of that sort of manners, for our fathers
have never taught me such piety.' At which words, Abraham, horri-
fied that he had intercourse with a fire-worshipper, as one profane
and a stranger to the worship of his God, removed him from the table,
and drove him from his house, as an offence to his company, and
an enemy to his religion. But behold, the Great God at that mo-
ment admonished Abraham. What dost thou, Abraham? Becomes
it thee to have done this? I have given this old man, although un-
grateful to me, life and sustenance for more than a hundred years ;
canst thou not give the man one meal, nor bear with him even a mo-
ment?' Being thus admonished by the Divine voice, Abraham
brought back the old man from his journey, and attended him with
such kind offices, piety, and converse, that by his example he led
Him to the worship of the true God."
Such is the version of 1680. The original of all, by " the most no-
ble author Sadus," (believed to be Arabic,) who will furnish that?
Long as this note already is, we cannot refrain from adding to h
the following appropriate parable by Krummacher.
OF THE GOLDEN RULE DEGREE. 277
the world, separated men from each other, are here re-
moved. They have left their prejudices at the door,
and mingle in one circle of brotherhood, harmony, and
love. The descendants of Abraham, the diverse fol-
lowers of Jesus, the Pariahs of the stricter sects, here
gather around the same altar, as one family, manifest-
"THE PARSEE, THE JEW, AND THE CHRISTIAN."
"A Jew stepped into a Parsee temple, and saw there the holy fire.
He spake to the priest: What! do you worship the fire? Not the
fire, replied the priest: it is to us an emblem of the sun, and of its
genial light Then asked the Jew, Do you then worship the sun as
your God? Do you not know that this also is a creation of the
Almighty ? That we know, answered the priest, but man being de-
pendent on his senses, needs sensible signs in order to apprehend
the Most High. And is not the sun the type of the invisible, incom-
prehensible Source of light that embraces and blesses all?
"Then the Israelite answered: Do your people then, distinguish
the type from the prototype ? Already they call the sun their god,
and even sinking from this again to a lower image, bow before the
earthly flame. You charm his external and dazzle his internal eye ;
and while you hold up before him the earthly light, you withdraw
from him the heavenly. You should not make unto thee any image,
nor any likeness at all.
" How then, asked the Parsee, do you designate the highest na-
ture ? The Jew replied, We call it JEHOVAH ADONAI, that is, the
Lord who is, who was, and who will be ! Your word is great and
glorious, said the Parsee, but it is fearful.
" A Christian then stepped up and said, We call him OUR FA-
THER. The Gentile and the Jew looked on each other with amaze-
ment, and said, That is the nearest and the highest. But who gives
you the courage thus to address the Eternal ? Who else, said the
Christian, but He, the Father himself? * * * * *
" And when they understood it they believed, and lifted up their
eyes joyfully toward heaven, and said, full of fervor and spirit,
Father ! dear Father !
" And now all three shook hands, and called themselves BROTHERS."
24
278 THE ODD-FELLOW'S MANUAL.
ing no differences of creed or worship, and discord and
contention are forgotten in works of humanity and
peace. Such scenes lead the lover of God and of man-
kind to sigh, " Oh when shall the warrior's spear be
broken, and his sword rest within its scabbard, and the
united thoughts and energies of man be given to the
service of humanity in the cultivation of fraternal love,
justice, mercy, and true righteousness to the service
of God, in seeking to know him better, to love him
more, and to serve and obey him in all things !"
6. And that glorious and blessed era will yet come.
Patriarchs, Prophets, and Apostles have not predicted
it in vain. Good men and true will not lose the labor
with which they have sought to effect it. And the
principle of Toleration, based on fraternity, as combined
with the active benevolence of our beloved Order, will
enable us to be co-workers with them in hastening its
coming. Hence let us ever remember that, from what-
ever cause, men do not think, any more than they look
alike. And while we tolerate neither laxity of principle
nor viciousness of conduct, we may safely allow each
man to form and indulge in his own opinions, while we
unite with him in practising those great precepts which
belong to all religions, and which all acknowledge to be
paramount as rules of life. The Golden Rule finds a
ready response in every conscience. All will assent to
its rightfulness and its importance. Let us then not
cease its practice, while we urge the reasons for our
faith. On it let us all unite in furthering the mission
of Odd-Fellowship, till man everywhere shall behold in
every fellow-man a brother ; till all shall realize that
SIN is the worst evil, and HATRED the worst sin, to
individuals and to the race ; till mankind shall indeed
be one family, a.nd one great law, the law of LOVE, shall
OF THE GOLDEN-RULE DEGREE. 279
bind continents, isles, and nations in one community
forever. For this " consummation, devoutly to be
wished," let us hope, labor, and ever pray unto that
God who is Love, even the Father of all.
7. The color of this degree is that of gold yellow.
Regalia is black gloves and a black apron.
2. Emblems of the Golden- Rule Degree.
I. THE ALTAR OF INCENSE.
Emblem of Worship: the peculiar emblem of this
degree. It represents the universality of the spiritual
instinct in men to " seek the Lord, if haply they might
feel after Him and find Him ;" and to worship, whether
on an altar of earth, or of stone, or of the living heart,
only. And it reminds us that to this highest interest
of man, as to all others, we are to apply the GOLDEN
RULE "All things whomsoever ye would that men should
do 'unto you, do ye even so unto them" And it enjoins
this, not to make us indifferent in our religious faith
or practice, but to impress upon us the great duty of
TOLERATION not as a policy, but as a principle taught
by the Divine Benignity and Compassion. For "a
zeal according to knowledge" makes us compassionate
280 THE ODD-FELLOW'S MANUAL.
toward those who bow not at our altar, and enjoy not
our hopes and consolations ; and thus increases our
efforts to convert them to our faith.
And it further instructs us that " God now requires
His people to offer unto Him the incense of prayer and
praise, of gratitude and thanksgiving ; " and that among
the "acceptable sacrifices of God, are a broken spirit:
a broken and a contrite heart' 7 He will not despise.
"Therefore, if thou bring thy gift to the altar, and
there rernemberest that thy brother hath aught against
thee, leave there thy gift before the altar, and go thy
way ; first be reconciled to thy brother, and THEN come
and offer thy gift." Matt. v. 23, 24.
II. THE TABLES OF THE L.u\.
Emblem of Divine Government: -It represents the
common basis of the three great religions of the world
(Judaism, Christianity, Mohammedanism) which recog-
nize the One, only living and True God and the
foundation of all governments which acknowledge God
as the Ruler of nations, and the interests and welfare
of the human race as their end and aim. This Law is
a constantly operating fact in the progress of religions
OF THE ROYAL PURPLE DEGREE.
and of human governments among men, teaching us
faith and trust in the Divine Ruler.
This common basis of religion and of morals teaches
Christians that having received so much through the
Jew, they may well bear with his supposed deficiency
until they can impart to him again ; and the Moslem,
that the foundation on which he stands is also the com-
mon ground of the others; and the Jew, as his Law
progresses among the nations, moulding legislation and
elevating morality, even while he is without a national
home, it instructs in patience and in hope, and to follow
with his love wheresoever his Law goes in blessing and
in triumph.
Followers of different Teachers, ye are worshippers
of One God, who is Father of all, and therefore ye are
brethren ! As such, Charity, and speaking the truth
in love, should prevail among us unity in good works,
wherein all agree ; toleration in opinions, wherein we
differ.
CHAPTER XIX.
OF THE ROYAL PURPLE DEGREE.
1. Summary of preceding Degrees.
As this is the highest degree of the Subordinates, it
may not be amiss in this place briefly to array the line
of special principles and applications of Fraternity
through which the candidate has passed in arriving at
it. The First Degree inculcated Fidelity as its leading
idea, illustrated by Purity, Benevolence, and Charity.
The prominent idea of the Second Degree is Covenanted
Love, (as in the case of David and Jonathan,) illustrated
by deeds of mutual relief in seasons of difficulty, danger
284 THE ODD-FELLOW'S MANUAL.
and distress. The Third Degree prominently sets forth
an extension of this, in self-sacrificing Friendship on a
larger scale, (as in the case of Moses,) illustrated by
risking ease, property, and even life, to save a brother.
The Fourth Degree makes the principle of universal
Love its theme ; Love, not to the Order only, but to all
mankind, as underlying all the preceding. The Fifth
Degree makes Truth, in action and in sentiment, its
leading idea, illustrated by correctness of speech and
conduct, by fraternal watch-care, and loving correction
of our brethren. The Patriarchal degree makes special
application of the foregoing, in the duty of Hospitality
to the stranger, and especially to the brother. And the
Golden Rule Degree, carrying the sentiment of charity
into the domain of mind, enforces Toleration (not in-
difference, nor yet approval) of all differences of opinion,
faith, and worship, for the sake of unity in working in
the cause of God and Humanity. We now reach, in
this most sublime degree, the idea of REST (not indo-
lence, or cessation of the powers of mind and heart,
but) the Rest of Faith, that prelibation of the immortal,
glorious Reposeof Immortality itself. For Heaven is the
Reality of all that Regeneration prefigures of Faith,
which is " the substance of things hoped for, the evidence
of things not seen." That heavenly, purely spiritual
repose, is but a higher, greater freedom for the soul to
exercise its powers aright, easily, willingly, gladly.
" Rest is not quitting
The busy career ;
Rest is the fitting
Of self for its sphere.
* * * * *
'Tis loving and serving,
The Highest and Best!
'Tis ONWARD! unswerving
And that is true rest.''
OF THE ROYAL PURPLE DEGREE. 285
2. Introduction to the R. P. Degree.
1. Let all who are weary of ill-doing, and heavy laden
with doubt and error, seek the unwearying activity of
true righteousness, and the calm search after truth and
Divine assurance : such will find rest to their souls.
And they will find it only by travelling the road the
Patriarchs trod before them.
2. There is no true, real rest on earth. Once entered
on life, all is toil and trouble, from infancy to old age.
We are enticed and hurried onward, and still onward,
without power of halting to enjoy the beautiful and
pleasing of present time on the journey. The child
enjoys not the sunshine of a mother's caress, he longs
to be a youth. The youth is beguiled from his glad-
some sports by the wish to become a man. The man is
impelled onward, yet onward, through perils, struggling
and striving ever after enjoyments which burst in his
grasp and flee as he approaches. And thus the restless
spirit is impelled on life's swift current, till it is merged
in the ocean of eternity !
8. But you are strong in body and stout in heart,
and the experience of others is naught to you. You
hope for a better fate than has been won by those who
preceded you. The wreck of their joys will save you
from their disasters ; the wild torrents that overwhelmed
them, you feel strong to stem. Be it as you say.
Onward, then, and God speed you in your laudable
endeavors, and furnish you with good guidance and
sure protection.
4. If true principle, combined with stern integrity,
be your guide and safeguard in the journey, all will be
well. However derided by the worldly-wise, and abused
286
THE ODD-FELLOW S MANUAL.
by the imprudent, it alone can lead you through the in-
tricacies of your path, and deliver you from the tempta-
tions that would allure you from your onward course.
5. Onward, but be wary. Narrow and rough though
the path be, it is better than the broad and flower-strewn
way that leads to death. Press on, though obstacles in-
crease and the gloom thickens and the dark forests
threaten to shut out the day. Seek not ease, pilgrim,
for it can be obtained only at the risk of delay and per-
haps destruction.
6. Be principle still your guide. If Sensuality calls
in syren tones and songs of mirth, opening an easy road
beneath your feet, turn not in. Look down, and be-
hold serpents twined among the roses ; note that the
laughter is that of giddy intoxication ; see the iron
bands concealed in the flower-wreaths, rusting into flesh,
and mind, and heart. Oh, there is no canker equal to
sensual lust I Tf Ambition invites to worldly glory, be-
hold beneath her robes meek humanity bleeding in the
OF THE ROYAL PURPLE DEGREE. 287
dust ! Turn from her chaplet, crimsoned with the blood
of brethren slain ; and her laurels, watered with the tears
of widowed mothers and orphaned babes. "He that
taketh the sword shall perish by the sword." The spi-
rit of fell destruction that would lure thee on to fame,
will as readily pile thy corpse on a heap of slain, a mo-
nument to another's honour. No, no ; let useful aims
engross your energies, that the world may feel you have
not lived in vain. And be your journey long or short,
" the great teacher, Death," is neared at last, before
whose scrutinizing eye all your life-deeds will gather
darkness and rust, unless they were wrought in love and
goodness. Be firm, then, in principle, and you may
hope for the best. A rugged path is traversed at last,
and when the waning light of old age is reached, you
will retrospect your journey and find it short, for life is
brief at most. Passing the critical period of life which
establishes its character, you turn the hill, and begin its
descent. Rapidly now you approach the great aim-
rest, the only true rest.
7. Yet deem not all trials past. Many, indeed, sink
exhausted before they reach this stage. A few troubles
are yet in the distance, which if passed safely, will leave
the way to peace and glory all open before you.
8. Your progress now will be more equable, less
exciting. Experience has calmed the tumult of your
spirits and sobered your expectations. The storm of
death may soon burst upon you, but you will not fear
it : it will but prepare you for a purer atmosphere be-
yond. Besides, on its retiring gloom is set the signet
bow of Hope, placed there by the hand of our covenant-
keeping Father.
9. Your guide must soon leave you. In other
words, Faith must give place to Knowledge, Hope to
288 THE ODD-FELLOW'S MANUAL.
Fruition. However serviceable in this world of sha-
dows and blindness, they imperfectly represent the glo-
rious realities beyond. Those of defective judgment
and wayward passions may lay their own errors at the
door of their guide; but he who has truly followed the
leadings of a divine Faith and Hope can better judge
their worth as teachers and comforters here, and guides
to the great realities on high.
10. But better even their imperfect teachings than
the starless night of their absence; better their guid-
ance than wandering unled, through snares and pit-
falls, passion-tost and impulse-driven, unto destruction
without it. They bring to cheering music and to joy-
ous light the wandering soul at last.
11. Happy they who, admitted to the company of
departed patriarchs of time, are permitted to sit down
with Abraham, Isaac, and Jacob, at the feast of Hea-
ven's kingdom. It may be said of them, "Ye are come
unto Mount Sion, and unto the city of the living God,
the heavenly Jerusalem ; and to an innumerable com-
pany of angels ; to the general assembly and church of
the first-born, which are written in heaven ; and to God,
the Judge of all ; and to the spirits of just men made
perfect."*
12. In imagination place yourself there, and review
the probable pilgrimage of your life. Such reviews
may be salutary to your real future.
The progress, so tedious at the time, how rapid ! The
discipline, so sharp, how purifying ! All excellence
gained has been the result of toil ; all perfection ac-
quired, the fruit of suffering. How blinded are we, not
only to danger, but to good ! What childish desires,
* Hebrews xii. 22, 23.
OF THE ROYAL PURPLE DEGREE. 289
restless and unsatisfiable, impel us onward ! What bub-
bles we grasp after ; what bubbles burst in our grasp !
" What shadows we are, and what shadows we pursue !' ?
Thus, from our first feeble wail in the cradle to the ladt
groan on the bed of death, " all is vanity and vexation
of spirit." And Death is at our side through it all:
watching the first breath we draw, implanting disease in
our sustenance, impregnating the vital air with his
breath ; he pursues us steadily to the close, and triumphs
at last. How necessary, then, to realize these facts,
that we may sedulously practice those principles which
alone can convert his conquest into our triumph, even
make us more than conquerors over the last enemy, the
conquering foe of our race !
13. Let us be Patriarchs, then, in deed, and not in
name only. Let us contemplate with reverence all that
is good, and copy all that is laudable, in the characters
and lives of those ancient worthies. They were faith-
ful, confiding in the veracity of Him who promised.
They showed their faith by works, not by professions
only. What a glorious galaxy is furnished in the Epis-
tle to the Hebrews !
14. SCRIPTURE LESSON.
By faith Abel offered unto God a more excellent sacrifice than
Cain, by which he obtained witness that he was righteous, God testi-
fying of his gifts ; and by it he, being dead, yet speaketh. By faith
Enoch was translated that he should not see death ; and was not
found, because God had translated him: for before his translation hp
had this testimony, that he pleased God.
By faith Noah, being warned of God of things not seen as yet,
moved with fear, prepared an ark to the saving of his house ; by the
which he condemned the world, and became heir of the righteous-
ness which is by faith. By faith Abraham, when he was called to
go out into a place which he should after receive for an inheritance,
obeyed, and he went out, not knowing whither he went. By faith he
25
290 THE ODD-FELLOW'S MANUAL.
sojourned in the land of promise, as in a strange country, dwelling
In tabernacles with Isaac and Jacob, the heirs with him of the same
promise : for he looked for a city which hath foundations, whos* 1
maker and builder is God.
By faith Isaac blessed Jacob and Esau concerning things to come
By faith Jacob, when he was a dying, blessed both the sons of Jo-
seph, and worshipped, leaning on the top of his staff. By faith
Joseph, when he died, made mention of the departing of the children
of Israel ; and gave commandment concerning his bones. By faith
iMoses, when he was born, was hid three months of his parents, be-
cause they saw he was a proper child, and they were not afraid of
the king's commandment. By faith Moses, when he was come to
years, refused to be called the son of Pharaoh's daughter; choosing
rather to suffer affliction with the people of God, than to enjoy the
pleasures of sin for a season. By faith the Israelites passed
through the Red Sea as by dry land, which the Egyptians assaying
to do were drowned.
And what shall I more say? for the time would fail me to tell of
Gideon, and of Barak, and of Samson, and of Jephtha, of David also,
and of Samuel, and of the prophets, who through faith subdued
kingdoms, wrought righteousness, obtained promises, stopped the
mouths of lions, quenched the violence of fire, escaped the edge of
the sword, out of weakness were made strong, waxed valiant in
fight, turned to flight the armies of the aliens. HEBREWS xi. 4, 5
7-10, 20-25, and 29-:',4.
15. Such are the men we should imitate in their ad-
herence to true worship, in their fidelity to duty, in their
devotion to the interests of posterity, and in their
hopefulness for the future. Virtues like these are of
more worth than many jewels or heaps of gold are the
only true riches and honors of the soul, and will fur-
nish comfort and peace when all else on earth fades
from the grasp and vanishes from the sight.
16. In concluding our remarks upon this highest de-
gree of the Subordinates, we cannot but congratulate
you on its reception. If the teachings imparted have
been duly impressed on your mind, your time and labor
O* THE ROYAL PURPLE DEGREE. 291
will not have been devoted in vain. And we trust that
as your mind, thus freighted, advances in moral investi-
gation, the light within you may grow "brighter and
brighter unto the perfect day," until faith is truly swal-
lowed up in knowledge, and hope in fruition, and charity
survives immortal, blissful, and all in all. .
Remember, then, the obligations resting on you, and
may the prayers offered up at your admission, advance-
ment, and elevation, be fulfilled in and by you of our
Heavenly Father.
17. The color of this degree is the Imperial Purple.
The regalia, according to the By-law, as amended by
the G. L. U. S. at its session in 1868, is, for " Patriarchs
who have attained the royal purple degree, purple collars
only, trimmed with yellow lace or fringe." Black gloves
should be worn, if any.
3. Emblems of the R. P. Degree.
[We reserve the emblem peculiar to this degree, and
our remarks thereon, for the close.]
292 THE ODD-FELLOW'S MANUAL.
II. HOUR-GLASS AND SCYTHE.
Emblem of passing and ended Time: The world, at
its brightest and best, is of Time subject to all Time's
chances and changes and this emblem reminds us that
all the goodliness and fashion thereof is but as the grass
that withereth and the flower that fadeth. The Hour-
Glass "admonishes us to improve the moments as they
fly, in a manner that shall redound to the glory of God,
and our own and our neighbor's good. It also brings
before us the great contrast between Time and Eternity."
And the Scythe " reminds us of the solemn truth, that
as the grass falls before the mower's scythe, so man,
being as the grass and flower of the field, must wither
before the touch of Time, and fall before the King of
Terrors." Both teach us, that it is only through Time
that we can reach Eternity only through Mortality
that we can attain Immortality only through death
to sin that we can enter into eternal life.
III. THE GLOBE IN FULL LIGHT.
Emblem of the Regenerated World: It repr^sente
OF THE ROYAL PURPLE DEGREE. 23
" the world, and they that dwell therein," as beheld in
its Creator's purpose, when " God saw everything that
He had made, and, behold, it was very good ! " as
seen by the heavenly host in visioned future, when " the
morning stars sang together and all the sons of God
shouted for joy" and as it will be seen in reality,
when purified from selfishness and sin, by the Spirit of
the Most High breathing over and into it the sanctify-
ing influences of Friendship, Love, and Truth, and of
Faith, Hope, and Charity.
By contrast with the world in clouds, it reminds us
of the world as it is, with the world as it should be,
and of our solemn duty to "go o/t," and still " onward,"
under such guidance as will bring us through all dark-
ness, temptation and trial, to light, and virtue, and
victory, at last. And it teaches the brother of the R.
P. to let the full light of our Order, now received by
him, so shine that others may be induced to make the
world within a true representation of this emblem all
enlightened and all enlightening.
" To the Sun of truth if thou turnest thy back.
The shadow of Self will darken thy track.
Is 4 Forward ' the motto ? It will end in woe,
For taller and darker that shadow will grow.
Brother! thou hast turn'd thy face to the Sun,
And a good pilgrimage with thee is begun.
To the spiritual equator still forward press,
And every step thy shadow will be less.
Onward, still onward with cheerfulness haste,
Past Syren bower and o'er Satyr waste ;
For the shrine is with beauty and blessing crown'd,
And glory is beaming forever around.
Thou shalt know thy pilgrimage complete,
When all of shadow is beneath thy feet."*
* Autobiography of Rev. A. C. Thomas, p. 297.
294
THE ODD-FELLOW S MANUAL
I. THE ARK OF THE COVENANT.
Emblem of the Presence of the Most High God, our
Heavenly Father: This is the special Emblem of
this most solemn, sublime and exalted degree the
last, highest, greatest of our Ritual.
The Ark of the Covenant was placed in the Holy
of Holies; that is, within the second vail of the Taber-
nacle, and in the innermost part of the Temple. It
contained the golden pot of manna, Aaron's rod that
budded, and the tables of the Law. On it was the
Mercy-Seat, overshadowed by the wings of the Cheru-
bim, between which the SHEKINAH, (Cloud of Glory,)
denoting the Presence of the Holy One, appeared to
the High Priest. All these were made after the Pattern
which God shewed unto Moses in the Mount. (Exodus
xxv. 40.) That Ark with its contents, and the Cheru-
bim with the SHEKINAH, links together the remem-
OF THE ROYAL PURPLE DEGREE. 295
brance of all sacred things with the Presence of God,
and the hope of heaven. It is, therefore, a most solemn
emblem, suggestive of all things most sacred of the
Holy of Holies, that type of Heaven itself, and of the
very presence of "the Lord the Lord God, merciful
and gracious, long-suffering and abundant in goodness
and truth, keeping mercy for thousands, and forgiving
iniquity, transgression, and sin, and that will by no
means clear the guilty."
And it teaches us, that " as the prosperity of ancient
Israel depended on the respect, devotion, and obedience
paid by them to the Ark of the Covenant and its sacred
deposits, so will our purity, peace, and prosperity " be
commensurate with our obedience to, and communion
with, the Most High and Holy One, our ever-present
Heavenly Father.
We conclude our remarks on the sublime degrees
with following Ode, which appeared originally in the
Golden Rule, signed " Luof," and dated at Canandaigua,
N. Y
THE PILGRIMAGE OF LIFE.
Hail, Patriarchs of high degree,
The watch is set. the password given!
A Son of Nimrod, bold and free,
Shall guide and guard the way to heaven.
The Pilgrim stranger travels on,
O'er hill and stream, a weary way ;
Through night and storm, yet cries, "Go on!
Till I behold the perfect day/'
Life's rough and thorny way is trod,
Death's narrow bridge is nobly won,
The bright Pavilion of our God
Gleams in the distant horizon!
296 THE ODD-FELLOW'S MANUAL.
Hark! clashing arms assail our ears
The battle of the last great day
Is o'er ; let Pilgrims dry their tears,
March boldly on their bright'ning way.
Hark! Pilgrim, pause the balmy air
Breathes music sweet as seraphs sing !
Now, distant, far and now, more near,
Throughout the Camp loud anthems ring!
Hark ! the full chorus pealing out
From conq'ring legions, pure and brave,
Like many waters, thundering, shout
"Where is thy victory, boasting grave?'*
Bright Seraphim, who guard the Tent,
We kneel before the Holy Place !
Then let the purple vail be rent.
Behold your Chief with open face!
"Rise, Patriarchs, rise! Behold in me
The Centre of your mystic ring
Your Password through eternity
Melchisedek, your Priest and King!"
CHAPTER XX.
OF GRAND ENCAMPMENTS.
1. How Commenced and Constituted.
UNTIL a Grand Encampment is instituted in any
State or Territory, the Grand Lodge of the United
States alone has power to charter an Encampment in
its bounds ; and such Subordinates receive their laws
and instructions from, and make their returns and pay
OF GRAND ENCAMPMENTS. 297
percentage on their receipts to, the Grand Lodge of the
United States alone. But when a Grand Encampment
is established in any State or Territory, all the Subor-
dinates of the same receive their instructions from, and
make returns and pay percentage to, their State Grand
Encampment only. They are no longer subject to the
Grand Lodge of the United States directly, but only
indirectly through their Grand Encampment.
When five or more Subordinate Encampments con-
tain seven or more Past Chief Patriarchs in good stand-
ing, they can call a convention to petition the Grand
Lodge of the United States for a Charter for a Grand
Encampment within their State, Territory, or District.
Each Encampment in the proposed jurisdiction will ap-
point one or more of its Past C. Ps. or Past H. Ps. to re-
present it in the proposed Convention, which should be
duly notified to be held at a place and time convenient for
all parties. These Representatives should be furnished
with certificates of appointment, and a statement of the
number of P. C. Patriarchs in good standing in their
respective Encampments, under seal. The propriety
of applying for a charter, and the location of the Grand
Encampment, are to be determined by a majority of
the Convention, comprising at least five Encampments
in favor, the votes being taken by Encampments. After
which, the Petition is drawn up in due form, signed
by the Representatives, and forwarded to the Grand
Secretary of the Grand Lodge of the United States,
accompanied by, 1st, the Charter fee of thirty dollars ;
and 2d, the certificates and certified statements given
the Representatives, as above named. The Encamp-
ments petitioning, must have paid up their dues, or the
Charter will not be granted ; but if not granted, the
Charter fee will 1 e returned. If granted, the Grand
298 THE ODD-FELLOW'S MANUAL.
Encampment will be duly instituted and in&tructed by
the Grand Sire, or some qualified brother duly author-
ized. The expenses of such opening are paid by the
new Grand Encampment.
During the interim between the sessions of the Grand
Lodge of the United States, the Grand Sire, Deputy
Grand Sire, and Grand Secretary are authorized to
consider and grant Charters, subject, however, to
the revision of the Grand Lodge of the United States,
at its next session. Such Charter continues in force so
long as its requisitions are obeyed, and while seven
P. C. Patriarchs, the representatives of three Encamp-
ments, continue to claim it. If forfeited or annulled
for just cause, it must be delivered to the Grand
Recording Secretary of the Grand Lodge of the United
States, or the G. P. of the Grand Encampment, (as the
case may be,) with all the documents, books, funds,
and other property, to be returned on the renewal of
the same.
And this rule and procedure are applied in all cases
of Lodges and Encampments, Grand and Subordinate,
by the power having jurisdiction. No Charter can be
thrown up while the requisite number claim it.
Grand Encampments are composed of all Past Chief
Patriarchs in good standing in their jurisdiction. In
some States, Past High Priests are also admitted as
members. They yield precedence to State Grand
Lodges, but have supreme jurisdiction over their Subor-
dinate Encampments. They are themselves subject to
the Grand Lodge of the United States, to which they
submit their Constitution and By-Laws for revision,
make their returns, and pay seventy-five dol larsj^er ann u in
for each Representative which they are entitled to send
to that Grand Body ; that is to say, until they have one
OF GRAND ENCAMPMENTS. 299
thousand members of Subordinates in jurisdiction, one
Grand Representative, and after that, two. They may
nominate, by their Representation, a candidate for
each office of Grand Sire and Deputy Grand Sire, and
are entitled to copies of the Proceedings of the Grand
Lodge of the United States, equal to double the number
of Subordinates in their jurisdiction.
The support of a Grand Encampment is derived from
fees for charters and dispensations, and a specified per-
centage levied on the receipts of its Subordinates. To
this is sometimes added a small profit on the Odes,
cards, and books which it furnishes to its Subordinates.
2. The Grrand Encampment Degree.
The Grand Encampment opens, works, and closes in
the Grand Encampment Degree only, which must be
conferred on its members free of charge. The receiver
of this degree appeals to heaven and earth to witness
the fidelity with which he will represent the interests of
his Subordinate, and at the same time faithfully pre-
serve the secrets, advance the interests, and promote
the welfare of his Grand Encampment. May the God
of Abraham, Isaac, and Jacob aid him, and keep him
true and pure as a fellow-patriarch with those who have
preceded him into the true rest !
3. Members, Representatives, and Committees.
Each P. C. P. (and in some States, P. H. P.) in good
standing within jurisdiction, is a member of the Grand
300 THE ODD- FELLOW'S MANUAL.
Encampment, and is entitled, as such, to attend its
sessions, to receive its degree, to hold office if elected
and qualified, to take precedence according to grade,
and to vote for Grand officers ; and of these privileges
he cannot be deprived so long as he retains his good
standing in the Order. In nearly all the States, mem-
bership, and the powers of legislator as the Representa-
tive of his Subordinate, are connected. But the P. C.
Patriarchs may (as in New York and Ohio) delegate
the legislative power to a select portion of their number,
to be annually elected for that purpose, as may be fixed
by Constitution and By-Law.
Each P. C. P. (and P. H. P.) on completing his ser-
vice in the Chairs of the Subordinate Encampment,
should receive therefrom a Certificate under seal, stating
the fact, and recommending him as a member of the
Grand Encampment. (And when elected to serve as
a Representative, where the legislative power is confined
to a select number, a Certificate to that effect should
also be given.) On the presentation of such Certificate
in the Grand Encampment, a proper officer is appointed
to wait on the candidate, and, after due examination,
prepare and conduct him into the Grand Encampment
to receive its degree and take his seat.
The business of the Grand Encampments is fre-
quently performed by Committees, provided in the
Constitution and By-Laws, or appointed specially as
occasions demand. These vary in number, and in duties
and powers, in various jurisdictions, but partake, gene-
rally, so nearly of the same character with those of the
Subordinates, that a reference to Chap. XL is sufficient
Of Appeal Committees we shall speak in Chap. XXII.
OF GRAND ENCAMPMENTS.
301
4. Appointed and Elective Officers.
The officers of a Grand Encampment are M. W,
Grand Patriarch, M. E. Grand High Priest, R. W.
Grand Senior Warden, R. W. Grand Junior Warden,
R. W. Grand Scribe, R. W. Grand Treasurer, and
R. W. Grand Representative, (or Representatives,) who
are elected by the members as provided by its funda-
mental laws; and W. Grand Inside and Outside Sen-
tinels, who are appointed by the Grand Patriarch at his
installation. R. W. District Grand Patriarchs for each
District in jurisdiction are usually appointed by the
Grand Patriarch also, but their appointment may be
otherwise provided for in the Constitution and By-
Laws. (See Chap. XXII.) R. W. Grand Representa-
tive we shall consider in Chap. XXIII.
1. W. GRAND SENTINELS. The
Jewel of these Officers is Crossed
Swords in a double Triangle of
yellow metal.
The duty of the Outside Sentinel
is to guard the outside door ; and
of the Inside Sentinel, to guard
the inside door of the Grand En-
campment, and prevent the ad-
mission, or facilitate the ejectment, of any improper
person, under the orders of the Presiding Officer. The
same qualifications are required as for similar officers
in the Subordinate.
26
302
THE ODD-FELLOW S MANUAL.
2. THE R. W. GRAND TREASURER.
The Jewel is Crossed Keys in a
double Triangle of yellow metal.
His duties are the same as of
the same officer of the Subordinate.
His bond is usually executed to
theG. P., G. H. P., andG.S.W.;
and in most cases, the investment
of the funds is CDnfided to his
charge.
3. THE R. W. GRAND SCRIBE.
The Jewel is Crossed Pens in a
double Triangle of yellow metal .
His duties are to record the pro-
ceedings of the Grand Encamp-
ment, superintend their printing,
and distribute them to the D. D.
G. Patriarchs and the Subordinates ;
to keep the accounts between the
Grand and Subordinate Encampments, and between the
former and all other bodies and individuals having busi-
ness transactions therewith ; to receive all payments
made to the Grand Encampment, and pay the same to
the Grand Treasurer ; to send necessary notices to
Subordinates and others ; to provide needed stationery
for the Grand Encampment; and perform such other
duties as pertain to the office and as the Grand Encamp-
ment may order. He is generally required to give bond
for the faithful execution of his duties to the three
principal Grand Officers. He receives pecuniary com-
pensation (a fixed salary) for his services.
OF GRAND ENCAMPMENTS*
303
4. THE R. W. GRAND JUNIOR
WARDEN. The Jeivel of this office
is a single Crook in a double Tri-
angle of yellow metal.
His duties are to open and close
the Grand Encampment as directed ;
to introduce all new members ; and
to officiate in cases similar to those
confided to the Junior Warden's
office in the Subordinate.
5. THE R. W. GRAND SENIOR
WARDEN. The Jewel of this office
is Crossed Crooks within a double
Triangle of yellow metal.
His duties are to assist in pre-
serving order and enforcing the
laws and rules of the Grand En-
campment ; to preside in the ab-
sence of the G. P. and G. H. P. ;
and to perform such other duties as are analogous to
those of the S. W . of a Subordinate.
6. THE M. E. GRAND HIGH
PRIEST. The Jewel of this office
is a Breastplate within a double
Triangle of yellow metal, worn on
the breast.
His duties are those of the second
officer of a Subordinate : to preside
in the absence of the G. P., and to
instruct members in the work of
the Grand Eneaiipment. He, also, is the Chaplain of
the Grand Encampment.
304 THE ODD-FELLOW'S MANUAL.
7. THE M. W. GRAND PA-
TRIARCH. The Jewel of this office
is Crossed Crooks and an Altar,
within a double Triangle of yellow
metal.
His duties are to preside over
and preserve order in the Grand
Encampment ; to exercise super-
visory authority within its juris-
diction; to decide constitutional questions, and deter-
mine what is law and usage in the Patriarchal branch ;
to receive and dispose of complaints, and appeals and
petitions ; to give instructions in the work of the En-
campment ; to grant such dispensations as he may deem
for the good of the Order, and to perform such other
offices as usually pertain to a Chief presiding and exe-
cutive officer.
REGALIA. P. C. Patriarchs " wear purple collars or
sashes " "trimmed with yellow lace or fringe."
8. PAST GRAND PATRIARCH. The jeu-el is "of
yellow metal, two and a half inches in diameter, rim
three-eighths inch wide, with double triangle, rays ex-
tending from rim, and the letters P. G. P. in the centre
of triangle." Jour. G. L. U. S., p. 4399.
All Past Officers of Grand and Subordinate Encampments are
entitled to wear the regalia and jewels appertaining to the offices
they have passed. Digest G. L. U S.
Past Officers of every description, and members in possession of
Encampment Degrees, and all other members of the Order, when
visiting Grand or Subordinate Lodges, are entitled to wear the regalia
and jewels pertaining to the highest degree which they have taken.
Art. 24, By-Laws of the G. L. U. S.
PRIVILEGES. The elective officers of all Grand Bodies may in-
troduce visiting brethren (without examination by others) into any
Subordinate within the jurisdiction of their Grand Body, which
such visitor? would be entitled to visit by card. Digest G. L. f $
OF STATE GRAND LODGES. 305
CHAPTER XXI.
OF STATE GRAND LODGES.
1. How Commenced and Constituted.
GRAND Lodges, under the authority and supervision
of the Grand Lodge of the United States, have supreme
legislation and control of the affairs of the Order within
the State, Territory, or District comprising their juris-
diction. They cannot interfere with the jurisdiction
proper of the Grand Encampments ; but take prece-
dence of them on all public occasions.
Until a Grand Lodge is established in a State, Ter-
ritory, or District, the Grand Lodge of the United
States has immediate and supreme jurisdiction over all
interests of the Order within the same. But ten or
more Lodges having seven or more Past Grands may
unite and petition for a Charter for a Grand Lodge
to be established within such State, District, or Terri-
tory, and when such Grand Lodge is opened, all Subor-
dinate Lodges become immediately subject to it alone,
as in the case of Grand and Subordinate Encampments.
The preliminary proceedings for establishing a Grand
Lodge are also the same. (See Chap. XX.) It con-
tinues to exist so long as it has five members in good
standing.
Grand Lodges are required to render the same
obedience, and to pay the same support to the Grand
Lodge of the United States; are entitled to representation
in it on the same basis and terms, and receive from it
26*
306 THE ODD-FELLOW'S MANUAL.
the same privileges, as Grand Encampments. They
are supported by revenue derived from the same sources,
and collected from their Subordinate Lodges. (See
Chap. XX.)
2. The Grand Lodge Degree.
Grand Lodges work only in the Grand Lodge Degree,
which must be conferred in the Grand Lodge or one of
its apartments. This is conferred, as are all past
official degrees, on all entitled to receive it, without
pecuniary charge.
He who receives this degree is eligible to legislate
for the welfare of his Lodge and the Order, and to sit
in judgment in trials of Lodges and brethren. He
should not only see clearly the mote that is in another's
eye, but remove the beam that may be in his own ; and
the causes hidden from common view, he should search
out. Thus with impartiality and searching scrutiny let
him faithfully represent his constituents, and truly
serve his Grand Lodge and the Order, as one of its
Past Grands.
3. Members, Representatives, and Committees.
Similar to Grand Encampments, " each Grand Lodge
consists of all the Past Grands in good standing within
its jurisdiction ; but by its Constitution it may restrict
its legislative power to such representative basis as it
may deem best for the proper transaction of business ;
but it cannot abridge the privileges of Past Grands
pertaining to their rank in the degrees of the Order :
viz. their right to past official degrees, eligibility to
office, precedence belonging to their grade, privilege of
OF STATE GRAND LODGES. 307
attending the meetings of their Grand Lodge, and right
to vote for Grand Officers." Digest G. L. U. 8.
P. Grands, when first admitted, present the certificate
of service given them by the Lodge, (or a duplicate, if
the first has been forwarded to the G. Secretary,) where-
upon the proper officer examines them in the P. Grand's
degree, and conducts them to receive the G. Lodge
degree. When they change their membership from one
Lodge to another, the latter gives notice of such change,
which is sufficient. When the Grand Lodge is repre-
sentative, P. Grands elected to represent their Subor-
dinates must present a certificate of election, of which a
form will be found in Appendix B, No. 20.
As in Grand Encampments, so in Grand Lodges,
much of the business is elaborated and transacted by
Committees. The duties of these are, generally, so
similar to those of Subordinates, already treated of in
Chap. XL, that special remarks are unnecessary, espe-
cially as the persons appointed are too experienced to
need them.
4. Appointed and Elective Officers.
The appointed and elective officers of a Grand Lodge
are M. W. Grand Master, E. W. Deputy Grand
Master, R. W. Grand Warden, R. W. Grand Secretary,
R. W. Grand Treasurer, who are elected annually ; and
R. W. Grand Representative, or Representatives, elected
biennially if two, one each year and W. Grand
Marshal, W. Grand Conductor, and W. Grand Inside
and Outside Guardian, who are appointed annually by
the Grand Master. Some Grand Lodges elect or ap-
point a W. Grand Chaplain and a W. Grand Herald,
(or Messenger,) in addition to the foregoing. Generally,
R. W. District Deputy Grand Masters are appointed
308 THE ODD-FELLOW'S MANUAL.
by the Grand Master, independently, or by consent
and approval of the Grand Lodge; but in some States
they are elected by the Past Grands of their respective
Districts. In several States the elections for Grand
Officers are held in the Subordinate Lodges, instead of
the body of the Grand Lodge; and in others they are
held in the meetings of the Dist. G. Committees; and
none but P. Grands vote. Of Appeal Committees and
D. D. G. Masters we will treat in Chap. XXII.; and
of G. Representatives to the Grand Lodge of the
United States, in Chap. XXIII.; the remainder of the
Grand Officers we will consider here, in reversed order
of precedence.
1. W. GRAND HERALD. His duty is to announce
the G. M. at ceremonials, and to precede and usher the
Grand Lodge (or its Officers) in its processions. He is
also the Messenger of the Grand Lodge, as which he
receives a small salary. In Pennsylvania, he acts as
the O. G. also.
2. W. GRAND CHAPLAIN. The Jewel is a Bible of
white metal. His duty is to open and close the Grand
Lodge with prayer, and to officiate at public ceremonials
and funerals of the Order which are under special charge
of the Grand Lod^r.
3. W. GRAND GUARDIAN. The Jewel of this office
is Crossed Swords of white metal.
The duties are similar to those of the corresponding
office in the Subordinate.
4. W. GRAND CONDUCTOR. The Jewel for this office
is the Roman (or straight, two-edged) Sword, made of
white metal.
The duties are to examine the certificates of candi-
dates for admission, and, if correct, to introduce the
OF STATE GRAND LODGES.
309
bearers to the Grand Lodge; and to aid the Grand
Marshal in his duties.
5. W. GRAND MARSHAL. The Jewel of this office
is a Baton of white metal.
His duties are to assist the Deputy G. Master in
supporting the Grand Master, and to superintend the
arrangements of all processions ordered or permitted by
the Grand Lodge. He is specially the Marshal of the
Grand Lodge, in person, in all processions.
6. R. W. GRAND TREASURER.
The Jewel of this officer is Crossed
Keys made of white metal.
His duties are similar to those of
Treasurer of the Subordinate. His
books must exhibit clearly the sources
and amounts of receipts, and the pur-
poses and amounts of expenditures, as
well as to whom paid. In some Grand
Lodges he is to make the necessary investments for the
Grand Lodge. His Bond is usually executed to the G.
Master, Deputy G. Master, and G. Warden.
7. R. W. GRAND SECRETARY.
The Jewel for this officer is
Crossed Pens made of white metal.
His duties are analogous to those
of the same office in the Subor-
dinate, and the same as those of
Grand Scribe of the G. Encamp-
ment. They are, however, more
arduous, and are compensated with
a larger salary. He also usually
gives bond for his fidelity to the
three principal officers of the Grand
310
THE ODD-FELLOW S MANUAL.
8. R. W. GRAND WARDEN.
The Jewel is Crossed Gavels made
of white metal.
His duties are to assist the Grand
Master in maintaining law and order
in the G. Lodge ; when direeted by
the G. Master, to take charge of the
door, and to preside over the sessions
of the G. L. in the absence of the G.
Master and the Deputy G. Master.
He gives the instruction of his Chair
to candidates on their admission.
9. R. W. DEPUTY GRAND MAS-
TER. The Jewel of this office is a Half
Moon, made of white metal.
The duties are to support the Grand
Master in presiding over the G. Lodge,
to fill his chair during his absence, and
usually to act as the Deputy of the
district in which he resides. In the
event of the death, removal, or resigna-
tion of the Grand Master, he succeeds
to the Chair for the rest of the term, or until a special
election supplies the vacancy.
10. M.W. GRAND MAS-
TER. The Jewel for this
officer is the Sun with the
Scales of Justice engraved
or impressed thereon,
made of white metal.
By his installation into
office he ceases to be con-
sidered an active member
of any Subordinate in par-
OF STATE GRAND LODGES.
311
ticular; though he must continue a contributing mem-
ber in his Lodge. His duties are to preside over the
G. Lodge during its sessions, and preserve order and
enforce the laws of the Order therein ; to execute its
laws and mandates during the interim between its ses-
sions; and to open Lodges, install officers, and deliver
necessary instructions on the work of the Order to new
Lodges and members and officers of the Grand Lodge,
either in person or by deputy; to decide questions of
law and usage during the recess of the G. Lodge; and
to perform such other duties as belong to an executive
and presiding officer of such a body. He is usually
authorized to grant dispensations for degrees, when he
deems it necessary for the good of the Order; and to
confer the Past Official degrees on those entitled to
them. He must have received those degrees, and in
some G. Lodges must also be a R. P. D. member in
good standing in an Encampment.
11. PAST GRAND MAS-
TER. The Jewel for a P.
G. M. is the Sun with Heart
in hand, made of white
metal.
REGALIA. " Past
Grands shall wear scarlet
collars or sashes trimmed
with white" " silver lace
or fringe " - " and those
having attained the royal
purple degree may have
trimmings of yellow metal." " The Grand Officers and
Past Grand Officers shall wear the regalia of Past Grands,
as above defined." Jour. G. L. U. S., 1868, p. 4357.
312 THE ODD-FELLOW'S MANUAL.
The elective Grand officers may introduce visiting
brethren into any Lodge within the jurisdiction of their
Grand Lodge, without the usual examination of the
Lodge officers. Digest G. L. U. S.
The G. Lodge can confer power on the G. Master to
grant dispensations for opening Lodges. Digest G. L.
U.S.
CHAPTER XXII.
OF DISTRICTS, THEIR COMMITTEES AND OFFICERS.
GRAND Lodges and Grand Encampments usually
divide their jurisdiction into a number of Districts,
which they place under the charge of proper officers and
committees, and thus facilitate the performance of duties,
hasten the redress of grievances, and lessen the work
of their sessions. Though not taking precedence of the
Grand Bodies themselves, yet for convenience we pre-
ferred considering them after their superior-.
1. District Grand Committees.
Some States have restored, in improved forms, these
ancient members of our general organization. In such
jurisdictions, every P. G. [or P. C. P.] in good stand-
ing in a Subordinate of the county or counties forming
the District, is a member of the District Grand Com-
mittee. It meets monthly or quarterly, as determined
by the State Grand Body or its own By-laws, and is
presided over by the D. D. G. Master [or D. D. G.
Patriarch] its other officers being elected by itself.
It recommends the granting of charters for Subordinates
OF DISTRICTS, THEIR COMMITTEES AND OFFICERS. 313
in the District; acts on all grievances and appeals
arising in the same ; settles disputes and controversies
between the subordinates ; grants needed dispensations
when authorized, and nominates candidates for the
Grand offices. Its business is subject to the revision of
its State Grand Body. It keeps correct minutes of its
proceedings by its Secretary [or Scribe], who issues all
notices ordered by it or the District Deputy. And it
may be suspended, after due trial and by a two-third
vote, by the State Grand Body; such vote suspending
all its members from the Grand Body, except those
specially excepted.
2. Appeal Committees.
The frequent changes made in regard to these, and
the various modes of constituting them in different
States, forbid minute details. We can only give in-
stances as specimens, and lay down the rules most gen-
erally adopted. The Digests of the National and State
G. Lodges, the Standing Rules, Constitution and Laws
of each jurisdiction, must be consulted for fuller and
more precise information.
In all appeals, notice should be given to the opposite
party. Books, papers, and minutes of evidence taken
at the trial, are submitted, and the parties heard in
person, (by counsel, in some States,) and the Lodge,
Encampment, or D. G. Committee by its sub-committee
or officers. Informality or irregularity in the mode of
preferring the charges, in appointing the Committee to
try them, or in conducting the trial, is cause for re-
manding back the case. If the charges were not proved,
or did not warrant the sentence, or were not within the
jurisdiction of the Subordinate, the proceedings may be
27
314 THE ODD-FELLOW'S MANUAL.
reversed , and tl e injured party be restored to good
standing. But i i no case of appeal should new evidence
be produced except to prove irregularity, &c.; nor can
a Lodge or Encampment contradict its minutes duly
approved.
Where there are District Grand Committees, appeals
are usually decided by them alone, subject to further
appeal to and revision by the Grand Body. So where a
Standing Committee on Appeals is appointed by the
Grand Body, as in Pennsylvania, where the Grand Mas-
ter appoints six Past Grands each year, to serve two
years they keep a journal of their proceedings and de-
cisions, which latter are published. All appeals to the
G. Master are referred to this Committee, which, after
hearing, they decide, and report in writing to the G.
Master. If he approve, the decision is final, unless ap-
pealed from to the Grand Lodge within three months.
If he disapprove, he refers it to the Grand Lodge for
its decision.
During trials of appeals, none should be present but
the Appeal Committee, the appellant (and his counsel,
if any), and the representatives of the Lodge or En-
campment. Such representatives should be accredited
under seal of the Subordinate. And the Appeal Com-
mittee should confine itself strictly to the alligations of
illegality or informality of the charges or mode of trial;
insufficiency of the testimony, or of the charges to war-
rant the sentence; unfairness toward the appellant or
his witnesses; or lack of jurisdiction in the Subordinate
as the case may be,
3. District Deputy Grand Patriarch,
In all cases where the general organization of the
Grand Encampmnit resembles that of the Grand Lodge
DISTRICTS, THHK COMMITTEES AND OFFICEES. 315
of the same State or Territory, his duties will corre-
spond precisely to that of the D. D. G. M., given below.
As the representative of the Grand Encampment and
Grand Patriarch in his District, he should be received
with the honors and courtesies due to those he repre-
sents, when he visits Encampments in his official ca-
pacity.
4. District Deputy Grand Master.
As the duties of this important office vary in the
several jurisdictions, his first duty is to study well the
Constitution and Laws immediately governing him.
The following, compiled from various sources, embraces
the most general duties of the office.
He represents the G. Master, and has all the powers he would
have, if present. He is to give such instruction in the work of the
Order as will secure uniformity to see that no alterations or
omissions are made in the ceremonies and charges to enforce on
the part of Subordinates, through their officers, a strict observance of
the Constitutions and Laws of the State and U. S. Grand Lodges,
and to report promptly all violations thereof to the Grand Master.
Where there are District Grand Committees, he is to preside to
see in person or by deputy, that the five degrees are properly con-
ferred in Subordinate and Degree Lodges to confer P. 0. degrees
when authorized to collect the returns and dues of Subordinates,
and see that they are forwarded in season to the Grand Secretary
to see that officers of the Subordinates under his charge are duly
elected and properly installed and, in short, be the representa-
tive of the Grand Master and agent of the Grand Lodge in his dis-
trict. To him, in the first place, all applications should be made
for dispensations, explanation of laws, instruction in work, and
advice in questions of doubt and difficulty pertaining to the Order.
If not satisfactory, an appeal can be made to the higher authority.
He cannot act directly as an officer of a Subordinate ; his advice or
command must be given to the officers of the Lodge, who then be-
come responsible for its enforcement on the Lodge.
And to do all this weV. each D. D. G. M. should keep an official
record of every case and question submitted to him when, where,
316 THE ODD-.?ELLOW'S MANUAL.
what, and bj vhom with his decision and doings therein. And
this record he should submit to the Grand Master for approval or
correction as frequently as may be at least once in six months
entering therein any corrections made.
When officially visiting the Subordinates of his District, he must
be received with the honors of the Order.
5. Institutions and Installations.
The ceremony of opening new Lodges and Encamp-
ments, is termed Institution.
At the appointed time and place of meeting the peti-
tioners for the Charter, the officer appointed will call
them to order, read his commission, and exhibit the
Charter. After which, in proper form and manner, he
will administer the obligations, and deliver the Charter,
with such advice and directions as he may deem both
necessary and suitable. If the members of the new
Lodge or Encampment are not experienced in the
management and business of the same, he should enter
freely into the minute details of their duty, in a well-
arranged order, and be careful to repeat, or otherwise
impress specially, what is most important for them to
do or remember. So much depends on a fair, intelli-
gent start, that the case is always worth much time and
labor. And so ignorant are even intelligent (but inex-
perienced) men, of these matters, that he must not sup-
pose them uninterested in what is trifling or common-
place to himself.
After this instruction to the members generally,
direct them how tc organize properly by electing their
officers. After installing the officers, give them their
special instructions, that they may at once enter on the
performance of their special duties. It is better far that
they begin, while the installing officer is present to aid,
advise, and correct them, than to wait until he leaves.
DISTRICTS, THEIR COMMITTEES AND OFFICERS 317
6. Insubordination and Disorder.
" It must needs be that offences will come, but woe
unto that man by whom they come." So in our smaller
communities and with our brotherhood. Men of ill-
directed ambition, a factious spirit, or an unregulated
temper, are found among us, and at times, seizing some
wrong or appearance of injustice on the part of those in
authority, they succeed in inflaming the passions of the
majority, and inducing them to refuse obedience to the
laws or commands of the G. Body or its officers. This
is always very unwise, and impolitic even. The wrong
is scarcely ever corrected by wrong-doing in return.
A respectful remonstrance, protest, or appeal is seldom
without success, if accompanied by manifestations of a
love of peace and order, and willing obedience. But
when passion, angry words, and violent means are
resorted to on the part of the inferior, the superior too
often feels that retraction and apology for even a wrong
mandate would encourage Subordinates to rebel against
lawful authority on slight pretences, and hence a con-
test ensues, in which (no rational and moral forces being
employed) mere numbers and power must finally
triumph. True, after the contest is ended, and much
injury done and ill-feeling deeply planted, the wrong
may be corrected voluntarily by the superior; but years
may not efface the deforming scars that remain as evi-
dences of the conflict.
When a Lodge or Encampment, therefore, begins to
manifest a spirit of lawless passion, be prompt in seek-
ing out the cause. If the cause be just, remove it
instantly, but fail not sternly to rebuke the ill-temper
that was leading to wrong measures of resistance, and
kindlj point out the evil consequences to which it would
27*
318 THE ODD-FELLOW'S MANUAL.
have led. But if the alleged cause is a rightful and
proper law or measure, reason with them feelingly on
their obligations to obey, and the inevitable results of
their disobedience. Consider not so much your dignity
is an officer, as your feelings and duties as an Odd-
Fellow. A peacemaker is of a far higher grade than a
conqueror; and he seldom fails to conquer also, but by
moral rather than by physical force. Yet do not sacri-
fice right, nor yield principle to secure peace. But
exhaust every means of kind persuasion before you re-
sort to threats and arbitrary commands. And when at
last you must resort to the power vested in you, do it
coolly, calmly, and even pityingly. Make no threat
that is either unreasonable or impracticable, and that
you will not execute. Utter no command in a passion,
or that is not clearly just and right, and that you are
not determined and able to enforce. And do not even
utter such threats and commands until after you have
consulted with your superiors, (if time will permit,) and
obtained their advice and direction in regard to them.
In short, see that reason and right are on your side in
all your words and actions ; and cause the disorderly to
feel, if possible, that they are in the wrong. " Thrice
is he armed that hath his quarrel just," and faint and
brief must be the resistance where conscience and judg-
ment both side against the rebellious.
7. Reclaiming Charters.
When a Subordinate summons its passions to the
point of open defiance of its superior, against all remon-
strance, argument, and warning, but one remedy is left,
the last resort. Its Charter has been forfeited and must
be taken away. Its funds and property, raised and
DISTRICTS, THEIR COMMITTEES AND OFFICERS. 319
procured for purposes of benevolence and charity, are
endangered, and must be secured for the use of the
minority (if any) who desire rightly to employ them.
In such case, the Grand Master or Grand Patriarch (or
his representative) will summon such aid as he deems
absolutely necessary, and, entering the Lodge-room on
the stated evening, and at the appointed hour of meet-
ing, he will take the chair, place his aids in the other
chairs, and call the Subordinate Body to order. He
will then narrate his duty, remind the Chief Officers
of their solemn pledges to deliver up the Charter, books,
&c., in circumstances like the present, point out the
proper mode to obtain redress or be again restored ; and
take possession of the Charter, books, seal, papers, and
other properties of the Subordinate, in the name and
by the authority of the Grand Body represented ; after
which he will declare the Subordinate suspended, (or
dissolved, as the case may be,) until the further pleasure
of the Grand Body can be made known.
A painful duty like this should be performed in none
other than a kind, gentle, and sorrowing spirit. If the
resistance made demands force, it should be employed
with promptitude and decision, but not in such a way
as to exhibit passion and a love of power. Those mem-
bers who show a disposition to support the law should
be carefully noted, as also those who appear to be most
active in contumacy, and reported to the Grand Lodge
accordingly.
320 THE ODD-FELLOW'S MANUAL.
CHAPTER XXIII.
OF THE GRAND LODGE OF THE UNITED STATES.
1 . How Constituted and Supp wted.
THIS is the highest authority and judicatory of the
Order. It " possesses original and exclusive jurisdic-
tion," and is " the source of all true and legitimate
authority in Odd-Fellowship in the United States of
America." It is the ultimate tribunal to which all
matters of general importance to the State, District,
and Territorial Grand Lodges and Encampments are to
be referred, and " its decisions thereon shall be final
and conclusive." If an expelled Subordinate have de-
livered up all its effects to the State Grand Body, the
Grand Lodge of the United States may receive its ap-
peal without the consent of the State Grand Body; and
with such consent, if the Subordinate has retained its
effects. " To it belongs the power to control and regu-
late the work of the Order, and the several degrees
belonging thereto ; and to fix and determine the
customs and usages in regard to all things which per-
tain to Odd-Fellowship. It has inherent power to
establish Lodges or Encampments in foreign countries
where no G. Lodge or G. Encampment exists." It
supplies the A. T. P. W. to all G. Bodies in its juris-
diction.
It is constituted of all its officers, (whether G. repre-
sentatives or not,) of R. W. G. Representatives of Grand
THE GRAND LODGE OF THE UNI1 ED STATES. 321
Bodies in its jurisdiction, and of its Past Grand Sires;
but the Representatives only are entitled to vote in the
election of officers, which is by ballot. Its annual com-
munication is held on the third Monday in September,
usually in Baltimore, and generally continues during
the week.
Its revenues are derived from 1st, Fees for Char-
ters to Grand and Subordinate Bodies ; thirty dollars
each. 2d, Ten per cent, on the receipts of Subordinates,
where there is no State Grand Body. 3d, Seventy-five
dollars from each State Grand Body for each G. Repre-
sentative to which it is entitled. 4th, Profits on diplo-
mas, cards, odes, charge and lecture books, journals,
digest, &c., of which it has exclusive sale.
2. Members, Representatives, and Officers.
Elective officers may debate and oner motions, but
cannot vote ; and non-elective officers may do the same,
if a majority of Representatives permit. All officers
have travelling expenses allowed for attending the ses-
sions of the G. L. U. S.
The Representative of any Sovereign Body recognized
by the G. L. U. S., is admitted on the floor, and granted
the privilege to deliberate, but not to vote.
A R. W. G. Representative must be of the R. P. D.,
in good standing in his Lodge and Encampment, a
resident in the jurisdiction he represents, and a P. G.
in the G. Lodge thereof. He receives from the G. L.
U. S., for his services, five cents per mile travelled,
(nearest route,) and five dollars per day during attend-
ance on the sessions. The Representatives are divided
into two classes, one of which goes out each year.
Any P. G. of the R. P. D., in good standing in Lodge
322 THE ODD-FELLOW'S MANUAL.
and Encampment, is eligible for nomination to any
office in the G. L. U. S., by the Representatives there-
in, except for the offices of Grand Sire and Deputy
Grand Sire the candidates for which must be Past
Grand Masters also.
3. Appointed Officers.
These are a Worthy Grand Messenger, R. W. Grand
Chaplain, R. W. Grand Guardian, and R. W. Grand
Marshal, who are appointed with the consent and ap-
proval of the Grand Lodge, by the Grand Sire at his
installation, and hold office two years, unless removed
by him for cause. He also appoints District Deputy
Grand Sires for each State, District, and Territory in
which there is no Grand Lodge and Grand Encamp-
ment, subject to removal in like manner.
1. The W. GRAND MESSENGER prepares the room
for the meetings of the Grand Lodge, attends its ses-
sions, provides the Representatives with needed docu-
ments, books, stationery, &c., delivers messages for mem-
bers and officers, keeps in order the office of the R. W.
Grand Secretary, and executes his orders. For these
services the Grand Lodge pays him a suitable salary.
2. The R. W. GRAND CHAPLAIN opens and closes
the Grand Lodge with prayer to the Supreme Ruler of
the Universe.
3. The R. W. GRAND GUARDIAN guards the door
of the Grand Lodge-room, proves every brother before
admission, prevents the entrance of persons not duly
qualified, and permits none to retire without the P. W.
4. The R. W. GRAND MARSHAL marshals the Grand
Lodge of the United States in processions and visita-
tions, and makes all necessary arrangemei ts for the
comfort and accommodation of visitors and members.
THE GRAND LODGE OF THE UNI JED STATES. 323
5. R. W. DISTRICT DEPUTY GRAND SIRES act for
the Grand Sire, and by his direction execute the laws
and mandates of the Grand Lodge of the United States
in their respective Districts. They are agents of the
Grand Lodge under the instructions of the Grand Sire,
and are to obey his instructions in all he is commanded
to perform for the good of the Order. They are agents
also of the Grand Secretary, and are to obey his special
instructions in matters pertaining to his office. Each
has general supervision in his District over all Subor-
dinates working under charters granted by the Grand
Lodge of the United States. They are not to interfere
with the State Grand Lodges or Encampments, and
must report their acts and doings semi-annually to the
Grand Sire.
A D. D. G. Sire must be in good standing in his
Subordinate Lodge and Encampment, have attained
the rank of P. G. and the degree of R. P., and, in States
where there is a G. Lodge or a G. Encampment, he must
also be a member of the same.
4. Elective Officers.
These are " the Most Worthy Grand Sire, Right W.
Deputy Grand Sire, R. W. Grand Corresponding and
Recording Secretary, and R. W. Grand Treasurer, who
shall be elected by ballot by a majority of all the votes
cast, biennially, at the stated communication" in Sep-
tember usually on the second day of the session
" and shall be installed " " at the conclusion of said
stated communication."
1. The R. W. GRAND TREASURER keeps the moneys
of the Grand Lodge, pays all orders drawn on him by
the Grand Sire, attested by the Grand Secretary under
324 THE ODD-FELLOW'S MANUAL.
seal of the Grand Lodge; and lays before the Grand
Lodge, at its annual meeting, a full and correct state-
ment of his accounts.
2. The E. W. GRAND CORRESPONDING AND RE-
CORDING SECRETARY carries on the correspondence of
the Grand Lodge, under its direction or that of the
Grand Sire, and lays a Report and abstract of the same
before the Grand Lodge at its annual session. He also
performs such other duties appertaining to his office as
may be required by the Grand Lodge, and pays over to
the Grand Treasurer all moneys paid him for the
Grand Lodge.
In addition to the duties usual to the office of Grand
Secretaries generally, he also reports to the Grand
Lodge, at each annual communication, a tabular abstract
of the returns received from the several Bodies under
jurisdiction, and a statement of those which have failed
to report ; and he distributes, as soon as possible, copies
of the Proceedings of the Grand Lodge to each mem-
ber one copy; to each Subordinate under immediate
jurisdiction, one copy; and to each Grand Body twice
as many copies as it has Subordinates in jurisdiction.
He is -authorized to print two hundred copies of his
annual report for the use of members at the annual
session.
The G. Treasurer and G. Secretary are salaried
officers, and the former gives bond with security for the
proper discharge of his trust.
3. The R. W. DEPUTY GRAND SIRE opens and closes
all meetings of the Grand Lodge ; examines the Repre-
sentatives as to their qualifications previous to taking
their seats, and reports to the Grand Sire ; keeps the
Secret Work for examination during the sessions ; sup-
vmivwsrrt
THE GRAND LODGE OF THE U
ports the Grand Sire by his advice and assistance, and
presides in his absence; and in case of the death, dis-
qualification, or refusal to serve of that officer, he per-
forms his duties for the remainder of his term.
4. The M. W. GRAND SIRE, in addition to the duties
common to the chief executive and presiding officer of
a Grand Body, selects
and forwards by the
Grand Representatives,
or other safe agencies, the
A. T. P. W. to all parties
entitled to it, so that the
same shall go into opera-
tion on the first day of
January in each year. He
has a casting vote in a tie,
except in the election of
officers ; and is authorized
to fill vacancies in the
Grand Offices, and to ex-
ercise a general superintendence over the interests of the
Order, during the recess of the Grand Lodge. He
cannot hold any elective office in any State Grand
Body. He may print two hundred copies of his
annual report to the Grand Lodge, for the use of its
members at the stated session.
5. The PAST GRAND SIRES are not officers of the
Grand Lodge of the United States, but are life members
without the right to vote or to have their expenses
paid, unless they are Representatives also. They can
make motions, and debate, and are competent to
serve on committees, or to perform other duties assigned
them.
28
326 THE ODD-FELLOW'S MANUAL.
5. Regalia and Jewels.
"REGALIA for Grand Representatives shall be a
collar of purple velvet, not more than four inches in
width, with a roll of scarlet velvet on the upper edge,
the trimmings to be of white and yellow metal, and the
collar to be united in front with three links, from which
may be suspended such medal or medals as the member
may be entitled to wear.
" P. G. Representatives, and the Officers and Past
Officers of the Grand Lodge of the United States, to
wear the regalia above described.
" The JEWEL of the Grand Sire, and Past Grand
Sire, shall be a medal three inches in diameter, of
yellow metal, on one side of which shall be the coat-of-
arms of the United States, surrounded by an ornamental
edging of silver.
" Representatives and Past Representatives shall be
entitled to wear medals of the size and style above, with
the coat-of-arms of the State represented." Digest;
and By-Laws of G. L. U. 8., Article 22.
CHAPTER XXIV.
OF MISCELLANEOUS MATTERS.
1. Diplomas and Cards.
ALL certificates of membership designed to supersede
or occupy the place of the Diploma of the G. L. U. S.,
are unlawful ; and all officers of Lodges and Encamp-
ments are forbidden to sign or affix the official seal to
the same.
OF MISCELLANEOUS MATTERS. 327
Diplomas are of two kinds : 1st, To members of
any Lodge or Encampment, and may be obtained of
any Grand Secretary or Scribe or D. D. G. Sire; and
2d, To members of the G. L. U. S. as a testimonial.
Both are designed for framing.
Cards are of four kinds. 1st, Travelling or Visiting,
given to members who wish to retain their membership
while travelling or residing abroad. 2d, Final or
Withdrawal, for members who wish to cease member-
ship, either entirely, or to unite with some other Subor-
dinate. These two are engraved, and issued by the G.
L. U. S., and signed by its Grand Secretary. Some-
times, for greater security, State G. Lodges and En-
campments have ordered them to be countersigned by
their G. Secretaries and G. Scribes.* 3d, To a Daughter
of Rebekah who desires to travel. 4th, To the Wife or
Widow of a member, to secure her needed protection
and aid. The Card to a Wife is not granted for more
than twelve months and to a Widow only during her
widowhood. These two (3d and 4th) are written, and
issued under seal of the Subordinate, signed by the
proper officers.
All cards must be applied for in open Lodge or En-
campment, and granted by a majority vote before sign-
ing or sealing ; and be signed on the margin by the
recipient before delivery. If sent by mail, an order for
the A. T. P. W. should be sent in a separate letter, and
then the card must be signed in the presence of the
officer who gives the A. T. P. W. Hig^ No P. Word,
* In filling them, the bearer's rank and station should be named,
as P. G. or P. C. P., &c. These two cards can only be obtained
under the seal of the Subordinate, from the Grand Secretaries and
Grand Scribes.
328 THE ODD-FELLOW'S MANUAL.
or its explanation, should ever be sent in writing, by
mail or otherwise.
If a Withdrawal Card is refused to a member " free
from all charges/' he can resign from the Order, and
that resignation should be formally accepted. (For
forms of all these cards, &c., see Appendix B, Nos.
11-18.)
2. Pass Words.
Besides the several Pass Words imparted with the
Degrees, there are two other kinds, designed to preserve
Lodges and Encampments from imposture: 1st, a Term
Word, which is given or sent by the G. Master or G.
Patriarch, through the G. Secretary or G. Scribe, to the
installing officers, and is imparted in each Lodge and
Encampment, at the commencement of each term ; and,
2d, the Annual or T. P. W., which is given or sent by
the Grand Sire to the State Grand Bodies, and by them
sent to the installing officers, to be imparted only to
the two highest elective officers of each Lodge and En-
campment, and by them to members who receive Cards,
and design to travel beyond the State or Territory.
3. Examination of Visitors.
When a brother holding a Visiting or Final Card
desires to visit a Lodge or Encampment in another
jurisdiction, he will send the Card to the N. G. or C. P.
by the Guardian or Sentinel. The Presiding Officer
will appoint a Committee of the proper rank and degree
to examine the applicant, one of which Committee must
be in possession of the T. P. W. This Committee will
then proceed to the ante-room with the Card, and there
examine the applicant. First, the Committee-man, hav-
OF MISCELLANEOUS MATTERS. 329
ing the T. P. W., will examine him in that, according
to the mode laid down ; and in a low tone of voice, so
as not to be overheard by those not entitled to the word.
Second, the committee will get his signature, and com-
pare it with that on the margin of his card. Third, they
will examine him in the degrees as far as that in which
the body is then open. All being satisfactory, they
will then hand him the regalia of the degree in which
he was examined. If he claim a higher degree, they
will examine accordingly, and give the proper regalia.
The Committee will then announce itself and visitor,
and, on admission, and after addressing the chairs, the
Chairman will introduce the visitor in due form, who
will be welcomed by the Presiding officer, and then
conducted to a seat in honorable position. His card,
after having his visit recorded thereon by the Secretary
or Scribe, will be handed him before the closing ser-
vices. If he has applied for and received relief, the
same will also be noted on the card, and his Encamp-
ment or Lodge immediately notified of the fact and the
amount.
If doubts are excited by the examination, great
wisdom and prudence will be needed to resolve those
doubts. On the one hand, great injury threatens the
Order on the other is an irreparable injury to the
feelings of a worthy but diffident or inexperienced
brother. Counsel with the Presiding officer, or some
of the oldest and ablest brethren, before acting decidedly.
But if he prove an impostor beyond doubt, not only
detain the card, but immediately warn neighboring
bodies, and inform the Subordinate issuing the card of
the facts.
The same examination should be made of a sick or
28*
330 THE ODD-FELLOW'S MANUAL.
distressed brother, by the Chief officer who may be
called to visit him ; but with a delicacy suited to the
circumstances. And all visiting cards should be re-
turned to the Subordinate giving them, as soon as
expired if by mail or third parties, tear off the seal,
or the holder's signature, to prevent any use of them
by unauthorized persons.
4. Honors and Courtesies.
" In honor preferring one another," is a duty in our
fraternity; as is that other injunction " Render to
all their dues .... honor to whom honor." Any dig-
nitary, entering as an officer, is to be received as such;
but coming only as a visiting brother, or a fellow-mem-
ber, official honors may be omitted; but fraternal
courtesies must not be withheld. They are his due, as
they are the due of the humblest in rank and lowest in
degree. " Be courteous " " honor all men."
Grand Honors are to be paid only to those entitled
to them, and only on proper occasions, or when pre-
scribed in ceremonials. They are part of the secret work
of the Order, and are never to be given before the un-
initiated, in public or in private.
5. General Interdicts.
" The Emblems of the Order cannot be used for busi-
ness purposes in connection with any advertisement or
public display not appertaining to the wants of the
Order." (Digest G. L. U. S.) Their use, as above
forbidden, subjects to expulsion. Avoid the hotel,
store, &c., where they are thus employed the owner,
IF an Odd-Fellow, should be reported and dealt with.
" Refreshments in the way of edibles or beverages
OF MISCELLANEOUS MATTERS. 331
(except water], shall be strictly excluded from all Lodge-
rooms, or ante-rooms or halls connected with or adjoining
thereto, under the control of any Subordinate or Degree
Lodge or Encampment of this Order." And "no Subor-
dinate Lodge or Encampment of this Order shall hold any
anniversary or other celebration, ball, or party, where
the regalia of the Order may be worn, or the name of
the Order assumed, without the consent of the Grand
Master or Grand Patriarch of the jurisdiction first
obtained in writing such permission to be predicated
only upon the direct promise, (through the officers of
the Subordinate seeking the permission,) that no in-
toxicating beverages of any kind shall be offered by
them to the members or guests present on the occasion."
Adopted unanimously by G. L. U. S. See Proceedings,
1864, p. 3709.
" Gift Enterprises" Lotteries, &c. "No Lodge or
Encampment, or any of the members thereof, shall, in
the name of the Order, resort to any scheme of Raffles,
Lotteries, or Gift Enterprises, or schemes of hazard or
chance of any kind, as a means to raise funds for any
purpose of relief or assistance to such Subordinates, or
to individual members." Proceedings of G. L. U. S. y
1866, pp. 3953, 3987, and 3988.
PART THIRD.
|)ublir CjimnumKa of th* rdw.
CHAPTER I.
PUBLIC PROCESSIONS.
1. No Lodge or Encampment can appear in public
with its regalia and emblems, at any procession, ball,
&c., without the consent of its Grand Lodge or Grand
Encampment, previously obtained. (Digest G. L. U. S.)
Generally, the G. M. and G. P. are invested with dis-
cretionary power to grant such permission, during the
recess of the bodies over which they preside.
2. The Grand Marshal of the Grand Lodge has a
supervisory power over all such processions within the
limits of its jurisdiction. It is his duty to see that the
brethren are properly clothed and marshalled in due
order, and also that the banners and devices are appro-
priate and adapted to public exhibition. He is the
special Marshal of the Grand Lodge, and his station is
at its head, when in line; but the Chief Marshal of the
procession is to look to him for counsel and direction.
3. In all processions, the post of honor is the rear.
The Lodges therefore march in the inverse order of
their seniority, the youngest first : the Encampments
332
PUBLIC PROCESSIONS. 333
follow in the same order: then the Grand Encampment:
finally the Grand Lodge.
4. Each Lodge will be marshalled in the following
order :
0. G. with drawn sword.
MARSHAL.
S. Supporters, with white rods.
Members of the Initiatory Degree.
Members of the First, Second, Third, Fourth, and Fifth
Degrees respectively, in the order of juniority.
Past Grands in the order of juniority.
Conductor and Wardens.
Treasurer and Secretaries.
V. G. and Supporters.
N. G. and Supporters.
ASSISTANT MARSHAL.
1. G. with drawn sword.
5. Each Encampment will be marshalled in the fol-
lowing order:
0. S. with drawn sword.
MARSHAL.
Members of Patriarchal, G. R. and R. P. Degrees respectively,
in the order of juniority.
Past Chief Patriarchs in their due order.
Treasurer and Scribe.
Junior and Senior Warden.
High Priest, supported by G. of T.
Chief Patriarch, supported by two P. C. Patriarchs.
ASSISTANT MARSHAL.
1. S. with drawn sword.
6. The members and officers of Grand Lodges and
Encampments are arranged in procession on the same
principles as the above.
7. On reaching its place of destination, the procession
will halt and open to the right and left, so as to allow
the Grand Officers and Grand Lodge, &c. to pass
through, and thus enter in reversed order.
334
THE ODD-FELLOW'S MANUAL.
CHAPTER II.
LAYING CORNER-STONES.
CEREMONIAL I. FOR PUBLIC STRUCTURES.
The following ceremony can be performed at the laying of the
Foundation Stone of all public structures, whenever requested by
the proprietors.*
ON the day appointed the Lodge will be opened in
due form, and, formed in the following order, will pro-
ceed to the foundation of the building:
OUTSIDE GUARDIAN.
MARSHAL.
Initiate members.
First Degree.
Second Degree.
Third Degree.
Fourth Degree.
^ Fifth Degree.
Past Vice-Grands.
Past Grands.
Four P. Gs. bearing Stone on a hand-barrow.
> Scene Supporter
I
. .
Scene Supporter. |
* "Resolved, That the forms adopted by this Grand Lodge, for
public dedication of Halls and laying Corner-Stones, be published
..... and that these forms be used by the Order, AND NO OTHER."
Journal G. L. U. S., 1860, p. 3278.
We have given "no other" in this Improved Manual.
OF LAYING CORNER-STONES. 335
Warden. j .,n/ f Conductor.
\ with Copper Plate. J
Supporter ( VICE-GRAND, 1 Supporter
to V. G. \ with Holy Bible. / to V. G.
Past Grand. { ^ ^ Q } Past Grand.
Supporter. NOBLE GRAND. Supporter.
ASSISTANT MARSHAL.
INSIDE GUARDIAN.
On arriving at the foundation, the procession will
open to the right and left, and change the rear to
the front. The Noble Grand, with his Vice-Grand
and Supporters, will take his position on a platform,
previously prepared for the purpose, near the Stone
the Treasurer and Secretary immediately by the Stone.
A piece of music may be performed, or any suitable
Ode be sung, [see Appendix A,] after which the prin-
cipal workman will address the Noble Grand as fol-
lows :
Principal Workman Most Noble Sir, being de-
sirous that the foundation-stone of this building should
be laid with appropriate ceremonies by your honorable
Order, I have solicited your attendance upon the pres-
ent occasion, and hope that it may now be your plea-
sure to proceed in the performance of that service.
The necessary preparations are all made, and now await
your direction.
Noble Grand Honored Sir, in compliance with
your request, so politely tendered, I now proceed to
discharge the duty desired, hoping that the building
which shall arise upon this foundation may reflect
credit upon your skill, and be completed with satisfac-
tion to the owners, and profit to the workmen.
336 THE ODD-FELLOW'S MANUAL.
The Treasurer will then present the articles to be de-
posited to the N. G., who, naming aloud each article,
will direct the Treasurer to deposit them in the Stone.
The Secretary will then hand to the N. G. the Copper
Plate (on which is engraved the object of the building,
date of laying the stone, by whom laid, under what
President of the U. S. and Governor of the State, &c.,)
and the N. G. will read aloud the inscription, and
direct the Secretary to put it in its place. The stone
is then to be placed, the N. G. proclaiming:
Noble Grand In the name of the Grand Lodge of
the United States, and the Grand Lodge of the State
of , I pronounce the first Stone of this build-
ing, intended for [here state its object] to be laid in
regular form and order.
Brethren. So be it.
Music, or an ODE from Appendix A, ORATION or
other ADDRESSES, &c.
The procession will then form again, as at first, re-
turn to the Lodge- room, again change front as they
enter, and the Lodge be closed in due form.
CEREMONIAL II. FOR LAYING CORNER-STONES FOR ODD-FFLLOWS'
HALL*.
This ceremony should be performed by the Grand
Master, or a Gi*and Officer commissioned by him for
that purpose in which case, the officiating and other
Grand Officers, and members of the Grand Lodge
present, shall assemble with the brethren in the Lodge
room, (or other appropriate place near the site of the
new hall,) and proceed in regalia to the place, the whole
preceded by the Grand Marshal (with baton] t
OF LAYING CORNER-STONES. 337
the music then the Lodges and Encampments, as di-
rected on page 333, save that the Chaplain follows
the V. G. supported by the Warden and Conductor,
bearing their staves of office; and the Guards of Tent
bear their spears. The Banners with the escorts,
precede the 0. G., and Sentinel, respectively. After
the subordinates come the Grand Bodies in the fol-
lowing order:
Marshal of Grand Encampment.
Escort Banner of Grand Encampment Escort.
Grand Sentinel, with drawn sword.
Members of Grand Encampment in order of juniority.
Grand Senior and Junior Wardens.
Grand Scribe and Grand Treasurer.
M. E. Grand High Priest, supported by two P. High
Priests, carrying crooks,
M. W. Grand Patriarch, with gavel.
-~ f Banner of Grand Lodge, ) -n
Escort. < j u n j XT ij f Escort.
( carried by Grand Herald. J
Grand Guardian, with drawn sword.
Members of Grand Lodge in order of juniority.
Grand Secretary,
with documents, &c., for
deposit in box.
Grand Treasurer,
with copper box, to be de-
posited in corner-stone.
Grand Chaplain, with open Bible, (on which is laid a
wreath of flowers,) supported on the right by the
Grand Warden, carrying a silver vessel con-
taining water, and on the left by the
Grand Conductor, carrying a silver
vessel, containing wheat.
Deputy Grand Master and Orator.
M. W. Grand Master, with gavel.
29
338 THE ODD-FELLOW'S MANUAL.
NOTE. If the ceremony is to be performed by the N. G.,
or a P. G. appointed by Aim, the Encampment mem-
bers follow immediately after the scarlet members
then the P. Gs. then the Secretary (bearing the docu-
ments) and the Treasurer (bearing the box) then the
V. G. and Supporters then the Chaplain (bearing
the JBible, on which is laid the FLOWERS,) supported
by the Warden on his right (bearing WATER in a silver
vessel) and the Conductor on his left (bearing WHEAT
in a silver vessel then the Orator attended by a P. G.
then the N. G. (with gavel) and his Supporters.
At a convenient distance from the site, the procession will reverse
front, as directed pp. 333 and 335, and pass three times around the
building (if convenient), while the officiating officers take their
places on the platform near the North East corner, where the Foun-
dation Stone is to be laid,
(J/us/c or an Ode.)
Grand Master. My brethren, we have assembled on
this occasion to perform an interesting and important
ceremony, and one which we trust will have its proper
influence upon your hearts and minds. The spot on
which we stand has been selected on which to erect a
temple, which is to be consecrated to the great principles
of our Order, and we are here to-day to inaugurate the
enterprise by laying the first foundation or corner stone
in the structure with the solemn ceremonies befitting
such an occasion.
The work so auspiciously begun can only be consum-
mated by persevering effort and patient industry, and
we should enter upon it with a determination to carry
it forward to completion, uvtil its cap-stone shall be
OF LAYING CORNER-STONES. 339
brought with rejoicings, and the structure shall present
beauty, symmetry, and proportion, every way adapted
to the use and purposes for which it is designed.
Before proceeding to the immediate duties of the
occasion, it is right and proper that we should invoke
the Divine Blessing, without which no good work can
succeed. Our Grand Chaplain will now address the
Throne of Grace.
( The Grand Master gives three raps with the gavel.)
Grand Chaplain. O Thou who didst lay the foun-
dations of the earth, and in whom alone we live, and
move, and have our being, we beseech Thee of Thy
great goodness to command Thy blessing to rest upon
the work which we this day begin ; honor it with Thy
approving smile, and prosper it to its final accomplish-
ment and to the glory of Thy great name. Amen.
/ esponse. So may it be !
The Grand Secretary will then read the record to be
deposited in the Stone, with a list of the documents,
coin, etc., and hand the list, with the articles and things
to be deposited, to the Grand Treasurer, who will place
the same in the box. The Grand Master, accompanied
by the Grand Warden, Grand Conductor, Grand
Chaplain, and Grand Treasurer, shall then descend to
the Stone. The Grand Treasurer will then present the
box to the Grand Master, who will place it in the cavity
previously prepared for it, and adjust the lid. The
Stone will then be fitted accurately to its place.
340 THE ODD-FELLOW'S MANUAL.
Grand Master (receiving from the Grand Warden
the vessel containing water.) In the name of Friendship
as pure as this water (sprinkling three times upon the
Stone) I lay this corner-stone; and as it here forms
the basis of this edifice, binding together in harmony
and consistency the component parts of its superstruc-
ture, so may true Friendship ever constitute the foun-
dation of our social fabric, and unite the family of man
in one fraternal brotherhood.
Response. So may it be !
Grand Master (receiving from the Grand Chaplain
the wreath of floivers.) In Love, symbolized by these
flowers (strewing three times over the Stone) I here
lay this corner-stone, and as it underlies and supports
this material temple, so may Love ever be the chief
foundation-stone of the moral temple of our Order, and
the divine sentiment of Love ever animate the hearts
of all its votaries.
Response. So may it be!
Grand Master (receiving from the &i*and Conductor
the vessel containing wheat.} In Truth, represented by
this wheat (strewing three times over the Stone) I
lay this corner-stone, trusting that Truth may ever
prevail over error, and that its good seed, sown in our
hearts, may bring forth its peaceable fruits in our lives.
May the building here to be erected for the inculcation
of Truth, ever remain unshaken by the storms of time,
and our beloved Order ever rest secure on the Rock of
Ages.
OF LAYING CORNER-STONES. 341
Response. So may it be !
Grand Master (giving three blows of the gavel upon
the Stone.) In Benevolence and Charity, I lay this
corner-stone, earnestly praying that as it is firmly fixed
in this solid foundation, so may these cardinal virtues
immutably repose in our organization, and never fail
to be the constant practice of our Order.
Response. So may it be !
The Architect will then deliver a trowel, with mortar, to
the Grand Master, who shall spread it upon the Corner-
Stone, and fix thereon a corresponding stone.
Grand Master. As this cement binds together the
stones of the wall, so may the cement of brotherly af-
fection bind us together during all the days of our lives
below ; and so may the cement of Divine Love, in our
Father's own good time, unite us as living stones in the
temple above, the " house not made with hands, eternal
in the heavens."
Response. So may it be!
The Grand Master and other officers will then return
to the platform.
Grand Master. The Deputy Grand Master will
now make the proper proclamation.
Deputy Grand Master. By direction of the Most
Worthy Grand Master, I decla 'e this corner-stone duly
29*
342 THE ODD-FELLOW'S MANUAL.
laid according to regular and ancient form, and the
building that is to rise upon it devoted to the principles
and work of Odd-Fellowship.
(Music, or Ode, if deemed proper?)
Grand Master. The Grand Chaplain will now ad-
dress the Throne of Grace.
( The Grand Master gives three blows with the gavel.}
Grand Chaplain. Almighty Architect of the Uni-
verse, who spake, and it was done ; who commanded,
and it stood fast; accept, we humbly pray Thee, the
work of our hands this day performed, and strengthen
us by Thy blessing to build upon this corner-stone a
temple in which may be taught the great principles of
Friendship, Love, and Truth, and where Benevolence
and Charity may ever exercise their kind offices, and be
a safe refuge from the deluge of men's passions, and the
discordant elements of faction and selfishness.
Let Thy blessing abide with those who have zeal-
ously undertaken the work of building this edifice, and
may they be enabled by Thy good Providence to carry
it forward to entire completion. And bless, we pray
Thee, those who are engaged in the construction of the
building, and preserve them by Thy mighty power from
danger and accident while they are thus employed.
Surround them with Thy protecting care, and may their
health and lives be precious in Thy sight and keeping.
And we earnestly : nvoke the continued smile of Thy
approving countenan je upon our wide-spread and bene-
ficent Order. Give to it, we beseech Thee, the guid-
OF LAYING CORNER-STONES. 343
ance of Thy Holy Spirit, and prosper it in the thing
whereunto Thou hast ordained it. Give it success in
all its aims and efforts to benefit mankind. May it
ever build upon the sure foundations of Truth and
Righteousness, and may it ever exert a moral influence
over the minds and consciences of its entire membership,
by the constant practice of the principles which have
been taught them.
Command Thy rich blessing upon the poor, the needy,
the friendless, and the destitute, and open up the way
and the means for their relief. Bless the widow and
the orphan in their affliction, and give unto us sympa-
thizing hearts and open hands to aid them and provide
for their wants.
And we pray Thee, thou God of Love, that the
period may soon come when discord, and strife, and war
shall cease from the face of the earth, and the reign of
peace shall be universally established when the law
of love shall control all hearts, and the nations, tribes,
and kindreds of the earth shall be united together as
a band of brothers, and acknowledge Thee as their
Father ; and to Thee we will ascribe all majesty, power,
and dominion, now and forever. Amen.
Grand Master. Brethren of , the sol-
emn ceremonies of the occasion are now concluded.
The duty assigned us has been performed. We have
begun for you a good work, which it remains for you
to finish. Having entered upon so important an enter-
prise, fail not in carrying it forward to success, which I
am confident you will achieve. When next the authori-
ties of the Order visit you, may it be to consecrate a
temple worthy of our great cause, and which will reflect
honor iiT>on your zeal in its behalf.
344 THE ODD-FELLOW'S MANUAL.
This ceremony is concluded by a benediction.
( The Grand Master gives three blows with the gavel.)
Grand Chaplain. The Lord bless you and keep
you ; the Lord make his face to shine upon you and be
gracious unto you ; the Lord lift up his fatherly coun-
tenance upon you, and give you peace. Amen.
(Music, Odes, Oration, <fce.)
The procession will then form again, and return as
directed on page 336.
FORM OF DEDICATION. 345
CHAPTER III.
FORM OF DEDICATION OF AN ODD-FELLOWS* HALL
OK LODGE-ROOM.*
This ceremony may be performed in presence of a general audience, or in
a Lodge-room, with closed doors. If others than members are present,
the honors will be omitted, and the Grand Officers will enter in due pro-
cession, and take their appropriate seats. If admission is restricted to
members of the Order, a Lodge ivill first be opened in due form, and
Guardians stationed at the doors ; and the Grand Lodge Officers, properly
clothed, will form in another apartment, and approach the outer door,
at which the G. Herald will give the usual alarm.
0. G. WHO comes there?
G. H. The M. W. G. M. and other Officers of the
R. W. Grand Lodge of , who desire to be ad-
mitted, in the name of F., L., and T., for the purpose
of dedicating this Hall to the uses of the I. O. of O. F.,
and the diffusion of the principles of Benevolence and
Charity.
0. G. Enter, in the name of F., L., and T.
The same dialogue will occur at the inner door, with the I. G. , after which
the Grand Lodge Officers will enter the room, and take their respective
seats, the four brethren appointed as Heralds having seats in front of
the G. M., when the grand honors will be given. The G. Officers re-
suming their proper seats, the exercises proceed as follows:
* With a few omissions and a few additions this is substantially
the form of Dedication originally prepared by the late Past Grand
Master, Dr. Henry S. Patterson, of Philadelphia, dec'd., and pub-
lished in the Odd-Fellow's Manual, in 1852. In my humble opinion,
r,he original has not been improved by the alterations. But the
above is now the only authorized form.
346 THE ODD-FELLOW'S MANUAL.
Grand Chaplain. Direct us, O Lord, in all our
doings, with Thy most precious favor, and further us
with Thy continual help, that, in all our works begun,
continued, and ended in Thee, we may glorify Thy holy
name, and, finally, by Thy mercy, obtain everlasting
life. Amen.
The Lodge being called up, the brethren will sing the " Opening Ode."
G. Marshal. Is it the will and pleasure of the M.
W. G. Master of the Grand Lodge of the I. O. O. F.
of the State of , that the ceremony of dedicat-
ing this Hall to the business and purposes of Odd-
Fellowship do now proceed?
Grand Master. Such is my will and pleasure.
The N. G., [or President of the Hall Association, or Chairman of the
Committee, ] laying the keys on the G. Master's pedestal, icill then say :
Noble Grand. Most Worthy Grand Master, we meet
you here to-day to announce that the work in which we
have been engaged, is finished, and our temple is at last
ready to shelter us within its walls. It is not the busi-
ness of the Committee to allude to its own labors, nor
the manner in which those labors have been performed :
nor would good taste permit them to descant on the
fitness of our edifice for the sacred purpose to which it
is designed. It is capable of speaking for itself through
its proportions and its style. If these fail to impress
you, any words of mine would prove worse than useless.
I have only to repeat that our work is finished, and in
behalf of [ Lodge, No. ,] and of the Order
in this place, I make request that this Hall be set apart
and dedicated to the business and purposes of Odd-
Fellowship.
Grand Master. Noble Grand, [or, Mr. President of
FORM OF DEDICATION. 347
the Odd-Fellow's Hall Association as the case may be.]
In the name and in behalf of the I. O. O. F. of the
State of , I accept for dedication to the uses
of Odd-Fellowship, this Hall, which has been con-
structed under your supervision. To you and your
associates the present must be an occasion especially
gratifying. To-day you witness the consummation of
that for which you have ardently toiled and hoped
to-day you hail the completion of that for which you
have zealously and faithfully labored and to-day you
behold the recognition by your brethren from the North,
the South, the East, and the West, of this, the result of
your efforts, as a temple devoted to the service of those
whose vocation it is to visit the sick, relieve the dis-
tressed, bury the dead, educate the orphan duties
which neither interfere with nor supersede the discharge
of any other, social, moral, or religious.
Brethren, I congratulate you upon the completion of
this beautiful edifice, which we are about to dedicate to
those cardinal virtues which should adorn and elevate
humanity, and the names of which we have selected as
the motto and watchword of our beloved Order. Be-
neath this roof, you are to encourage one another in the
duties of benevolence and charity; before this altar the
good works of Friendship, Love, and Truth are ever
to be presented as the only acceptable sacrifice. From
hence, as from a perennial fountain, are to flow the
gentle streams of true Friendship, to gladden and make
green many waste places. In this quiet retreat are to
be cultivated those flowers that Love unfeigned shall
scatter on the rugged pathway of life, under many
bleeding feet. Here is to be sown the good seed of
Truth in many hearts, to spring up and yield its
348 THE ODD-FELLOW'S MANUAL.
hundred-fold harvest. It is, therefore, not so much
this temple made with hands that should occupy our
attention at present, as the great principles that are here
to be disseminated. I hope and trust, brethren, that
our united efforts, with those of our brethren through-
out the globe, may lead to the raising and adorning of
a still nobler Temple, which shall be consecrated by the
approval of the Supreme Grand Master of the Universe,
without the invocation of whose blessing no work
should be undertaken.
G. C. Almighty God, the Maker of all worlds ! whom
we are taught to approach and call by the tender name,
Father! we would humbly draw near and beg Thy
blessing on the work in which we are engaged. What-
ever is amiss in us, do Thou make right by Thy Divine
power, and in all things do Thou overrule our thoughts
and deeds to Thy greater glory and the good of our
fellow men. Amen.
The members of the Order called up.
PSALM cxxn.
G. Master. I was glad when they said unto me, Let us go into
the house of the Lord !
Response. Our feet shall stand within thy gates, Jerusalem!
G. M. Jerusalem is built as a city that is compact together (at
unity in itself).
R. Whither the tribes go up, the tribes of the Lord, unto the
testimony of Israel, to give thanks unto the name of the Lord.
G. M. For there are set thrones of judgment, the thrones of the
house of David.
R. Pray for the peace of Jerusalem ; they shall prosper that love
thee.
G. M. Peace be within thy walls, and prosperity within thy
palaces.
R. For my brethren and companions' sakes, I will now say,
Peace be within thee!
G. M. Because of the house of the Lord^our God, I will seek thy
good.
R. Bo be it.
DEDICATION OF AN ODD-FELLOWS* HALL. 349
G. Master. Hear hear hear, all men: By au-
thority and in the name of the Grand Lodge of the In-
dependent Order of Odd-Fellows of the State of - ,
I dedicate this Hall to the business and purposes of
Odd-Fellowship, to disseminate Friendship, Love, and
Truth, and to diffuse Benevolence and Charity in their
fullest extent, to all its worthy members and by this
solemn act I hereby declare it duly dedicated.
The Grand Marshal will please cause this dedication
to be appropriately proclaimed.
Grand Marshal. Brothers, Grand Heralds of the
North, of the South, of the East, and of the West by
the solemn act of the M. W. G. Master of the Grand
Lodge of - , this Hall is duly dedicated to the
business and purposes of Odd-Fellowship to dis-
seminate Friendship, Love, and Truth, Faith, Hope,
and Charity, in their fullest extent, to all its worthy
members. It is his will and pleasure that the same
be proclaimed, which duty you will perform.
Herald of the North. Hear, all men. By command
of the M. W. Grand Master, and in the name of Friend-
ship, as pure, refreshing, and life-giving as this water,
[sprinkling it,] I dedicate this Hall to the practice of
that ennobling virtue, which, uniting men as brethren,
teaches them to sustain that relation at all times, each
in his turn helping and helped, blessing and blessed.
Response. Behold, how good and how pleasant it is
for brethren to dwell together in unity; for these the
Lord commanded the blessing, even life forevermore.
Herald of the South. Hear, all men. By command
of our M. W. Grand Master, I proclaim this Hall dedi-
cated to Love, world-wide and ever-enduring, \lights
30
350 THE ODD-FELLOW'S MANUAL.
the fire on the altar, ~] and may the fire that is this day
kindled upon the altar of our hearts be as perpetual as
that which burned upon the altar in the secret taber-
nacle of the Most High, of which this is but a feeble
emblem.
Response. Though I speak with the tongues of men
and of angels, and have not Charity, I am become as
sounding brass or a tinkling cymbal. Charity never
faileth.
Herald of the East Hear, all men. By command of
our M. W. Grand Master, I proclaim this Hall dedi-
cated to the inculcation and cultivation of Truth.
[Scattering WheatJ] And may the good seed here
sown, of which this is the emblem, like the grain sown
broadcast on the earth, spring up again an hundred-
fold for future use and blessing; and may that en-
nobling virtue, which lies at the foundation of all other
virtues, and which is devoid of guile and hypocrisy,
teach us sincerity and plain-dealing in all our com-
munications, and earnestness in the inculcation of what-
ever is good and true.
Response. He that walketh uprightly and worketh
righteousness, and speaketh the Truth in his heart, O
Lord, shall abide in Thy tabernacle, and shall dwell in
Thy Holy Hill. [.]
Herald of the West. Hear, all men. By command of
our M. W. Grand Master, I proclaim this Hall dedicated
to Faith, Hope, and Charity. Those Graces, like these
flowers, [strewing flower s,~\ fill the common air with
fragrance, and beautify and adorn all on whom they
fall. The practice of these highest virtues is in itself
the fulfilling of that law which commands us to visit
the sick, relieve the distressed, bury the dead, and
educate the orphan.
DEDICATION OF AN ODD-FELLOWS* HALL. 351
Response. A good man showeth favor and lendeth ;
he will guide his affairs with discretion ; he hath dis-
persed ; he hath given to the poor ; his righteousness
endureth forever his horn shall be exalted with honor.
[a]
Grand Marshal. M. W. Grand Master. Proclama-
tion has gone forth to the four quarters of the globe,
that all men may hear and know that the principles of
Odd-Fellowship have here a dwelling-place.
Grand Master. The Grand Chaplain will now ad-
dress the Throne of Grace.
G. C. We humbly beseech thee, O God, to bless the
work in which we have now been engaged. Let the
lessons we have received sink deep into our hearts, so
that this shall have been to us no idle ceremony, but a
means of edification in righteousness, and truth, and
humanity. May we all leave this place with our good
resolutions strengthened, our charities enlarged, and
our hearts expanded in all-embracing love toward our
brethren of every tongue and clime. Bless, O Heavenly
Father, the Order of which we are members. Aid us
in the good work of Benevolence and Charity, to which
we are pledged, and give direction and success to our
efforts. Bless this edifice in the promotion of the good
objects to which it has this day been set apart. Let
Thy protecting care be over the brethren who here shall
meet together. Keep their feet upon the right path,
and guide them by Thy power in the way everlasting.
Make them faithful to their duties, and zealous in every
good word and work, so that when the solemn close of
life comes, the soul of each may be stayed upon Thee.
And unto thee, our God and Father, be ascribed glory,
and dominion, and power, world without end. Amen.
352 THE ODD-FELLOW'S MANUAL.
G. M. (First calling down the Lodge.) My brethren,
I trust that the solemn ceremonies of this occasion may
not be lost upon our hearts. In setting apart this Hall
for its noble purposes, we have renewed our vows to
practice conscientiously the lessons of our beloved Order.
Let us never forget the imperative command of our
laws, "to visit the sick, to relieve the distressed, to
bury the dead, and to educate the orphan.' 7 Let us
not forget, moreover, that beside these good works of
charity, Odd-Fellowship has high and important lessons
to inculcate : lessons that, if attentively listened to and
practiced by all, would elevate the character of man,
and hasten the coming of the promised day of universal
peace and love.
Brethren of , we now again deliver into
your hands this beautiful temple you have elevated to
our Order. Joy be within its walls, and Peace a con-
stant guest! May these walls never echo with the
sound of an angry or unkind word! May all the in-
fluences that flow hence be good and for good, now and
forever ! Amen.
R. So may it be.
G. C. Now unto him who is able to keep you from
falling, and to present you faultless before the presence
of His glory with exceeding joy, I commend you and
the whole family of man. And to Him, the only wise
God, our Saviour, be glory and majesty, dominion and
power, now and forever. Amen.
Here follow Odes, Oration or Addresses, $c. t as may have been arranged.
NOTE. Where the brethren and "Daughters" are so gifted and
inclined, the Dedication Ode, Appendix A, adapted to the familiar
air, "Bruce's Address," can be happily introduced as choruses to
the Responses in the foregoing. The 1st verse at [^4.], after the
Response to the Herald of the North the 3d verse at [J&.J after
the Response to the Herald of the East and the 2d and 4th verses
at [<?.], after the Response to the Herald of the West.
OF INSTALLATIONS. 353
CHAPTER IV.
PUBLIC INSTALLATION OF SUBORDINATE LODGE
OFFICERS.
NOTE. Public installations can be held only by permission of
the Grand Lodge, and in manner prescribed by G. L. U. S. The
representative of the Grand Master (if any) must be addressed by
his own proper title any other Grand officer pro tern., by that of
the officer represented.
The Lodge properly arranged, and the inner door opened wide, the G.
Marshal, with white baton, trimmed with scarlet, approaches the L G.
from without.
G. Marshal. Worthy Guardian, inform the Noble
Grand that the G. Marshal of the R. W. Grand Lodge
of demands admission.
I. Guardian. Noble Grand, the W. G. Marshal of
the G. L. of is without, and demands admis-
sion.
JV. Grand. You will admit him.
1. G. You have liberty to enter.
G. Marshal passes to centre of room, and salutes N. G. with a flourish
of the baton.
G. Marshal. Worthy N. G., I am instructed by the
M. W. G. Master of the R. W. G. Lodge of ,
to ascertain whether the charter (or dispensation) of this
Lodge is in the hall, whether the dues of this Lodge
have been paid, and, if not, to request that they shall
be placed in my hands, to ask if the officers have been
elected for the ensuing term, if they are free from
30*
854 THE ODD-FELLOW'S MANUAL.
all charges, pecuniary or otherwise, upon your Lodge-
books; and whether you are now ready to proceed with
the ceremony of installation?
N. G. W. G. Marshal, the charter of this Lodge is
in the Lodge-room, and in my keeping. The Treasurer
will pay over to you the dues of the Lodge, or show
you the G. Secretary's receipt for the same. The
officers for the ensuing term have been elected; they
each and all stand free from all charges upon our
Lodge-books. You will please inform the M. W. G.
Master that we are prepared for installation, and await
his pleasure.
G. Marshal receives dues, salutes A". G. > r 'tl< /Won, retires, and mar-
shah the Grand officers to the inner door.
G. Marshal The G. L. of the I. O. O. F. of .
I. G. Noble Grand, the Grand Lodge.
N. G. In the name of Friendship, Love, and Truth,
admit it.
G. L. enters, Lodge rises as G. L. passes to the centre. G. Master
sfepx in front.
G. Master. Noble Grand, by authority of the R. W.
G. Lodge of , we appear here, this evening, for
the purpose of installing into their respective chairs the
officers of this Lodge. You will please direct your
officers to surrender their respective chairs to the G.
officers in attendance; and you will now please take
your seat as Sitting Past Grand of this Lodge for the
current term,
N. G. Officers of Lodge, you will surrender
your chairs to the officers of the R. W. G. Lodge of
OF INSTALLATIONS. 355
The G. Master takes the N. G's chair the G. Warden the V.
G. '.5 G. Sec. and G. Treas. the chairs of the Sec. and Treas.
G. Master. My brethren, you will please be seated.
W. G. Marshal, you will retire with the officers elect
for examination. It is unnecessary for me to remind
you that that duty should be faithfully performed.
They retire and, after examination, return, and are announced.
G. Guardian. The G. Marshal, with the officers elect
for installation.
They enter in procession. Each officer may be supported by two Past
officers of that grade. The Lodge remains seated, unless the Ode is sung
during the march. The procession forms on the left of the N. GSs chair.
INSTALLATION ODE.
Come, let us swell the joyful note,
And hail the chosen band,
Who, in compliance with our vote,
To-night before us stand.
Our Noble and Vice Grand will now
To seats of honor move,
And bear the ensign on their brow
Of Friendship, Truth, and Love.
Hail ! all our officers elect,
Of high and low degree ;
Hail ! each, with due and kind respect,
Whate'er his station be :
We place reliance in their zeal,
That they will worthy prove,
And stamp their actions with the seal
Of Friendship, Truth, and Love.
G. Marshal. M. W. G. Master, I present to you for
installation, our worthy Brother [A. B.], whom the
brethren of this Lodge have elected Noble Grand for
the present term.
356 THE ODD-FELLOW'S MANUAL.
G. Master. Brother, do you accept the office to which
you have been elected?
N. G. elect. I do.
G. Master. Brethren, are you content with the choice
you have made of Noble Grand ?
Lodge. We are. \If objection be made, the G. Mas-
ter will call the officers to their chairs again, and will re-
tire with the Grand Officers.]
G. Master. M. W. G. Marshal, have you examined
the N. G. elect, to ascertain whether he is sufficiently
acquainted with the various lectures and instructions to
enable him to deliver them according to his office?
Have you ascertained whether he has rendered sufficient
previous service in office, and is free from all charges on
the books of this Lodge, of whatsoever kind ?
G. Marshal. I have, M. W. G. Master, and find the
brother competent and eligible to fill the honorable sta-
tion to which he has been elected by the brothers of
this Lodge.
G. Master. Noble Grand elect, will you promise to
submit to your charges to be obedient to the man-
dates of the G. Lodge of the of , to
support the regulations of our Order to act with
justice toward all brothers, as is the duty of a Noble
Grand ?
Noble Grand elect. I will.
G. Master. Your apparent willingness to conform to
the charges and regulations of our Order the pro-
ficiency you have made therein your moral stand-
ing your freedom from indebtedness to the Lodge,
and the voice of a majority thereof, entitle you to be
now installed into the office of N. G. of this Lodge.
OF INSTALLATIONS. 357
You will, therefore, place your right hand upon your
left breast, and repeat after me :
NOBLE GRAND'S O. B. N.
In the presence of the members of the Order here
assembled, I, , do promise, declare, and
say, that I will perform the duties of Noble Grand of
this Lodge until the end of the present term ; and will .
support, maintain, and abide by the Constitution, By-
laws, Rules, and Regulations of the G. Lodge of the
I. O. O. F. of the - - of - ; as well as the
Constitution and By-laws of this Lodge. I further-
more promise that I will not give the means whereby
to gain admission to any person, except a member of
this Lodge in good standing. I will, to the utmost of
my power, enforce the laws, and preserve order and
decorum in the Lodge. I will judge of every trans-
action that comes before me without prejudice or par-
tiality see that the obligations to candidates for mem-
bership are legally administered and, should the G.
Lodge direct, I will deliver the warrant or dispensa-
tion of this Lodge to the Grand Master. All this I
promise to fulfil, unless prevented by sickness, or some
other unavoidable occurrence. To the performance of
all which, I pledge my most sacred honor.
(?. Master. W. G. Marshal, you will proceed to invest
(he Noble Grand in the regalia of his office.
G. Marshal. By command of the M. W. G. M., I in-
vest you with this collar and jewel, which are emblems
of your office.
G. Master. Noble Grand, you will receive from us
the Constitution and By-laws of your Lodge. You are
358 THE ODD-FELLOW'S MANUAL.
to take them for your guide, and cause them to be fre-
quently read in your Lodge. You will please be seated
at our right hand.
G. Marshal. [Introduces V. G. introduction, ques-
tions and answers, including ike ansiver of the Lodge, the
same as in case of the N. G.]
G. Master. W. G. Marshal, have you examined the
V. G. elect, to ascertain whether he is sufficiently ac-
quainted with the various lectures and instructions to
enable him to assist in delivering them according to his
office? Have you ascertained whether he has rendered
sufficient previous service in office, and is free from all
charges on the books of this Lodge, of whatsoever kind?
G. Marshal. I have, M. W. G. Master, and find the
brother competent and eligible to fill the honorable sta-
tion to which he has been elected by the brothers of
this Lodge.
G. Master. Vice Grand elect, will you promise to
yield a like obedience to your charges, and the man-
dates of the R. W. G. Lodge as the N. G. to assist
him in the execution of his office to use your efforts
in promoting the harmony and welfare of the Lodge,
and to increase love among your brethren ?
Vice Grand elect. I will.
G. Master. In consequence of your avowed willing-
ness to enter upon, and perform the duties of V. G. of
this Lodge, you will now proceed with our W. G. Mar-
shal to the chair of your office, where you will be in-
stalled. W. G. Marshal, you will present the V. G.
elect to our R. W. G. Warden for obligation.
G. Marshal. R. W. G. Warden, by command of our
M. W. G. Master, I present you Bro. ,
the V. G. elect, for obligation.
OF INSTALLATIONS. 359
G. Warden. Vice Grand elect, you will please place
your right hand upon your left breast, and repeat after
me :
VICE GRAND'S O. B. N.
In the presence of the members of the Order now
assembled, I, , do promise, declare, and
say, that I will perform the duties of Vice Grand of
this Lodge until the end of the present term ; and, in
the absence of the N. G., to the utmost of my ability,
perform all the duties he has obligated himself to do
that I will restrain every improper sentiment, and
strictly administer the obligations to candidates for
membership, or cause the same to be done by a P. G.
or P. V. G. All this I promise to fulfil, unless pre-
vented by sickness, or some unavoidable occurrence.
To the performance of all which, I pledge my most
sacred honor.
G. Master. W. G. Marshal, you will proceed to in-
vest the V. G. in the regalia of his office.
G. Marshal. By command of the M. W. G. Master,
I invest you with the badges of your office. In receiv-
ing them, you will not cease to remember that the pre-
ference of the Lodge has placed them upon you, in the
full confidence that, while you wear them, their purity
shall not be blemished.
G. Warden. Vice Grand, I present' to you a copy of
the Constitution and By-laws of your Lodge, which
you will make your study, in order that you may assist
the N. G in the performance of his duties and this
gavel, which indicates that you are to assist him in the
exercise of his authority. You will now take your seat
as V. G. of this Lodge for the present term.
360 THE ODD-FELLOW'S MANUAL.
G. Marshal. [Introduces Sec. introduction, questions,
and answers, including the answer of the Lodge, the same
as in case of the N. (?.]
G. Master. W. G. Marshal, have you examined the
Sec. elect, and ascertained whether he has attained suf-
ficient degrees to entitle him to the office? Have you
ascertained whether he is free from all charges on the
books, of whatsoever kind?
G. Marshal. I have, M. W. G. Master, and find the
brother fully qualified to fill the office to which he has
been elected.
G. Master. Worthy Secretary elect, will you engage
to perform the duties of Secretary of this Lodge faith-
fully and punctually, and to comply with the requisi-
tions of the Grand Lodge?
Secretary elect. I will.
G. Master. Having expressed your willingness to
enter upon and perform the duties of Sec. of this Lodge,
our W. G. Marshal will conduct you to the chair of
your office, where the obligation appertaining to it will
be administered to you. W. G. Marshal, you will pre-
sent the Sec. elect to our R. W. G. Secretary.
G. Marshal. R. W. G. Secretary, by command of our
M. W. G. Master, I present to you Br. ,
the Sec. elect, for obligation.
G. Sec. W. Secretary elect, you will place your right
hand upon your left breast, and repeat after me :
When all the duties of Sec. are performed by one person, the "Secre-
tary's 0. B. AY' will be administered when by two persons, the "Re-
cording Secretary's 0. B. N."
OF INSTALLATIONS. 361
SECRETARY'S O. B. N.
In the presence of the members of the Order now
assembled, I, : , do promise, declare, and
say, that I will keep accurate minutes of the transactions
of this Lodge I will keep correctly, the accounts be-
tween this Lodge and its members I will pay all moneys
into the hands of the Treasurer, taking his receipt for the
same and that I will, as soon as practicable, forward to
the Treasurer copies of all resolutions authorizing drafts
of moneys on him. I furthermore promise, that I will
not wrong the Lodge, or a brother, to the value of any-
thing and I will deliver all books and papers belong-
ing to the Lodge, to my successor in office ; and perform
such other duties as the Lodge may require. All this
I promise to fulfil, unless prevented by sickness or some
unavoidable circumstance. To the performance of all
which, I pledge my most sacred honor.
RECORDING SECRETARY'S O. B. N.
In the presence of the members of the Order now
assembled, I, , do promise, declare, and
say, that I will keep accurate minutes of the transactions
of this Lodge and that I will, as soon as practicable,
forward to the Treasurer copies of all resolutions au-
thorizing drafts of moneys on him. I furthermore
promise that I will not wrong the Lodge, or a brother,
to the value of anything and that I will not take
part or share, directly or indirectly, in any illegal dis-
tribution of the funds or other property of the Lodge,
but will, to the best of my ability and the utmost of my
31
362 THE ODD-FELLOW'S MANUAL.
power, endeavor to prevent any attempt at such perver-
sion of the property of the Lodge and I will deliver
all books and papers belonging to the Lodge, to my
successor in office, and perform such other duties as the
Lodge may require. All this I promise to fulfil, unless
prevented by sickness or some unavoidable circumstance.
To the performance of all which, I pledge my most
sacred honor.
G. Master. AV. (i. Marshal, you will now invest the
Sec. with the regalia of his office.
Gr. Marshal, By command of the M. W. G. Master,
I invest you with the badges of your office. In wear-
ing this regalia of the important office to which you
have been elevated, it is our hope that you will not for
a moment lose sight of the responsibilities resting upon
you, so that you may surrender it to your successor with
as much honor to yourself as you now receive it.
G. Secretary. W. Secretary, I present to you these
books and papers, the property of your office; and this
seal of the Lodge, which is to remain in your official
keeping. You will now take your seat as Sec. of this
Lodge for the present term.
The " Pfrmnui-nt Secretary" (if any] ?//// be presented by ti>l>-. in
s/f/tif iiKitnn r <nnl form as Sec. ; and will fake the
PERMANENT SECRETARY'S O. B. N.
In the presence of the members of the Order now
assembled, I, - , do promise, declare, and
say, that I will keep correctly the accounts between the
Lodge and its members, and will pay all moneys in my
hands to the Treasurer, taking his receipt for the same.
I furthermore promise, that I will not wrong the
OF INSTALLATIONS. 363
or a brother, to the value of anything and t^at I will
not take part or share, directly or indirectly, in any
illegal distribution of the funds or other property of
the Lodge, but will, to the best of my ability and the
utmost of my power, endeavor to prevent any attempt
at such perversion of the property of the Lodge
and I will deliver all books and papers, belonging to
the Lodge, to my successor in office ; and perform such
other duties as the Lodge may require. All this I
promise to fulfil, unless prevented by sickness or some
unavoidable circumstance. To the performance of all
which, I pledge my most sacred honor.
G. Master. W. G. Marshal, you will now invest the
Permanent Sec. with the regalia of his office.
G. Marshal. By command of our M. W. G. Master,
I invest you with the badges of your office. In bear-
ing this distinction among your brethren, be assiduous
in discharging the duties of your station.
G. Secretary. W. Per. Sec., I present to you the books
and papers of your office. You will now take your
station as Per. Sec., for the term of months, as
provided by the By-laws of your Lodge.
G. Marshal. [Introduces Treasurer, questions and
answers, including that by the Lodge, the same as in
case of N. (?.]
G. Master. W. G. Marshal, have you examined the
Treas. elect, and ascertained whether he has attained
sufficient degrees to entitle him to the office? Have
you ascertained whether he is free from all charges on
the books, of whatsoever nature and kind ? Has his
bond of office been duly and regularly executed, to the
benefit and satisfaction of the Lodge ?
364 THE ODD-FELLOW'S MANUAL.
G. Marshal. I have, M. W. G. Master, examined the
brother, and find him duly qualified and free from
charges. I have also ascertained that his bond has
been regularly executed, presented, and accepted, and
is now in possession of the Lodge.
G. Master. W. Treasurer elect, will you engage to
perform the duties of Tr. faithfully, as required by the
Constitution and By-laws of the Lodge?
Treasurer elect. I will.
G. Master. Under this assurance of your disposition
to enter upon, and perform the duties of Tr. of this
Lodge, our W. G. Marshal will conduct you to the chair
of your office, where the necessary obligation will be ad--
ministered unto you. W. G. Marshal, you will present
the Tr. elect to our R. W. G. Treasurer.
G. Marshal. R. W. G. Treasurer, by command of
our M. W. G. Master, I present to you Br.
, the Tr. elect, for obligation.
G. Treasurer. Worthy Tr. elect, you will place your
right hand upon your left breast, and repeat after me:
TREASURER'S O. B. N.
In the presence of the members of the Order now
assembled, I, , do promise, declare, and
say, that I will justly and truly perform the duties of
Treasurer of this Lodge I will pay all orders drawn
on me by the N. G., or committee duly authorized by
the Lodge, after having received from the Sec. M rr.pv
of the resolution authorizing the same I will deliver
all books and papers, and pay all moneys in my hands
to, my successor in office; and I will not wrong this
Lodge to the value of anything and that I will not
OF INSTALLATIONS. 365
take part or share, directly or indirectly, in any illegal
distribution of the funds or other property of the Lodge,
but will, to the best of my ability and the utmost of
my power, endeavor to prevent any attempt at such
perversion of the property of the Lodge. All this I
promise to fulfil, unless prevented by sickness or some
unavoidable circumstance. To the performance of
all which, I pledge my most sacred honor.
G. Master. W. G. Marshal, you will now invest the
worthy Tr. with the regalia of his office.
G. Marshal. By command of our M. W. G. Master,
I invest you with the badges of your office. The im-
portance and responsibility of your office will always
admonish you of the necessity of preserving free from
tarnish the honor you have pledged.
G. Treasurer. Worthy Tr., you will receive from rne
the books and papers of your office. You will now take
your seat as Tr. of this Lodge for the present term.
The G. Master retires from the N. &s. chair by the left, as he says:
G. Master. Noble Grand, I present to you this gavel,
the emblem of your authority, and call upon your
brethren to arise. [Lodge rises.] Receive your author-
ity, and take your seat as N. G. of this Lodge. [Lodge
is seated.'] Noble Grand, you will now appoint your
subordinate officers.
Appointments made thus:
[N. G. or V. G.~] Br. , I appoint you
[my R. H. Sup., or Warden, &c., of this Lodge, (as the
case may be)] for the present term. Are you willing to
accept that office, and enter upon the duties thereof?
Answer. I am, Noble Grand.
31*
366 THE ODD-FELLOW'S MANUAL.
N. G. Br. , you will take your station.
After the appointments hacii been made
G. Master. Noble Grand, previous to delivering into
your keeping the charter and books pertaining to your
office, it is necessary that you should enter with us into
another obligation. Place yourself in the attitude in
which you were last obligated, and repeat :
NOBLE GRAND'S SECOND O. B. N.
j ? ^ Noble Grand, do, in the presence
of these brethren, most sincerely promise and declare,
that I will neither print nor write, nor cause to be print-
ed or written, any part or parts of these charges; nor
will I, in the presence of any person, either read or
rehearse, or cause to be understood by any means, any
part or parts of them, except in the presence of bro-
thers duly qualified to receive them in legal form. Nor
will I, at any time, permit them to be taken from my
keeping by any person or persons, excepting those sub-
ordinate officers whose various charges shall have ob-
ligated them to return to me such printed or written
part or parts as w r ere delivered to them, without having
made themselves or permitted any others to make any
extracts, or take any copies therefrom: and I will use
every effort to effect the return of those books, or printed
or written parts of them, as soon as the purpose for which
they were obtained from me has been accomplished.
And I do furthermore promise and declare, that I will
deliver these books to no person or persons, except-
ing the M. W. G. Master, or his Deputy, or to a Com-
mittee from the Grand Lodge, and the N. G. who shall
OF INSTALLATIONS. 367
have been elected to succeed me. I furthermore prom-
ise, that I will not wrong this Lodge, or the Grand
Lodge of this jurisdiction, to the value of anything
and that I will not take part or share, directly or indi-
rectly, in any illegal distribution of the funds or other
property of the Lodge, but will, to the best of my abil-
ity and the utmost of my power, endeavor to prevent
any attempt at such perversion of the property of the
Lodge. To the performance of all which, I pledge my
most sacred honor.
G. Master. Having full confidence in your integrity,
we here present you with the books pertaining to your
office, the Constitution, By-laws, Rules and General
Regulations of the Grand Lodge of the of
, and the Charter under which this Lodge exists.
And it is your duty that these, severally, shall be pre-
sent in the Lodge, when open, and at the installation
of your successor.
CHARGES
TO BE DELIVERED BY THE INSTALLING OFFICER.
MOST NOBLE GRAND: You have been elected and
installed into the office of N. G. of Lodge, No.
, for the present term, and until the installation
of your successor: and as it will be your duty to pre-
side at the meetings of the Lodge, much of the peace,
harmony, and prosperity thereof will depend upon you.
It is therefore necessary that you should deeply impress
on your mind the important duties of your station.
Among them, we would particularly bring to your no-
tice the necessity of requiring the regular indications of
good standing of every person who desires to visit your
368 THE ODD-FELLOW'S MANUAL.
Lodge. Admit none, unless it be your own members,
without them. In the performance of your duties, act
without fear or partiality be zealous, yet temper your
zeal with prudence, and maintain in yourself a tran-
quil temper, a generous disposition, and an unsullied
character, that your decisions and instructions may be
received with respect, and attentively observed. You
are bound to obey the laws of the Grand Lodge, and
to execute those of the Lodge over which you preside:
you must therefore screen none who may violate them,
and enforce the transaction of Lodge business with
punctuality and dispatch.
WORTHY VICE GRAND : You must carefully attend
to the support of order in the Lodge; and at all times
when the N. G. is otherwise engaged, his duties will
devolve upon you; and should he, at any time, omit
anything appertaining to his office, it will be not only
your privilege, but your duty, to apprise him thereof.
]\'/t<n tin-re, is a Perm. Sec., omit the portion in italics.
WORTHY SECRETARY : You are charged with the
care of the books of the Lodge you must keep a rec-
ord of the proceedings of every Lodge meeting you
must fill up all summonses, and write all letters and
communications that may be ordered by the N. G.
You must be punctual, correct, and faithful in the dis-
charge of your office : you must keep your accounts reg-
ularly posted, so tJiat no dispute arise, and be ready at all
times to render to the N. G., statements of tlie arrears of
brethren, so that their rights be not abused: and no per-
son is privileged to interfere with your books, except
the N. G., the M. W. G. Master, or the R. W. Deputy
OF INSTALLATIONS. 369
G. Master of your district. At the end of your term
you will render a faithful report of the work of the
Lodge for the Grand Lodge, and every assistance re-
quired by the committee appointed to examine the
books, &c.
WORTHY TREASURER: You have in charge the funds
of this Lodge; be correct, careful and honest, and se-
cure the Lodge against any loss, or probability of loss,
by or through you. On a proper management of the
fiscal concerns of a Lodge, mainly depends its ability to
render assistance where it is needed, and at the time it
may be required. It is expected of you to keep your
accounts in such a manner as to enable you to inform
the Lodge of its pecuniary condition; and so that you
can, at any moment, when called upon, surrender your
trust, together with all books, papers, and funds in
your possession, belonging to the Lodge.
WORTHY PERMANENT SECRETARY : You are
charged with the care of the accounts between this
Lodge and its members ; you must be punctual, correct,
and faithful in the discharge of your duty keep your
accounts regularly posted, so that no dispute arise, and
be ready at all times to render to the N. G. statements
of the arrears of the brethren, so that their rights be
not abused. At the end of your term of office, you
will prepare for the Grand Lodge the annual report
required by the regulations and, at the end of each
term, render such facilities to the Committee appointed
to examine the books, &c., as may be required by them.
No person is at liberty to interfere with your books,
&c., except the N. G., the M. W. G. Master, or the
R. W. D. G. Master of your district.
370 THE ODD-FELLOW'S MANUAL.
The G. Marshal will present the Warden and O. Guardian thus :
G. Marshal. I present to you Br.
who has been appointed [W. or O. G.] of this Lodge,
and whom, on examination, I find to have attained the
proper degrees for the office.
G. Master. WORTHY WARDEN : Your duty calls
upon you to do all you can while in the Lodge to make
the brothers comfortable. You must examine every
person in the room when the Lodge is about to be
opened deliver your charge to candidates at initia-
tion take care of the regalia of the Lodge, and con-
vey all summonses that may be issued.
WORTHY OUTSIDE GUARDIAN : You have charge
of the ante-room you will see that no person shall
enter it who cannot prove himself according to the
regulations of the Order. You will secure the outer
door against improper intrusion ; and submit all cases
of doubt to the N. G. for decision.
WORTHY CONDUCTOR: You will receive candidates
for initiation in the ante-room give the charge accord-
ing to your office, and assist the Worthy Warden while
in the Lodge.
WORTHY INSIDE GUARDIAN : Prove every brother,
before you admit him, according to the regulations of
our Order see that he is in proper regalia report
his name to the N. G. (or, when the door is in charge
of the V. G., to that officer) and let no one pass out,
or return, without the V. G.'s pass-word of the night.
WORTHY R. H. SUPPORTER OF THE N. G. : It is
your duty to open and close the Lodge in due form
OF INSTALLATIONS. 371
fco advise with the N. G., and to take his seat during a
temporary absence.
WORTHY L. H. SUPPORTER OF THE N. G. : It is
your duty to see that every brother who enters the
room is in proper regalia, and makes his address to the
chair.
WORTHY R. AND L. SUPPORTERS OF THE V. G. :
The duties of your stations require you to support the
L. Supporter of the N. G. in the duty of his office.
The R. Supporter will take the seat of the V. G. dur-
ing a temporary absence.
WORTHY R. AND L. SC^ENE SUPPORTERS: You
will assist at initiations according to your offices.
After an Address (if any) l>y the G Master:
G. Master. And now, R. W. Grand Marshal, proclaim
the installation completed.
G. Marshal. And now, by command of the M. W.
G. Master, and in the name and by the authority of the
R. W. G. Lodge of - -, of the I. O. O. F., I do
declare the officers of Lodge, No. , installed
into their respective offices for the current term in
["Ample" or "Regular"] form.*
When about, to retire, the installing officers will notify the N. G , the
Lodge will rise, and the G. L. retire in procession, preceded by the G.
Marshal, the G. Master bringing up the rear.
* If by a Grand Master, " Ample Form ; " if by a Deputy G. M.
or D. D. G. Master, "Regular Form; " if by a P. G. Officer or a
P. G., "Form."
372 THE ODD-FELLOW'S MANUAL.
CHAPTER V.
FORM OF DEDICATION OF AN ODD-FELLOWS' CEMETERY
OR BURIAL-LOT.*
The brethren having assembled in some appropriate place in the
vicinity of the Cemetery, a procession will be formed m due order,
and proceed to the place selected for the ceremony, passing around
the ground three times, if the situation permits. The Officers
will take their station upon a raised platform.
Gr. M. IT is not necessary that I should remind any
good and faithful Odd-Fellow that the great primal
command of our Order is fourfold, and includes four
principal heads of duty. Equal in prominence and
binding force to any of the others, is the solemn injunction
to "bury the dead/' In order to understand why the
founders of our Brotherhood insisted so strongly upon
this important duty, we must recur to the fact that it
had its origin among a poor and oppressed population,
where the hard struggle of a brave and virtuous life too
often ended in an unpitied death and a pauper's grave.
Therefore it was that when men first bound themselves
together in mutual helpfulness, under the then singular
name of Odd-Fellows, they entered into a solemn cove-
nant to provide each member and his wife, at their
death, with the means of decent Christian sepulture.
To the praise of our Order, this duty has never been
* This form is framed for the use of a Grand Lodge or its Officers.
It may be used, however, by a D. D. G. M., or by the N. G. of a
Lodge, when circumstances prevent the attendance of the Grand
Officers.
DEDICATION OF AN ODD-FELLOWS' CEMETERY. 373
neglected. Large sums are annually expended in its
due performance. Not only has want been relieved,
sickness alleviated, and the eyes of the dying closed in
peace by friendly hands, but the care of the brethren
has followed on to the place of sepulture, and a crowd
of sympathizing friends has stood around the humble
open grave. Not only has the sufferer, fallen faint by
the wayside, been lifted up and ministered unto with
kindliest offices, but men have often been made to
wonder on seeing a band of mourning brethren follow
to the tomb a stranger, unknown to any in their neigh-
borhood except in the bonds of our mystic tie. This is
as it should be, and as I trust it ever will be. The
comparative easiness of condition of the brethren in our
more favored land, does not lighten one jot the obliga-
tion of this duty. In the great and just equality of our
Order, the same provision is made for all, and to all
must it be promptly and without stint extended.
But the closeness with which we are drawn together
in life in the bonds of our brotherhood, has created also
a desire that there should be provided for our mortal
remains a common resting-place, where we may lie
down together to await the solemn summons of the
Great Day, and where the poor and needy as well as the
stranger may repose among brethren, and no longer be
thrust out as unclean things. Apart from the con-
sideration of economy in obtaining a cheap and beau-
tiful place of burial, (while the great cost of interment,
especially in cities and large towns, renders it otherwise
an onerous tax upon the survivors,) there is a justness
arid propriety in this arrangement, which commends it
to the heart of every sincere brother. Already, in
contemplating our fraternity, men have been made to
say, as they did of the early Christians, " Behold how
32
374 THE ODD-FELLOW'S MANUAL.
these love one another !" Let them also be made to
8ay as David did of Saul and Jonathan, " In life they
were joined together, in death they are not divided !"
And now, brethren, we are met to dedicate to its
sacred uses this city of the dead, this " God's-acre,"
as our thoughtful ancestors fitly named it. Remember
that this dedication is no unmeaning rite. It means
that this ground is solemnly set apart, in covenant with
God and man, to its holy purposes, never to be diverted
to any other until the last trumpet shall sound and the
dead shall arise incorruptible. To the attainment of
which end let us now unite in supplicating the Divine
blessing.
Gr. 0. Be with us, God, in the solemn services of
this day. Compose our thoughts into the solemn sober-
ness that befits the occasion. Purify our hearts, elevate
our desires, and make us fit for Thy service. Bless, we
beseech Thee, the work in which we are engaged, and
give us strength to keep in faithfulness forever the
obligations we now assume. Amen.
Gr. M. The brethren will be attentive while our R. W.
D. G. M. dedicates this ground, with solemn ceremonies,
to the uses of our beloved Order.
D. Gr. M. (Before whom there is placed a shovel or
other implement, filled with fresh earth.) In the name
of the R. W. Grand Lodge of the I. 0. of 0. F. of
, and by authority of the M. W. G. M. of the
same, I hereby solemnly dedicate and set apart this
ground to the burial of all good Odd-Fellows, their
families and friends, and to no other purpose whatever,
while the world stands ; so that here their remains may
rest in undisturbed security until the last great day,
and that here we may come, amid the gentle stillness of
nature, to mourn over the loved and lost whom we have
DEDICATION OF AN ODD-FELLOWS* CEMETERY. 375
deposited in the silent tomb, (strewing the earth,) "earth
to earth, ashes to ashes, dust to dust !"
Gr. M. Yet not to sorrow as those that are without
hope ! For we know that our Redeemer liveth, and
that though worms destroy this body, yet in our flesh
shall we see God. Let us feel, my brethren, that death
is but the gate to a better life, and that over the resting-
place of the departed dwells ever the bright halo of the
hope of a glorious resurrection. Hence it is that we
thus strew above the place of tombs and in the graves
of our loved ones, these emblems of undying life,
(strewing evergreens ;) for we know that they are but
sleeping here urtil the voice of the Maker and Master
of all shall call them to Himself in the day that He
makes up His jewels, and proclaims that time and its
griefs shall be no more.
The brethren will unite in singing Ode, page 390.
G. C. Be with us, we beseech Thee, God, our Hea-
venly Father, in the exercises of this solemn occasion.
Fill our hearts with that deep faith in Thy holy Word,
which shall enable us to see, beyond the night of the
grave, the portals of a diviner day. Strengthen the
hands of those who have prepared this place of rest for
the dead, and enable them to keep it sacred to that
purpose and to Thee. Let Thy Spirit descend like dews
of consolation upon the hearts of all who shall here
resort as mourners, and make them to feel that this is
indeed holy ground. Comfort the afflicted, bind up the
broken hearts, lift up the bowed down, and give to the
bruised souls the oil of joy for mourning, and the gar-
ment of praise for the spirit of heaviness. From this
place let the glad testimony rise, from many a bleeding
heart, that Thou art truly the widow's God, and tho
376 THE ODD-FELLOW'S MANUAL.
Father of the fatherless. Help us, we beseech Thee, to
labor faithfully in the great work of Benevolence and
Charity. Bless our beloved Order with an everlasting
benediction, and make all its works to praise Thee.
And finally receive us to Thyself in glory, so that unto
Thee we may ascribe glory and dominion, world without
end. Amen.
Gr. M. The natural man instinctively shrinks from the
contemplation of the silent tomb. It is to him a sight
of fear and a source of terror. The warm life-blood at
his heart is chilled by the very thought of its gloom. To
such the habitation of the dead must be a repulsive place,
fit only for sounds of wo. But to him to whom death has
no longer a sting, and over whom the grave can have no
victory ; to him whose fears are swallowed up and lost in
the glorious assurance of a blessed resurrection and happy
immortality, it presents a different aspect. No longer
must its precincts be doleful with the wailings of sorrow,
or its soil be abandoned to the thistle and thorn. We
plant flowers upon the graves of our loved ones ; we cast
over them the cool shadow of pleasant trees ; we place
them amid the gentle scenes of bounteous nature, and from
them rise ever the voice of prayer and the song of grate-
ful praise. We have learned to look upon the solemn
end of all without terror, as we see one after another
entering the dark valley, leaning, in unbroken confidence,
on the precious promises of Him who cannot lie. There-
fore it is that we rightly make our burial-place a beau
tiful and attractive spot. This you have already done,
my brethren, and I commend you for it. Continue in
the good work, maintain in ever-increasing beauty this
consecrated place, and the hearts of generations yet un-
born will bless you for the kindly labor.
The audience will be dismissed with benediction by G. O.
FUNERAL CEREMONY. 377
CHAPTER VI.
FUNERAL PROCESSION AND SERVICE,
AS ORDERED BY O. L. U. 8. AT ITS SESSION IN 1866.
1. THE regalia directed to be worn at funerals con-
sists of "a black crape rosette, having a centre of the
color of the highest degree to which the wearer may
have attained, to be worn on the left breast ; x above it a
sprig of evergreen, and below it (if the wearer be an
elective or past officer) the jewel or jewels which as
such he may be entitled to wear."
2. The ordinary mourning-badge to be worn by bro-
thers in memory of a deceased brother, is " a strip of
black crape passed through one button-hole only of the
left lapel of the coat, and tied with a narrow ribbon of
the color of the highest degree to which the wearer may
have attained." " The several State Grand Lodges and
Grand Encampments may, at their discretion, permit
the usual regalia of the Order to be worn at funerals,
either in connection with, or as a substitute for the
simple regalia above described." We respectfully hope
that none but the "simple regalia" will ever be used
on funeral occasions.
3. " If, at the time of his death, the deceased brother
was a member of an Encampment, the Encampment
may attend the funeral in a body, in order similar to
32*
378 THE ODD-FELLOW'S MANUAL.
dial prescribed for Lodges, and shall take the position
in line designated as No. (6); but in all cases the fune-
ral ceremonies shall be conducted by the subordinate
Lodge, except that if the brother was a past or present
elective officer of a Grand Lodge or Grand Encamp-
ment, then the ceremonies may be conducted by such
Grand Lodge or Grand Encampment."
4. " The order of procedure at the funeral of a de-
ceased brother, shall be as follows:" (See Journal G.
L. U. 8. for 1866, p. 3960.)
" At the appointed hour, the subordinate Lodge of
which such brother was a member, shall meet at its
Lodge-room, and the N. G., or in his absence the V. G.,
or in the absence of both, the senior P. G. present, shall
appoint a Marshal and such number of Assistant Mar-
shals as may be required ; the Lodge shall then pass in
procession from the Lodge-room to the place from which
the funeral may have been appointed to start, in the
following order :
"(1.) The Marshal, wearing a black scarf, and bear-
ing a baton bound with black crape.
" (2.) The Outside Guardian, bearing a red staff, in
like mourning.
" (3.) The Scene Supporters, bearing white wands in
like mourning.
" (4.) Members of the Initiatory degree, in order of
juniority, two abreast.
"(5.) Members of the White, Pink, Royal Blue, and
Scarlet degrees, respectively, in like order.
" (6.) Members of the Lodge having the Patriarchal,
Golden Rule, and Royal Purple degrees, respectively,
in like order.
"(7.) The Past Grands of the Lodge, in order of
juniority.
" (8.) The Inside Guardian, bearing the regalia and
insignia indicative of the rank in the Order of the de-
ceased brother.
FUNERAL CEKEMONY. 379
" (9.) The Treasurer, Assistant, Permanent or Finan-
cial Secretary or Secretaries, and the Secretary of the
Lodge.
" (10.) The Vice Grand, supported by his R. and L.
Supporters, each bearing his wand of office, bound with
a band of black crape.
" (11.) The Chaplain, wearing a white scarf, and sup-
ported by the Warden and Conductor, each bearing his
staff of office in like mourning.
" (12.) The Noble Grand, supported by his R. and
L. Supporters, each bearing his wand of office in like
mourning.
" (13.) Invited brethren will take places with the
members of the Lodge, according to their rank. The
Lodges, when more than one attend, shall be arranged
in order of juniority, preceding the Lodge conducting
the ceremonies."
5. " On arriving at the place appointed for the start-
ing of the funeral, the brothers shall take position in
the above order, immediately before the corpse, and
shall precede it to the place of interment."
6. " On arriving at the place of interment, the brothers
shall open to the right and left, and allow the corpse,
mourners, &c. to pass through, the brothers on either
side standing uncovered, the hat held in the left hand
of each, and joining hands with each other. And after
the passing of the corpse, mourners, &c. between the
two lines, the brothers shall re-form in procession after
them in reversed order, and close the procession into
and within the place of interment."
7. " After the performance of such religious service as
the friends of the deceased may cause to be there per-
formed, and before the final closing of the grave, the
brothers shall form silently, and as nearly as may be
380 THE ODD-FELLOW'S MANUAL.
according to the order above set forth, uncovered, the
hat in the left hand of each, and joining hands with
each other, in one or more circles, as regular as the
nature of the ground may admit, around the grave ;
when the Chaplain, or in default of a Chaplain, the
N. G. may address the brothers, and offer up a prayer,
or may address the brothers without the offering of a
prayer ; and after such address or prayer, or both, or
if there be no address or prayer, then after a pause
suited to the solemnity of the occasion, the N. G. shall
advance singly to the head of the grave, and cast into
it with the right hand the sprig of evergreen from his
regalia, and shall return to his place; whereupon the
brothers from left to right in regular succession, and in
such numbers at a time as not to cause confusion, shall
advance to the grave, shall cast into it (each with the
right hand) the sprig of evergreen from their regalia,
and shall return to their places. And after att have
done this, and the grave shall have been filled up or
closed, the brothers shall silently re-form into procession
according to the order observed in coming to the place
of interment, and shall return in such order to the
Lodge-room, where the N. G. shall declare the funeral
ceremonies to be closed."
8. The following Address and Prayer are to be used,
if any. It is optional with the Lodge whether to use
them or not, but no others can lawfully be substituted.
ADDRESS.
We are assembled, my brethren, to render the last
office which the living may minister to the dead.
Man is born to die. The coffin, the grave, the se-
pulchre, speak to us in language that cannot be misun-
derstood, however unheeded it may be, of " man's latter
FUNERAL CEREMONY. 381
end." Youth in its harmlessness and comparative
innoeency, and manhood with its wonted vigor and pride
of strength are not more exempt than decrepit and
tottering age from the fixed law of being, which dedi-
cates all that is mortal to decay and death.
This truth is inscribed in the great volume of nature
upon its every page. The beautiful and the sublime
which the handiwork of the Creator displays on our
every side, fearfully associate the unerring certainty of
the end of all things with the vividness of the moral
which they are ever suggesting to the contemplative mind.
Day after day, we are called upon to follow our
fellow-creatures to that bourne whence no traveller
returns ; but from the house of mourning we go forth
again to mingle in the crowded world, heedless perhaps
of the precarious tenure of life and the certainty of that
end to which all flesh is rapidly tending. He who gives
the vigor of body, without warning paralyzes the stout
heart, and strikes down the athletic frame : the living
of to-day become the dead of the morrow.
Men appear upon and disappear from the stage of
life, as wave meets wave and parts upon the troubled
waters. "In the midst of life we are in death. "" He
whose lips now echo these tones of solemn warning, in
turn will be stilled in the cold and cheerless house of
the dead, and in the Providence of God none may
escape.
Let us then so far improve the lesson as to be pre-
pared for that change which leads to life eternal.
PRAYER.
Our Father and our God, who art the Resurrection
and the Life ; in whom whosoever believeth shall live
though he die ; and whosoever liveth and believeth in
382 THE ODD-FELLOW'S MANUAL.
thee shall not die hear, we beseech thee, the voice of
thy creatures here assembled, and turn not away from
our supplication?.
We humbly beseech thee, so to imbue us with a con-
viction of our entire helplessness and dependence upon
thee, that we may be brought to meditate upon the un-
certainty of life and the certainty of death. In the
dispensation of thy Providence, thou hast summoned
from among us our brother, and we, the surviving monu-
ments of thy mercy, are gathered together to commit
his remains to the earth. Give, God, we beseech
thee, thy Holy Spirit to us, whom thou hast spared ;
increase our knowledge, and confirm our faith in thee,
forever.
[Bless and comfort, we pray thee, those whom it has
pleased thee to add to the number of the disconsolate ;
buoy them up under this heavy stroke, sustain them
against despondency. Oh ! wilt thou be their Father
and their God, and pour down from on high thy bless-
ings upon their heads.] Bless, Heavenly Father,
the brethren here assembled ; imbue them with the
wisdom of thy laws, and draw them unto thee by the
cords of thy inestimable love ; impress them with their
duty to each other as brethren, and their obligations
in the various relations of human life ; and finally, bless
our beloved Order throughout the globe. Preserve its
principles and its purposes from innovation ; sustain it
from the shafts of enmity, protect it from self-immola-
tion, and shield it from all evil, and unto thee we shall
render the praise, forever." Amen.
Here, before (or while) depositing THE SPRIG, the Choir may sing any
Funeral Ode in Appendix A.
APPENDIX A.
anft (Dfos.
No. I. DEDICATION ODE.
CEPHAS.
BY A. B. QROSH.
1. " IN GOD WE TRUST!" was sweetly sung By every " Morning Star" on high "In
2. " IN GOD WE TRUST!" the golden Sun And silver Moon yet seem to say; And
3. " In God we trust!" the builders said, And deep in earth they sunk the wall ; In
m=^-^^ i
9
'.trunt!" right gladly rung From " So us of God," in loud reply When out from
million Stars, that round them burn. Repeat the anthem night and day, And still our
/Tope the corner-stone was laid, And raised the ImMdingover all. No ac-ci-
384
THE ODD-FELLOW S MANUAL.
cha - os systems rolled, / nd earth, wrapped
From darkness, light, in rosy y outli, in her clouds of
earth from hill and vale, Where loot doth tread,
From all that live, and breathe, and move, or waves a
dent has marred our trust Complete our Hall,
No loss of life drawn forth regret it is but
S S S N S .
gold, A - woke to " FRIENDSHIP, LOVE, and TRUTH."
sail Re -spondswith "Friendship, Truth, and Love."
just That it to TBBB we ded - i - cate.
4. Here may we with FIDELITY
111 l'('VK\ANT,.I I/.VI. n-iii'Vr,
And FRIENDSHIP with KKMEMURANCE be,
Till TufTH her sovereign power give.
May HOSPITALITY here reign
VVith TULKKATION'S kiudly love,
And FAITH enrh pilirriin soul sustain,
Until we reach Thy TENT, above.
6. " In Thee we trust !" ami thus to THEE
\V"e offer all for all is thine!
That Thy co-workers we may be
On earth, in word and work divine.
When brethren want, or death lays low
When orphans cry in helpless youth
When widows weep in cheerless wo
Oh, grant us "FRIENDSHIP, LOVE, and TRUTH P
APPENDIX A. SONGS AND ODES.
385
No. II. CLOSING ODE AT DEDICATION.
BY A. B. GROSH.
MIRIAM'S SONG.
tr
1. Sound the glad chorus! Let praises a - ria
i Air SOLO. Animate.
In works of our Or-der, to
CHORUS.
9-.-
w
God in the skies. Sound the glad chorus! Let praises a - rise, In
Truth is its sword. Welcome, Odd-Fellowship! Praise to the Lord ! His
VV
-r
9 I *
works of our Or-der, To God in the skies. Sing! for the light of His
f' F
3=FF
love is its buckler, His Truth is its sword. Brethren raised up from de-
-* *-
38
^^
T&-JI-
386
THE ODD-FELLOW S MANUAL.
I ft is N * N h
-J J^.l I J
truth is ad - vancing, And darkness and suff'ring are flee - ing a -way; His
m 7-7- m m Y~^ =:L V * *l IS m - ?~
f 1 -^ r b'TT" L ~^ ! i * f L r~M
\J * 1J * ^ * rj 1J iJ r ]J LJ
r wr r^
spair, are its sto-ry, And orphan's pro -tect-ed, its jew - el --ry bright; The
^ K )\ T
rphan'
r^
I 1 L-: L7 L.
*-!-*-^l
^T 0-
-^-j'l j'j; f .
love, in its warmth, human souls is en-trancing. And Friendship, on earth, is as-
^
P b b
tears of the widow from gloom turned to glo- ry, Like the bow on a cloud grow
^yrfOT^
7 r nr
T-H-f* r
sert - ing its sway.
,s..und tlie glad ch<>-ru>! l.t
^- r * r *=fo
^=b i. ^ = J
^
i ^
bright in its light.
1
Sound the glad cho - rus ! Let
F^-'-h^^^^fft^S^g^a
APPENDIX A.- -SONGS AND ODES.
387
praises a - rise, In works of our Or-der, to God in the skies.
praises as - cend To God, in the work of the heart and the hand.
y v
CHORUS.
S
V V
jj <> j^mztmjji
Sound the glad chorus ! Let praises a - rise, In works of our Order, to
JL_U_P i r r -v-
-j H-f-h M ! i ^ Tr
-V
Sound the glad chorus! Let praises as -cend To God, in the work of the
r r
V V
3=*
God in the skies. To God in the skies, To God in the skies.
I s . K K K I h. K t. s ^ r-
l p _p - . n i p n r\ i
J ^[ J J J-J J [ J J j J 7 ft
heart and the hand. The heart and the hand, The heart and the hand.
388 THE ODD-FELLOW'S MANUAL.
DEDICATION ODE.
BY REV. A. C. THOMAS.
AIR " Bannockburn"
Trickling far among the hills,
Tinkling in the cheerful rills,
Flowing till the sea it fills
Water t evermore!
FRIENDSHIP void of worldly art,
Baptism of the faithful heart,
To our souls thy grace impart
Blessed evermore!
Bursting in the early Spring,
Beauty to the earth to bring
Fragrance all abroad to fling
Flowers forevermore.
LOVE that in the blossom glows,
Breathing in each -ind that blows,
Ours be lily* and UK rose,f
Blessed evermore!
Buried 'neath the wintry sheen,
Springing, clothed in living green,
Golden in the harvest-scene,
Wheat forevermore!
TRUTH of heaven's own glory born,
'Reft of thee, how sad, forlorn !
Welcome waving, vital corn,
TRUTH forevermore!
Thus in Water, Flowers, and Wheat,
FRIENDSHIP, LOVE, and TRUTH repeat,
All the virtues here we greet,
Banded evermore:
Vet in CHARITY shall men
Sound the noblest praise again,
Ana the angels shout AMEN,
Blessed evermore.
Purity. f Affection
APPENDIX A. SONGS AND ODES. 389
ODE. LAYING A CORNER-STONE. 7s. M.
BY MRS. FIDELIA W. GILLETT.
Gather'd now, from far and near,
On this sacred spot we stand,
Bound by everlasting Truth,
Heart to heart, and hand to hand,
Lay we here this Corner-stone
Of a Temple yet to be,
In the spirit of that Love
That, our God, binds all to Thee.
May we build, as we have laid,
Fair, and strong, and firm, and sure
Stone on stone, and arch on arch
Wildest storms 't will then endure ;
Like the Temple Friendship rears
In each faithful brother's heart,
Where the needy and the poor
Have a shelter and a part.
LAYING A CORNER-STONE. C. M.
BY REV. D. K. LEE, D. D
LORD, we praise Thee for Thy grace,
And thank Thee for Thy love,
And pray the glory of Thy face
May shine down from above !
In FRIENDSHIP, LOVE, and TRUTH, we join
A band of brothers here,
For works we pray Thou 'It make divine,
And bless through many a year.
This CORNER-STONE our weak hands lay
A Temple here to build;
And may it rise complete, we pray,
And with Thy light be filled.
[We pour libations on this stone,
And may Thy dews descend !
These Flowers are strewn our love to own,
This Wheat for Truth we lend.]
May Friendship bright our Temple grace,
And Love its fountain be,
And Truth spring up, and crown the place,
With honors all from Thee.
90 THE ODD-FELLOW'S MANUAL.
ODE AT LAYING A CORNER-STONE.
Deep in the quarries of the stone,
Amid vast heaps of other rock;
In darkness hid, to art unknown.
We found this rude and shapeless block,
Now shaped by art, its roughness gone,
And fit this noble work to grace,
We lay it here, a corner-stone,
Chosen and sure, in proper place.
Within this stone there lies conceal'd
What future ages may disclose,
The sacred truths to us reveal'd
By Him who fell by ruthless foes.
On Him, this corner-stone we build,
To Him, this edifice erect;
And still, until this work's fulfilled,
May Heaven the workman's ways direct.
DEDICATION OF A CEMETERY. L. M.
BY A. B. GROSH.
Our Father, from on high look down,
And sanctify Thine "Acre" here;
Bid guardian angels flock around,
And spirit-brethren, too, draw near !
Here may our unforgotten dead
Repose in sleep Thy love has given,*
And mourning groups be comforted,
Submissive to the will of Heaven.
May nature's sighs, at Thy command,
Here spread the bloom of Hope and Love;
And evergreens, like Faith's own hand,
Point fond affection's eyes above
Above the frequent darkling tears
That dim our mortal eyes on earth,
To where Thy promise-bow appears,
Bright presage of a higher-birth.
" For ^o He giveth His beloved sleep." Psalm cxxrii. 2.
APPENDIX A. SONGS AND ODES. 391
FUNERAL ODE.
BY REV. A. C. THOMAS.
AlR Zeuner's "Missionary Chant."
In earth's cold heart, unsealed afresh,
We lay our brother low and lone ;
And what he was, while veiled in flesh,
Shall yet be told in sculptured stone.
Told it has been, and long shall be
Within our Temple's mystic walls;
For Friendship, Love, and Truth decree
His Legend in our honored Halls.
The hour shall pass, baptized in woe.
Which now lifts up its mournful cry.
And joy shall come with memory's glow
Of one whose record is on high.
Then hail all hail, redeemed from dust
The soul that now on earth is dumb,
And welcome, while "in God we trust,"
The rapture of the life to come !
REBEKAH AT THE WELL.
BY REV. A. C. THOMAS.
AIR " Of a 1 the airts the wind can blaw." *
The sick and lone, the sore distressed,
The dying, clad in gloom,
The weary, whose appointed rest,
Seems only in the tomb,
Have heard a voice of thrilling tone
With feelings none may tell,
And hope and help have sweetly shown
Rebekah at the Well.
Not in a cistern, in whose hush
No type of health we know,
But in a Fount, whose waters gush
From living depths below,
* Or any other suitable air of 8 and 6s. Metre.
392 THE ODD-FELLOW'S MANUAL.
She fills her pitcher, made of clay,
Transformed to crystal bowls,
And brings refreshing draughts away
For sinking, fainting souls.
With spirit born of Heaven above
And open face unveiled,
Her ministry of patient love
Shall everywhere be hailed ;
And battle-chiefs the knee shall bow,
Nor longer scoff nor frown,
When viewing on her pitying brow
The radiant Cross and Crown.
In nightly-watch and orphan-ward
She writes her blessed creed ;
The shroud and coffin oft record
Her sympathetic deed :
And victor-palm and snow-white robe
Her triumph yet shall swell,
And celebrate, o'er all the globe,
Rebekah at the Well.
DEGREE OF REBEKAH. 8 & Is. M.
BY REV. D. K. LEE, D. D.
*'Mau is the glory of the Lord,
And Woman is man's glory"
Said one who spoke the heavenly word,
And told a heavenly story.
The glory of His glory, then
Most holy while most human
The crowning light of God and men,
The fairest life, is WOMAN.
Woman is Heaven's warm heart below,
This glory we accord her ;
To her with honors bright shall go
The welcomes of our Order.
While Woman found a bolted door
At Athens, Rome, and Mecca,
Our Temple gates unbar before
The Daughters of Rebekah.
APPENDIX A. SONGS AND ODES. '393
Their smiles shall make our darkness bright,
Iheir virtues shall defend us
When evils lie in wait to smite,
And sinful powers to rend us.
Our Lodge, around, their hearts shall hold,
And ring their cheers and chidings,
As Aaron's robe with bells of gold
Rang out the heavenly tidings.
Their prayers shall bring sweet blessings down;
Their hymns sound our thanksgiving ;
Their hands our works of mercy crown,
Their lives exalt our living.
God, bless woman with Thy love
With fairest honors deck her,
And clothe with beauty from above
The Daughters of Rebekah !
SONG. THE RAINBOW.
BY MRS. S. J. HALE.
beautiful Rainbow, all woven with light,
There's not in thy tissue one shadow of night!
It seems as heaven open'd when thou dost appear,
As if a light vision of angels drew near,
And sung "The Rainbow! The Rainbow!
God's smile is here ! "
1 think, as I'm gazing thy colors to mark,
How, over the mountain, where rested the Ark,
Those saved from the deluge, with wond'ring eye,
Beheld the first Rainbow burst over the sky
And sung "The Rainbow," &c.
And thousands of ages have flourished and fled,
Since on the first Rainbow God's promise was read;
Man dies, and earth changes ; but still doth endure
7 hat signet of mercy, fresh, lovely, and pure.
Then sing "The Rainbow," &c.
394 THE ODD-FELLOW'S MANUAL*
FUNERAL ODE.
nr REV. BB. J. G. FORMAN.
AIR PleyeVs Hymn.
Brother, to thy grave we come,
At the beat of muffled drum ;
Hearts with silent grief opprest,
Bear thee to thy home of rest.
Voices from the sighing breeze,
From the woods and leafy trees,
And the faded Autumn leaf,
Will remind us of our grief.
Though in the Grand Lodge above,
We remember thee in love;
Yet our Lodge has lost thee here
'T is for this we shed the tear.
In the earth we lay thee low,
Yet upon thy grave shall grow
Evergreens, like these we bring,
As our last, sad offering.
FUNERAL HYMN. L. M.
BY REV. D. K. LEE, D. D.
0, Brothers, travelling hand in hand!
On life's long road again we pause,
And here in grief and mourning stand,
As one more from our ranks withdraws.
With us he shared the pains and joys
That rise along our pleasant way
The labor which our strength employs
The toil and guerdon of the day
And now he quits our weary train
And marches o'er the heavenly heights;
But we shall walk with him again,
And share his rest and his delights.
God, comfort us our brothers bless,
While this dear friend Thy love receives ;
Raise the sad mourner from distress,
And gladden every heart that grieves.
APPENDIX A. SONGS AND ODES. 395
DISMISSION.
For the close of Social or Public Occasions.
BY A. B. GROSH.
AIR " Good night and joy be wi 1 ye a'."
" Depart in peace ! " ye favor'd few,
For night now calls us to repose:
In pleasant dreams may you renew
The joys that have our evening closed.
May Friendship's visions round you press,
And Love's, more tender, warm each heart,
To make refreshing, sweet, your rest
"Depart in peace! " dear friends, depart!
"Depart in peace ? " for knowledge here
Has shed abroad her radiant light,
The heart to warm the mind to cheer,
Through slumbers of the peaceful night.
And when to-morrow's sun shall rise,
Oh, be that Truth to practice given,
Till life shall end then hear the voice,
" Depart in peace, from earth to heaven!"
FRIENDSHIP, LOVE, AND TRUTH.
BY JAMES MONTGOMERY.
[N. B. This is the earliest Odd-Fellow's Song known as such.
When Friendship, Love, and Truth abound,
Among a band of brothers,
The cup of joy goes gayly round,
Each shares the bliss of others :
Sweet roses grace the thorny way
Along this vale of sorrow;
The flowers that shed their leaves to-day
Shall bloom again to-morrow.
How grand in age, how fair in youth,
Are holy Friendship, Love, and Truth!
On halcyon wings our moments pass,
Life's cruel cares beguiling;
Old Time lays down his scythe and glass,
In gay good-humor smiling ;
396 THE ODD-FELLOW'S MANUAL.
With ermine beard and forelock gray,
His reverend front adorning,
He looks like Winter turned to May,
Night softening into Morning.
How grand in age, &c.
From these delightful fountains flow
Ambrosial rills of pleasure ;
Can man desire, can Heaven bestow
A more resplendent treasure ?
Adorn'd with gems so richly bright,
We '11 form a Constellation,
Where every Star with modest light
Shall gild his proper station.
How grand in age, &c.
APPENDIX B.
BUSINESS FORMS.
No. 1. Application for Initiation and Membership in a Subordi
note Lodge.
[Reading, May 1st, 1849.]
To the Officers and Members of [Salome] Lodge, No. [1051 I. 0.
0. F. of [Pa.]
Gentlemen : Having conceived a favorable opinion of Odd-
Fellowship, and read a copy of your Constitution and By-Laws,
I ask to be initiated into the Order, and become a member of
your Lodge.
My residence is in [South Fifth street,] my age is [thirty-one]
years, and my occupation that of a [Carpenter.] If admitted, I
promise obedience to the usages and laws of the Order and of the
Lodge.
The Proposition Fee accompanies tnis.
Very respectfully yours, [ADAM SMITH.]
Proposed and recommended by [THOMAS JONES.]
The Proposition Fee [$3.00] received, and the Proposition re
ferred to
Brs. [JOHN JACOBS,]
fWM. DARE,] and
[SAML. JOHNSON.]
Attest: [WILLIAM WAKE,] Secretary.
No. 2. Report on Application.
To the N.G., V. G., Officers, and Members of [Salome] Lodge
No. [105,] I.O.O.F.of [Pa.]
Your Committee to whom was referred the application ot
[Adam Smith] for [state whether membership by card or initiation]
respectfully report, that we have performed the duty assigned us,
34 397
398 THE ODD-FELLOW'S MANUAL.
and find the candidate [worthy or unworthy] and recommend that
he be [elected or rejected] accordingly.
[ If an applicant on Card, state the terms on which Tie is to be re-
ceived, if worthy.]
Respectfully yours, in F., L., and T.,
[Signed by Committee.]
[Date.]
No. 3. Certificate for Degrees.
To [Berks County Degree Lodge, No. 8, I. 0. 0. F. of Pa., at
[Reading.]
This certifies that [Adam Smith] a member in good standing
in [Salome] Lodge, No. [105,] and properly qualified, having
been duly balloted for, was, this evening, elected to receive the
[First and Second] Degrees of the Order. You are therefore
nereby requested and authorized to confer the same on him, he
paying you the fees for so doing.
Witness the seal of the Lodge this [7th] day of [August, 1849.]
[Salome Lodge Seal.] [WILLIAM WAKE,] Secretary.
Fees received [50 cents,] and Certificate approved by [Degree
Lodge, No. 8,] August 10th, 1849. [JAMES LONG,] Scribe.
No. 4. Certificate of Standing and Grade in a Subordinate
Lodge.*
To all whom it may concern, this certifies that [Adam Smith]
is a member of the Fifth Degree, in good standing in [Salome]
Lodge, No. [105,] I. 0. 0. F. of [Pa.]
Witness the seal of our Lodge this [13th] day of [November,
1849.] [JOHN BROWN,] N.G.
[Seal of Salome Lodge.]
Attest: [WILLIAM WAKE,] Secretary.
No. 5. Application to be admitted into an Encampment.
[Reading, Nov. 14th, 1849.]
To the C. P., H. P., Officers and Members of [Hebron] Encamp-
ment, No. [8,] I. 0. 0. F. of [Pa.]
Brethren : Having read a copy of your Constitution and By-
Laws, I now solicit initiation into the Patriarchal Order, and
membership in your Encampment. The accompanying Certificate
will show my grade and standing in [Salome] Lodge. My resi-
dence is in [South Fifth street,] my age is [thirty-one] years, and
my occupation is that of a [Carpenter.] If admitted, I promise
* To accompiny No. 5, or for other purposes that are lawful and proper.
APPENDIX B. BUSINESS FORMS. 399
to obey the laws of the Order and of the Encampment. Enclosed
I send the Proposition Fee.
Very respectfully, your Bro. in F., L., and T.,
[ADAM SMITH.]
Proposed and recommended by [JOHN FRANKS.]
Proposition Fee [$4.00] received, and the Proposition referred to
Patriarchs
JAMES RICHARDS,]
'JAMES WILSON,] and
LEVI WOOD.]
[Nov. 16th, 1849.] [JOHN JAMES,] Scribe.
No. 6. Application for Benefits in Sickness.
[Lancaster, June 5th, 1850.]
To the N. G., V. G., Officers and Brethren of [Salome] Lodge,
No. [105,] I. 0. 0. F. of [Pa.]
Brethren : On the [10th] day of [May last,] (as formerly re-
ported to you,) I was prostrated by a severe illness, and disabled
from following my occupation until [Monday] last. I send the
certificate of my physician, and the statement of the N. G. of
Monterey Lodge of this city. I therefore claim benefits for
three weeks. If granted, please pay to my wife, whose receipt
will be as my own.
Fraternally yours, in F., L., andT., [ADAM SMITH.]
Physician's Certificate.
[Lancaster, June 4th, 1852.]
(Addressed as above.)
This certifies that I was called to visit Mr. [Adam Smith] pro-
fessionally, on the [10th] day of [May last,] and found him
prostrated by a [severe] attack of [bilious diarrhoea.] I have
attended him from that to the present time, and know that he
was unable to attend to his usual occupation before [yesterday.]
[JOHN FITCH,] M. D.
JV. Grand's Statement.
(Dated and addressed as above.)
Having visited Br. [Adam Smith] during his illness, [on the
18th, and again on the 25th of May last,] and being personally
acquainted with [Dr. Fitch] as a man ot honor and veracity, 1
have no doubt the above statements are correct, and that Br.
[Smith] is entitled to benefits for [three] weeks, so far as disa-
bility to labor constitutes such claim.
Fraternally, in F., L., and T., [JAMES LOGAN,] N. G.
[Seal of Monterey Lodge.]
Attest : [R. WEIDMAN,] Secretary.
N. B. Application for benefits to an Encampment is in the same form,
only changing address, <fec. Of course, if the By-Laws of the body applied
to, requires other or different proof from that given in form above, or if the
case itself requires other certificates, the applicant will make the requisite
changes.
400 THE ODD-FELLOW'S MANUAL.
No. 7. Application for Admission by Card.
[Fort Plain, Nov. 10th, 1851.]
To the N. G., V. G., Officers and Brethren of [Montgomery] Lodge,
No. [164,] 1. 0. 0. F. of [Northern New York.]
Brethren : Herewith I present my Card of Withdrawal from
[Salome] Lodge, No. [105,] I. 0. 0. F. of [Pa.,] and respectfully
ask to be admitted a member of your Lodge by deposite of the
same.
Fraternally yours, in F., L., and T., [A. B. GROSH.]
Presented and recommended by [L. Fox.J
Referred to [3 brethren.]
[S. KELLER,] Secretary pro tern.
N. B. The application for admission by deposite of Card or Initiation
into an Encampment is the same, except the necessary change of address,
and name of the body addressed.
No. 8. Dispensation to confer Degrees.
I, Jonas Wright, D. D. G. Master for the District of Montgomery
in the State of New York, do hereby authorize and empower
Montgomery Lodge No. 164, of this jurisdiction, to confer the
five degrees of the Order on Aaron Bell, a member of said Lodge,
dispensing with any further time requisite to qualify him for re-
ceiving the same, such being the request of said Lodge, which
has paid for this dispensation.
In witness whereof I have hereunto set my seal of office, this
12th day of July, 1852.
[L. S.] JONAS WRIGHT.
No. 9. Petition for a Warrant of a Subordinate Lodge.
To the [Grand Sire, Officers, and Members] of the Grand Lodge
of [the United States.]
The Petition of the undersigned, holding Withdrawal Cards from
Lodges named opposite to our signatures respectively, and legally
recognized by your R. W. Body, respectfully represents, that it would
be consistent with the advantage of the Order, to establish a Sub-
ordinate Lodge, to be located at in the State of
Wherefore your Petitioners pray that a Warrant may duly issue
in pursuance of the Laws of your R. W. Body.
Dated at this day of .
No. 10. Petition for a Warrant of a Subordinate Encampment.
To the M. W. G. Master and Members of the Grand Lodge of [New
York.]
The Petition of the undersigned Patriarchs, holding Withdrawal
Cards, from the legal Encampments set opposite our names, [or in-
A1PENDIX B. BUSINESS FOKMS. 401
structed in the Encampment Degrees, under commission of tl e Grand
Sire,] respectfully represents, that it would be consistent with the
advantage of the Order, to establish a Subordinate Encampment,
to be located at , in the State of
Wherefore, your Petitioners pray that a Warrant may duly issue
in pursuance of the Laws of the R. W. Body.
Dated at , this day of
No. 11. Visiting Card.
FRIENDSHIP, LOVE, AND TRUTH.
INDEPENDENT ORDER OF ODD-FELLOWS.
To all whom it may concern:
This certifies, that , whose name is written on
the margin of this card, in his own proper handwriting, is a mem-
ber in good standing of No. held at
and working under a Charter duly granted by authority of the
Right Worthy Grand of the State o'f
That the Constitution and By-Laws of our allows for
weekly benefits the sum of dollars per week, and for
funeral benefits the sum of dollars ; and that Brother
is entitled to the said benefits from the date of
this card, and until the expiration of the same.
We therefore recommend him to your Friendship and Protection,
and admission into all regular of Odd-Fellows, for the
space of from the date, and no longer.
In witness whereof, we have subscribed our names and affixed
the Seal of our this day of in
the year of our Lord one thousand eight hundred and
[SEAL.]
No. 12. Withdrawal Card.
FRIENDSHIP, LOVE, AND TRUTH.
INDEPENDENT ORDER OF ODD-FELLOWS.
To all whom it may concern:
This certifies, that our well-beloved Brother ,
whose signature, written by himself, is properly situated on the
margin of this card, was regularly admitted a Member of our
by on the day of 18 and
has paid all demands against him up to this day, and is under
no charge whatever. We therefore recommend him to your
Friendship and Protection, and admission into any regular
of Odd-Fellows, to which he may apply within one
year from the date hereof.
This card is granted by No. which was duly
instituted at on the day of 18
by authority of the Right Worthy Grand of the State
of
In witness whereof, we subscribe hereto oui hands, and affix
the Seal of our this day of in the year
of our Lord one thousand eight hundred and
[SEAL.]
34*
402 THE ODD-FELLOW'S MANUAL.
No. 1 3. Resignation of Membership.
[Marietta, Pa., June 3d, 1867.]
To the [N. G., V. G.,] Officers and [brethren] of [Donegal Lodge]
No. [129] I. 0. 0. F. of [Pennsylvania.]
BRETHREN I feel constrained to sever my connection with your
[Lodge] and the Order, and therefore tender this my resignation
of membership therein. I consider my pledge of honor as binding
out of the Order as in it.
Wishing you prosperity in every good word and work, I remain,
Respectfully yours,
[HENBY HOME.]
No. 14. Certificate of Resignation.
[Donegal Lodge], No. [129], I. 0. 0. F.,
June 9th, 1867.
We certify that Henry Home, being free from all charges in our
[Lodge] and Order, has resigned his membership in the same, and
said resignation has been duly accepted. He is therefore no longer
a member of our [Lodge] and Order.
In witness whereof we have hereunto set our names and the
seal of the Lodge at the date above written.
[SEAL.] [HORACE HONOR, N. G.]
Attest: [ROBERT RIGHT, Secretary.]
No. 15. Form of Card presented to Wife or Widow of an Odd-Fellow.
FRIENDSHIP, LOVE, AND TRUTH.
INDEPENDENT ORDER OF ODD-FELLOWS.
To all to whom these presents shall come, greeting :
This certifies, that , whose name is indorsed on the
margin of this Card, in her own proper handwriting, is the [wife]
of our well beloved Brother who (is) a member of Lodge No.
held at and working under authority of a Charter
duly granted by authority of the Right Worthy Grand Lodge of
the . We therefore recommend her to your Friendship
and Protection wherever she may be, throughout the world, for
the space of and no longer.
In witness whereof, we have subscribed our names and affixed
the Seal of our Lodge, this day of in the
year
[L. s.] , N. G.
, V. G.
, Secretary.
APPENDIX B. BUSINESS FORMS. 403
No. 16. Form of Card for a Daughter of Rebekah.
FRIENDSHIP, LOVE, AND TRUTH.
INDEPENDENT ORDER OF ODD-FELLOWS.
To all to whom these presents shall come, greeting :
This certifies, that our well-beloved sister, , whose
name is indorsed on the margin of this card, in her own proper
handwriting, has been duly initiated in the degree of Daughter of
Rebekah, and is the [w(/e] of our Brother who
[is] a member of Lodge, No. , held at
and working under authority of a charter duly granted by authority
of the Right Worthy Grand Lodge of . We therefore
recommend her to your friendship, aid and protection, wherever
she may be, throughout the world, for the space of and
no longer.
In witness whereof, we have subscribed our names and affixed
the seal of our Lodge, this day of in the year of our
Lord one thousand eight hundred and
[SEAL.]
, N. G.
, V. G.
Attest: , Secretary.
No. 17. Order for the Term P. W.
[Reading, Pa., January 3, 1868.]
To the [N. G.] of [Donegal Lodge, No. [129], I. 0. 0. F. of
[Pennsylvania.] Please communicate to Brother [C. C., P. G.], a
member in good standing in this [Lodge], the P. W. and E. of the
current Term, he being entitled to the same, and oblige
Yours, fraternally, in F., L., and T.,
[WM. SMITH, N. G.]
[SEAL.]
Attest: [JACOB JONES, Secretary.]
No. 18. Order for the A. T. P. W. for a Member, or Daughter of
Rebekah 1 s A. P. W.
[Shenandoah Lodge, No. 95, I. 0. 0. F., of the State of New York.
Utica, July 1st, 1868.]
To the [Noble Grand] of any [Lodge] of the I. 0. 0. F.
The bearer [Brother, Patriarch, or Sister (as may be). Name as in
the card] holding a legal card from this [Lodge], dated the [first]
day of [July], eighteen hundred and [sixty-eight], for the period
of [six] months, is entitled to the [A. T. P. W., or A. P. W. of the
Deg. of R.] for the current year, which please communicate to
[him] after due examination whereupon you will retain or de-
stroy this letter.
[SEAL.] - , [N. G. or C. P.]
, [Sec. or Scribe.]
N. B. Have the card signed in your presence.
, [N. G. or C. P.]
404 THE ODD-FELLOW'S MANUAL.
No. 19. Certificate for Past Official Degrees.
[Date.]
To the D. D. G. Master of [Oneida] District of I. 0. 0. F. of
[New York.]
This is to certify that Brother [James Grant] has lawfully and
faithfully served the required terms of office [as Secretary, as
Vice-Grand, and as Noble Grand] in [Oneida] Lodge, No. [70,]
I. 0. 0. F. of the State of [New York,] and is therefore entitled to
receive the Past Official Degrees of those several offices ; and you
are therefore respectfully requested to confer the same upon him
in proper form.
Fraternally yours in F., L., and T.,
[JAMES BROWN, N. G.]
[SEAL.]
Attest: [SAMUEL SCRIBE, Secretary.]
No. 20. Certificate of Past Noble Grand.
To the Right Worthy Grand Lodge of the State of [Pennsylvania],
I. 0. 0. F.
Lodge, No. .
This is to certify, that Bro. Past Grand is a
member in good standing in this Lodge that he has received the
First, Second, Third, Fourth, and Fifth Degrees that he has been
duly elected to, and has served in, the office of Noble Grand for
one Elective Term next ensuing his election, discharging the duties of
his office in a satisfactory manner; and that he is entitled to mem-
bership in the Grand Lodge of [Pennsylvania;] we therefore re-
spectfully request that he may be acknowledged accordingly.
Witness our hands and the Seal of the Lodge, at
in the State of [Pennsylvania], this day of
A. D. 18 .
[SEAL.]
, N. G.
, Secretary.
No. 21. Representative's Certificate to Grand Lodge.
To the Right Worthy Grand Lodge of [Pennsylvania], I. 0. 0. F.
This is to certify, that P. G. has been duly elected
the Representative of t^iis Lodge, in your body, to serve until the
[first] day of [July], 18 .
In witness whereof, we have hereunto set our hands, and affixed
the Seal of Lodge, No. , this day of 18 .
[SEAL.]
, N. G.
, Secretary.
NOTE. By proper changes in the words enclosed in [brackets],
all the foregoing forms can be adapted to any jurisdiction, Lodge,
or Encampment. But in all cases where the ruling Grand Body
has prescribed other fcrms, those prescribed forms should be used,
of course, in preference to these. The above are to be used only
where better forms are not furnished.
APPENDIX B. BUSINESS FOR^IS.
405
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