CONTENTS ■.
Perpetual Jurisdiction
The World’s Saviors
Masons in Montana .
Bertha Eberhard
How Joe Stood Up for His Princ : ples . . .
Sary Catherine’s Bridal Tower
Fashionable Dissipation
Healthful and Wise Motherhood .....
Recognition of the Eastern Star by Masons
The American Mason Abroad
Unanimous Ballot
The Care of the Aged
She Wanted a Live Doll
How Could I Te!l?
“Magna est Veritas et Prevalebit.”
The Lodge Kicker
The Husband to His Wife
Editorials, Etc.
Per Capita Representation in Grand Lodge
Decision on the Cemeau Fraud .
Mrs. Mary E. Partridge ....
James Bestor Merritt . . .
Editorial Chips ......
Chips from other Quarries
Literary Notes
Deaths’
431
42^
4 31
434
441
41*3
44$
44^
450
4 C I
4S2
452
453
453
453
455
453
454
454
45"
457
455
403
4S
4‘ S
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No. 9.
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THE TRESTLE BOARD .
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7 / 2 ^
THE
A MONTHLY MASONIC AND FAMILY MAGAZINE.
Vol. X. SAN FRANCISCO & BOSTON, \ SEPTEMBER , i8 9 6. No. 9.
Perpetual Jurisdiction.
Alabama , 1856. A rejected candidate
cannot be received by any Lodge without
the consent of the rejecting Lodge.
Arizona , 1884. See California.
Arkansas, 1875. “A rejected candidate
for initiation cannot be accepted by any
other Lodges without the consent of the
Lodge which rejected him.”
California, 1883. And her daughter
Grand Lodges, Nevada and Arizona, make
rejection a bar for one year, after which
the Lodge which has territorial jurisdic-
tion can receive him.
Colorado , 1888. Same as California;
but cannot apply within the year to any
other than the rejecting Lodge without its
unamimous consent.
Connecticut. In 1795 this Grand Lodge
adopted the following regulations:
“ Resolved , That if a candidate for ini-
tiation shall make application to be admit-
ted into any Lodge within the jurisdiction
of this Grand Lodge, when his usual place
of residence is nearer to another Lodge
than that to which he shall so apply, his
name, if the Lodge direct, may be entered
on the books; and it shall be the duty of
the Secretary of said Lodge to communi-
cate information in writing, without delay,
of such application, to the Secretary of the
other Lodge, and request of him to know
whether there is any objection from that
Lodge to the admission of the applicant.
And if it shall be determined in open stated
Lodge, that there are any real objections
to his person of character, which determin-
ation shall be had by ballot, in the same
way as for the initiation of a candidate;
then it shall be the indispensable duty of
the Secretary of the Lodge last mentioned
forthwith to transmit a copy of the pro-
ceedings of said Lodge on this subject, to
the Secretary of the Lodge to whom appli-
cation was first made, and the applicant
shall not be admitted. And no candidate,
under the circumstance above mentioned,
shall be initiated within the term of three
months from and after the time he was
first proposed. This will not be consid-
ered as affecting any person living within
the limits of a town where there is a regu-
larly established Lodge, though he may
be nearer to a Lodge in another town,
anything to the contrary notwithstanding.
“ Resolved , That whenever a candidate
for initiation is proposed to any Lodge
within the jurisdiction of this Grand Lodge,
and not accepted, it shall be the duty of
the Secretary, as soon as may be, to com-
municate information thereof to the Grand
Secretary, to be by him transmitted to the
several Lodges in this State. Provided,
nevertheless, that no communication is to
be made of any one who should be rejected
merely on account of non-age.”
In i8oi> a Lodge complained to the
Grand Lodge that another Lodge had ini-
tiated a candidate living within the limits
of the complaining Lodge who had been'pre-
viously rejected by it, and that these facts
were known to the other Lodge. The other
Lodge was summoned to appear before the
Grand Lodge, but at the hearing it was
found that the accused Lodge did not have
knowledge of the rejection and was, in con-
sequence, only censured.
In 1807, a vote of a Lodge was unani-
mously adopted prohibiting a certain man
422
THE TRESTLE BOARD.
from visiting the Lodge, and declaring
that they would not treat him as a Mason
on account of “the vileness of his charac-
ter.” A statement accompanied the vote,
that he had been rejected by the Lodge,
but had gone to New York and been ini-
tiated. Thereupon the Grand Secretary
was directed to notify all the Lodges “that
they may consider and treat him as ex-
pelled from the Masonic Society.”
Delaware, 1888. May apply to the same
Lodge after one year.
District of Columbia , 1888. Cannot Be
received by another Lodge till after one
year, and then only with the consent of the
rejecting Lodge by a two -thirds vote.
Florida , 1885. Rejection a bar for one
year and no longer.
Georgia , 1891. The old law still in
force.
Idaho , 1886. Rejection is a bar for six
months only.
Illinois , 1845. The following report was
adopted by the GrandLodge:
“Your committee are of the opinion that
it would be a wholesome rule for this
Grand Lodge to observe, that no candidate
who has been once rejected should be bal-
loted for in the same Lodge, unless there
be present all who were present at the time
of his rejection; and not in another Lodge
in this jurisdiction in less that twelve
months, and not thereafter without permis •
sion of the Grand Master and of the Lodge
which rejected him.”
Indiana. In 1824, Zif Lodge complain-
ed to the Grand Lodge that Abrams Lodge
of Kentucky had initiated one of its rejected
candidates. The complaint was referred to
a committee, which reported the following
resolution, which was adopted by the Grand
Lodge, which directed a copy of it to be
sent to the Grand Master of Kentucky,
with the request that Kentucky should also
adopt it:
“ Resolved , As the opinion of this Grand
Lodge, that it is un- Masonic for any Lodge
working under the jurisdiction of this
Grand Lodge, to initiate any person ap-
plying for the same, when it shall be known
to such subordinate Lodge that the candi-
date has been rejected by another Lodge,
without the consent and approbation of the
Lodge by which he was rejected.”
This resolution was published as a gen-
eral regulation, and was published in 1845
as “having yet the force of law.” How
much longer it was in force we have not
ascertained.
Indian Territory , 188 7. Cannot apply
to the rejecting Lodge until after one year.
We do not find any provision in relation
to other Lodges.
Iowa , 1844. No Lodge can “act upon
the petition of any one who has at any time
before been rejected, except all the mem-
bers should be present who acted in the
instance of the rejection, or by special dis-
pensation of the Grand Lodge.
Kansas , 1855. Same as California; but
in 1889, a petition to the same Lodge can
be received after six months.
Kentucky , Ths Grand Master replied
to the Grand Lodge of Indiana, that he
had no knowledge of the letter till he saw
it in the Proceedings; that the following
rule had been adopted “as early as 18 1 8”:
“After a candidate has been rejected by
one Lodge, he cannot knowingly be re-
ceived by another without the unanimous
consent of the Lodge which rejected him.”
[Indiana Reprint, p. 183 ]
In view of the fraternal character of the
response, the Grand Lodge of Indiana voted
not to press the complaint further.
We do not know how long this law was
in force, but we find that this Grand Lodge
published the names of rejected candidates
down to 1851. Why?
Louisiana , 1893. No other Lodge can
receive a petition unless it is recommended
by five members of the rejecting Lodge,
among whom must be two of the chair offi-
cers.
Maine , 1844. No other Lodge can re-
ceive a petition unless it is recommended
by the Master and Wardens and three
other members of the rejecting Lodge.
Maryland. Only by consent of reject-
ing Lodge.
Massachusetts. Same as Maine, as far
back as we can trace the law and usage.
Michigan , 1890. Not without the unani-
mous consent of the rejecting Lodge.
Minnesota , 1887. Rejection a bar for
six months only.
Mississippi , 1891. Lodges have perpet-
ual jurisdiction over all rejected candidates
for initiation.
Missouri , 1882. A bar for one year and
no longer.
Montana , 1887. Only by consent of re-
jecting Lodge, by a three-fourths vote.
Nebraska , 1837. “No Lodge shall ini-
tiate into the mysteries of the Craft any
person whomsoever, without first being
satisfied by a test, or otherwise, that the
candidate has not made application to some
THE TRESTLE BOARD.
423
other Lodge and been rejected; and if it
shall appear that he has been rejected,
then the Lodge must be satisfactorily con-
vinced that such rejection has not been on
account of any circumstances that ought to
preclude him from the benefits of Masonry ;
otherwise, the interdiction is postive and
peremptory.”
Nevada. See California.
New Hampshire , 1869. Only by con-
sent of rejecting Lodge, by a unnnimous
vote.
New Mexico. Bar for one year only.
New York , 1894 , and always. Only by
consent of rejecting Lodge by a majority
vote.
Norik Carolina, 1888. Bar for one year,
and the by-law' seems to assume that the
petition will be presented only to the same
Lodge.
North Dakota , 1889. Bar for six months
and no longer.
Ohio, 1882. Only by consent of reject-
ing Lodge by unanimous vote.
Oklahoma, 1893. Not at all within six
months, and after that only by consent of
rejecting Lodge.
Oregon , 1893. “No petition shall be
entertained by any Lodge in this jurisdic-
tion from an applicant who has been pre-
viously rejected by any Lodge, without
the consent of the Lodge which rejected
him.”
Pennsylvania. Rejecting Lodge has
perpetual jurisdiction.
Rhode Island adopted, March 5, 1802, a
revised Constitution, drafted by Thomas
Smith Webb, which provides that “No pe-
tition shall be received in any Lodge from
a person who has previously been rejected
in another Lodge, unless it be accompanied
with a recommendation granted by a unani-
mous ballot of the members present at a
regular meeting of the Lodge in which
such rejection may have occurred; but no
Lodge shall grant such a recommendation,
nor any motion made for that purpose, in
favor of a candidate who has been rejected
by more than two votes.”
South Carolina. Now and always, re-
jecting Lodge has perpetual jurisdiction.
Soutk Dakota. Bar only for a limited
time; presumably the same as in North
Dakota.
Tetmessee, 1842. “No candidate for ini-
tiation, who shall be rejected by any Lodge
under this jurisdiction, shall be eligible to
a second recommendation in the Lodge
in which he was rejected, or any other
Lodge under this jurisdiction until the ex-
piratoin of twelve months, unless the
brother or brothers objecting shall, in open
Lodge, withdraw his or their objections.”
This w'as inserted in the revised Consti-
tution, and is the first and earliest depart-
ure from the old law that we have found.
Texas , 1878. A rejected candidate can
apply to another Lodge only by a waiver
of jurisdiction by the rejecting Lodge, and
a refusal to w'aive is a second rejection.
Utah. Bar only for a limited time.
Vermont , 1887. No constitutional pro-
vision; but a decision in 1886, that a rejec-
tion is a bar for one year, and no longer.
Virginia, 1889. Rejected candidates
cannot apply to any Lodge until after one
year, and then only to the rejecting Lodge,
if he resides in its jurisdiction; he cannot
apply to a Lodge having jurisdiction con-
current with the rejecting Lodge.
Washington, 1888. Cannot apply till
after one year, and Lodge cannot accept
until it has notified the rejecting Lodge,
asked for information, and w r aited ninety
days to receive it; and if received, must
give it w r eight.
West Virginia, 1885. “Nor shall any
Lodge entertain the application for the
mysteries of Freemasonry of any one who
has been rejected in any other Lodge,
without the written consent of such Lodge. ’ ’
Wisconsin, 1886. Rejection a bar for
one year and no longer.
Wyoming, 1872. ' Cannot apply to the
same Lodge within six months; Nebraska
rule as to other Lodges.
— J. H. Drummond, in G. L. Report.
o
The World’s Saviors.
Many people have ne\er heard of more
than one Savior, and many more of no
more than one crucifixion. Coming across
an old book, recently, giving an account
of no less than sixteen Saviors that have
been crucified, we have compiled from it
the following. They are named in the
order of the prominence which they at-
tained by the number of their followers:
I. Chrishna, of India, 1200 B. C.
Among the sin-atoning Gods who con-
descended in ancient times to forsake the
throne of heaven, and descend upon the
plains of India, through human birth, to
suffer and die for the sins and transgres-
sions of the human race, the eighth Ava-
tar, or Savior, may be considered the most
important and the most exalted character,
4 2 4
THE TRESTLE BOARD.
as he led the most conspicuous life, and
commanded the most devout and the most
universal homage. And while some of the
other incarnate demigods were invested
with only a limited measure of the infinite
deityship, Chrishna, according to the teach-
ing of their New Testament (the Rama-
zand), comprehended in himself “a full
measure of the Godhead bodily.” The
evidence of his having been crucified is as
conclusive as any other sacrificial or sin-
atoning God, whose name has been memo-
rialized in history or embalmed as a sacred
idol in the memories of his devout wor-
shipers.
Mr. Moore, an English traveler and
writer, in a large collection of drawings
taken from Hindoo sculptures and monu-
ments, which he has arranged together in
a work entitled ‘‘The Hindoo Pantheon,”
has one representing, suspended on the
cross, the Hindoo crucified God and Son
of God, ‘‘our Lord and Savior,” Chrishna,
with holes pierced in his feet, evidently
intended to represent the nail-holes made
by the act of crucifixion. Mr. Higgins,
who examined this work, which he found
in the British Museum, makes a report of
a number of the transcript drawings, in-
tended to represent the crucifixion of this
oriental and mediatorial God, which we
will here condense. In plate 98, this Sav-
ior is represented with a hole in the top of
one foot, just above the toes, where the
nail was inserted in the act of crucifixion.
In another drawing he is represented ex-
actly in the form of a Romish Christian
crucifix, but not fixed or fastened to a tree,
though the legs and feet are arranged in
the usual way, with nail-holes in the latter.
There is a halo of glory over it, emanating
from the heavens above, just as we have
seen Jesus Christ represented in a work by
a Christian writer, entitled ‘‘Quarles’ Em-
blems,” also in other Christian books. In
several of the icons (drawings) there are
marks of holes in both feet, and in others
of holes in the hands only. In the first
drawing which he consulted the marks are
very faint, so as to be scarcely visible. In
figures 4 and 5, of plate 11, the figures
have nail-holes in both feet, while the
hands are not represented. Figure 6 has
on it the representation of a round hole in
the side. To his collar or shirt hangs an
emblem of a heart, represented in the
same manner as those attached to the im-
aginary likenesses of Jesus Christ, which
may now be found in some Christian coun-
tries. Figure 91 has a hole in one foot
and a nail through the other, and a round
nail or pin mark in one hand only, while
the other is ornamented with a dove and
a serpent (hoth emblems of deity in the
Christian’s Bible).
The history of Chrishna Zeus (or Jeseus,
as some writers spell it), is contained prin-
cipally in the Baghavat Gita, the episode
portion of the Mahabarat Bible. The book
is believed to be divinely inspired, like all
other bibles; and the Hindoos claim for it
an antiquity of six thousand years. Like
Christ, he was of humble origin, and like
him had to encounter opposition and per-
secution. But he seems to have been more
successful in the propagation of his doc-
trines; for it is declared, ‘‘he soon became
surrounded by many earnest followers, and
the people in vast multitudes followed him,
crying aloud, ‘This is indeed the Redeemer
promised to our fathers.’ ” His pathway
was thickly strewn with miracles, which
consisted in healing the sick, curing lepers,
restoring the dumb, deaf, and the blind,
raising the dead, aiding the weak, com-
forting the sorrow-stricken, relieving the
oppressed, casting out devils, etc. He
came not ostensibly to destroy the previous
religion, but to purify it of its impurities,
and preach a better doctrine. He came, as
he declared, ‘‘to reject evil and restore the
reign of good, and redeem man from the
consequences of the fall, and deliver the
oppressed earth from its load of sin and
suffering.” His disciples believed him to
be God himself, and millions worshiped
him as such in the time of Alexander the
Great, 330 B. C.
The hundreds of counterparts to the his-
tory of Christ, proving their histories to be
almost identical, will be found enumerated in
Chapter XXXII, such as, 1. His miraculous
birth by a virgin; 2. The mother and child
being visited by shepherds, wise men, and
the angelic h6st, who joyously sang, “In
thy delivery, O favored among women, all
nations shall have cause to exult;” 3.
The edict of the tyrant ruler Cansa, order-
ing all of the first born to be put to death;
4. The miraculous escape of the mother
and child from his bloody decree by the
parting of the waves of the River Jumna
to permit them to pass through on dry
ground; 5. The early retirement of Chrish-
na to a desert; 6. His baptism or ablution •
in the River Ganges, corresponding to
Christ’s baptism in Jordan; 7. His trans-
figuration at Madura, where he assured his
THE TRESTLE BOARD .
425
disciples that “present or absent, I will
always be with you; 8. He had a favorite
disciple (Arjoon), who was his bosom
friend, as John was Christ’s; 9. He was
anointed with oil by women, like Christ;
10. A somewhat similar story is also told
of him — his disciples being enabled by him
to catch large draughts of the finny prey
in their nets. Like Christ he taught much
by parables and precepts. On one occa-
sion, having returned from a ministerial
journey, as he entered Madura, the people
came out in crowds to meet him, strewing
the ground with the branches of cocoa-
nut trees, and desiring to hear him. He
addressed them in parables, the conclusion
and moral of one of which, called the para-
ble of the fishes, runs thus: “And thus it
is, O people of Madura, that you ought to
protect the weak and each other, and not
retaliate upon an enemy the wrongs he
may have done you.” Here we see the
peace doctrine preached in its purity.
“And thus it was,” says a writer, “that
Chrishna spread among the people the
holy doctrines of purest morality, and ini-
tiated his hearers into the exalted princi-
ples of charity, of self-denial, and self-
respect at a time when the desert countries
of the west were inhabited only by savage
tribes;” and we will add, long before
Christianity was thought of. Purity of
life and spiritual insight, we are told, were
distinguishing traits in the character of
this oriental sin-atoning Savior, and that
“he was often moved with compassion for
the down trodden and the suffering.”
Many of the precepts uttered by Chrish-
na display a profound wisdom and depth
of thought equal to any of those attributed
to Jesus Christ. In proof of the statement,
we will cite a few examples out of the hun-
dreds in our possession:
1. Those who do not control their pas-
sions cannot act properly toward others.
2. The evils we inflict upon others fol-
low us as our shadows follow our bodies.
3. Only the humble are beloved of God.
4. Virtue sustains the soul as the mus-
cles sustain the body.
5. When the poor man knocks at your
door, take him and administer to his wants,
for the poor are the chosen of God (Christ
said, “God hath chosen the poor”).
6. Let your hand be always open to the
unfortunate.
7. Look not upon a woman with un-
chaste desires.
8. Avoid envy, covetousness, falsehood,
imposture and slander, and sexual desires.
9. Above all things, cultivate love for
your neighbor.
10. When you die you leave your world-
ly wealth behind you, but your virtues and
vices follow you.
11. Contemn riches and worldly honor.
12. Seek the company of the wicked in
order to reform them.
13. Do good for its own sake, and ex-
pect not your reward for it on earth.
14. The soul is immortal, but must be
pure and free from all sin and stain before
it can return to Him who gave it.
1 5. The soul is inclined to good when
it follows the inward light.
16. The soul is responsible to God for
its actions, who has established rewards
and punishments.
17. Cultivate that inward knowledge
which teaches what is right and wrong.
18. Never take delight in another’s mis-
fortunes.
19. It is better to forgive an injury than
avenge it.
20. You can accomplish by kindness
what you cannot by force.
21. A noble spirit finds a cure for injus-
tice by forgetting it.
22. Pardon the offense of others, but
not your own.
23. What you blame in others do not
practice yourself.
24. By . forgiving an enemy you make
many friends.
25. Do right from hatred of evil, and
not from fear of punishment.
26. A wise man corrects his own errors
by observing those of others.
27. He who rules his temper conquers
his greatest enemy.
28. The wise man governs his passions,
but the fool obeys them.
29. Be at war with men’s vices, but at
peace with their persons.
30. There should be no disagreement
between your lives and your doctrine.
31. Spend every day as though it were
the last.
32. Lead not one life in public and
another in private.
33. Anger, in trying to torture others,
punishes itself.
34. A disgraceful death is honorable
when you die in a good cause.
35. By growing familiar with vices, we
learn to tolerate them easily.
36. We must master our evil propensi-
ties, or they will master us.
THE TRESTLE BOARD.
426
37. He who has conquered his propen-
sities rules over a kingdom.
38. Protect, love, and assist others, if
you would serve God.
39. From thought springs the will, and
from the will action, true or false, just or
unjust.
40. As the sandal tree perfumes the axe
which fells it, so the good man sheds fra-
grance on his enemies.
41. Spend a portion of each day in pious
devotion.
42. To love the virtues of others is to
brighten your own.
43. He who gives to the needy loses
nothing himself.
44. A good, wise, and benevolent man
cannot be rich.
45. Much riches is a curse to the pos-
sessor.
46. The wounds of the soul are more im-
portant than those of the body.
47. The virtuous man is like the banyan
tree, which shelters and protects all around
it.
48. Money does not satisfy the love of
gain, but only stimulates it.
49. Your greatest enemy is in your own
bosom.
50. To flee, when charged, is to confess
your guilt.
51. The wounds of conscience leave a
scar.
We will cite a few examples relative to
women:
1. He who is cursed by woman is cursed
by God.
2. God will punish him who laughs at
woman’s sufferings.
3. When woman is honored, God is
honored.
4. The virtuous woman will have but
one husband, and the right-minded man
but one wife.
5. It is the highest crime to take advan-
tage of the weakness of woman.
6. Woman should be loved, respected,
and protected by husbands, fathers, and
brothers.
II. Crucifixion of the Hindoo
Sakia, 600 B.C.
How many Gods who figured in Hindoo
history suffered death upon the cross as
atoning offerings for the sins of mankind,
is a point not clearly established by their
sacred books. But the death of the God
above named, known as Sakia, Budha Sa-
kia, or Sakia Muni, is distinctly referred
to by several writers, both Oriental and
Christian, though there appears to be in
Budhist countries different accounts of the
death of the famous and extensively wor-
shiped sin-atoning Saviors. In some coun-
tries the story runs, a God was crucified
by an arrow being driven through his body,,
which fastened him to a tree; the tree,,
with the arrow thus projecting at right an-
gles, formed the cross, emblematical of the
atoning sacrifice. Sakia, an account states,
was crucified by his enemies for the humble
act of plucking a flower in a garden —
doubtless seized on as a mere pretext,
rather than as being considered a crime.
One of the accusations brought against
Christ, it will be remembered, was that of
plucking the ripened ears of corn on the
Sabbath. And it is a remarkable circum-
stance, that in the pictures of Christian
countries representing the Virgin Mary
with the infant Jesus in her arms, either
the child or the mother is frequently rep-
resented with a bunch of flowers in the
hand. That his crucifixion was designed
as a sin-atoning offering, is evident from
the following declaration found in his sa-
cred biography, viz: “He in mercy left
Paradise, and came down to earth because
he was filled with compassion for the sins
and miseries of mankind. He sought to
lead them into better paths, and took their
sufferings upon himself that he might ex-
piate their crimes and mitigate the punish-
ment they must otherwise inevitably un-
dergo.”
He believed, and taught his followers,
that all sin is inevitably punished, either
in this or the future life; and so great were
his sympathy and tenderness, that he con-
descended to suffer that punishment him-
self by an ignominious death upon the cross,
after which he descended in Hades (Hell)
to suffer for a time (three days) for the in-
mates of that dreadful and horrible prison,
that he might show he sympathized with
them. After his resurrection, and before
his ascension to heaven, as well as during
his earthly sojourn, he imparted to the
world some beautiful, lofty, and soul-ele-
vating precepts.
“The object of his mission,” says a
writer, “was to instruct those who were
straying from the right path, and expiate
the sins of mortals by his own suffering,
and procure for them a happy entrance
into Paradise by obedience to his precepts
and prayers to his name.” “His follow-
ers always speak of him as one with God
from .all eternity.” His most common title
THE TRESTLE BOARD.
427
was “the Savior of the World.” He was
also called “the Benevolent One,” “the
Dispenser of Grace,” “the Source of Life.”
“the Light of the World,” “the True
Light,” etc. His mother was a very pure,
refined, pious and devout woman; never
indulged in any impure thoughts, words
or actions. She was so much esteemed
for her virtues and for being the mother of
a God, that an escort of ladies attended
her wherever she went. The trees bowed
before her as she passed through the for-
est, and flowers sprang up wherever her
foot pressed the ground. She was saluted
as “the Holy Virgin, Queen of Heaven.”
It is said that when her divine child was
born, he stood upright and proclaimed, “I
will put an end to the sufferings and sor-
rows of the world.” And immediately a
light shone round about the young Mes-
siah. He spent much time in retirement,
and, like Christ in another respect, was
once tempted by a demon, who offered him
all the honors and wealth of the world.
But he rebuked the devil, saying, “Be-
gone; hinder me not.” He began, like
Christ, to preach his gospel and heal the
sick when about twenty- eight years of age.
And it is declared, “The blind saw, the
deaf heard, the dumb spoke, the lame
danced, and the crooked became straight.”
Hence the people declared, “He is no
mortal child, but an incarnation of the
Deity.” His religion was of a very supe-
rior character. He proclaimed, “My law
is a law of grace for all.” His religion
knew no race, no sex, no caste, and no ar-
istocratic priesthood. “It taught,” says
Max Muller, “the equality of all men, and
the brotherhood of the human race. ’ ’ ‘ ‘All
men, without regard to rank, birth or na-
tion,” says Dunckar, “form, according to
Budha’s view, one great suffering associa-
tion in this earthly vale of tears; therefore
the commandments of love, forbearance,
patience, compassion, pity, brotherliness
of all men.” Klaproth (a German pro-
fessor of Oriental languages) says this reli-
gion is calculated to ennoble the human
race. “It is difficult to comprehend,”
says a French writer (M. Laboulay), “how
men, not assisted by revelation, could have
soared so high, and approached so near
the truth.” Dunckar says this Oriental
God “taught self denial, chastity, tempe-
rance, the control of the passions, to bear
injustice from others, to suffer death qui-
etly, and without hate of your persecutor,
to grieve not for one’s own misfortunes,
but for those of others.” An investiga-
tion of their history will show that they
lived up to these moral injnnctions. “Be-
sides the five great commandments,” says
a Wesleyan missionary (Spense Hardy) in
Dahmma Padam , “every shade of vice,
hypocrisy, anger, pride, suspicion, greedi-
ness, gossiping, and cruelty to animals is
guarded against by special precepts.
Among the virtues recommended, we find
not only reverence for parents, care of
children, submission to authority, grati-
tude, moderation in all things, submission
in time of trial, equanimity at all times,
but virtues unknown in some systems of
morality, such as the duty of forgiving
injuries, and not rewarding evil for evil.”
And we will add, both charity and love
are specially recommended. We have it
also upon the authority of Dunckar, that
“Budha proclaimed that salvation and re-
demption have come for all, even the low-
est and most abject classes.” For he
broke down the iron caste of the Brahmini-
cal code which had so long ruled India,
and aimed to place all mankind upon a
level. His followers have been stigma-
tized by Christian professors as “idola-
ters;” but Sir John Bowring, in his “King-
dom and People of Siam,” denies that
they are idolaters, “because,” says he,
“no Budhist believes his image to be God,
or anything more than an outward repre-
sentation of Deity.” Their deific images
are looked upon with the same views and
feelings as a Christian venerates the pho-
tograph of his deceased friend. Hence,
if one is an idolator, the other is also.
With respect to the charge pf polythe-
ism, missionary Hue says, “that although
their religion embraces many inferior dei-
ties, who fill the same offices that angels
do under the Christian system; “yet,”
adds M. Hue, “monotheism is the real
character of Budhism,” and confirms the
statement by the testimony of a Thibetan.
It should be noted here, that although
Budhism succeeded in converting about
three hundred millions, or one-third of the
inhabitants of the globe, it was never pro-
pagated by the sword, and never perse-
cuted the disciples of other religions. Its
conquests were made by a rational appeal
to the human mind. Mr. Hodgson says,
“It recognizes the infinite capacity of the
human intellect.” And St. Hilaire de-
clares, “Love for all beings is its nucleus;
and to love our enemies, and not perse-
cute, are the virtues of this people.” Max
428
THE TRESTLE BOARD.
Muller says, “Its moral code, taken by
itself, is one of the most perfect the world
has ever known.” Its five commandments
are:
1. Thou shalt not kill.
2. Thou shalt not steal.
3. Thou shalt not commit adultery or any
impurity.
4. Thou shalt not lie.
5. Thou shalt not intoxicate thyself.
To establish the above cited doctrines
and precepts, Budha sent forth his disci-
ples into the world to preach his gospel to
every creature. And if any convert had
committed a sin in word, thought or deed,
he was to confess and repent. One of the
tracts which they distributed declares,
“There is undoubtedly a life after this in
which the virtuous may expect the reward
of their good deeds. * * Judgment
takes place immediately after death.”
Budha and his followers set an example
to the world of enduring opposition and
persecution with great patience and non-
resistence. And some of them suffered
martyrdom rather than abandon their prin-
ciples, and gloried in thus sealing their
doctrines with their lives. A story is told
of a rich merchant, by the name of Puma,
forsaking all to follow his lord and mas-
ter; and also of his encountering and talk-
ing with a woman of low caste at a well,
which reminds us of similar incidents in
the history of Christ. But his enemies,
becoming jealous and fearful of his grow-
ing power, finally crucified him near the
foot of the Nepaul mountains, about 600
B. C. But after his death, burial and resur-
rection, we are told he ascended back to
heaven, where millions of his followers
believed he had existed with Brahma from
all eternity.
III. Thammuz of Syria, Crucified,
1160 B.C.
The fullest history extant of this God-
Savior is probably that of Ctesias (400 B.
C. ), author of “Persika.” The poet has
perpetuated his memory in rhyme.
“Trust, ve saints, your Lord restored;
Trust ye in your risen Lord;
For the pains which Thammuz endured
Our salvation have procured.”
Mr. Higgins informs us (Anac. vol i, p.
246), that this God was crucified at the
period above named, as a sin-atoning of-
fering. The stanza just quoted is predi-
cated upon the following Greek text, trans-
lated by Godwin: “Trust ye in God, for
out of his loins salvation is come unto us. ’ ’
Julius Firmicus speaks of this God “rising
from the dead for the salvation of the
world.” The Christian writer Parkhurst
alludes to this Savior as preceding the
advent of Christ, and as filling to some
extent the same chapter in sacred history.
IV. WlTTOBA OF THE TELINGONESE,
Crucified 552 B.C.
We have a very conclusive historial
proof of the crucifixion of this heathen
God. Mr. Higgins tells us, “He is rep-
resented in his history with nail-holes in
his hands and the soles of his feet;” nails,
hammers and pincers are constantly seen
represented on his crucifixes, and are ob-
jects of adoration among his followers.
And the iron crown of Lombardy has
within it a nail of what is claimed as his
true original cross, and is much admired
and venerated on that account. The wor-
ship of this crucified God, according to
our author, prevails chiefly in the Travan-
core and other southern countries in the,
region of Madura.
V. Iao of Nepaul, Crucified
622 B.C.
With respect to the crucifixion of this
ancient Savior, we have this very definite
and specific testimony, that “he was cruci-
fied on a tree in Nepaul.” (See Georgius,
p. 202.) The name of this incarnate God
and oriental Savior occurs frequently in
the Holy Bibles and sacred books of other
countries. Some suppose that Iao (often
spelt Jao is the root of the name of the
Jewish God Jehovah.
VI. Hesus, of the Celtic Druids,
Crucified 834 B.C.
Mr. Higgins tells us that the Celtic
Druids represent their God Hesus as hav-
ing been crucified with a lamb on one side
and an elephant on the other, and that this
occurred long before the Christian era.
Also, that a representation of it may now
be seen upon “the fire tower of Brechin.”
In this symbolical representation of the
crucifixion, the elephant being the largest
animal known, was chosen to represent
the magnitude of the sins of the world,
while the lamb, from its proverbial inno-
cent nature, was chosen to represent the
innocency of the victim (the God offered
as a propitiatory sacrifice). And thus we
have “the Lamb of God taking away the
sins of the world”— symbolical language
used with respect to the offering of Jesus
Christ. And here is indicated very clearly
the origin of the figure. It is evidently
borrowed from the Druids. We have the
statement of the above writer that this le-
THE TRESTLE BOARD.
4 2 9
gend was found amongst the Canutes of
Gaul long before Jesus Christ was known
to history.
VII. Quexalcote, of Mexico, Cru-
cified 587 B.C.
Historical authority, relative to the cru-
cifixion of this Mexican God, and to his
execution upon the cross as a propitiatory-
sacrifice for the sins of mankind, is ex-
plicit, unequivocal and ineffaceable. The
evidence is tangible, and indelibly engrav-
en upon steel and metal plates. One of
these plates represents him as having
been crucified on a mountain, another
represents him as having been crucified in
the heavens, as St. Justin tells us Christ
was. According to another writer, he
is sometimes represented as having been
nailed to a cross, and by other accounts
as hanging with a cross in his hand.
The “Mexican Antiquities” (volume vi,
p. 166), says, “Quexalcote is represent-
ed in the paintings of ‘Codex Borgianus’
as nailed to the cross.” Sometimes two
thieves are represented as having been
crucified with him. That the advent of
this crucified Savior and Mexican God was
long anterior to the era of Christ, is admit-
ted by Christian -writers. In the work
above named (Codex Borgianus), may be
found the account, not only of his cruci-
fixion, but of his death, burial, descent
into hell, and resurrection on the third
day. And another work, entitled “Codex
Vaticanus,” contains the story of his im-
maculate birth by a virgin mother by the
name of Chimalman. Many other inci-
dences are found related of him in his
sacred biography, in which we find the
most striking counterparts to the more
modern gospel story of Jesus Christ, such
as his forty days’ temptation and fasting,
his riding on an ass, his purification in the
temple, his baptism and regeneration by
water, his forgiving of sins, being anointed
with oil, etc. “All these things, and many
more, found related of this Mexican God
in their sacred books,” says Lord Kings-
borough, a Christian writer, “are curious
and mysterious.”
VIII. Quirinus, of Rome, Crucified
506 B.C.
The crucifixion of this Roman Savior is
briefly noticed by Mr. Higgins, and is re-
markable for presenting, like other cruci-
fied Gods, several parallel features to that
of the Judean Savior, not only in the cir-
cumstances related as attending his cru-
cifixion, but also in a considerable portion
of his antecedent life. He is represented,
like Christ —
1. As having been conceived and brought
forth by a virgin.
2. His life was sought by the reigning
king, Amulius.
3. He was of royal blood, his mother
being of kingly descent.
4. He was “put to death by wicked
hands,” i.e., crucified.
5. At his mortal exit the whole earth is
said to have been enveloped in darkness,
as in the cases of Christ, Chrishna and
Prometheus.
6. And finally he is resurrected, and as-
cends back to heaven.
IX. Q-Eschylus) Prometheus, Cruci-
fied 547 B.C.
In the account of the crucifixion of Pro-
metheus of Caucasus, as furnished by
Seneca, Hesiod, and other writers, it is
stated that he was nailed to an upright
beam of timber, to which were affixed ex-
tended arms of wood, and that this cross
was situated near the Caspian Straits. The
modern story of this crucified God, which
represents him as having been bound to a
rock for thirty years, while vultures preyed
upon his vitals, Mr. Pliggins pronounces
an impious fraud. “For,” says this learned
historical writer, “I have seen the account
which declares he was nailed to a cross
with hammer and nails.” Confirmatory of
this statement is the declaration of Mr.
Southwell, that “he exposed himself to the
wrath of God in his zeal to save mankind.”
The poet, in portraying his propitiatory'
offering, says:
“Lo, streaming from the fatal tree
His all-atoning blood.
Is this the Infinite ?—yes. 'tis he —
Prometheus, and a God.
“Well might the sun in darkness hide,
And veil his glories in,
When God, the great Prometheus, died
For man, the creature's, sin.”
The “New’ American Cyxlopedia” (vol.
i, p. 157) contains the following significant
declaration relative to this sin-atoning ori-
ental Savior: “It is doubtful whether there
is to be found in the w’hole range of Greek
letters deeper pathos than that of the divine
woe of the beneficent demigod Prometheus,
crucified on his Scythian crags for his love
to mortals.” Here w’e have first- class au-
thority for the truth of the crucifixion of
this oriental God.
In Lempriere’s “Classical Dictionary,”
Higgins’ “Anacalypsis,” and other works,
may' be found the following particulars
430
THE TRESTLE BOARD.
relative to the final exit of the God above
named, viz:
1. That the whole frame of nature be-
came convulsed.
2. The earth shook, the rocks were rent,
the graves were opened, and in a storm,
which seemed to threaten the dissolution of
the universe, the solemn scene forever
closed, and “Our Lord and Savior” Pro-
metheus gave up the ghost. ‘ ‘The cause
for which he suffered,” says Mr. South-
well, “was his love for the human race.”
Mr. Taylor makes the statement in his
Syntagma, that the whole story of Prome-
theus’ crucifixion, burial, and resurrection
was acted in pantomine in Athens five
hundred years before Christ, which proves
its great antiquity. Minutius Felix, one
of the most popular Christian writers of
the second century (in his “Octavius,”
sec. 29), thus addresses the people of
Rome: “Your victorious trophies not only
represent a simple cross, but a cross with
man on it;” and this man St. Jerome calls
God. These coincidences furnish still
further proof that the tradition of the cru-
cifixion of Gods has been very long preva-
lent among the heathen.
X. Crucifixion of Thulis of Egypt,
1700 B.C.
Thulis of Egypt, whence comes “Ulti-
ma Thule,” died the death of the cross
about thirty-five hundred years ago. Ul-
tima Thule was the island which marked
the ultimate bounds of the extensive em-
pire of this legitimate descendant of the
Gods. This Egyptian Savior appears also
to have been known as Zulis, and with
this name, Mr. Wilkinson tells us, “his
history is curiously illustrated in the sculp-
tures made seventeen hundred years B.C.,
of a small, retired chamber lying nearly
over the western adytum of the temple.”
We are told twenty-eight lotus plants near
his grave indicate the number of years he
lived on the earth. After suffering a vio-
lent death, he was buried, but rose again,
ascended into heaven, and there became
“the judge of the dead,” or of souls in a
future state. Wilkinson says he came
down from heavan to benefit mankind, and
that he was said to be ‘ full of grace and
truth.”
XI. Crucifixion of Indra of Thi-
bet, 725 B.C.
The account of the crucifixion of the
God and Savior Indra, may be found in
Georgius, Thibetinum Alphabetum, p. 230.
In the work referred to, may be found
plates representing this Thibetan Savior as
having been nailed to the cross. There
are five wounds, representing the nail-holes
and the piercing of the side. The antiq-
uity of the story is beyond dispute. Mar-
velous stories were told of the birth of the
Divine Redeemer. His mother was a vir-
gin of black complexion, and hence his
complexion was of the ebony hue, as in
the case of Christ and some other sin-
atoning Saviors. He descended from
heaven on a mission of benevolence, and
ascended back to the heavenly mansion
after his crucifixion. He led a life of
strict celibacy, which he taught was essen-
tial to true holiness. He inculcated great
tenderness towards all living beings. He
could walk upon the water or upon the air;
could foretell future events with great ac-
curacy. He practiced the most devout con-
templation, severe discipline of the body
and mind, and acquired the most complete
subjection of his passions. He was wor-
shiped as a God who had existed as a
spirit from all eternity, and his followers
were called “Heavenly Teachers.”
XII. Alcestos of Euripedes, Cruci-
fied 600 B.C.
The “English Classical Journal” (vol.
xxxvii) furnishes us with the story of
another crucified God, known as Alcestos
— a female God or Goddess; and in this
respect, it is a novelty in sacred history,
being the first, if not the only, example, of
a feminine God atoning for the sins of
the world upon the cross. The doctrine
of the trinity and atoning offering for sin
was inculcated as a part of her religion.
XIII. Atys of Phrygia, Crucified
1170 B.C.
Speaking of this crucified Messiah, the
Anacalypsis informs us that several his-
tories are given of him, but all concur in
representing him as having been an atoning
offering for sin. And the Latin phrase,
“ suspe?isus lingo'' found in his history,
indicates the manner of his death. He
was suspended on a tree, crucified, buried,
and rose again.
XIV. Crite of Chaldea, Crucified
1200 B.C.
The Chaldeans, as Mr. Higgins informs
us, have noted in their sacred books the
account of the crucifixion of a God with
the above name. He was also known as
“the Redeemer,” and was styled “the
Ever Blessed Son of God,” “the Savior of
the Race.” “the Atoning Offering for an
angry God,” etc. And when he was of-
THE TRESTLE BOARD
43 1
fered up, both heaven and earth were
shaken to their foundations.
XV. Bali of Orissa, Crucified
725 B.C.
We learn by the oriental books, that in
the district of country known as Orissa, in
Asia, they have the story of a crucified
God, know r n by several names, including
the above, all of which, we are told, sig-
nify “Lord Second,” having reference to
him as the second person or second mem-
ber of the trinity, as most of the crucified
Gods occupied that position in the triad of
deities constituting the trinity, as indica-
ted in the language, “Father, Son , and
Holy Ghost,” the Son, in all cases, being
the atoning offering, “the Crucified Re-
deemer,” and the second person of the
trinity. This God, Bali, was also called
Baliu, and sometimes Bel. The Anacalyp-
sis informs us (vol. i, 257) that monuments
of this crucified God, bearing great age,
may be found amid the ruins of the mag-
nificent city of Mahabalipore, partially
buried amongst the figures in the temple.
XVI. Mithra of Persia, Crucified
600 B.C.
This Persian God, according to Mr.
Higgins, was “slain upon the cross to
make atonement for mankind, and to take
away the sins of the world.” He w r as re-
putedly bom on the 25th day of December,
and crucified on a tree. It is a remark-
able circumstance that two Christian wri-
ters (Mr. Faber and Mr. Bryant) both
speak of his “being slain,” and yet both
omit to speak of the manner in which he
was put to death. And the same with
respect to other crucified Gods of the pa-
gans.
We might note other cases of crucifix-
ion. Davatat of Siam, Ixion of Rome,
Apollonius of Tyana in Cappadocia, are
all reported in history as having “died the
death of the cross.” Ixion, 400 B C., ac-
cording to Nimrod, was crucified on a
wheel, the rim representing the world, and
the spokes constituting the cross. It is
declared, “He bore the burden of the
w'orld” (that is. “the sins of the world”)
on his back while suspended on the cross.
Hence he was sometimes called “the cru-
cified spirit of the world.” With respect
to Apollonius, it is a remarkable, if not a
suspicious circumstance that should not be
passed unnoticed, that several writers, while
they recount a long. list of miracles and
remarkable incidents in the life of this
Cappadocian Savior, extending through
his whole life, and forming a parallel to
similar incidents of the Christian Savior,
not a word is said about his crucifixion.
And a similar course has been pursued
with respect to Mithra and other sin-aton-
ing Gods, including Chrishna and Prome-
theus, as before noticed.
By reference to Mackey’s “Lexicon of
Freemasonry” (p. 35), we learn that Free-
masons secretly taught the doctrine of the
crucifixion, atonement, and resurrection
long anterior to the Christian era, and that
similar doctrines were taught in “all the
ancient mysteries,” thus proving that the
conception of these tenets of faith existed
at a very early period of time.
And it may be noted here, that the doc-
trine of salvation by crucifixion had like-
wise, with most of the ancient forms of
religious faith, an astronomical representa-
tion, i. e., a representation in astronomical
symbols. According to the emblematical
figures comprised in their astral worship,
people were saved by the sun’s crucifixion
or cross ificat ion, realized by crossing over
the equinoctial line into the season of
spring, and thereby gave out a saving heat
and light to the world, and stimulated the
generative organs of animal and vegetable
life. It was from this conception that the
ancients were in the habit of carving or
painting the organs of generation upon the
walls of their holy temples. The blood of
the grape, which was ripened by the heat
of the sun, as he crossed over by resurrec-
tion into spring (z. e . , was crucified), was
symbolically “the blood of the cross,” or
“the blood of the Lamb.”
o
Mason’s in Montana.
At the invitation of Temple Lodge, in
Peoria, Illinois, before the assembled Ma-
sonic Lodges, Major W. S. Brackett, a
ranch owner near Fridley, Park Co., Mon-
tana, delivered an address on “The He-
roic Freemasons of Early Montana; their
redemption of that Territory from ruffian
rule in pioneer times.” He said, by way
of introduction:
‘ From the shadowy and distant past
there come to us many voices bearing im-
partial and truthful testimony concerning
the noble deeds performed and the magnifi-
cent plans originated by our ancient Or-
der, and concerning the many wicked
schemes of tyrants and base men over-
thrown by it in all lands and in all ages.”
He spoke of the distant period when the
432
THE TRESTLE BOARD.
first Grand Master was murdered, and how
the Masonic Fraternity since then had ever
taken sides in the cause of human rights
in every clime and land, and by its mighty
power had stood for liberty and law, jus-
tice, order and peace. Masonry has ever
been the handmaiden of religion, pure and
undefiled. In the humble “bau-hutten”
or Lodges of the ancient Masons of Ger-
many, the plans of many of the great cathe-
drals of Europe were made. Masonry lent
its power to the Reformation, in the time of
Luther. “From earliest times,” said Ma-
jor Brackett, “our ancient Order has borne
aloft its glorious banners emblazoned with
those inspiring and sacred words, ‘God,
Liberty, and the Brotherhood of Man.’
Tyrants, usurpers, and the enslavers of
man’s spiritual freedom in every age have
read those words in trembling, in fear and
in hate. But the great army of Masons in
every land, now constantly increasing in
numbers and in power, is bearing those
banners of light onward toward that glo-
rious era of perfect freedom and justice for
all men to which the spirit of the age now
swiftly, and now slowly, but inevitably
leads us.”
The thrilling story of the Masons of
early Montana, Major Brackett said, had
never been fully told. It is a story reflect-
ing undying honor and glory upon this an-
cient Fraternity. The deeds of King Rich-
ard of the Lion Heart and the knights of
old, fighting to restore the Holy Sepul-
chre, the valor of the Templar Knights
under the walls of Acre, or beneath the
towers of Askalon, or the achievements of
the unconquerable Knights Hospitaller of
St. John in Palestine, are equalled if not
surpassed by a plain tale of the American
hills, a chronice of the nineteenth century;
the story of a beleagured community of
freemen in the Rocky Mountains, who,
under the guidance of Masonry, were led
out from a long night of great darkness
into the light of a glorious redemption.
Living under a reign of terror, they were
brought into a state where law, order and
peace became firmly established. The
leaders of this redemption were the early
Masons of Montana.
The great discoveries of placer gold in
what is now southwestern Montana and
eastern Idaho, took place just as the civil
war broke out. Thousands of men thrown
out of employment by the war and thirsting
for gold, hastened to the land of promise
in these distant mountains. Crossing thirsty
deserts and alkaline plains, fighting their
way through hostile Indians, often lost in
the rugged mountains, they made their
way to these then distant northern mines.
While there were thousands of honest men,
there were equal numbers of the roughest
and worst elements of the country. Thieves,
gamblers, desperadoes and murderers came
in hordes from the Pacific Coast. Bush-
whackers came from Kansas; the border
ruffians of Missouri, who had drank the
blood of the free-soil men of Kansas, es-
caped from the civil war they had helped
bring on, and emigrated to the new mines
of Bannock, Boise and Alder gulch. Here
they could all carry on scoundrelism, be-
cause there was no government and no or-
ganized law. For nearly two years the
reign of terror was complete. Murders,
robberies, and flagrant crimes of all kinds
grew more and more frequent in all the
mining camps, and good men and true
dared say nothing against it. The rule of
the desperadoes was open, bold and defi-
ant. No man dared lisp of the arrest and
punishment of the criminals. The villains
had their own way in all things. The ruf-
fians were in organized and regular bands
of highwaymen, having their rendezvous
in various isolated places in the mount-
ains. Incoming stages and wagon trains
were boldly held up and robbed in broad
daylight. The chief of the robbers was a
young man named Henry Plummer, a tal-
ented villain of gentlemanly deportment
and great cunning. Every fortunate man
who accumulated gold was marked as the
prey sooner or later of the banditti. Those
who had wrested fortune from the golden
plains were dismayed to find that they
could not leave the Territory without being
robbed and probably murdered. This min-
ing region was then so isolated and distant
from civilization that we can hardly realize
it now. It was part of the territory of
Dakota, and Yankton, the capital, was
2,200 miles distant. The nearest postof-
fice was 400 miles away, and the nearest
town where there were any officers of the
law was Lewiston, 700 miles away. Over
one hundred innocent men were cruelly
slain by the desperadoes after being robbed
of their gold. Many an anxious wife
and mother in the East waited in vain
for news from the husband and father toil-
ing for gold in the gulches of distant Mon-
tana. “Why does he not write?” was the
hourly and daily question sent up to, heaven
with her prayer. Alas for that wife! Wid-
THE TRESTLE BOARD.
433
owed long before she knew of the violent
death of the father of her children! Alas
for helpless orphans! Looking in vain for
the return of their father long since mur-
dered by ruffians and highwaymen.
Below some lonely mountain pine,
through which the summer breeze sang a
requiem, or in some dark canyon of that
rugged land, the pitying angels of the
Most High looked down upon the dismem-
bered skeleton of that victim; and they
looked down in pity upon the mutilated
remains of scores of other victims brutally
slain and lying unburied in that dread wil-
derness.
But above the whitening bones of the
unburied dead the spirit of God moved at
last, and the sovereign mandate issued
from the throat of Divine Justice. “Ven-
geance is mine; I will repay, saith the
Lord.”
The reign of villainy and murder was
now about to terminate in the northern
mines. In a rude log cabin, William H.
Bell, a Mason, lay dying of mountain fever.
He desired to be buried by his brother
Masons according to Masonic rites. There
was no Lodge of Masons, nor any book or
Monitor of Masonry in the camps. The
Masons had never, as yet, met in a body,
but they resolved then and there to form a
Lodge in which good men and true might
meet without the presence of the ruffian
element.
Hon. N. P. Langford had been Master
of a Lodge in Minnesota, and remembered
the ritual. He presided at this, the first
Masonic funeral in Montana.
As that little company of Masons assem-
bled about the open grave of Brother Bell,
they thought of the many good and hon-
est men who had been killed by ruffiians
in those lonely mountains. They thought
of the many good men cruelly murdered
in those dark valleys, whose bones, now
lying in the open, had received neither
blessing nor burial ; and they wondered as
they stood there if they themselves would
be the next victims marked out for slaugh-
ter.
And the spirit of God moved across
that rugged mountain land and filled the
hearts of our brothers even as they stood
about that open grave. It was in that
ever memorable hour that Brother Lang-
ford, as a part of the burial service, read
the first ten verses of the thirty-seventh
chapter of the prophet Ezekiel, in these
words:
[Here the speaker read the first ten verses
of the 37th Ezekiel.]
The death of Bro. Bell was a vicarious
sacrifice. A new power arose in that be-
leaguered land. The little band of Masons
dropped the symbolic evergreen into the
grave of their brother, and the roughs and
desperadoes stood around outside the cir-
cle, silent and appalled at this demonstra-
tion of an organized body of honest men.
All instinctively felt that Masonry was to
be the corner- stone upon which the struc-
ture of law and order and good govern-
ment was to be erected.
Verily, the vision of the prophet Eze-
kiel of old, whose name signifies the
strength of God, became that day a new
prophecy in a new land; for, from the dark
canyons of those mountains, where the dry
bones of scores of murdered victims were
lying, and, symbolically, up from the new-
made grave of Brother Bell there arose
and stood up upon their feet an exceeding
great army, the avengers of outraged jus-
tice, even the vigilantes of Montana.
Space forbids a detailed account of the
daring work of those early Masons in
forming the vigilance committee of Mon-
tana, which finally rescued the young Ter-
ritory from ruffian rule. Prominent among
them were the Hon. W. F. Sanders, after-
ward United States Senator from Montana;
Samuel T. Houser, afterward Governor of
the Territory; John X. Biedler, the brave
United States Marshal of after years, and
N. P. Langford, first Superintendent of
the Yellowstone National Park. They
were a tower of strength in evil times, as
brave and as true as the knights of old who
upbore the cause of God’s justice against
the powers of evil. There was no organ-
ized government or law in that distant ter-
ritory, and they were obliged to improvise
both. The rule of the vigilantes was satis-
factory to all honest men, and brought
peace and security to the people.
The turning point in the struggle against
the desperadoes was the trial and execution
of George Ives, a leading lieutenant of
Henry Plummer. Ives had committed a
peculiarly atrocious murder, and the peo-
ple were determined to avenge the tragedy.
The newly formed vigilantes arrested him,
and he was tried by a jury of miners in the
open air, surrounded by more that 2,000
heavily armed men, about one-half of
whom belonged to the bands of ruffians.
Colonel W. F. Sanders, an able lawyer, a
brave man and a good Mason, acted as
434
THE TRESTLE BOARD.
chief prosecutor. The trial lasted all day,
and up to this time had been treated with
scorn and derision by the assembled des-
peradoes. But all was changed when the
jury came in with a verdict of “guilty of
murder in the first degree.” The scene
was now a terribly impressive one, filled
with tragic fury and epic force, perhaps
some day to form the theme of some poem
or great drama of American life. At any
moment judge, jury, prosecutors and spec-
tators might be shot down in an attempt to
rescue the prisoner. No man felt sure that
he knew the sentiments of his neighbor.
When the verdict came in, the ruffians sent
up loud curses, howls of rage and demands
for adjournment.
The quick click of rifles and revolvers
was heard in every direction. There was
a lull in the proceedings. Where was the
man equal to this great emergency in Mon-
tana’s history? At this critical moment,
our noble brother, Wilbur F. Sanders, the
chief prosecutor, stepped upon a box in
full view of all, and with hundreds of rifles
pointed at him by the ruffians, raised his
voice that all might hear:
“Men,” said he, “George Ives has had
a fair trial by a jury of honest men, and
they have found him guilty of murder. I
move that he now be taken from here and
hung by the neck until he is dead. All in
favor of the motion will say ‘aye.’ ”
A great chorus of ayes went up from the
crowd. Then Col. Sanders put the nega-
tive, and a shout of nays arose almost equal
to the ayes, and then our heroic brother
Sanders, facing probably death from hun-
dreds of rifles, camly and loudly declared,
“The ayes have it! The order of this
court is that George Ives be at once taken
from here and hung by the neck until he
is dead!”
No action of any man, either in ancient
or modern times, ever surpassed the lofty
heroism of Wilbur F. Sanders on that
eventful occasion. Hundreds of armed
vigilantes surrounded the murderer in a
hollow square and swiftly removed him to
the place of execution. As his body swung
at the end of a rope they leveled their wea-
pons upon the great mob surrounding the
place, and held them ready to fire until the
guilty wretch was dead. The appalled
would-be rescuers now fled from the rising
power of law and order. Other trials and
executions rapidly followed that of Ives,
among others, that of Henry Plummer, the
chief of the robber bands. Society and
civilization were redeemed. Ruffians and
murderers and desperadoes disappeared,
and personal rights of all men were every-
where respected. The heroic deeds of
those who bore conspicious parts in the
events of that time, are forever embalmed
in the hearts of the freemen of Montana,
who recognize in the vigilantes and Free-
masons of that early period the true foun-
ders of the young State.
o
Bertha Eberhard.
Over six hundred years ago, or, to be
more explicit in regard to the matter, in
1248. just four hundred years prior to the
conclusion of the Thirty Years’ War, the
citizens of Cologne suffered what, at the
time of its occurrence, was deemed by its
inhabitants a most irreparable loss, namely,
the destruction by fire of their beautiful
cathedral. Only a few accounts have come
down to us of the appearance of the old
church, but the authorities generally agree
that the building was one of the finest
church structures then existing throughout
Christendom, and that the Prince Arch-
bishop deeply lamented the loss of his
beautiful cathedral. But this pious church-
man did not content himself with sitting
down and bemoaning this grievous mis-
fortune. Nay, on the contrary, he bestir-
red himself vigorously, went about among
the people, collected money, gathered ma-
terial, brought on hosts of industrious and
skillful workmen, and shortly after the fire
had laid the church in ruins, he had the
honor and felicity of laying the corner-
stone of that famous structure whose com-
pletion was reserved for the nineteenth
century.
It is certainly a long vista of years
through which to look back, and were it
not that a musty chronicle whose leaves
have been mellowed by age, and which an
old book-worm has dug from the pile of
lumber stored up in an ancient garret, we
of this day surely would not know what a
hard work it was for this good old dead
Archbishop — who has become a canonized
saint, made after the most approved pon-
tifical fashion — to rebuild his church. Now,
building churches by popular subscription
is an up-hill business. It is up-hill work
even when they only cost a few thousand
dollars, but it is proportionably up-hill
work when their cost reaches up into the
millions, as is the case with this Cologne
pile, whose church spire reaches high up
THE TRESTLE BOARD.
435
into the pure atmosphere above, where it
is uncontaminated by the numerous nau-
seous vapors, whose smell at one time so
seriously offended poor Coleridge’s nose.
In fact, the real cost of that splendid
dome will never be known, for during the
six centuries the church was in course of
construction, the rats and the mice, if they
could not eat the stones, easily enough
found access to the numerous blotters, pay
rolls, day books, ledgers and other account
books, growing fat by eating thousands of
pages covered with innumerable figures,
and thus remorselessly denied the con-
scientious antiquarian the gratification of
computing the groschen and kreutzers col-
lected and expanded into thalers and guild-
ers, all given though they were for the
glory of God and the maintenance of the
Christian religion.
Yet of all this I would not say anymore,
even if I could; but there are a few pages
in the old chronicle of which mention has
already been made, that deserve to be told
over again. These old chronicles, let me
remark, by the way, are just for all the
world like old gossips, and the one which
I have reference to, instead of confining
itself, as a staid, hide-bound old chronicle
ought to do, strictly to church history,
goes on to speak of the fortunes and mis-
fortunes of Bertha Eberhard’s courtship.
“Who is Bertha Eberhard?” not a few
readers will straightway inquire.
“I thought there was some woman mixed
up with it,” suggest some others.
“We don’t want to read any more of
this absurd story,” exclaim half a dozen
spur-faced spinsters, with charming una-
nimity.
But 'whether any of the above or other
dissentients may be averse to reading this
story, the writer thinks that among the
great public there are many wise and sen-
sible people, both men and women, or (as
the latter-day speech puts it), ladies and
gentlemen, who may wish to be told some-
thing about Miss Bertha Eberhard. Still,
here another objection arises, since, on the
outset, when a writer is to speak of a lady,
he should in the first case describe her ap-
pearance, in order to let his readers know
what kind of a looking woman his heroine
is. This is the rule, I know, but also
know equally well that there is no rule
without an exception, and, forsooth, Bertha
Eberhard must be the exception in this
case. For the writer is, alas, unequal to
the task of giving his readers a correct
conception of the beauty of this flower of
Cologne, who, the chronicle states, was
possessed of long golden hair, blue laugh-
ing eyes, a beauteous countenance, pearly
teeth and ruby lips, and had a demeanor
so gentle and kind that more than one
painter, when they wished to represent the
Virgin Mary, came to her with the request
that Fraulein Bertha would allow them to
represent her face as the ideal picture of
the Mother of God — the eager artists for-
getting the fact that Mary of Nazareth was
a Jewess, and her beauty, if she had any,
must have been of the pure Semitic order,
and not of the Aryan-Saxon type which
they admired in Bertha Eberhard.
All this flattery, no doubt, would have
turned most young women’s heads, but on
Bertha Eberhard, who was a most sensible
and discreet damsel, it was a useless waste
of words. Not that this maiden was cold
and unsusceptible to those natural feelings
which young women all over the world
entertain towards other people, and more
especially toward young men, for even this
female paragon had a lover, of whom I
shall have to speak much presently; but
so old-fashioned were young maidens in
the thirteenth century, that flattery was at
a greater discount than it is at present.
At home they were brought up to speak
the truth, and away from home they sel-
dom went, because their mothers employed
them to assist in the household duties, or to
take a turn at the almost forgotten spin-
ning-wheel.
Miss Bertha, of course, had parents,
else, as the old chronicle sagely observes,
she would never have come into this world,
and as good fortune willed it, the father
and mother of my heroine lived until after
she was a heroine no longer; that is, until
she had been given and accepted marriage
— but of this hereafter.
Ernest Eberhard, this maiden’s father,
as stout and true a man as ever laid stone
in wall or arch, for he was a Master Ma-
son, had come up from the Low Countries
to Cologne, where he found both fortune
and a wife. Of his workings, as well as
his other affairs, not much is said in the
old chronicle, save that he came to Co-
logne at the express bidding of the Arch-
bishop; that he instructed the Craftsmen in
the mysteries of the guild; also that he
built for the use of the Craft a spacious
Chapter-house, wherein, at stated periods,
grave counselings were held — and even his
great friend the Archbishop, high church-
43 6
THE TRESTLE BOARD.
man though he was to the backbone — did
not disdain to hold converse on many of
these occasions with the handlers of the
trowel.
It must not be supposed, however, that
the presence of so mighty a prelate of the
church at these Masonic councilings ever
gave rise to a feeling of mistrust, or still
worse, to fulsome exhibitions of flattery;
for Ernest Eberhard, when first he had
been chosen Master and then Grand Mas-
ter, had caused to be inscribed over the
portals of the Chapter-house, “Here all
men are equal,” and on the east side of the
grand council hall, “Here all men are
brothers.” These two precepts, likewise,
were the first lessons the Master taught the
apprentice, whenever he deemed him wor-
thy of entering the Chapter-house in order
to be instructed in the higher mysteries of
the Craft. These two precepts were also
the guiding line of the accepted Mason,
and their violation was invariably followed
by severe yet salutary punishment.
The Chapter-house counted its sons by
thousands, for the building of the great
church brought a multitude of Craftsmen
to Cologne, and Ernest Eberhard, as Mas-
ter Mason, was a busy man, working with-
out and working within. At first it was
rather lonely for the young bride he had
chosen, since all good wives naturally
yearn for their husband’s company; but
after the first year of their marriage Frau
Eberhard was lonely no longer, because of
two notable additions to their household.
On St. John’s Day, the red-letter day of
the Masons, Bertha was born unto them,
and — more than this, says the old chroni-
cle — an hour after their precious and long
expected treasure had come into the world,
the servant brought a basket into the
house, which she had found upon the
doorstep. Of course there was great curi-
osity to find out what the basket contained,
especially among the women, and Eber-
hard, full of his new-born happiness, was
not long in removing the cover, and find-
ing no more nor less than a healthy male
infant, clothed in the finest of wrappings,
and a tiny gold chain around his neck,
sleeping peacefully and unconscious of his
introduction into a strange house. Won-
der, indignation and pity were the mixed
feelings of the men and women present, as
they beheld Master Eberhard taking the
young stranger tenderly out of his tempo-
rary nest; but the great-hearted man that
he was, said aloud, “Our God in heaven
has sent us two children instead of only
one;” and going to his wife’s bedside with
the little fellow in his arms, he asked her
if she would become a mother to the poor
discarded child.
“If my Ernest wishes it, it is my duty
to obey,” was all she replied; but it was
spoken so sweetly, so trustingly and so
sincerely, that the Master bent down and
kissed her with rapture.
“My angel, may God reward you for
your kindness, he said, impressively; and
both he and his wife smiled with happiness
as they laid the new-comer at Bertha’s side,
and all present agreed that they had never
laid eyes upon two finer-looking children.
All of this, of course, may be read at
length in the pages of that musty, prolix
ecclesiastical chronicle, and as for that
matter, a great deal more, which it is not
my purpose to repeat to the readers. They
will be satisfied to know that the two chil-
dren grew up as brother and sister until
their eighteenth birthday. The seven -day
wonder of Master Eberhard’ s strange pres-
ent had been forgotten by most people, for
many more wonders had come to pass in
the meantime, and nobody seemed to re-
member that Henry Eberhard, as the boy
was called, was only a foundling; his fos-
ter-parents themselves would hardly have
ever thought of it had not annually in some
mysterious manner, a package of fifty
broad gold pieces found its way into Mas-
ter Eberhard’ s house. How this money
came there, or by whom it was brought,
neither husband nor wife ever knew, as
only the two words, “for Henry,” were
inscribed on the outside of these precious
missives. Master Eberhard, however, laid
the money carefully in a secret drawer of
his writing-desk for the boy’s use when he
would have to start out for himself in the
world.
No one but his wife knew aught of this
matter, but when they were alone by them-
selves, many were the speculations which
the worthy couple indulged in as to their
boy’s birth and his parents’ station in life.
“Our boy,” they called him, nevertheless,
and he was indeed a son to them to all in-
tents and purposes. They loved him ten-
derly, and he, ignorant of the secret of his
birth, really believed them to be his
parents. Their affection for him was hon-
estly returned, and throughout all Cologne
no more dutiful son could be found than
Henry Eberhard. The Eberhards had good
cause to be proud of this boy, for he not
THE TRESTLE BOARD.
437
only was a model of manliness, but also a
skillful workman.
Under the Master’s guidance he had
worked on the slowly rising walls of the
great church, and under his instructions
he had commenced to learn the mysteries
of the great Craft in the Chapter-house.
Long before his indentures were cancelled
by an honest fulfillment of his term of ap-
prenticeship, he had become the equal of any
workman who helped to rebuild the great
church of Cologne. In addition thereto,
he was popular with the workmen, and well
liked for his gentle manners by all who
came in contact with him; but the one to
whom he was all in all was his sister Ber-
tha. He was her idol. Thinking herself
only his sister, the fair Bertha had learned
early in life to love with a sister’s affec-
tion this playmate and companion of her
youth.
But somehow or other, nature will often
assert her claims in the strongest, most
unequivocal manner, and in Bertha’s case
the sisterly love she felt in the earliest
years of her life deepened in the course of
time into a love more intense, more fervid,
more holy. Did she really suspect, did
she divine, that there were no ties of rela-
tionship between them ? Did nature tell
her that this man she could love as deeply
as woman ever loved ? Such a matter is
incapable of determination; philosophy and
reasoning are here both at fault, and cer-
tainly Bertha Eberhard, ere she had time
to reason, was hopelessly in love with the
man she believed to be her brother.
Him alone she worshiped. In his com-
pany alone she was happy, and for him, in
consequence, she neglected and discarded
a host of suitors. These luckless swains
bore their disappointment as best they
could when they discovered that laying
siege to Bertha’s heart was a fruitless task.
With what grace they could master they
turned to other damsels less coy and more
willing, who healed their broken hearts
speedily, and made them happy wives and
their children good mothers.
One only of Bertha Eberhard’s numer-
ous admirers chose to take no refusal and
no rebuff. His name was Caspar Hass,
Mrs. Eberhard’s sister’s son — a sturdy
young fellow of twenty-five, who had come
from the Jura Mountains, in the rugged
Swiss country, to work on the great church.
His appearance, if not totally repulsive,
was certainly far from preposessing, while
relying upon great bodily strength, his
manners were tyrannical and overbearing.
He was bent on having his will in every-
thing, and consequently deemed every one
his enemy who unluckily chanced to cross
his purposes, or happened to stand as an
obstacle in his road. This man, whom
Master Eberhard, for his wife’s sake, had
not only set to work and brought into the
Chapter-house, but also taken to his home,
no sooner cast eyes upon the Master’s
daughter, than he resolved that, cost what
it might, and in spite of the fact that they
were near-blooded relations, she should
become his wife.
Acting upon this determination, he omit-
ted no opportunity to ingratiate himself,
not alone in Bertha’s favor, but also into
that of her parents. With the latter —
simple-minded, honest and unsuspecting
as they were — he succeeded in a wonder-
fully short time; but Bertha he fonnd as
hard as steel. There was no magnetism
about him to gain her attraction. She
laughed at his protestations of love, re-
jected his presents, and would not suffer
him to accompany her to church or any
other place. “My brother Henry gives
me all I want,’’ or “My brother Henry
always goes with me,” were her invariable
answers, and they filled Caspar’s heart
with bitterness and hatred toward Henry.
The latter, it is true, had from the outset,
conceived an aversion to the young Swiss,
and being high-spirited, would brook no
insult at Caspar’s hands. With the nat-
ural impetuosity of youth, Caspar and
Henry soon managed to come into colli-
sion, and from that to blows. Here, how-
ever, Caspar met with a signal discomfit-
ure, for young Eberhard, whom to over-
throw he deemed an easy matter, punished
him so severely that the Swiss braggart
was carried home more dead than alive.
Of course, thereupon ensued a scene at
Master Eberhard’s usually quiet fireside,
and, worse than all, a divided household.
For, while Bertha and the Master justified
Henry’s action, Frau Eberhard, always a
passionate woman, called the beating of
her sister’s son an unparalleled outrage,
and upon Henry’s remonstrating with her,
she forgot herself so far as to reveal the
long-kept secret, by calling Henry a “bas-
tard” and a “foundling!”
No sooner had the unlucky words es-
caped her lips, than she repented bitterly
of having given utterance to them, while
Master Eberhard stood aghast, and Bertha
and Henry were thunderstruck. The young
43 §
THE TRESTLE BOARD.
man, however, was the first to recover him-
self. Turning toward the Master he asked,
with what calmness he could muster:
“Father, does she speak the truth?”
The words were spoken so piteously that
Bertha’s tears welled forth, while, throw-
ing her arms around Henry’s neck, she
exclaimed:
“Dear Henry, you will always be my
brother!”
Gently disengaging himself from Ber-
tha’s embrace, Henry repeated his question:
“Father, does she speak the truth?”
Master Eberhard then took the young
man’s hand and led him from the room.
What passed between them no one knew,
for the Master, when he returned late in
the evening, was silent, while Henry did
not come at all. He had left Cologne.
It was a sad household henceforth, this
hitherto so cheerful fireside of the Eber-
hard’ s. Caspar Hass for many weeks could
not move from his bed, and Frau Eberhard
had to do all the nursing herself, for the
usually so obedient Bertha had utterly re-
fused even to look at the now hated man’s
countenance, while Master Eberhard, miss-
ing Henry more than he would acknowl-
edge; could find neither comfort nor peace
at home.
It was, indeed, hard to say which of the
three, the father, the mother or the daugh-
ter, was the most unhappy; for though
none of them spoke of the past, their faces
were so woe-gone that, when Caspar Hass
was able once more to come down stairs,
he thought that his relations as well as
himself had just risen from sick beds. Se-
cretly, however, he rejoiced that his rival
was now out of the way. He already flat-
tered himself that henceforth his wooing
would be more successful.
But, alas! for the uncertainty of human
calculations, for is it not written that “Man
proposes, and God disposes;” and that
“The best laid plans of mice and men gang
aft aglee?” Caspar Hass, as a suitor, fared
doubly worse when Henry Eberhard was
out of the house than before, since, when-
ever Bertha saw him, she only remembered
that he was the cause of Henry’s exile.
Her aversion to Caspar and her love for
Henry increased day by day. In her pray-
ers she hoped that God would send the one
away and bring the other back; while many
an hour she gazed from her chamber out
upon the silvery, ribbon-like Rhine, or
upon the broad highway, as if she mo-
mentarily expected her idol’s return.
Poor Bertha! her bed was not a couch of
roses, and her hitherto tranquil slumbers
were now too often broken by fears for
Henry’s safety, and thus she learned that
“the course of true love never runs
smooth.”
Caspar Hass, if he had one virtue, it was
perseverance. In spite of the disparage-
ments he received, he stuck to his court-
ship, and he was the more encouraged to
persevere since Frau Eberhard stoutly
championed his cause. The mother had,
with a woman’s blind infatuation, set her
heart upon this marriage, even though her
daughter abhorred the eager suitor. Ber-
tha would have, indeed, been powerless to
resist, had she not found a stout ally in
her father. The Master had seen enough
in Caspar Hass to discover that his wife’s
nephew would not make his daughter a
good husband. The man, he said, was
not only a bully, but he also had a bad
heart. Such a man was not a fit guardian
for his only child. For two years this
wrangling over Bertha’s future continued
after Henry’s departure, till one day Cas-
par mustered courage enough to ask the
Master for his daughter’s hand. Ernest
Eberhard was not a man to evade or delay.
He met the crisis manfully and firmly.
“Nephew,” he said, “for three years
thou hast been suing for Bertha’s hand,
and for three years she has refused. I
would have you to know that I will not
force my child into a marriage most ab-
horrent to her. More than this, never
mention marriage either to her or to me,
else this rbof will no longer shelter thy
miserable carcass!”
This emphatic denial roused the worst
passions of Caspar’s bad nature. He left
the Master’s presence perfectly furious,
and rushing into the market place, he swore
upon the great stone cross, taking all the
saints in heaven to witness, that he would
be avenged upon the Master. Then he
returned to the house seemingly satisfied,
yet he never forgot the dreadful oath.
Cloaking his feelings as best he could, he
only waited for a fitting opportunity to
wreak his vengeance upon the Master.
He waited long and patiently, but at
last the hour of vengeance came.
It was the time of the crusade of the
French king against the Albigenses, when
a fair land was laid waste by fanaticism;
when thriving cities and prosperous vil-
lages were fired by the incendiary’s torch;
when men were slaughtered by thousands
THE TRESTLE BOARD.
439
and when the hangman even plied his
bloody avocation upon the fairest women
and innocent children.
Great as the ecclesiastical power was in
those days, the cry of horror made itself
heard throughout Europe, and in Cologne,
as everywhere else, the campaign against
the French heretics was much talked about.
True, the majority of the people, benighted
as they were throughout the middle ages,
had no great sympathy for the misfortunes
of men, whom to extirpate they were told
by the clergy redounded to the glory of
God; but there were then already not a
few men, more enlightened than the ma-
jority, who dared to protest against this
sanguinary exhibition of religious intole-
rance.
Among these pioneers of a dawning civi-
lization, Master Eberhad was most con-
spicuous in Cologne. When the matter
came to be spoken of in the Chapter-house
of the Masons as well as at home, he openly
expressed the opinion that “carrying of
fire and sword among a defenceless people
to force them to forego their religious con-
victions, was a sacrilegious act, and as
such not acceptable in the eyes of the Al-
mighty.”
This bold speech, when made in the
Chapter-house, created the greatest possi-
ble sensation, and the Masons eyed with
astonishment the man who dared to con-
demn the persecutions of heretics. A few
kindred spirits looked upon the Master
with admiration, but the majority believed
that the man had lost his senses. Yet, as
the proceedings in the Chapter -house were
held in secret, none others but Craftsmen
being admitted by the out -door sentinel,
and each member being sworn to secrecy,
the out door world knew nothing of this
matter, till one day the people of Cologne
were astonished to learn that so great a
man as Master Eberhard had been taken in
the night time out of his bed, cast into the
dungeon of the Dominican cloister, and
was to' be tried before the ecclesiastical
court for the grievous offence of heresy and
blasphemy.
None other but Caspar Hass, intent upon
revenge, had been the informant. He had
found his opportunity, and had laid the
accusation. Besides swearing himself to
the charges, he gave a long list of broth-
ers of the Chapter-house, and more than
this, the wretch had the cruely to point
out the Master’s daughter as a witness
against her father.
Poor Bertha was dragged, more dead
than alive, before the dread tribunal, in
order that her testimony might condemn
the beloved father to the stake, and unhap-
pily it was her testimony only which could
work this sad ruin, for the Masons, obedi-
ent to the mystic tie of the Craft, would
not, by their testimony, imperil the Mas-
ter’s life.
It was a solemnly impressive spectacle,
this dread ecclesiastical court — forerunner
of the even more dreadful court of latter
times, that of the Inquisition — holding its
sessions in one of the halls of the Domini-
can cloister, trying this man and that wo-
man for heresy. The investigation of a
freer and a better age was unknown to
those stern judges, who extorted testimony
by the rack, and punished offences by
breaking the hapless culprit over the wheel,
by quartering his living body, or by com-
mitting him to the more mercifal flames.
Need it be said that a tribunal guided by
such a code, was one organized solely to
convict ? That the accused who appeared
at its bar was doomed even before the
judges commanded the hearing of the
cause ?
Yet Ernest Eberhard, knowing all these
things, was stout of heart. For him death
had no terrors; he had faced and courted
it before this on the field of battle. But
he trembled when he saw his unhappy
daughter brought in; she, at least, he
hoped, would have been spared the miser}'
of seeing her father condemned as a felon.
But even here his courage did not forsake
him, and as she took her place by his side
he endeavored to infuse some of his bold
spirit into her. It seemed, however, to no
purpose, for Bertha was overwhelmned by
the thought of her father’s danger.
After a long and death -like silence, the
hearing of the cause commenced. The
accusation was read, and Caspar Hass, with
his bad face full of hatred and vengeance,
took the witness stand, kissing the crucifix
held to his lips by one of the judges as a
declaration that he tell the truth and only
the truth. His testimony was of the most
damaging character to the accused, but in
order to convict, the law required a cor-
roborating witness, and the judges, fanatics
and merciless though they were, dared not
disregard this merciful provision. Scores
of the Craftsmen were called— brothers of
the Chapter -house every one of them — and
in this hour of peril they stood by the
Master. Not one remembered the speech
440
THE TRESTLE BOARD.
imputed to Master Eberhard, and even the
threat of the rack made no impression
upon them.
At last, despairing almost of securing a
conviction, the judges turned to Bertha.
Stern as they were, they were yet humane
enough to feel compassion for the young
girl’s misery, but their duty was plain, and
the question was asked:
“Maiden, didst thou hear the prisoner
speak the impious language laid to his
charge ? Did he declare that it was sinful
and unholy to wipe out the ungodly here-
tics by fire and sword ?”
Bertha trembled like an aspen leaf; but
the Master, in a voice so clear and distinct
that it rang like a clarion blast throughout
the hall, said:
“My daughter, I pray you, nay, I com-
mand you, to tell the truth, even if I am
to suffer for it. I would not owe the life
of this miserable carcass to the pollution of
thy pure lips by a lie!”
“Silence!” exclaimed the judges; but
even they could not help admiring the
sturdy courage of the Master. On Bertha
her father’s speech was almost electric.
Advancing a step or two, and bowing to
the judges with the grace of a queen, she
began :
“My lords, you are very cruel to put
these questions to a prisoner’s own child.
My lips, I can tell you, would have been
sealed; you might have tortured me, you
might even have taken my life, and should
have had no answer. But my father com-
mands me to speak, and to speak only the
truth. It is my duty to obey, even though
his life be forfeited. Know ye then, that
he, Ernest Eberhard, said these things,
and that I believe they are just and right-
eous. Know ye, my lords, that I do not
believe that the Saviour came upon earth
and suffered an ignominious death, in order
that poor ignorant men, women and chil-
dren should be hanged or quartered as
heretics! My father,” she added, turning
to the Master, ancf winding her arms
around his neck, “if your daughter can-
not save you, she knows how to die with
you!”
Indescribable astonishment and dismay
were depicted on her hearers’ countenances.
Even the judges were struck dumb with
wonder; but with them it was only a mo-
mentary emotion. Consulting briefly with
each other, they adjudged that the daugh-
ter’s testimony condemned the father; and
further, that Bertha Eberhard, by her own
deliberate confession, had avowed herself
a heretic and a blasphemer of Jesus Christ;
that it was, therefore, decreed that father
and daughter should expiate their crimes
at the stake.
After the sentence was passed, the two
unfortunates were removed to the dun-
geons of the cloister to prepare themselves
for death. Two short weeks only were
granted them as a respite for this purpose,
and arrangements were immediately begun
to carry out the extreme sentence of the
law with the utmost solemnity.
All Cologne was thunderstruck when the
sad tidings were made public, for Master
Eberhard was universally esteemed, and
Bertha beloved by all. Frau Eberhard,
when she heard the fatal news, fell down
in a dead swoon, and when she was brought
back to consciousness, ran with dishevelled
hair through the town, uttering the most
terrible imprecations against the judges
and against her nephew. Force was re-
quired to bring her back to her house,
where she took to her bed and grew deli-
rious with a nervous fever brought on by
undue excitement.
The villain Caspar Hass, the cause of all
this misery, was not to be seen. Fearing a
manifestation of popular vengeance, he
had taken sanctuary in the same cloister in
whose dungeons his victims were waiting
their sad end. Had he been caught by the
towns-people he would most assuredly
have been either stoned or beaten to death.
At the Chapter-house there were the
usual counsellings at night time, but what
was said and done there the outside world
did not know, only it was remarked that
the Craftsmen went as usual about their
work, just as they had done when the Mas-
ter was among them. But there prevailed
a strange uncertainty all throughout the
city; men talked only in whispers, as if
afraid that a spy or informer might pick
up an incautious word or two, and make
the speaker share poor Eberhard’ s fate.
The ecclesiastical rulers of the city alone
pursued the even tenor of their way, just
as if nothing extraordinary had happened.
They quietly went on with their prepara-
tions for carrying out the terrible sentence,
and when the day finally came round for
its execution, two great stakes were driven
into the ground in the centre of the market-
place, and around them was placed the
wood for the burning of the two heretics.
As the clock struck twelve in the high
tower of St. Mark’s church, the gates of
THE TRESTLE BOARD.
44 *
the Dominican cloister were thrown open,
and out of it .came the solemn procession
of monks, nuns and guards, in whose midst
were the Master and his daughter, habited
each in the dress of a penitent — a coarse,
long haircloth — two confessors walking at
their sides, and the ecclesiastics chanting
the “Miserere.” Arrived at the market-
place, the prisoners were bound to the
stakes, the sentence of the court was then
read, and the torch was ready to be ap-
plied,. when a bugle blast and the heavy,
regular tread of men were heard.
All was attention and curiosity as to the
meaning of this interruption, nor had they
long to wait, for speedily from every street
leading into the market-place armed men
were pouring into it, who at once over-
powered the ecclesiastical guards, and lib-
erated the prisoners. Then it was discov-
ered that the Masonic Craftsmen from
abroad, with the noble Count of Turin,
were the rescuers, for his banner was car-
ried aloft before him.
All Cologne was astonished, delighted
and rejoiced, and all Cologne was eager to
catch a glance of the noble leader, who,
clad in complete armor, with a white plume
waving from his helmet, sat upon his
charger, yet persistently keeping his vizor
closed. Attended by his body-guard —
belted knights, every one of them — he
gave his orders to the different captains.
In the meanwhile the prisoners had been
taken quietly away, and the spectators be-
gan to ask themselves what had become
of them. The question ran from lip to lip,
until another trumpet blast announced a
fresh arrival. The new comers were the
Masons of Cologne, who were now pouring
into the already densely crowded square,
and in their midst were the late prisoners,
no longer clad as penitents, for Master
Eberhard was mounted on a noble charger
and clad in violet doublet and hose, with
the Grand Master’s gold chain fastened
around his neck. Bertha was at his side,
on a palfrey, and her dress was of the costli-
est silk ever seen in Cologne.
The Cologne Masons, with the banner
of their Chapter-house borne in front, halted
in the centre of the market-place, and
bowing before the noble Count, placed the
Master and Bertha before him. Then it
was that the Count von Turin raised his
visor. His old associates beheld the well-
known face of Henry Eberhard. Such a
shout as thereupon was heard made all the
ecclesiastics and their guards, who had
hidden themselves, almost quake with fear,
which is not to be wondered at, for the
chronicle says that the shout was heard all
over Cologne, and even on the other side
of the Rhine.
The chronicle further adds, that after the
Count von Turin had shown them his face,
he dismounted, and standing bare headed
before his old Master, demanded of him
his daughter in marriage. When the con-
sent thus humbly asked had been freely
and cheerfully given by Master Eberhard,
the Count then lifted the Fraulein Bertha
off the palfrey and embraced her publicly
before the whole assembled multitude, who
gave such a shout as made the very birds
stop in their flight. And thus, concludes
the chronicle, they were happily betrothed
and a great misfortune avoided.
Then they remounted, and, escorted by
the Craftsmen and the other good people
of Cologne, the young Count von Turin,
his bride and her father left the city for the
Count’s castle in the North. That they
were married the same night they arrived
there, is a historical fact, well known and
spoken of in Cologne by many persons
years afterward, who all averred that they
received a portion of the bride’s cake.
How Henry Eberhard succeeded in find-
ing his parents is, unfortunately, unknown,
for the Counts von Turin were not people
to let outsiders know much about their
family history. Even of Henry and Ber-
tha’s lives nothing is known: but in the
picture-gallery of their castle the visitor
may see the fair Bertha’s portrait, and the
janitor who attends you will also point out
to you the picture of a fine-looking old
gentleman, beneath which you can read
the words:
“Ernest Eberhard, a Mason of Cologne.”
— o
How Joe Stood Up for His Principles.
The rain poured in torrents, and the
wind blew cold as it whisded around the
little log shanty which served as a saloon
in the lumber camp.
A group of lumbermen drew up around
the open fire, and in their midst was a
bright boy of ten years, named Joe. The
men always called him “Jim’s boy.” Jim
Lane had been caught in a terrible storm
a few weeks before, and had been frozen
to death.
With the good nature often found under
rough exteriors, these men had shown the
greatest kindness to liule Joe, and had
442
THE TRESTLE BOARD.
tried to make him forget his father’s death, home ten years ago. ‘Ben,’ says she, ‘I’ve
In spite of all their kindness, Joe was often brung you up right; don’t drink nor don’t
very homesick. His mother lived fifty swear, but stand up for your principles.’
miles away, and Joe had come with his Them’s her very words.”
father to spend the winter in the camp, and The mugs remained untouched, and si-
return in the spring as soon as the roads lence reigned. , Ben was doing some hard
became passable. thinking, and a struggle was going on>
As the men sat around the fire, good- within. At last he spoke again in a sub-
natured stories were told, jokes cracked, dued tone:
and yarns spun. After a while mugs of “’Taint easy to do’s you’d orter do al-
hot whisky punch, which one of the men ways, but I m bound to do the square thing
had been mixing, were passed around. if 'tis hard. Drink don’t do us no good,
While Joe’s father was alive, Joe had ’n I’ve quit. I’m goin’ to stand up with
never been in the saloon, for his father had Joe for my principles, and here’s my last
always sent him to bed early on those drink.”
evenings, so that Joe had never before seen Ben pushed open the door of the shanty
the men during one of their drinking sprees, and threw the contents of his mug out into
but he was bright enough to know what the darkness, and took his stand by the
was going on. side of little Joe.
At last one of the men offered Joe a “Who’s goin’ to jine the recruits for
drink, whereupon the boy refused, and, standin’ up for principles?” said Ben, good-
pushing his chair back, stood up straight naturedly, but with determination,
and still before them. “Nimble Dick” pushed open the door,
How the men laughed at his earnest, and, following Ben’s example, threw the
resolute look! contents of his mug out into the rain.
“What’s happenin’ to the boy?” said One of the men, Judas like, grumbled,
one. “What’s the use of wasting all this tod-
“Hev a cheer?” said another. But still dy?” but the better feeling prevailed.
Joe refused to be seated. “I wish you would all come over and
The men set their mugs of toddy down stand up with Ben and me,” said Joe, tim-
on the table and poked fun at Joe, who idly.
remained standing, and did not speak. One after another the half dozen men
“Hold on, there, boys; quit your fool- took up their mugs and threw the whisky
in’; ’nough’s ’nough,” said a big, burly out-of doors, where it mingled with the tor-
fellow, touched at seeing a tear glisten in rents of rain, and coursed rapidly down-
little Joe’s eye. “Let the little fellow speak hill.
out and say what's the matter.” Then the men shuffled over to where
Joe brushed the tear away. “You see, Joe and Ben were standing, and took their
men,” he said, “that when I came away places beside them. This seemed to affect
from home, mother told me about how you them all as ludicrous, and they burst into
sometimes drank things that hurt you, and a hearty laugh; and then, seizing little
she made me sign the pledge and promise Joe, mounted him on their shoulders and
not to drink liquor, and she told me al- marched around the room. Some one
ways to stand up for my principles; and struck up “America,” and they sang it
so, when I saw you were all going to drink, with a will. This was followed by other
I thought I’d do as mother said, and that patriotic songs, and ended with a grand
was why I stood up, because I was stand- hand-shaking.
ing up for my principle.” “Look a-here, sonny,” said Ben to Joe,
This little speech of Joe’s was greeted not quite satisfied that the hand shaking
with laughter and long applause. It seemed was voucher enough for future good order,
as if the little shanty would tumble down “how did that ere pledge read, what your
with the stamping and cheering. mother got you to sign before you come
It was now burly Ben who brushed away away from home ?”
a tear. He raised his hand as a signal for “Let me think,” said Joe; “it began, T
the noise to stop. promise.’ ”
“Look a-here, boys,” he said, “that “That’s good; go on,” said Ben. “I’ll
youngster’s got the right of it. I’ve been write it down so’s we shan’t forgit it.”
forgittin’ all about my mother, but them’s “I seen one of them pledges onct,” said
the very words she said to me when I left “Nimble Dick,” “and it said, ‘so help me
THE TRESTLE BOARD
443
God,’ in it. I remember that much.”
“Oh, yes,” said little Joe; “now I guess
I remember it. You write it down as I
say it.”
So Ben wrote while little Joe dictated as
well as he could remember. The writer
was his own authority for grammar and
spelling, and this pledge was the combined
result of their efforts:
“I promis so help me God i wont drink
no Whisky, gin, sider nor nothin’ that
makes Folks drunk, and no alkohol nuth-
er.”
Ben had written upon a leaf torn from
his account book, and now surveyed his
work with much satisfaction.
“It says something about smoking and
swearing, too,” said little Joe.
“Hold on there; you’re asking too much
all ’t once,” said one of the men, who was
fond of his pipe and a great swearer.
Ben took no notice of the man’s remark,
but to little Joe he said, “Let’s have all of
it; what’s the rest?” Now that Ben had
set out to reform, he wanted no half way
work about it. He would make a clean
breast of it.
“The pledge said, ‘I won’t swear nor
smoke,’ ” said little Toe.
As for himself, Ben had made up his
mind what he should do, but he was riot
quite so sure that the men would follow
him in this. He tore another leaf from
his account book and wrote a separate
pledge thereon, which was :
“i promis i wont Smoke nor chew To-
bako nor swear.”
His hands were stiff, and the pencil was
only a stub, and he screwed and tw’isted'
his mouth, which worked in sympathy with
his hand, but at last his name appeared in
full on both pledges.
“There,” he fairly shouted, “there’s no
backing out now for Benjamin Grant Al-
exander! Who’s going to come and do
likewise?”
One after another the men signed the
first pledge, but at the thought of giving
up tobacco the rest demurred.
Ben thought, as one victory had been
gained, it might not be best to push the
matter any further, so he said :
“Well, boys, you think about it. You’ll
find the pledges pinned to the wall in my
palace, and you can step in and give us a
specimen of your penmanship any time.
It’s about time Jim’s boy was abed, so
we’ll now seek our luxurious couches.”
Little Toe was carried to Ben’s cabin on
the men’s shoulders, and while Ben helped
him into bed, Joe murmured sleepily, “I’m
glad — you — stood up — for — ” His head
had touched his pillow, and he vanished
into sweet dreamland.
With such a staunch leader as Ben, the
first pledge held good, and swearing was
also tabooed. The rest may follow'.
“A little child shall lead them.”
— Mary L. Wyatt , in Union Signal.
o
Sary Catherine’s Bridal Tower.
The door of the little brown house opened
at 5 o’clock on a beautiful June morning,
and a sturdy young farmer, writh a covered
basket on his arm, stepped out and started
down the road at a brisk pace, watched by
a pair of eyes from the kitchen window.
Two hours later a wagon stopped before
the little brown house, and a brisk “hello”
from the driver caused the door again to
open, and this time a comely girl of twen-
ty, with sunburned face, came out, fol-
lowed by an elderly woman. The girl
was in full holiday attire. Her dress w'as
of pink calico; a wide linen collar encir-
cling her neck like a small cape, was fas-
tened at the throat by a green bow. The
lower edge of the collar was scalloped, and
in the center of each scallop was sevyed a
large brass button. The girl’s head was
covered by a jaunty hat, lined with red,
and trimmed with blue ribbons and yellow'
roses. In her hand she carried a paper
parcel. As she took her seat in the wagon
and was driven away, the elder woman,
leaning on the gate, looked after her, and
soliloquized:
“Well, I ’spect that’s the last I’ll see of
Sary Catherine Veeder, for she’ll come
back Mrs. Abner Basset. Laws a massy!
It don’t seem possible that it’s ten years
since I took her out o’ the county house to
do odd jobs about to save my old feet.
But she’s ben a good girl, has Sary Cath-
erine, an’ she’ll make a good wife. An’
Abner’s a good feller as ever wuz. Le’me
see — it’s four years since he come strayin’
along wanting work. Pa had just died,
an’ I needed help, so I took him; an’ now’
he’s a goin’ to marry Sary Catherine — but
they’ll stay writh the old woman just the
same. Well, I must go an’ get the chicken
fixin’s ready for the weddin’ supper.”
As Sary Catherine took her seat in the
wagon the old farmer said, “Abner tol’
me y is’ day thet you wanted to go to town
to-day. I thought he’d be goin’ along.”
444
THE TRESTLE BOARD.
“Oh,” replied the girl, “he’s ben gone
two hours or more.”
“Why didn’t he wait an’ ride?”
“Oh, Ab’s that inderpendent thet he
wouldn’t ride ’s long ’s he kin walk. He
said he’d meet me at the Tavern by the
hoss-car stables.”
“Must be suthin’ mighty important go-
in’ on to-day,” said the farmer, with a sly
glance at the girl’s face.
Sary Catherine blushed, but made no re-
ply, and the farmer continued:
“Abner’s a good, honest feller. I never
knowed him to do a mean trick, an’ I’ve
knowed him ever since he’s lived with
Widder Tripp.”
“Of course, I’m glad to hear you say
so,” said the girl, “but ’twouldn’t make
no diff’unce if you hadn’t, furl know Ab,
an’ I know there ain’t a mean hair in his
head.”
The girl’s faith in Abner was justified so
far that he was waiting at the hotel near
the car stables when thev arrived, and came
at once to assist her to alight, and to in-
quire when Farmer Brown wanted to go
back.
“Sary Catherine’11 be here on time,” he
assured the farmer.
“Won’t you ride back, too?” asked Mr.
Brown.
“Not’s long as I’ve a good team o’
shank’s hosses,” he said. “We’ve got a
good hour to wait, Sary Catherine; let’s
go into the tavern and sit down. I've
suthin to say to ye.”
The gorgeousness of the little hotel par-
lor seemed oppressive to the girl. “Oh,
my!” she gasped; “ain’t it scrumptious!
What air them shiny black sofy and cheers
made of? An’ what a bewtiful black and
yaller carpet! Do you believe, Ab, thet
we’ll ever hev anything so fine?”
“No, of course not; what ’d we want of
such grand furnitoor? But we’ll hev things
good enough some day, I houe. But, Sary
Catherine, I’ve been out an’ foun’ a preach-
er who says he’ll marry us if we’ll come to
his house at ten o’clock. And, see here,
what’ll we doef he don’t want all theaigs?
I’ve got six dozen, and three extra fur
good medjer. Aigs is a shillin’, so that’ll
make seventy-five cents. Now mebbe the
preacher han’t a big family an’ wont want
all of ’em, an’ I han’t nary a red. It makes
me shamed when I see you a looking so
purty and nice, and you han’t spent a cent
on yourself, while I’ve spent every cent I
had on these new cloze.”
Sary Catherine had seated herself by the
table, and as she spoke, looked up at him
reprovingly. “You hant got no call to
talk that way, Abner Basset,” she said.
“You could’t be married in overallsand
a hickory shirt, now, could ye ? It wouldn’ t
a showed proper respect for me. Now,
see here.” She drew a handkerchief from
her pocket, and untying a knot in one cor-
ner, took out three dimes and a half, which
she laid upon the table. “There’s thirty-
five cents that I’d saved fur to have a little
frolic on our wedding day, but ef the
preacher won’t take all the aigs, you kin
give him half cash any way.”
Abner shook his head. “I don’t like to
take your savings. It seems as ef I ort to
be the pervider fur the family, and I tell
you, Sary Catherine, it goes agin the grain
not to be able to pay the parson’s fees.
We’d out to hev waited longer.”
“No we hadn’t. I know where your
money’s gone, to pay honest debts, and I
aint a mite ashamed of your not having a
cent.”
She rose as she spoke, and going up to
Abner, laid her hand on his shoulder and
looked him lovingly in the face.
“You don’t find it hard to take me, do
you ?” she asked.
A hearty embrace was his reply.
“Then,” said she, roguishly, “ef you
take me, why you’ve got to take all that
belongs to me, so the money’s yourn any
way. Don’t let us quarrel over it. Ef
’twas yourn, ’t would be mine, and its be-
ing mine makes it yourn.”
“Well” said Abner, taking up his bas-
ket of eggs, “ef I must, I must, I s’ pose,
but I hope tho preacher’ll take all of ’em.”
The preacher proved himself to be the
most accommodating of men by taking the
whole six dozen eggs without a demur,
and with lightened hearts the newly wed-
ded pair left the parsonage, each with an
arm through the handle of the basket,
which contained now only the bride’s pa-
per parcel.
“Now,” said she, gaily, “let’s take a
bridal tower on the hoss cars. Then we’ll
eat our lunch that I brought along. Mother
Tripp’s a fixing the wedding supper agin
we get home.”
Abner could do no less than agree to
the proposition of his wife, much as it an-
noyed him to accept her generosity. The
street-car driver was very friendly, and
pointed out to them all places of interest
until the rapid increase of passengers made
THE TRESTLE BOARD.
445
it impossible. As he began to gather up
the fares, Abner felt his wife’s hand in his
coat pocket, and putting in his own hand,
discovered the handkerchief containing the
funds of the newly made firm. With a
movement of impatience he drew it out
and turned to give it to his wife, but her
eyes w’ere so riveted upon something in the
street that he could not gain her attention,
and so was obliged to untie the knot him-
self and pay the fare. He then attempted
to restore the handkerchief to her, but she
refused it in a peremptory manner.
“What do you do thet fur?” he asked.
“I’ll tell ye by and by.”
And with this he was obliged to be con-
tent until they had reached the end of the
street-car line, and found themselves de-
posited in a small grove at the opposite
side of the city from which they started.
“Now tell me,” said Abner, as they
strolled along under the trees, “why did
you put that money into my pocket?
Why didn’t you give it to the conductor
yourself?”
“Well,” said Sary Catherine, with a toss
of her head, “I wan’t agoing to hev that
man think you wuz a henpecked husband
and I a woman thet carried the pocketbook
and wore the trousers; and I shouldn’t a
thought you’d a wanted him to hev such an
opinion of me.”
“Well, but now you kin take it, can’t
ye?” asked Abner, tendering her the
handkerchief.
“No, I can’t, so there now. Oh, Ab,
don’t let’s quarrel over a little money so
soon. I’ve known money to make lots of
trouble among new merried folks, but I
didn’t think it would with us.”
“And it wouldn’t Sary Catherine, ef it
was where it ought to be. But I feel mean
to take your arnings.”
“Well, Ab, ef you’d acted as ef they
belonged to ye, it’d make me feel like
holding on to ’em like all sin, but now you
don’t want ’em, I feel diff’unt. We won’t
hev any mine and yourn, but only jest
ourn, won’t we, Ab?”
Abner shook his head. “What’s mine’ll
be yourn,” he said.
“Of course; and what’s mine’ll be yourn.
Aint that fair ?”
Abner could not forbear smiling at his
wife’s earnestness, and replied, “Wall. I
reckon we'll both arn and both save, and
’t’ll be fair ef we both spend. We’ll hev
things in partnership.”
“Everything but close,” said Sary Cath-
t
erine, with a sly glance; “you needn’t ever
say ‘our trousers,’ Ab.”
With a hearty “ha, ha,” Abner squeezed
the strong brown hand of his bride, and
the compact was made.
The frugal lunch was eaten under the
trees of the little park, and as Sary Cath-
rine brushed the last crumbs from her pink
dress, she said:
“Now, Ab, you take the dime fur our
fare and put it in your pocket, and see
what is left for our frolic.”
“Fifteen cents,” announced Ab, as he
obeyed her directions. “Will you hev a
dish of ice cream ?”
“Ef you will.”
“I don’t want any; but there’s enough to
get you one, and a glass of sody, too.”
“No, sir!” exclaimed the bride, vehe-
mently. “That’s breaking the bargain.
What’t that a schreeching ? Let us go and
see.
The grove was a favorite resort of nurses
and their little charges, and a shrew’d fel-
low had placed here a “merry-go-round,”
and it was the sound of the engine that
had attracted Sary Catherine’s attention.
When they approached near enough to see
it, her wonder was unbounded.
“Goodness sakes alive!” she exclaimed.
“Did you ever! Hosses and elephants and
waggins and chairs all scooting around like
fun — and folks a riding on em ! See what
it costs, Ab. It would be almost like go-
ing to furrin’ lands to take a part of our
bridal tow r er on that machine!”
“Five cents,” said Ab, as he came back
from making the inquiry.
“Then we’ve got enough to give us one
spell around. Come on, Ab.”
So, as soon as the opportunity offered,
the tw r o took their places. It took Sary
Catherine some time to decide where they
should ride. The elephant would not
hold them both, or she would have prefer-
red that. The horses were too small, but
at last they planted themselves upon a seat,
where, still arm in arm with the basket,
and holding to the seat with their disen-
gaged hands, they took their merry-go-
rounds. What delight beamed in their
faces, and with what a sigh of satisfaction
they stepped again upon solid ground!
“That’ll be suthin’ to remember as long
as I live,” said Sary Catherine. “But
now what’ll we buy with the other five
cents 1”
“Candy,” suggested Abner.
“No, that don’t last no time at all.”
446
THE TRESTLE BOARD.
“Peanuts.”
“No, let’s get suthin’ that’ll last. I
know! Let’s buy gum. Five cents wurth
of gum’ll last a long, long time.”
The gum was bought. One stick broken
in two gave immediate occupation to their
jaws, the rest was tied up in the bride’s
handkerchief and placed safely in her
pocket.
“You won’t be afraid to wait an hour?”
asked Abner, as they once more reached
the hotel. “Fur, ef I start on now I’ll be
hum before you. ’ ’
“Of course I aint afeard,” replied Sary
Catherine. “Who should I be afeared of?”
“Well, good bye, Mis’ Basset,” said
Abner, drawing her back in the shade of
the window curtains, to give her his first
marital kiss.
A blush spread over his wife’s face at
the new appellation. She gave him a light
box on the ear, exclaiming, “Oh, g’ long,
Ab!”
»
“I’m a going,” he responded, with a
grin at her embarrassment.
As Mr. Brown helped her into the wagon
for the return ride, he said mischievously:
“I suspicion that I ort to be interduced
to you, as you are not the same woman I
brought to town this morning. It’s Mis’
Basset now, aint it?”
“Well, I don’t know as its anything to
be shamed of ef it is,” responded Sary
Catherine, with a blush.
“Course it aint; you didn’t go through
the woods and pick up a crooked stick at
last; and Abner showed his good jedge-
ment in picking out a wife. He alius wuz
a good jedge of cattle.”
Sary Catherine took this compliment in
the spirit in which it was given, and in
friendly converse homeward the journey
was made. As they neared home they
saw Abner and Mrs. Tripp standing at the
gate waiting for them.
“Much obleeged to ye fur giving my
wife a lift,” said Abner, proudly, as he
came to assist her from the wagon.
“Oh, ’twan’t no trouble,” replied Mr.
Brown. “I’ll gladly take the whole fam-
ily any time when I’m going to town.
Good day. ’ ’
Mrs. Tripp came forward to kiss the
bride, and then hurried in to look after the
“chicken fixin’s.”
No longer arm in arm with the basket,
but with each other, Abner and Sary Cath-
erine turned toward the house.
“Aint this been a bewtiful day?” said
the bride. “This is my day, you know,
and to-morrow’s yourn. I hope it’ll be as
bright as mine’s been. What a grand time
I’ve hed!”
“Yes,” said Abner, “and I’ve been at
both ends of the journey to met ye. I
hope it’ll alius be so.”
“Wall I don’t.
“Why not?” said Abner, with some
hesitation.
“Well, ef you mean thet you hope I’ll
go a riding through life while you go a
foot and alone cross lots a crying in order
to meet me and save me trouble, I don’t
hope it’ll be alius so. It’ll do for a bridal
tower, but when it comes right down to
the out ’n out business of life we’ll both
ride, or I’ll walk with ye.”
“The chicken fixin’s is ready,” called
out Mrs. Tripp.
The newly wedded pair entered the
house and shut the door, and the bridal
tour was ended. — Womankind.
o
Fashionable Dissipation.
Have you ever been acquainted with the
ultra-fashionables ? If so, did you ever
know one who was not more or less an in-
valid ? I never did.
While the late Augustus Belmont, of
New York, fed his servants upon the cost-
liest viands which the market afforded, he
had himself become obliged to make his
own meal on toast and kettle tea.
What is the cause of the almost univer-
sally poor health among this class of peo-
ple? It is not overwork; for, like Solo-
mon’s lilies of the field, “they toil not,
neither do they spin.” Nor can their sad
state be attributed to over-eating alone,
but rather to too frequent eating and drink-
ing. Their unfortunate stomachs have
little rest day or night. What wonder
they are worn out before their time! What
wonder they (the stomachs) become inca-
pacitated for business! Then, nutrient
baths, hyperdermic and internal injections
must be resorted to, and the skin and the
intestines must be called upon to act vica-
riously and do double duty till they too
become disabled from the burden of labor
which Nature never intended they should
perform.
After a luxurious breakfast, at which
twice the amount of food has been zwgested
than can be comfortably afzgested, the fash-
ionable lady, overloaded and overweighted
with clothing, starts out either in car or
THE TRESTLE BOARD.
447
carriage for her morning airing. She
meets an acquaintance, and together they
drop into E ’s for an egg phosphate,
or into W ’s for an ice, or into B ’s
for a box of bonbons; or our lady calls on
a friend, and the childish little tea-table is
brought into requisition, as she is induced
to take a cup of the beverage of which the
poet Cowper said :
“It cheers, but not inebriates.”
Alas! had Cowper lived in these degene-
rate days, he would not have written so
sweetly of this prolific cause of nervous
prostration.
The prevalent custom of afternoon teas,
and the omnipresent teapot, that is ready
for service at any minute or hour of the
day or night — these are responsible for
many of the various neuralgias now so
frequent.
Did you ever see a tea drunkard? I
have; and of all the miserables, save al-
ways those, the victims of mania a potu ,
of all miserables, these are the most mis-
erable.
If these “refreshments,” as they are
called, were served only at meal-times,
they would not be so objectionable; but the
regular lunch or dinner is sure to follow.
Then probably more calls and “refresh-
ments;” then possibly an evening party,
with its cold collation or its hot supper,
making the feeding of one day encroach
far upon the heels of the next day.
Suppose the Roentgen ray should be sud-
denly turned upon a stomach thus treated
and thus outraged ! What a revelation of
excited and abnormal tissues! What won-
der that in their frenzy of muscular irrita-
tion and imposition the tissues call for fur-
ther and more abnormal stimulation. This
is the way inebriates are made.
It is perfectly astounding to see at Bryn
Mawr, Vassar, and other colleges for wo-
men, these evils rampant and unrebuked
by the faculty. Every little parlor in those
institutions has its tea-table and chocolate
caddy.
If this lashion is set in the intellectual
centers themselves, what can be expected
from the laity but similar follies ?
If only some prominent society of peo-
ple would set the fashion of a more sensi-
ble entertainment —
"A feast of reason and a flow of soul
with absolutely no “refreshments” served,
save at regular hours for meals, what a
saving of expense for raw material, what a
saving of wear and tear on the digestive
tracts of myriads of guests, who do not
like to refuse when urged to eat or drink,
and who thus offer themselves a living
sacrifice on the altar of custom and cor-
diality.
What a saving to already overburdened
wives and mothers, who would so enjoy
receiving their friends and neighbors at
stated intervals for an exchange of ideas
and of social amenities, were they no
longer expected to feed the multitude with
their “five little loaves and two small
fishes.” How vastly real sociability would
be increased.
Why should one always be putting some-
thing inside the mouth in order to have a
good time ?
There are many things which one is bet-
ter off without under the circumstances of
time, and place and condition
Everybody should possess sufficient self-
control to decline promptly and decidedly
everything which he knows will prove an
injury to his health if it passes his lips.
There is a cause for every feeling of
physical distress if only one has the wit fo
trace it to its origin. Having once ascer-
tained the cause of your ill-health, avoid
the cause in future if you would maintain
your own self-respect.
Another dissipation to which people are
tempted at this season of the year is ocean
bathing. Like the silly sheep that went
out for wool and came back shorn of what
little he himself possessed, so many a per-
son goes away in quest of health and re-
creation and returns home seven times
more the child of disease than when he
went away. Sometimes this is the result
of ignorance, but often it comes from utter
carelessness and neglect of hygienic rules.
The temperature of the water may be
delightful, the buffeting of the waves ex-
hilarating, the company charming, and so
he stays till his vitality, instead of being
renewed, is altogether exhausted.
This may be called salt-sea dissipation,
and many are they who indulge in it.
“How is it,” a lady at Cape May said
to me, “how is it that you come from your
bath rosy and happy while I am shivering
and blue, have no appetite for my dinner,
and am good for nothing the rest of the
day ?’ ’
“Perhaps you stay in too long,” we re-
plied.
“Oh, no,” was her answer. “I take a
very short bath, not much over a half hour
long.”
448
THE TRESTLE BOARD.
“That is probably about a half hour too
long for you. We stay in just five min-
utes.”
“Oh, I would not take the trouble to
undress for that!” she responded.
“That should depend,” we persisted,
“upon whether you go in for the mere
pleasure of the plunge or for the perma-
nent benefit of the bath. In the longer
time you undoubtedly enjoy a good deal;
but then comes the depressing reaction.
In the short dip you would get the tonic
effect which you very much need.”
The lady, however, was unmoved by
our logic and continued in her perversity,
until one hot day she was brouget to the
hotel in a state of entire collapse, from
which she has never completely recovered.
Another dissipation in which people are
prone to indulge, is that of too much
draught, and the unstinted luxury of the
cool, damp air. There is a superstition
that you cannot take cold at the seaside.
Like all superstitions, this is a fallacious
belief, and really very pernicious. I have
seen old rheumatic men and women sit on
shore or on deck without protection until
their poor limbs were almost as stiff as the
breeze. I have seen a young, idiotic
mother in the country taking her two little
innocent children waddling along in the
grass, between sunset and dark, while the
dew was falling; she was doing this reli-
giously, under the impression that it was
healthful for the babes. She did not know
that they should have been washed, kissed
and put to bed an hour before, when the
chickens had sense enough to go to roost.
Who has not seen, and felt sorry to see,
at sea side or mountain, on a cold, rainy
day, not only half-clad children, but older
people, too, dressed in purple and fine
linen wholly unfit for the weather and the
place ?
The phenomenon of linen breeches, low
shoes and a straw hat, out on a wet, chilly
day, in a northeast storm, is inexcusable,
except in the case of irresponsible infants,
or adults of unsound minds. If, by the
hot, dry, sultry sunshine, one 'who is rea-
sonably co7npos -mentis has been beguiled
into leaving home and his base of supplies
in such inadequate outfit, he will show his
good judgment by keeping out of sight
and staying in bed till the barometer
changes, and the weather bureau promises
him immunity for his rashness.
As for the babes in thin cotton clothes,
the Society for the Prevention of Cruelty
to Children should take charge of them till
such time as they may be safely trusted to
their nurses
The grosser dissipations and violations
of hygienic law which seem almost insepa-
rable from summer resorts, are not fash-
ionable dissipations, although they are so
frequent and so common. They have,
therefore, no place in this chapter.
The essentials to health, whether in sum-
mer or winter, at home or abroad, are seven
— the ancient, sacred number seven. These
are: Food and drink of the right quality
and quantity; correct hygienic dressing;
pure air wuth proper protection; scientific,
sensible bathing; enough and appropriate
exercise; the right amount of rest, and a
serene, sweet spirit.
When all these seven become fashion-
able, the world will have been redeemed
from sin, which is nothing more nor less
than a violation of Natures’s laws. — Henri-
etta P. Westbrook , M.D . , in Home Queen.
o
Healthful and Wise Motherhood.
I asked a sweet little girl of four years,
what she was going to be when she grew
up. She answered, looking admiringly
towards her own mamma: “Just a mother.”
Half unconciously the little maid .ex-
pressed a whole volume in those few words;
and yet how few women realize what they
are taking upon themselves when they un-
dertake to become a wife and mother.
No one has a right to do this without
special preparation and knowledge. A
sincere and careful study of the duties and
responsibilities one is about to assume,
should precede the assumption of these re-
lationships.
It is due to the man one is to marry, it
is due to the child that is to be born, that
the wife and the mother should avail her-
self of every legitimate source of wisdom
and of strength.
Some one inquired of the late Dr. Oliver
Wendell Holmes, “When should the cul-
ture of the child begin?”
The great scientist and philosopher an-
swered, “A hundred years before it is
born!”
Unfortunately for our offspring, we can-
not turn back the wheels of time to that
extent; but we can ourselves begin so the
right story may be told a hundred years
hence.
It is a perpetual marvel that women with-
out this special preparation for their pro-
THE TRESTLE BOARD.
449
fession have done so well; but how much
better they might have done if they only
had known more to begin with.
As it is, they learn the art of housekeep-
ing at the husband’s expense — often at the
expense of both his pocket and his stom-
ach. They learn the duties of maternity
at the expense of their own health, and
often, too, of their own life. They learn
to rear their children at the cost of bitter
experience, and at the loss of a large pro-
portion of them, many of them dying in
early infancy.
No woman who aspires to the dignity of
wifehood has a right to be ignorant of the
practical duties of a well-ordered house-
hold. She has no right to shun her own
kitchen, or to be unlearned in the chemis-
try of cooking. How can she direct stupid,
and careless, and ill-trained servants in a
science of which she herself knows noth-
ing?
Americans, as « class, are ashamed of
domestic service, and are willing to grant
its monopoly to a set of incompetent bog-
trotters, imported for the purpose. To
their stupendous ignorance and tender mer-
cies we entrust the selection and prepara-
tion of our daily food and the cleanliness
of our premises.
“Filthy” is the word which most fitly
describes the part over which they rule
supreme.
The teacher of a certain female acade-
my, not faraway, makes her boast that she
knows no culinary art except to make mo-
lasses candy! Fortunately, she has never
succeeded in catching a husband, else he
would soon be surfeited in sweets; but
what an example she makes of herself -to
the young ladies of her class. According
to their respect for her, they despise house-
work.
She teaches them accomplishments, ap-
pearances, drawing, dancing, dressing and
conversation. Every year she graduates a
set of pale-faced, small -waisted, insipid
young creatures, who she deems “finished”
in brain and body. Far better would it be
for their future husbands and for the hu-
man race if they were never begun. All
these things have their lawful place; but if
a girl’s education must be confined either
to this or to some good cooking school, we
would certainly prefer the latter.
At all kinds of trades it is expected that
one will serve some sort of apprenticeship,
all save these, the most important of all —
those of wife and mother, and the house-
hold queen. The merest chit of a girl has
no misgivings ab< ut her qualifications for
such a position the moment it is offered to
her. What wonder that disaster, divorce
or death often follow the bridal hour!
A young clergyman, fascinated by the
radiance of youth and beauty, married a
woman of eighteen summers. When he
afterwards found she did not know how to
wind a clock, nor scarcely how to tell the
time of day by it, he was so disgusted that
their wedding ended in tragedy and a life-
long misery.
The girl wife had spent years of study
in music and in foreign languages, but not
one month in fitting herself for domesticity.
What kind of wisdom has such an untu-
tored, undisciplined woman ? What kind
of wisdom has she wherewith to make a
home ?
When discomfort and disease comes in
at her door ; and stalks through her house,
her husband’s love and respect will surely
fly out at the- window.
Lately we have noticed several adver-
tisements calling for “a mother’s help.”
Some one willing to assist in the home in-
struction and care of the children, and the
lighter duties of housekeeping; in short,
some one to supplement the weary mother.
This is a step in the right direction. It
would not only relieve the over-burdened
matron, but be a valuable means of instruc-
tion and preparation for the unmarried
young woman.
Did you ever notice how many mothers
are invalids before they are thirty, and
broken down, wrinkled and prematurely
old by the time they have reached the age
of forty?
It is not a woman’s fault if she is not
born handsome a .d strong; but it is largely
her own fault and that of her education, if
she does not attain to some measure of
beauty and strength by the time she has
reached middle lire.
Yet, alas! how closely marriage and in-
validism have become associated in the
public mind.
The Frenchman Nichelet, speaking of
American women, says: “She is an exqui-
site invalid, with a perennial headache and
a tendency toward nervous prostration.
If women only knew it they could change
all this.
In the first place, the girl should study
her own organization and her special con-
stitution. Anatomy and physiology should
become familiar sciences. She will then
450
THE TRESTLE BOARD.
know better than to compress her chest
with corsets; she will know better than to
decrease her breathing capacity, and to re-
duce the power of the thoracic muscles.
If you confine any part of it so it cannot
perform its function, that part becomes
weak and comparatively useless.
“I put on my corsets the moment I leave
my bed,” a lady told me. ‘‘I should faint
away if I did not.”
The muscles of that part had so long
been idle, so long been bound in splints of
whalebone and steel, they had become weak
and atrophied. What support could they
afford in an hour of trial ?
What dould a man do at defending him-
self whose arms had been carried in a sling
for weeks, to say nothing of years in a tight-
fitting corset ?
At the lower part of the chest are the so-
called ‘‘floating ribs.” These are very
readily compressed. Sometimes they be-
come folded inward, thus still further con-
tracting the breathing space. From this
cause the air cells in the lower part of the
lungs become like the pores in a dried-up
sponge.
That broad, flat muscle, the diaphragm,
which Nature intended should assist in
respiration, is confined as if held in a vice,
and is quite unable to do its work. It is,
in fact, actually forced to do mischief. It
is obliged to help in pushing down the im-
portant viscera which lie below it, thus
causing a dreadful prolapsus of many deli-
cate parts.
As if this were not enough, the foolish
and misguided woman puts her pretty feet
on high heels, and so produces further dis-
placement and then disease, prolonged
suffering, and often death. In this way
her offspring are robbed, at the very outset,
of their vitality, and cheated out of their
birthright to health and strength.
Surely, the mother who would know-
ingly do this is neither wise nor conscien-
tious, and cannot be healthful herself either
mentally, morally or physically.
The trouble is, they do not know.
Myriads of young girls on the very thresh-
old of womanhood are standing with shat-
tered systems, who, if they knew and could
explain the cause, would say, “My mother
never told me.”
Between the parent and the growing
youth or maiden, there should be the most
perfect confidence and freedom of conver-
sation on the most sacred and most inti-
mate laws of life and of hygiene.
The mother who cannot intuitively un-
derstand even the temptations of her son,
has no right to have a son. The woman
who cannot so order her own life, and so
prescribe anti-natal conditions as to reduce
temptations to a minimum, and bring re-
sistance to temptations to its maximum,
has no right to be a mother . — Henrietta P.
Westbrook , M.D., in Home Queen.
o
Recognition of the Eastern Star by
Masons.
Everybody concedes that the Masonic
Order is a grand and noble Institution; that
ic makes its members better, wiser and
more useful, and that it has a greater power
in retarding crime and aiding the march of
civilization than perhaps any other in our
land. And yet this great and noble Order,
as an institution, declines to recognize an
Order composed of their female relatives,
and thereby lends its aid in holding woman
inferior to man, instead of raising her to a
position of equality.
There are many reasons assigned why
the Eastern Star cannot be recognized as
an auxiliary to the Masonic Order, most
of which are purely and simply nonsense.
This does not apply to all Masons, only to
those who are not members of the O.E.S.,
for those who have seen the “light” ema-
nating from the “star,” know that it is as
noble and elevating as Masonry. But there
is a class of* “back number” Masons who
object to the Eastern Star.'
Some of them are afraid the women will
learn their “valuable secrets,” and lack
the ordinary common sense to digest the
fact that the women would not accept their
secrets as a gift, and could make no use of
them if they had them. Some of them
fall back on the “landmarks,” and say we
should “not allow women in our Lodge-
rooms,” and forget the fact that they per-
mit the use of their Lodge-rooms to the
Shrine, which has none, and claims no
connection with Masonry whatever.
One of the greatest objections is that “it
costs too much;” and not long ago the
writer saw a letter from a lady, stating her-
self and others would like very much to
organize a Chapter of the Eastern Star, but
it could not be done because the Masons
said it would cost too much.
When these old fogies joined a Masonic
Lodge and paid $40 or $50 for the degrees,
it did not cost too much; then, when they
took the Chapter, Council and Command-
THE TRESTLE BOARD.
45 *
ery degrees, at an expense of $100, it was
cheap; and when the same old fogies go
down to a meeting and afterwards ad-
journ to a bar-room and spend from $1 to
$5 for beer and whisky, it doesn’t cost too
much! Oh, no! But when their wives,
daughters, sisters and mothers wish to join
in an organization that will benefit them, it
costs too much!
Woman, for all ages, has toiled patiently
for man; shared his perils and his poverty;
the victim of servitude, the unappreciated
mother of his children; and when she seeks
to emancipate herself, she is denied the
rights common to humanity.
Women have essentially the same inter-
ests ini the world as man, and whatever di-
versity of gifts there may be between men
and women, it does not touch their ability
to understand and watch over these vital
interests. Women have particularly an
interest in the public welfare, made up of
the welfare of men, women and children, a
portion of which falls upon women to un-
derstand and watch over. But she cannot
discharge her duties and responsibilities
through others, and it becomes necessary
that she shall be taught to act and speak
for herself.
This the Eastern Star tends to accom-
plish by an additional development of per-
sonal life, and a widening of thought, feel-
ing and action.
Instead of throwing obstacles in the way,
Masons should assist this noble Order with
their means and talent. They should take
pride in seeing the women become some-
thing more than slaves, and use every
means in their power to place her upon that
throne where she rightly belongs.
Throw open the doors of your Lodge-
room and bid her enter. You have noth-
ing there that she cannot as well look upon
as you, except your dirty floors and tobac-
co-stained walls, and she will cleanse them
for you and purify the atmosphere. Spend
a couple of dollars a year in an endeavor
to teach your wife and daughter something
useful, and less for “Texas six-shooters.”
Get out of that gang of “good fellows” in
the Shrine, who make night hideous with
their orgies, and invest the money you
spend that way in a useful manner. Be a
man, not a fossil. Freemasonry don’t
teach bigotry or narrow-mindedness, but
that all are equal, and it applies as well to
women as to men.
You might just as well recognize the
Eastern Star now as later on. It is here
to stay, and is bound to make itself ac-
knowledged and respected as a power for
good in the land, and a co worker in the
Masonic Order, and might as well submit
to the inevitable . — Eastern Star.
o
The American Mason Abroad.
We are so often asked the question as to
the requirements for American Masons
traveling abroad, that the writer gives his
experience in various countries. In En-
gland and the British Possessions generally
there are to be found three different Grand
Bodies. The United Grand Lodges of
England, the Grand Lodges of Scotland
and Ireland. Canada and some other Pro-
vinces have Provincial Grand Lodges, but
they all sprang from these mother Grand
Bodies. The fact is, that a great deal of
trouble is experienced by traveling Masons
from the fact that there is no Grand Lodge
of the United States and no uniformity of
diplomas. But you must have a diploma
of some kind, and of course with the Lodge
seal, then be sure and have the same certi-
fied to by the Grand Secretary of your
Grand Lodge, whose gold seal goes a great
ways. The title “Grand” abroad covers a
multitude of red tape. A recent letter, re-
ceived from the Grand Secretary of En-
gland, states that the diploma is indispen-
sable, as we know, but in addition they
also require now personal identification of
the holder.
On the Continent, there aie a number
of Grand Bodies, especially in Germany.
They are all, however, legitimate, and the
various Lodges can be visited on your di-
ploma, and usually there are always pres-
ent somebody who speaks enough English
to examine it. In Norway, Sweden and
Denmark the brethren are very hospitable,
and require only the main signs of recog-
nition. They are out of the way of much
imposition, and credit you in full faith.
In Russia it is best not to seek a Lodge.
A Masonic charm or pin will bring some
one to see you and greet you outside of
police espoinage, which is very rigid. In
Austria Masonry is forbidden, but Lodges
exist there cautiously guarded. In Italy
you will find very pleasant friends and
many courtesies. In Constatinople, once
known, you are the care of the Craft which
flourishes there in luxurious ease, and
through them you will be able to visit
places closed to the ordinary traveler. In
Egypt a Mason is never lost sight of; your
452
THE TRESTLE BOARD
rooms are kept fragrant with flowers; you
are the guest of those hospitable brethren;
excursions are planned, entertainments of
all kinds are gotten up, a visit to the Pasha
is arranged, and even a peep into the ha-
rem is permitted. On the Nile they keep
you company, lunch you amid the ruins of
Luxor, and help you climb the Great Py-
ramid.
The best document for a Masonic traveler
to have in South America, and in fact ev-
erywhere, is a patent of the Scottish Rite.
Its seals and its signs are recognized the
world over.* Its authenticity is never ques-
tioned, it is the “open sesame” to all
Bodies. It makes no difference, whether
India or Algiers, that crest of the 32 0 com-
mands respect at once.
Of course, in foreign lands, especially
in those outside the English speaking
countries, you will not understand the work
even, but you will find plenty of signs and
other familiar tokens, and you will find the
square and compasses universally; and you
being an American Mason, is an introduc-
tion of itself — only take with you the high-
est degree, a “gentleman.”
— Kansas Freemason.
o
Unanimous Ballot.
At the late convocation of the Grand
Council of Royal and Select Masters of
Missouri, what will appear to some as a
radical departure was taken. It was made
the law in Select Masonry in Missouri that
two black balls are necessary to reject an
applicant for affiliation. Many brethren re-
gard it as a landmark that the ballot for in-
itiation or admission to membership must be
unanimous; and yet there is no such land-
mark! Mackey, in his twenty-five land-
marks, does not even suggest this as one,
but he does say, “No. 22. The equality
of all Masons is another landmark of the
Order.” The principle involved is, that
one Mason is, on an average, about as good
as another. The rejecting member is not,
generally, a better man or Mason than the
rejected party. If a member of a Masonic
body knows of any good reason why a
Mason in good standing should not be
made a member of such body, it is his
duty to go before the committee of inves-
tigation and make such reason known to
them. If the reason so stated by him is
good and valid, and if the committee be-
lieve him trustworthy, they will report ad-
versely, which will, of course, settle the
matter. The plea that an applicant for
affiliation may be so disreputable that some
particular brother cannot conscientiously
sit with him in Lodge, Chapter or Coun-
cil, as the case may be, is utterly untena-
ble. If the other fifty members, as good
and pure as he is, desire the applicant’s
association, let the objector waive his judg-
ment, or himself retire. In fact, very often
the Masonic body would be benefitted by
the withdrawal of the persistent blackballed
We have said that one Mason is, on an
average, about as good as another. We
will add, that one man is, on an average,
about as good as another. The one who
is already in is not necessarily a better man
than the one who is out and desires to get
in. In a large majority of Grand Lodges
outside of the United States, two blackballs
are necessary to reject an applicant for the
mysteries of Masonry, and I hope the day
will come when this will be the universal
rule in balloting, whether for initiation or
affiliation. Then the best citizens of a
community will not be rejected through
personal spite, or for retaliation, or be-
cause the applicant differs politically or re-
ligiously from some narrow-minded mem-
ber who happens to have got in first.
— Allan McDowell ’ in Constellation.
o
The Care of the Aged.
The Medical Review gives this piece of
advice, which, if followed closely, may
result in adding not only to our existence
“here below,” but in increasing our happi-
ness as well:
“When a man or woman passes seventy
years of age, great care should be given to
the conditions surrounding him or her for
the prolonging of life. The vital forces
are greatly enfeebled at that period of life,
and the powers of resistance in consequence
of age are the weakest. A man of three-
score years and ten and over, is like an old
machine that by proper care given to its
condition has been kept running many
years, and is still able to do work, but its
wheels and axless and pinions are much
worn and are rickety, and if it should be
pushed, even to a small extent, in excess of
its diminished powers, it breaks down and
cannot be repaired, for every part of it is
shattered. But if worked carefully and
intelligently by a person who understands
its condition and knows its capabilities, it
can be kept in action a much longer time
than would be possible if a careless engi-
THE TRESTLE BOARD .
453
neer controlled it. In these fast times,
however, it is generally not profitable to
husband the resources of an old machine.
But this is not true as regards our old men
and women. It is desirable to hold on to
them as long as possible, and if we can
succeed in prolonging their lives five or ten
years or more, it will greatly enhance our
happiness.”
o
She Wanted a Live Doll.
In the “Journal of Emily Shore,” there
is a true story that convinces one that little
girls are sometimes able to drive wonder-
ful bargains. This talent cultivated in the
women is probably one reason why “bar-
gain counters” are so popular in the stores.
A little girl near us was one day play-
ing before the house, when a woman ap-
peared and begged a few pence. She had
a baby in her arms, and the child was so
delighted with the little thing that she
asked the woman if she would sell it to her.
“What will you give for it, Miss ?” was
the counter question.
“Half a crown.”
“Very well,” said the woman; “let’s see
the money.”
It was produced, and the sale made.
The little girl took the baby, carried it up-
stairs and laid it on her bed, and after she
had fondled it “enough for once,” scam-
pered down-stairs, calling her mother.
“Mamma! mamma! I’ve a live doll! I
always wanted one, and now I’ve got it!”
The baby was found, and the story
frankly told, but although the beggar-wo-
man was sought all over the town, no trace
of her could be discovered. Meanwhile
the baby’s little “owner” begged so hard
that it should be kept that the parents
yielded, and the “living doll” became a
household blessing.
o
Despair is the conclusion of fools.
o
How Could I Tell?
How could I tell skies would be gray,
When you, dear heart, had gone away?
How could I know the summer sun
Was glad of you to look upon,
And it was you who warmed the day?
What part had you to make the May,
And how the very June was gay
With something from your presence won —
How could I tell ?
When you were here a fervid ray
Of sudden summer lit my way;
Now you with love and life are done.
The very light seems me to shun,
And through the dark I darkly stray —
Hew could I tell?
— Louise Chandler Moulton.
“Magna est Veritas et Prevalebit.”
Truth will prevail, though shadows darkly gather,
Though howling tempests whirl and black clouds lower;
Yet through the gloom, though glimmering e'er so faintly,
Will shine the light of Truth in all its power.
Truth will prevail, and lies will flee before it
As from the north wind flees the darksome wrack:
And like the mom, though threatening clouds may hide it.
The clouds will go, the light of Truth come back.
Truth will prevail; tremble, ye tyrants, therefore;
List to the words, though still in earthly bed,
Great is the truth, its power is everlasting;
It shall come back and touch the sleeping dead.
On that great morn, when all the gathering nations
Shall render their account before the throne:
Then shall the truth burst forth in radiant brightness,
And each false deed all naked shall be shown.
All deeds of darkness vanish into lightness. t
The snares of Satan powerless, break and fail,
While the new heaven and earth their motto brandish:
“Great is the truth, yea, and it shall prevail.”
O
The Lodge Kicker.
Hall-wards the Lodge kicker wends his way,
With countenance gloomy and sad;
But now let us follow — *tis good as a play,
And the finest amusement we’ve had.
Back in the comer he sets himself down,
As though he had not long to stay;
While o’er his visage there settles a frown,
As if ne.ving himself for the fray.
The order of business, the Master calls,
Till the good of the Order is reached;
When out steps the kicker, away from the wall,
And slowly commences to preach.
The Secretary pauses, the Master sighs.
The Wardens look like they would fall;
The goat whisks his tail and rolls up his eyes.
And quickly lies down in his stall.
The old member places his head in his hands —
He has tackled the kicker before:
The new member savs that he can’t understand
How a brother can be such a bore.
Yet we who know him acknowledge his worth —
His heart, it is truer than steel; "
He believes he is filling his mission on earth
In forcing all others to yield.
We’re lonesome without him, he keeps us in line —
Our duty’s made plain all the quicker;
Then, brother, don’t let it worry your mind,
For every Lodge must have its kicker.
O
The Husband to His Wife.
What do I want for breakfast, dear?
My wants are in my mind quite clear;
You, with your cheerful morning smile
And pretty dress ray thoughts beguile
Into thinking of flowers; an earnest word
That will all through my busy day be heard,
And make me sure that my morning light
Beams strongly true e’en while dancing bright.
Be certain to give me these, all these,
And anything else that you can or please.
But dinner, what will you have for that?
Well, dear, when I enter, dotf my hat,
And turn to the table, I want to see you
Standing just as you always do,
To make me lose all the forenoon’s fret,
And cheer me for the afternoon work to get.
Tell me all your news, and I’ll tell mine.
And with love and joy and peace we'll dine.
Be certain to give me these, all these.
And anything else that you can or please.
And what for tea? Have I any choice?
Yes, dear; the sound of your gentle voice
And your gentle presence. I always feel
The rares of the day like shadow's steal
Away from your soul, light; and evening rest
Comes just in the way I love the best.
So, when you are planning our twilight tea.
With a special thought in yonr heart for me,
Be certain to give me these, all these,
And anything else that you can or please.
454
THE TRESTLE BOARD.
THE TRESTLE BOARD.
A National Masonic and Family Magazine.
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66 St. James Avenue, Boston, Mass.
Per Capita Representation in Grand
Lodge.
Bro. Frederic Speed, P.G.M. of Missis-
sippi, and a writer on Masonic jurisprudence
and Correspondence of much ability, op-
poses the per capita representation in Grand
Lodge as an innovation, and deprecates
“improving” Masonry in this way. If
the brother will recur to history, he will
find that in former times Grand Lodges
were not always composed as now. Once
all, even the humblest member of the Craft,
had a voice and vote in Grand Lodge
meetings, and none could be excluded.
Now, under the smallest pretence, brethren
not members are asked to retire, and even
without provocation are debarred from lis-
tening to the proceedings. The voices of
some of the most eloquent, charitable, fra-
ternal and enthusiastic Masons are never
heard in Grand Lodge, because they have
not filled any official position in Lodge,
which alone qualifies one to participate in
the deliberations of that truly august and
conservative body. We have heard sev-
eral most eloquent and prominent Masons
express regret that they could not be heard
in Grand Lodge except by asking permis-
sion. In exceptional cases this, perhaps,
may be granted; but unless it is so asked
and granted, the advocate of the cause of
the great mass of the Craft must remain
silent. Grand Lodge is valued mostly as
an annual reunion of a few hundred old
and conservative leaders, who have for
years — perhaps generations — assembled to-
gether and greet and congratulate each
other that they “still live,” and forgetting
the great object of the assemblage, pro-
ceed to call the roll, hear the reports of
the membership, count the pile in the
treasury, parcel out the offices, vote them-
selves their per diem and expenses, make
the necessary appropriations for the future
expenses of the year, install the officers,
and go home, hoping to meet again next
year and go through the same routine.
They hold that no innovations can be made
in Masonry, and Grand Lodge guards with
jealous care every proposition which is a
departure from existing custom. The ques-
tions of refreshments, reduction of fees,
dues, expenses, etc., and any other dis-
turbing legislation, are always opposed
by the old conservative element, which,
from experience, know how by parliament-
ary tactics, to subvert or divert the will of
the majority; and often Masonic bodies
continue a course contrary to the science of
progress and destructive of the best inter-
ests of the Craft. For the past two cen-
turies the civil governments of the world
have gradually become more liberal and
popularized, and thus are under the control
of the people, while Masonry has uncon-
sciously been retrograding and becoming
more strict and arbitrary. Instances need
not be named where this condition is not
to be denied.
o
Decision on the Cerneau Fraud.
The decision of Judge Catlin is one that
is especially interesting to members of the
Masonic Order, as it relates to what is
generally termed among them as the “Cer-
neau Rite” of Scottish Masonry, and which
is declared by the two recognized jurisdic-
tions of the Scottish Rite in the United
States to be illegitimate.
Powell S. Lawson sued to restrain the
defendants, Adolphus Hewell, Thos. Flint,
Sr., and others, who represent the Grand
Chapter of Royal Arch Masons of Califor-
nia, the members of Stockton Chapter,
No. 28, R.A.M., and John W. Boyd, High
Priest, and A. J. Vermilya, Scribe of Sac-
ramento Chapter, No. 3, from proceeding
to try him on the charges preferred in Sac-
ramento Chapter for a violation of General
Regulation No. 21, on account of his con-
nection with the Cerneau Rite of Scottish
Masonry.
The demurrer to the complaint was ar-
gued for several days before Judge Catlin
by ex -Judge Myrick of San Francisco, and
McKune & George of Sacramento, for the
defendants, and by S. S. Holl and C. A.
Elliott for the plaintiff.
Judge Catlin sustains the demurrer, and
THE TRESTLE BOARD.
455
gives his reasons at length for so doing in
the following language:
From the statement, as made by the
complaint, which is met by a general de-
murrer, the proposition is plainly presented
as a necessary one to be decided in order
to reach the relief prayed for, that the
court must adjudge that the Cerneau branch
of the Scottish Rite is a genuine and legiti-
mate Order, in the Masonic sense, and that
the Albert Pike branch of the same Scot-
tish Rite is spurious and illegitimate; and
further, as a consequence, that the Grand
Chapter of Royal Arch Masonry in Cali-
fornia has not the right under its Constitu-
tion, rules and usages, to exclude from its
membership any member of the Cerneau
Scottish Rite for the reason of being such,
or to prefer fellowship with a rival Order
alleged to be “monarchical and despotic.”
In other words, that Regulation No. 21,
which stands in the way of these conten-
tions, must be removed by a decree of the
court pronouncing it to be unconstitutional
and null and void, and restraining Sacra-
mento Chapter, No. 3. and Stockton Chap-
ter, No. 28, and the other defendants herein
from taking any action under said Regula-
tion.
It is claimed by plaintiff that this Regu-
lation is unconstitutional, judged by the
canons of Masonry as well as the laws of
the land. As to the first of these proposi-
tions, the court will not undertake to de-
cide; as to the other, it can find no ground
for condemning the Regulation as being
immoral, contrary to public policy or in
contravention of the law of the land. It
must stand or fall by the doctrine of Ma-
sonry as defined, not by the courts, but by
the authorities of Masonry.
In Otto vs. Tailors’ Union, 75 Cal., 314,
the fundamental objects of the association
were clearly understood and made known
to the court. They were quite simple and
plain. Can the court see in this case and
declare what the fundamental principles
and objects of the Masonic Order are, so
as to be able to determine whether plaintiff
has been guilty of conduct violative of such
principles? Again, is it not sufficiently
manifest that something more, and of more
importance than the participation in “bene-
fits,” so-called, is involved in the funda-
mental principles of the Order? Matters
of vital importance to the existence and
purposes of the Order may be apparent,
and yet a court may not be able to define
and declare what such principles and pur-
poses are with the certainty necessary as
the basis for a judicial decree. Differences
of opinion may exist among the members
of the Order as to the scope of these prin-
ciples and their bearing upon the conduct
of individual members. As to what is or
is not “un-Masonic” conduct on the part
of a Mason must be a Masonic question.
It appears from the complaint that,
though the Cerneau Scottish Rite has no
connection or affiliation whatever with
Royal Arch Masonry, yet, as stated by
plaintiff’s counsel on the argument, it re-
cruits its members exclusively from the
ranks of Master Masons in good standing.
It may be that this is regarded as danger-
ous to the well-being of Royal Arch Ma-
sonry, and that this Ordinance, No. 21,
may be, as indeed it claims to be. a mea-
sure of protection on the part of Royal
Arch Masonry to prevent its members from
being drawn into a rival body to such an
extent as to endanger its own integrity and
strength. The necessity, the policy and
the justice of such a regulation must be
left to the judgment and determination of
Masonic Councils. They must be permit-
ted to prescribe the qualifications for ad •
mission to membership as well as for con-
tinuance therein.
It is, however, contended, that vested
property rights of plaintiff are involved,
and that the action of defendants sought to
be enjoined threatens the deprivation of
such rights. This is, in truth, the only
ground upon which, if it is well founded,
the interposition of a court of equity can
be successfully invoked.
What, then, is the character of the prop-
erty plaintiff has as a Royal Arch Mason ?
His individual property right is the right,
while he is a member in good standing, to
be assisted when he is in need or distress
from the funds of the society in the man-
ner and to the extent prescribed by the
rules of the society. This right is not pro-
portionable or severable, nor is it aliena-
ble. The interest is not a copartnership
interest as in some Mutual Benefit Associa-
tions it has been held to be. It ceases to
have potential existence when his “good
standing” ceases; and he accepted mem-
bership with such understanding and upon
such conditions. In societies of this kind
fraternal fellowship is the main object; the
accumulation of property is a mere inci-
dent in aid of the main object. Such prop-
erty remains with the society as long as it
exists, and, doubtless, could be lawfully
456
THE TRESTLE BOARD.
distributed among those who constitute the
society at such time as it might cease to
exist.
In State vs. Od,d Fellows’ Grand Lodge,
8 Mo. Appeals, 155, the court said: “It is
competent for the Odd Fellows to deter-
mine who is an Odd Fellow; and these are
questions into which the courts of this
country have always refused to enter, hold-
ing that when men once associate them-
selves with others as organized bands, pro-
fessing certain religious views, or holding
themselves out as having certain ethical
and social objects, and subject thus to a
common disciplinary, they have volunta-
rily submitted themselves to the disciplin-
ing power of the body of which they are
members, and it is for that body to know
its own. To deny it the power of discern-
ing who constitute its members, is to deny
the existence of the society.”
The ethics of Masonry must necessarily
be founded in its usages, rules, laws, and
in the decisions of its own peculiar tribu-
nals and authorities, both ancient and
modern, and then by those only who have
the entre. We shall search for them in
vain from Lord Coke to John Marshall.
Evolution may work changes in discipline
and even in doctrine, and when such
changes do not meet the approval of a por-
tion of its members, and resistance within
the Order is ineffecual, there remains the
privilege of retirement with those to whom
conformity is intolerable, or the alternative
of expulsion to those who will not submit.
In neither case can they take any of the
property of the society with them. In the
course of time and nature, and by abnor-
mal circumstances, membership continually
changes, but the property of the society
remains unaffected by the coming in and
going out of members. The judicial au-
thority may not be called on to interfere,
and adjudge what shall or shall not be a
principle or a valid law of Masonry. Such
interference is not within the pale of its law-
ful jurisidction. While it may, and should,
protect property rights, it cannot perform
even that function when it cannot be per-
formed without usurping an unwarranted
power over the conscience and personal
liberties of the citizen.
A recent case in Ohio, decided by Judge
Evans, of the Franklin County Common
Pleas, is in full accord with these views,
and is interesting from the fact that Wm.
A. Hersheiser, the presiding head of the
same Order to which plaintiff belongs, the
condemnation of which is complained of in
this case, and others, were plaintiffs, seek-
ing to have S. Stacker Williams, the Grand
Master of Ohio, and the officers of Good-
ale Lodge enjoined from proceeding to
expel them from the Lodge.
The averments of the complaint that the
plaintiffs were charged “with un-Masonic
conduct, alleged to consist in said plaint-
iffs being members of the Ancient Accepted
Scottish Rite of the United States, its ter-
ritories and dependencies, otherwise known
as the Cerneau bodies of the Ancient Ac-
cepted Scottish Rite, and soliciting mem-
bers of said Goodale Lodge and members
of other Masonic Lodges to become mem-
bers of said Scottish Rite bodies, and that
plaintiffs are about to be and will be ex-
pelled from said Lodge on said charges
unless this court shall interfere.”
In all necessary analogies the case was
exactly like this. All questions pertinent
to the controversy were fully considered,,
particularly the question of alleged prop-
erty right as a basis for interference by a
court of equity, and numerous authorities
cited and quoted from. The court held
that the Goodale Lodge “is a society, not
for profit, but for Masonic purposes, and
that it has power to expel one or more of
its members for un-Masonic conduct, and
to determine wherein un-Masonic conduct
consists, and that this court has no juris-
diction to restrain the Lodge from pro-
ceeding to expel a member or members for
any alleged irregularity by the Lodge, or
its proper officers, in the exercise of its
power of expulsion.” The court sustained
a general demurrer to the complaint. I
am informed that, on appeal to the Su-
preme Court of Ohio, this case has been
affirmed, though not yet reported.
There is another ground of objection
which, according to all authority, is fatal
to the maintenance of this action: “Courts
of equity decline to interfere with volun-
tary benevolent associations so long as the
means of relief provided by the society
itself have not been availed of and exhaust-
ed.” (Levy vs. Magnolia Lodge, 10 Cal.
Dec., 246, and cases there cited.) Here,
there is no want of notice; and full oppor-
tunity to be heard in defense is given; and
after that, there remains the right of ap-
peal from the subordinate Chapter to the
supreme authority. The mere expression
of a bare fear that a fair trial cannot be
had is insufficient to move a court of equity
to prevent a transfer of the trial from Sac-
THE TRESTLE BOARD.
457
ramento to Stockton, especially when no
facts are stated in support of the belief
that the question of un- Masonic conduct
in dispute cannot be tried as fairly in one
place as the other; non constat , but it was
ordered to Stockton by the High Priest
for the purpose of a fair trial, which pos-
sibly might not be had in the Chapter
where the charges originated.
The conclusion of the court, therefore,
is, the demurrer must be sustained.
o
Mrs. Mary E. Partridge.
In these days, when women step forward
and ascend the ladder of life side by side
with the sterner sex, it is not at all won-
derful that they become themselves lumin-
aries instead of satellites, as in olden times,
and the subject of the present sketch, Mrs.
Mary E. Partridge, Most Worthy Grand
Matron of the Order of Eastern Star of the
United States, is no exception.
Bom in Wortley, Yorkshire, England,
she passed the first twenty years of her life
there, when her Star of Destiny sent her
westward to the land of the Setting Sun.
She has been a resident of California for
over thirty years, twenty-six of which she
has been an honored sister in the Order of
Eastern Star. She received the degrees in
Golden Gate Chapter, No. i, San Fran-
cisco, February 13, 1871, but some time
afterward dimitted and affiliated with Oak
Leaf Chapter, No. 8, of Oakland, w'here
she is still a member. She was elected
Associate Conductress with its first corps
of officers. She has successively filled the
offices of Assistant Conductress and Con-
ductress, Secretary, Associate Matron and
Matron; has served in various offices and
on all important committees in the State
and National jurisdictions of the Order.
Mrs. Partridge was appointed Worthy
Grand Adah of the General Grand Chap-
ter at the session held in Indianapolis in
1889. In 1892 she served on the Juris-
prudence Committee, and was at that ses-
sion elected R.W. Associate Grand Ma-
tron, and at Boston, in 1895, was elected
M.W Grand Matron, which office she
holds until 1898.
Possessed of strong inherited mentality
and great executive ability, she is a recog-
nized leader, and her personal magnetism
and genial disposition draws around her
hosts of friends from all the ranks of life.
For many years Sister Partridge has been
engaged in temperance work, and her ef-
forts in that direction are not only well
known and appreciated in her own adopted
State but adjoining and Eastern States as
well. She was a member of the Board of
Lady Managers of the Good Templars’
Home for orphans, located at Vallejo, Cal.,
for eighteen years, and President seven
years, and is also a member of the W.C.
T.U. Her home is in West Oakland, and
its walls are adorned with many engrossed
tributes to her worth and zeal.
Sister Partridge was raised a Methodist,
and she has been a faithful church -worker.
There is no office in the ladies’ society
of the church that she has not ably filled
from time to time. In her home life she
is wholly unselfish and unassuming; a
perfect hostess, devoted wife, loving mother
and faithful friend. To the sick and un-
fortunate she is a frequent and very wel-
come visitor, as she always brings substan-
tial comforts if needed, as well as cheerful
words.
The Order of Eastern Star is proud to
acknowledge allegiance to so noble a wo-
man, and esteems it an honor to give
honor to her. Long may she live, and
may her love for humanity increase, cast-
ing its benign influence on the masses until
the tender voice of her beloved Master
says: “It is enough. Come up higher and
receive your well -deserved star-bejeweled
crown!”
o
James Bestor Merritt.
Bro. Merritt was born at Spring Hill,
Marengo County, Alabama, December 31,
1839, and removed to Connecticut in 1844.
He was educated in the schools of Connec-
ticut, and Wilbraham and Amherst, Mass.
He worked in a fuse factory in boyhood;
afterwards taught school in Connecticut
and New Jersey. He removed to Illinois
in 1858, where he taught school and farmed.
He was married at Payson, Adams Co.,
Illinois, to Catharine E. Conmeng; and
coming to California in 1871, took charge
of a fuse factory.
Bro. Merritt was raised in St. Marks
Lodge, No. 36, Simsburg, Conn., Jan. 22,
1866: affiliated with Payson Lodge, No.
379, Payson, 111., October 10, 1866; was
Senior Deacon in 1870-71. Affiliated with
Oak Grove Lodge, No. 215, Alameda,
Cal., in 1881; Junior Warden in 1882;
Senior Warden in 1883-84, and Master in
1885. Was also Inspector of the Twenty-
fourth District in 1886.
458
THE TRESTLE BOARD.
He was exalted in Alameda (now Oak-
land) Chapter, No. 36, Oakland, March 2,
1881, and was King in 1892-1895, and
High Priest in 1896.
He was greeted as a Royal & Select Mas-
ter, June 15, 1882, being the first petitioner
to Oakland Council, No. 12: was Deputy
Master in 1883; Master in 1884 and 1894.
He was Grand Steward in 1884; Grand P.
C. W. in 1885; D.G.M. in 1886-1887;
Grand Master in 188S.
He was knighted in Oakland Command-
ery, No. 11, Red Cross, July 19, 1881; as
Knight Templar, August 23, 1881; Stand-
ard Bearer, 1882-83; Generalissimo, in
1884-85; Commander, in 1887.
Bro. Merritt received the Scottish Rite
degrees, from the 4 0 to the 30°, in Bodies
of San Francisco, in October, November
and December, 1882; the 31 0 and 32 0 in
the Grand Consistory, January n, 1883.
He is a charter member of Oakland Scot-
tish Rite Bodies, and was Senior Warden
of Oakland Lodge of Perfection, No. 2, in
1883-84, and Ven. Master in 1885; Wise
Master of Gethsemane Chapter, No. 2,
Rose Croix, in 1886; Em. Commander of
De Molay Council, Knights Kadosh, No.
2, in 1887; Bearer Beauseant, Grand Con-
sistory, in 1886-87-88-89; Grand Consta-
ble in 1890; Grand Preceptor in 1891;
Grand Prior in 1892, and Ven. Grand
Master in 1893.
He was elected to the 33 0 in October,
1886; crowned January 16, 1887, at San
Francisco, by 111 . Thomas H. Caswell. »
Bro. Merritt received the Royal Order
of Scotland from Bro. J. H. Drummond,
Provincial Grand Master of the United
States, at Washington, D.C., in October,
1892.
Received the degrees of O.E.S., in Oak
Leaf Chapter, No. 8, Oakland, in June,
1883; was Patron in 1887, and was elected
Grand Patron of the Grand Chapter of
California at Los Angeles in October, 1895.
o
Editorial Chips.
The Grand Lodge of California will meet
in San Francisco Tuesday, October 13, in
annual communication. During the week
the corner-stone of the new Masonic Home
will be laid at Decoto.
The Masonic Veterans’ Association of
the Pacific Coast will hold its annual meet-
ing in San Francisco, at Masonic Temple,
on Thursday, October 15, at 7:30 p.m.
The Trustees of the new Masonic Home
are showing commendable activity in the
construction of the buildings at Decoto,
and as the amount in view is not sufficient
for its completion, funds to that end will
soon be needed. We hope no begging
will be proposed, but that the funds which
have been accumulating in the treasuries
of some of the organizations of Masonry
for an emergency will be used for the pur-
pose. The exigency for their use has mm
arisen, and a more opportune occasion for
the use of a small portion will never again
occur. A small percentage will cover the
necessity, and avert begging in hard times.
Golden Gate Commandery, as usual in
the van of surprises, held a meeting on
August 17, and created three companions
as Knights of the Red Cross. By invita-
tion, the first section of the ceremonies of
conferring the Order was performed by
Oakland Commandery, and the last sec-
tion by California Commandery, which
bodies had been invited to be present for
that purpose. Of course, each body put
their best foot forward, and could hardly
be excelled in the execution of their duties.
After the closing ceremonies, an excellent
repast was provided in the banquet hall, at
which about 350 Sir Knights refreshed
themselves, and continuing until the small
hour of night listening to eloquent ad-
dresses from R.E. Sir Reuben H. Lloyd,
Deputy Grand Master of the Grand En-
campment of the United States; R.E. Sir
Trowbridge H. Ward. Grand Commander
of California; V. E. Sir George D. Met-
calf, Deputy Grand Commander of Cali-
fornia; E. Sir Martin Jones, Commander of
California Commandery; Sir William R.
Davis, of Oakland; E. Sir E. H. Morgan,
Commander of Oakland Commandery;
Samuel M. Shortridge, of San Francisco;
Hon. Samuel G. Hilborn, and Rev. Dr.
Walk.
In petitioning the Grand Master of Cali-
fornia for a dispensation to organize a new
Lodge, the petitioners who are members of
other Lodges are raquired to take out di-
mits and file them with their petition. If the
dispensation is not granted or the charter
is refused by Grand Lodge, the petitioners
are “out in the cold,” and either remain
unaffiliated or are required to petition for
membership and pay the affiliation fee, if
any is required, to obtain “good stand-
ing.” This does not seem to be right.
THE TRESTLE BOARD.
459
Dimits should not be required until the
charter is granted. If the dispensation or
charter is not granted, then the petitioners
resume their rights as members in their
own Lodges.
We met a brother, a Past Master, a few
days since, who, since we last greeted, had
lost his right arm, and we wondered if
Masonry would ever erect the standard of
physical perfection so high for a require-
ment for membership as to expel one for
such a misfortune; and we thought there
would be as much sense in so doing as
there is in requiring physical perfection in
a novitiate. The one can practice the re-
ciprocal duties of brotherly love and friend-
ship as well as the other, and that is the
principal work of Masonry.
In former days a Chaplain was a con-
spicuous officer of the Lodge. He is now
conspicuous for his absence except on pub-
lic occasions.
The Craft in Detroit, Michigan, are dis-
cussing the proposition of raising the fees
and dues of the various bodies in order to
pay an immediate liability of $43,500 on
their new Temple. It is proposed to add $20
to the initiation fees of Lodge and Chap-
ter, and double-up on the dues. While
the brethren are cussing and discussing the
project, we would suggest that the plan of
using some of the accumulations of Grand
Bodies and soliciting subscriptions from
the wealthy brethren, would better accom-
plish the desired object. The blunder was
in not counting the cost and providing for
it before commencing the undertaking.
The printed proceedings of the Grand
Encampment of the United States for 1889,
contains the Code of Statutes and Digest
of Templar Law, as adopted in 1874, and
subsequent amendments up to and inclu-
ding 1886. In this volume we find the
first mention of the requirement of “a
firm belief in the Christian Religion” to
become a Templar. We were made a
Templar in 1863, and until 1884 the old
form of application, which omitted all
mention of this requirement was used in the
Commandery of which this writer is still a
member, and %for aught he knows, is still
used. We have one of those blanks in our
possession, which we obtained of the Grand
Recorder of Maine in 1863, and no refer-
ence to the Christian religion is contained
therein. The interpolation of this require-
ment, as well as that of a belief in the doc-
trine of the trinity, is contrary to a section
which follows this amendment, which says,
‘‘No Commandery, Grand or Subordinate,
has the right to add new requirements.”
The requirement of ‘‘a firm belief” is a
new requirement, for only ‘‘a preference
for the Christian religion in case of a re-
ligious war,” was required before. There-
fore, we believe the last named section vir-
tually nullifies the requirement of ‘‘a firm
belief.” It is doubtful if ever, in the his-
tory of the Order, that all its members
were ‘‘firm believers.” Certainly, all are
not now, and the innovations of sectarian
enthusiasts should not prevail against the
general tendency to liberal thought and
religion, which is better than the narrow
lines of creeds and dogmas which have
governed the world in the past.
The Masonic Chronicle , of New York,
thinks we are not consistent in our advice
and our treatment of Frambes, and has a
fling at our parentage. We do not know
about the birthright of Frambes. The dif-
ference between Frambes and The Tres-
tle Board is, that Frambes [persists in
going wrong and cheating the Craft with
his Cerneau fraud when he knows it to be
such, while we endeavor to prevent it. It
is not kind or fraternal for the Chronicle
so twit us about our parentage. We could
not remedy that, but we have endeavored
to make amends since, while Frambes per-
sists in his ignominious course.
Sir Robert Brewster, Grand Recorder of
the Grand Commandery of Texas, died at
Houston, July 25.
Bro. John M. Smith, well known in the
Masonic Fraternity of San Francisco as a
Past Master of Excelsior Lodge, No. 166,
and the present Inspector of the 26th Dis-
trict, has removed to Chicago, and carries
with him the kind wishes of many friends
for his future success.
Bro. John Haigh, of Somerville, Mass.,
died at his residence August 20, aged 63
years, 7 months and 20 days. He was a
native of Dukinfield, Cheshire, England,
and came to America in 1855. He re-
ceived the degree of Master Mason in 1859
in Grecian Lodge, Lawrence, Mass., and
filled the positions of presiding officer in
Chapter, Council and Commandery. He
460
THE TRESTLE BOARD.
was Deputy High Priest of Grand Chap-
ter, Grand Recorder and Grand Master of
Grand Council and Grand Conductor of
General Grand Council of the U. S. His
private library is, perhaps, the first in
choice Masonic literature in New England.
The Orient exercises its talent in an at-
tempt to be facetious at the expense of
The Trestle Board. It is sometimes
the case that young persons laugh at their
elders, and our contemporary is showing
his “bringingup.” He is excusable from
the fact that he is only two years old. His
memory, also, is short, and he has forgot-
ten all about the requirement of the belief
in the doctrine of the Trinity, or do you
give it up, Doctor ?
The N Y. Masonic Chronicle thinks we
have a prejudice, inconsistent with our
teachings, against the emmissary of the
Cerneau fraud who swindled the Craft in
California and other States out of thou-
sands of dollars in selling them rights in a
body which has scarcely a recognition, if
any, among universally recognized bodies
of Masons. It is difficult for us to please
the Chronicle.
Can anybody inform us as to the object
of gathering together such immense sums
as are being accumulated by many Grand
Bodies ? The membership are beginning
to ask this question among themselves, in
view of the present hard times.
The Keystone, of Pa., says that “Masonry
is not religion, but is, however, religious;
and has not been inaptly termed a reli-
gion’s handmaid.” We would ask two
questions of our contemporary: one is,
“What is religion?” and the other is, “Is
the position of a handmaid an honorable
position for the Masonic Institution to
occupy?”
The thought has occurred to us, that it
would be a matter of great interest to the
Craft to have the total figures of amount
expended by each Lodge for charity re-
ported with their annual returns; or, per-
haps, the figures should be in two items,
for members and for non members.
The colored Masons, who have been
propogating the Scottish Rite under the
title of the “Southern and Western Juris-
diction,” are congratulating themselves
that they are receiving recognition from
the white Masons of the “Supreme Coun-
cil of Ancient Accepted Scottish Rite of
the 33 0 for the State of Louisiana.” This
latter concern is only another fraud, an
offshoot of the Grand Orient of France,
which has no recognition among regular
and legitimate bodies. The colored Ma-
sons had better let them alone.
We suppose the Orient esteems Templar-
ism as religion par excellence, and that
Masonry is its handmaid. In the early
history of Templarism, that Order did the
fighting for sectarians, and were not com-
posed entirely of followers of the meek
and lowly Nazarene. These were finally ex-
communicated and almost exterminated as
an Order for their “heresies,” “vile prac-
tices” and “inordinate avarice.” There
is more humanity now in Templary than
religious enthusiasm, and the interpolation
of the new test of a “firm belief in the
Christian Religion,” in the applications
for admission, and the recent attempt to
require a “firm belief” in the dogma of
the trinity, will only meet with defeat.
Sectarian religion is on the wane. Uni-
versal religion is demanded in this age of
the world.
A brother in San Francisco recently took
out a dimit from his mother Lodge, in-
tending to change his residence to another
State, but circumstances occurred which
prevented his removal, and he concluded
to remain where he was. He applied for
membership and tendered his dimit with
the recommendatory certificate thereon to
his mother Lodge, and was blackballed.
This is the way the sacred right, and the
“ancient landmark” of the secret ballot is
exemplified. It should be abolished on
applications for membership, for one Ma-
son is generally a better man than the one
who throws a blackball against his brother.
Hereafter all Masters of Lodges in Wash-
ington are required to receive the degree
of Past Master before being entitled to a
seat in Grand Lodge. It is required that
Masters elect pass an examination of the
Inspectors of Lodges as to their proficiency
in the rituals. How much more important
it is to have their qualifications known
concerning the Constitution, laws and man-
ner of governing the Lodge over which
they are called to preside Every Master
who has passed through the ceremonies of
the Past Master’s degree, if conferred in
full form, knows their importance and >
THE TRESTLE BOARD
46 1
learns lessons that he will never forget,
but will better qualify him for the duties
of the chair.
Talk about innovation! Nonsense!
Lodge dues are are an innovation; the in-
corporation of Grand Lodges is an innova-
tion. When a Lodge exacts dues, holds
jurisdiction over material, and recognizes
certain rights as acquired by a Mason in
good standing, and then brazenly repudi-
ates its debt, because, forsooth, there is
not sufficient money in its treasury to meet
the liability, the whole transaction smacks
of fraud; and where a Grand Lodge is an
incorporated body, we believe the courts
ought to hold it responsible for the liabil-
ity of the bankrupt constituent body.
— Tyler .
Our contemporary indites the foregoing
with reference to the action of Washington
on the “Wisconsin Proposition.” We
would apply its ethics to the transaction
about ten years ago between Lafayette
Lodge of Indiana and the widow and or-
phans of one of its members, where the
Lodge borrowed $4,000 of life-insurance
money of the widow, Mrs. Laura Page,
under a false representation and to relieve
the Lodge of liability or inability, the
Grand Lodge dissolved the Lodge, paying
the widow only about $240, the value of
its paraphernalia, and then disclaimed any
further legal claim on account of such ac-
tion. The Tyler righteously protests
against the action of organized Masonic
Grand Bodies on the question of reim-
bursement or equalization of burdens. We
would go further, and protest against
Grand Lodge relieving constituent bodies
unless they assume their burdens. There
is a principle of justice involved which
should be recognized by all Masons.
The Keystone has received the impres-
sion from The Trestle Board, through
its complimentary notice of the Temple
at Sacramento, that the Eastern Star met
in the same apartments at the same time
with Masonic Bodies. We hasten to as-
sure our contemporary that each of their
apartments are secure from the other, and
that they meet in separate apartments, and
each have their guards with drawn sword
in hand. In fact, there is so much exclu-
stveness in the Eastern Star, that we have
not yet been able to gain admission, al-
though we received the degrees of the Or-
der more than thirty years ago at the hands
of its first Grand Patron — Bro. Robert Ma-
coy. Our contemporary must know about
the usual protection around Lodges against
cowans and eavesdroppers.
We have been in error about the influ-
ence of Past Masters in Grand Lodge of
New York. The N. Y Dispatch says they
have no voice in the legislation of that
august body, and we stand corrected. In
the Grand Lodge of California the Past
Masters of a constituent Lodge have one-
fourth the voice of the Lodge, and over
one-fifth the total vote in the legislation of
Grand Lodge, the permament membership
of Grand Lodge, consisting of Present and
Past Grand Officers, holding nearly the
the same. We have always supposed all
Grand Bodies were thus constituted. No,
Bro. Duncan, we think the certificate un-
der those conditions is very proper, and
w r e should prize one very highly were we
entitled to it, but w'e are opposed to any
special or permanent privileges in Grand
Lodge thereby.
Our contemporary, The American Tyler ,
in in travail with some of his Hebrew pa-
trons, on the sectarian bias of his journal.
It cannot see any Masonry except that
taught by Christian Masons and which it
imbibed from its mother Lodge, and has
not yet been weaned from to feast upon
the more solid and life-giving food of uni-
versality and toleration. Masonry is too
broad and charitable to be cramped by the
doctrines and dogmas of sect or creed;
and though one may be reared as a Mason
in a Christian, or a Jewish, or a Moham-
medan or any other sectarian community,
if he is a thoughtful, persistent and devo-
ted Mason, he will soon begin to discern
the tares among the wheat, and discard
them as inconsistent with its spirit, and
useless in the performance of his duties to
God and to man. We are not surprised at
the defense of our brother with his secta-
rian proclivities, when he says that he
must adhere to the present work and lec-
tures of Masonry, because he believes they
embody the genuine spirit of Masonry, and
if omitted would make the Institution sec-
tarian. It cannot see the beam that is in
its own eye. Our contemporary forgets
that its first well known Grand Master ex-
isted before Christianity, and was a Jew of
great wisdom. Though the doors of Ma-
sonry have been closed to his descendants
at times, and are now in some Lodges, we
462
THE TRESTLE BOARD.
must commend the great degree of tolera-
tion, charity and true Masonic spirit which
prevail among that race which has so mark-
edly preserved its nationality while with-
out home or country. The Grand Lodge
of the grand State of New York has taken
the step to obliterate all sectarian allusions
from its rituals, and this is the beginning
of genuine universality which will ulti-
mately prevail over the earth, perhaps
long ages hence.
The “man on the fence” asks, “Don’t
you think the banks are spreading it on a
little thick to ask the people to have con-
fidence in them? A. fellow goes into a
bank, deposits $100, and gets a bank book
with the amount entered in it, as his sole
and only security. Ain’t that confidence ?
The same fellow goes to the same bank
to borrow the same amount, and, before
he can get it, he’s got to put up four or
five times the amount in collaterals, or
mortgage his ranch or his home, or get
some other fellow with property to go his
security. Ain’t that lack of confidence on
the part of the banks ?
This writer assisted in conferring the
degrees of Lodge and Chapter and Orders
of Knighthood upon Hon. Arthur Sewall,
in which bodies he continues an active
member.
' The Freemasons of Northampton, Mass.,
will erect a three story Temple, 120 by
100 feet ground space, at a cost of about
$55,000.
Masons of Donaldsonville, La., have be-
gun work on a Temple which will cost
$10,000 when completed.
Kennebec Lodge, of Hallowell, Maine,
recently celebrated its one hundredth anni-
versary. Its charter bears the signature of
Paul Revere, who was the Grand Master of
Massachusetts in 1796.
The Grand Lodge of Nebraska provides
that Master Masons who have been in good
standing for thirty years, and who have
reached the age of sixty-five, may be ex-
empted from all Lodge dues, and the
Lodge exempted from dues on such mem-
bers to the Grand Lodge.
The Board of Trustees of the Mississippi
Masonic Home have about $16,000 in the
fund. It is hoped that the home can be
built in three or four years. It will cost
$50,000.
The Masonic Temple company of At-
lanta, Ga., will soon begin the erection of
a Temple and office building ten stories
high, to cost $200,000.
The obligation taken upon becoming a
Mason rests with just as binding force upon
one who is suspended or expelled, or has
of his own accord withdrawn from mem-
bership, as upon one who is active and in
good standing.
The Grand Lodge of Washington, at its
communication in June, approved the fol-
lowing decisions of its Grand Master:
Can a Mason who has lost the first joint
of his right thumb serve as Warden or
Master of a Lodge ? He can.
A pastor of a church hired to preach in
jurisdictions of two Lodges, and residing
six months in each, cannot petition with-
out residing the full time in one or the
other.
In 1892 petition was received and E.A.
degree conferred on candidate. In 1895
he requested that another Lodge be author-
ized to confer the other two degrees, which
was refused. He then demanded the re-
turn of his $50 fee. Held, that the fee
referred to was for initiation, and the whole
amount of the fee is due at the time of ini-
tiation. A brother whose advancement has
been stayed for cause, or fails to present
himself for advancement, cannot under any
law of Masonry claim a return of the fee
or any part thereof.
All claims of a brother Mason’s wife on
Masonry cease when she is legally separa-
ted from her husband. The rights of the
minor children follow the standing in Ma-
sonry of the father.
A Lodge cannot receive petition of an
agent for liquor manufacturer, who does
not handle the goods himself. The stat-
utes make no exceptions.
A slight defect in a candidate’s heel,
whereby it was about an inch short of
touching the floor, does not debar his ini-
tiation.
The laws of the Order of the Mystic Shrine
have been so amended as to require a No-
ble, in order to retain his membership in
the Order, to keep up his standing in both
Commandery and Scottish Rite, if he be-
THE TRESTLE BOARD.
4 6 3 -
longs to both, or to either if he belongs to
one only. He is not permitted to dim it from
either. As soon as he does so it acts as a
sentence upon his Shrine membership and
cuts him off.
The Grand Chapter of Indian Territory,
O.E.S., held its 7th annual session in Ma-
sonic Temple, Muskogee, Creek Nation,
Indian Territory, August 13. The follow-
ing officers were elected :
Mrs. Rebecca M. Swain, Grand Matron, Vinita, I.T.;
Leo E. Kennett, Grand Patron, Muskogee, I.T.; Mrs. Sal-
lie M. Scott. A.G.M., Muskogee, I.T.; Henry Rucker, A.
G.P., Perry, O.T.; Mrs. Carrie A. Perkins, G. Secretary,
Guthrie, O.T.; Mrs. Mary E. McClure, G.Treas., Oklahoma,
0. T.; Mrs, Emmeretta Lankford, G. Conductress, A-to-ka,
1. T.; Mrs. Laura LaFayette, A.G.C., Checotah, I.T.; Mrs.
Came Breedlove, G. Lecturer, Muldrow, I.T.; Mrs. Nina
Bamford, G. Ada, Guthrie, O.T.; Mrs. Lavina A. Green, G.
Ruth, Vinita, I.T.; Mrs. Mary A. Mann, G. Esther, McAl-
eder, I.T.; Mrs. Martha Thomas, G. Martha; Mrs. Mary
L. Herrold, G. Electa, Eufaula, I.T.; Mrs. Mollie Clark, G.
Warder, Durant, I.T.; John C. Meyer, G. Sentinel, Perry,
O.T.; W. F. Stanley, G. Chaplain, Me Key, I.T.; Mrs. Car-
rie B. Brown, G. Marshal, Checotah, I.T.; Mrs. Ida B.
Labsitz, G. Organist, Perry, O.T.
The next Grand Session will be held in
Perry, O.T., Thursday, after the second
Tuesday in August, 1897.
o
Chips from Other Quarries.
Several alleged Masonic Lodges have
been organized in this city without author-
ity or charters from the Grand Lodge, F.
& A. M., of Ohio. These bodies are,
therefore, regarded as clandestine by the
Grand Lodge, F. & A.M., of Ohio. At a
recent meeting of Lafayette Lodge, No. 8 1 ,
F. & A.M., of this city, Mr. Granville A.
Frambes, of Columbus, was tried upon the
charge of being the organizer of these
clandestine Lodges, and was expelled from
the Order of Free & Accepted Masons for
un-Masonic conduct.
— Cincinnati Enquirer.
A man is not a Knight Templar simply
because he wears the sacred emblem of the
Order upon his watch-chain, any more
than a pirate ship belongs to us because
she floats our standard of liberty. In other
words, it takes more than our ceremony
and the watch -charm to make a true sol-
dier of the Cross. The idea that all there
is in Templarism is to be found in the
uniform and on dress parade must be ban-
ished, or we perish. The things which
must perpetuate the Institution are its sub-
lime teachings, which are everlasting, and
not the outer coverings and ceremonies,
which will decay and be forgotten. A
Knight Templar must be an enemy to vice
in all its forms, and it will be found that
whenever there is a reconciliation between
the two, the Templar is no more. He may
hold his sword, but he has dishonored it
by drawing it in other than a just and vir-
tuous cause. He may be able to go through
the ceremonies of the Order, but they are
to him utterances of vain words, without
meaning or import.” — Grand Commander
Mellette, of Arkansas.
Every Masonic body in the United States
ought to know and cause it to be under-
stood by their members, that the sangui-
nary Captain-General of Cuba has ordered
all Masonic Lodges closed under severe
penalty. We presume he is acting from
instructions from the Romish Pope, and
nothing would please the old man better
than another ‘'auto da Fe,” with Masons
burned at the stake as of old. As the-
leader of the Cuban patriots is a 33 0 Ma-
son, we ought all to at least pray for the
speedy recognition of the Republic and the
downfall of mis-rule, bigotry and super-
stition in that unhappy island.
— Kansas Freemason .
In Glamorganshire* Wales, Dr. William
Salmon recently celebrated his 107th birth-
day, and he has been a Mason for 85 years..
He has not been outside the grounds of
his house, however, since his 100th birth-
day, and quit smoking when he was 90.
He sleeps 15 hours out of the 24, and for
70 years has taken two glasses of wine with
6 o’clock dinner. His eldest daughter,
who is 80 years old, keeps house for him.
He has been a magistrate of the county for
70 years, and occasionally presides over
court in the library of his residence.
I want to say something that I hope you
will believe and never forget. It is thisr
Masonry is a helping hand to every wo-
man that is akin, by any close relationship,
to any of Ps members. It is a flaming
sword of protection around any woman
who has a right to call upon its help.
Holy motherhood, helpless widowhood,
devoted wifehood, loving sisterhood, and
dependent childhood, are the special wards
of our Order. Every strong right arm in
this room to-night is sworn to be raised in
defence of the body and character of every
woman in this presence, if some craven
should assail her, or some libertine attempt
to sully her fair name. Let other women
say aught they please against Masonry,
but let every Mason’s wife, mother, widow,
464
THE TRESTLE BOARD.
daughter or sister, entertain for the Or-
der the highest respect and the profound-
est reverence, for the Order has the high-
est respect and profoundest reverence for
you; counting no task too heavy, nor any
sacrifice too great, to relieve your burden
and defend your unspotted name. Masonry
is woman’s fair angel, protecting her vir-
tue and granting her aid.
— Rev . Dr. Charles B. Mitchell.
Justice and equity are for the protection
of the law-abiding, and not intended as a
means of escape for the criminal. Still,
position in society and wealth to buy un-
scrupulous lawyers can, in a majority of
cases, clear the culprit, while the person
not in possession of these requisites must
suffer the penalty. Thus the charge is
made, and with great force of truth, that
there is one law for the rich man and
another for the poor man. Take the in-
stance in Washington recently, where a rich
young woman was sentenced to pay a fine
of $500 and serve an hour’s imprisonment
for killing a colored boy. In New York
two young women of aristocratic families,
who broke into their neighbors’ houses
and stole several thousand dollars worth of
property, were allowed to go in peace.
Even when the exception takes place and
the rich culprit is convicted, the case is
dragged from court to court, entangled in
all the quirks and quibbles of counsel,
until the very name of the case becomes
tiresomely odious. Our State prisons, in
nine-tenths of their convict citizenship, are
filled with the poorer classes, and money
and social position seem to be good things
to have where the possessor is accused of
crime. It is a hard thing to admit, but
the fact is that wealth is seemingly a great
protector of crime. — Tyler.
Whether it seems a reckless statement
or not, we make the statement just the
same, that the question of getting behind
the adverse ballot cast against a candidate
for the mysteries of Freemasonry out of
personal spite, or even disagreeement of
views, with every other evidence of fitness
and good report in his favor, is a living
issue. If the Institution is progressive,
and we so understand it, then in this age
of specific personality we must provide for
a forward movement on this question. To
see a man of the highest fitness and char-
acter standing without the door, barred by
the person whose presence is distinguished
only when this particular application is to
be voted on is, to our mind, a greater trav-
esty on the “ancient landmarks’’ theory
than some provision for the hearing of the
case on its merits before a prudential com-
mittee, where the accuser and the represent-
ative of the accused may be heard, and if none
appear brave enough to oppose him fhere,
then let him enter. We honor the fathers
with a true reverence; the Masonic truths
they have handed down, ancient when they
received them, are sacred to us; but we
have the right to let the light of this gene-
ration in upon the oldest landmark, and
where a forward step is necessary, let it be
taken without fear of danger. The sacred-
ness of the ballot does not lie in the privi-
lege to defraud “worthy and well quali-
fied” applicants of the privileges of Ma-
sonry, any more than it does to take any
other liberty with each others rights. We
are deeply sincere in this view of the case,
and while we have before us the evidence
we now have of the evils of the method,
we shall cry aloud and lift up our voice,
for some means of relief from continued
and malicious blackballing of good men
for unfair and un Masonic reasons.
— Freemason and Fez.
Some years ago, an eminent surgeon of
San Francisco, who was at one time de-
monstrator of anatomy at the Chicago Uni-
versity, was called into the country to at-
tend a millionaire who had been Governor
of California and United States Senator.
He performed a trifling operation, and pre-
sented no bill for his services. Shortly
afterward the Senator died, and his widow
a$jked the doctor to send her a statement of
his account. He sent a bill for $50. She
was surprised that he should charge such
a trifling fee, and took the earliest oppor-
tunity to expostulate with him.
“Your services were certainly worth
more than that,” said she.
“No; that is what I usually charge for
such an operation,” declared the surgeon,
“and if I charged you any more it would
be for the sole reason that you are wealthy,
not because my services were worth it.”
The lady wrote her check for $500, and
handing it to the doctor, said:
“If you will charge no more for that
service, you can at least apply the remain-
der of this to account of some one who can-
not afford to pay.”
The surgeon took the check and charged
himself with $50. After that, whenever he
THE TRESTLE BOARD.
465
saw a crippled or deformed child whose
suffering could be relieved by surgery, he
tendered his services and charged it to the
fund in his hands. When it was exhausted
he sent the donor an itemized account of
its expenditure, and was surprised to re-
ceive another check for a similar amount,
with instructions to continue his charitable
work. And ever since it has gone on. As
fast as the fund is exhausted it is renewed,
and many a little sufferer owes life and
health to the unknown charity.
Bro. Theodore Masters, of St. Louis, was
given the alternative of giving up his mem-
bership in the Masonic Fraternity or in the
United Presbyterian Church, and he chose
Masonry . — Buffalo News. '
And wisely, we think; for while we do
not for a moment claim that Masonry is or
can be regarded as religion, nor indeed as
a “good enough religion,” as some would
claim, yet a church that is so marrow-
minded and bigoted as to cut a man off
for belonging to a Society whose funda-
mental principles are a belief in God, and
a reverence for His holy name, and whose
teachings are the purest morality, whose
lessons are taken from the same book the
preachers of their denomination preach
from, is not fit for a man’s consideration.
There is not a spark of religion in such
bigotry. Masonry upholds the pure doc-
trines of the church, and its path is directly
to the sanctuary of divine worship. Ma-
sonry requires the practice of all the duties
man owes to God, his neighbor, his family
and himself. It makes the Holy Bible the
rule and guide of faith and conduct, and
thus requires every Mason to be just and
upright before God and man.
— N. Y. Dispatch.
Robert Ingersoll spoke as follows of the
abuses and terrors of the Roman Catholic
Church:
‘ ‘That church is the only one that keeps
up a constant communication with heaven
through the instrumentality of a large
number of decayed saints. That church
is an agent of God on earth. That church
has a person who stands in the place of
Deity; and that church, according to their
doctrine, is infallible. That church has
persecuted to the exact extent of her power
— and always will. In Spain that church
stands erect, and that church is arrogant.
In the United States that church crawls.
But the object in both countries is the
same, and that is the destruction of intel-
lectual liberty. That church teaches us
that we can make God happy by being
miserable ourselves. That church teaches
you that a nun is holier in ttiesightof God
than a loving mother with a child in her
thrilled and thrilling arms. That church
teaches you that a priest is better than a
father. That church teaches you that celi-
bacy is better than the love that has made
everything of beauty in this world. That
church tells the girl of 16 or 18 years of
age, with eyes like dew and light — that
girl with the red of health in the white of
her beautiful cheeks — tells that girl, “Put
on the veil woven of death and night, kneel
upon stones, and you will please God.”
I tell you that, by law, no girl should be
allowed to take the veil and renounce the
beauties of the world until she was at least
twenty-five years of age. Wait until she
knows what she wants. I am opposed to
allowing these spider-like priests weaving
webs to catch the flies of youth; and there
ought to be a law appointing commission-
ers to visit such places twice a year and
release every person who expresses a de-
sire to be released. I don’t believe in
keeping penitentiaries for God. No doubt
they are honest about it. That is not the
question.”
On a beautiful, bright, sunshiny Sabbath
morning (St. Bartholomew’s day), years
ago, the Protestant Huguenots of France
were preparing to go to their churches to
worship the God of Heaven, when quite
suddenly their houses were all broken into
and the Catholic soldiers of the King of
France attacked the defenceless Protest-
ants, killing men, women and children in
all directions. People tried to fly away,
but were met by the Roman French police,
and those whom they expected protection
from were as brutal as the soldiers, and the
police killed, too, as long as there was a
Protestant man, woman or child living!
Stabbed, shot, hacked down, butchered in
every way, were these Protestants — hated
of the pope and his obedient followers.
Ten thousand or more were killed in the
city of Paris alone, and thousands upon
thousands in many of the French provinces.
Admiral Coligny, a prominent Protestant,
after being once shot and wounded with a
poisoned bullet, was afterward visited by
about half a dozen murderers, who finally
killed him with their daggers in his bed-
room. Then the Duke of Guise, the leader
466
THE TRESTLE BOARD.
of the Roman Catholic butchers of the
pope, shouted out, “Throw the dead dog
out of the window!” — which they did into
the street. For this successful massacre,
the Pope of Rome ordered a Te-Deum
sung at St. Peters, Rome, and a medal
struck in commemoration of the great vic-
tory over the “Protestant heretics!”
The pictured rocks throughout Arizona
are declared to bear some relationship to
Masonry. Cut on the rocks of the Verde
River and Oak Creek, in Eastern Yavapai
and Coconino counties, exist some of the
emblems, such as the square, the compass
and the keystone, cut, not into the rock,
as would naturally be supposed, but cut in
relief upon the rocks, which necessitated
the removal of the entire surface surround-
ing the emblems. It further appears, that
not only Blue Lodge Masonry was prac-
ticed, but higher Masonry, as is indicated
by the Royal Arch emblem, was known.
The great purpose of Freemasonry is not
selfish; it is not narrow, exclusive or dog-
matic. It would efface the prejudices
among men, annihilate bigotry and super-
stition, do away with tumult and war, and
help along the era of eternal and universal
right, binding men and nations with cords
of love, that the whole human race might
become one family of brothers.
— Edwin B. Holmes, of Mass.
In Detroit (Michigan) almost every
church, both Protestant and Catholic, has
its corps of cadets, and those not so pro-
vided have organizations in contemplation.
Are our Sunday Schools to become prosti-
tuted to the cruel art of war ? Are our
little boys to have planted within their ten-
der breasts the ethics of human butchery ?
Are our places of religious instruction to
become converted into nurseries for the
perpetuating of human hate? We can
only wonder that men set apart by their
holy calling can countenance or permit
such a horrid innovation upon the Lord’s
Prayer or the Sermon on the Mount! Can
we wonder at crime when children are be-
coming educated in the art of legalized
murder ? It is time that men and women
having the responsibility of feeding the
lambs, should awake to the full knowledge
of this pernicious evil, which is fast find-
ing a place at the foot of God’s altar. It
is bad enough when the rights of home or
country are invaded, to gather in defense
of the same, but we protest against war
being made a plaything for the children of
our Sabbath Schools. — Tyler.
The Prince of Wales spoke “a word of
common comfort” the other day, while
visiting Guy’s Hospital, London. A poor
child, lying in the accident ward, hearing
that the Prince had passed that way, said
to the nurse that he had never seen his
Royal Highness, and he wished he could
see him only a moment. The Prince was
told of the boy’s desire, and at once re-
turned to the ward, went to the little fel-
low’s bedside, and remained talking with
the tiny patient for a few moments.
It was, of course, a little thing for the
heir of the British crown to do, as little as
the cup of cold water which is divinely
commended; but it made a wee sufferer
forget his pains, and so cheered him that
the dull ward for the remainder of the day
was almost a place of delight. The Prince
is noted for his social tact and good man-
ners, but this willingness to heed the re-
quest and give pleasure to a little sufferer
shows that he has also a kind heart. If
the boy lives, and the Prince ascends the
throne, there will certainly be one loyal
subject to the new king.
— Youth's Companion.
Bishop Henry C. Potter recently related
the following experience, as illustrating
the advantages of being a Freemason:
“Some years ago I arrived one after-
noon at the Sweitzerhof Hotel, in Lucerne,
Switzerland. In the office I met the Earl
of Dysart sitting disconsolately on the end
of his portmanteau. I had met him in
London, and knew that he was a great
swell. He told me he was waiting for a
room, which seemed difficult to obtain, as
the house was crowded. I walked over to
the clerk, gave him a Masonic sign, and
was at once assigned to the only remaining
room in the house. The last I saw of the
Earl he was sitting on his portmanteau.
My advice was perhaps not along the line
of the Brotherhood of Man, but it cer-
tainly was in accordance with the Brother-
hood of Masonry.”
The word “free,” in connection with
Mason, originally signified that the person
so called was free of the company or guild
of incoporated Masons. For those opera-
tive Masons who were not thus made free
of the guild were not permitted to work
THE TRESTLE BOARD.
467
with those who were. An idea prevails
that the word free is used to express free-
dom from slavery. According to Mackey,
the old lectures formerly used in England
give the following account of the term:
“The Masons who were selected to build
the Temple of Solomon were declared free,
and were exempted, together with their
descendants, from imposts, duties, and
taxes. They had also the privilege to
bear arms. At the destruction of the
Temple by Nebuchadnezzer, the posterity
of these Masons were carried into captiv-
ity with the ancient Jews. But the good-
will of Cyrus gave them permission to
erect a second temple, having set them at
liberty for that purpose. It is from this
epoch that we hear the name Free and Ac-
cepted Masons.”
When I w r as a small boy, I was carrying
a not very large ladder, when there was a
crash. An unlucky movement had brought
the rear end of the ladder against a win-
dow. My father, instead of scolding me,
made me stop, and said very quietly:
“Look here, my son, there is one thing
I wish you to remember: that is, that every
ladder has tw’o ends.”
I have never forgotten it, though many
years have gone. Do we not carry things
besides ladders that have two ends ? When
1 see a young man getting “fast” habits, I
think he sees only one end of the ladder,
the one pointing toward pleasure, and that
he does not know that the other is wound-
ing his parents’ hearts. Ah, yes; every
ladder has two ends, and it is a thing to be
remembered in more ways than one.
Sixty years ago, says an exchange, the
cashier of a Liverpool merchant received a
Bank of England note, which he held up
up to the light to make sure it was genu-
ine. He then saw some very indistinct red
marks of words traced on the front of the
note and on the margin, and he, from cu-
riosity, tried to decipher them. At length
he made out the following sentence: “If
this note should fall into the hands of John
Dean, of Longhill, near Carlisle, he will
learn thereby that his brother is languish-
ing a prisoner in Algiers.” Mr. Dean, on
being shown the note, lost no time in ask-
ing the government of the day for assist-
ance, and accomplished the freedom of his
brother on payment of a ransom to the Bey.
The unfortunate prisoner had been a slave
for eleven years, and had traced, with a
piece of wood for pen and his own blood
for ink, the message on the bank note, in
the faint hope of it being seen sooner or
later.
Patient Man — “Suppose a woman makes
it so hot for her husband that he can’t live
with her, and he leaves her, what can she
do?”
Lawyer — “Sue him for support.”
Patient Man — “Suppose she has run him
so heavily into debt that he can’t support
her because his creditors grab every dollar
as quick as he gets it, besides ruining his
business with their suits ?”
Lawyer — “If for any reason whatever he
fails to pay her the amount ordered he will
be sent to jail for contempt of court.”
Patient Man — “Suppose she drives him
out of the house with a flat-iron, and he’s
afraid to go back ?’ ’
Lawyer — “She can arrest him for deser-
tion.”
Patient Man — “Well, I don’t see any-
thing for me to do but go hang myself.”
Lawyer — “It’s against the law to commit
suicide, and if you get caught attempting
it you will be fined and imprisoned. Ten
dollars, please. Good day. — N. Y. Weekly.
“John,” said Mrs. Atwood, thought-
fully, “everybody in society appears to
think an awful lot of genealogy these days.”
“Jennie what?” exclaimed John, look-
ing up from his evening paper.
“Genealogy,” repeated Mrs. Atwood.
“What’s that?”
“I don’t exactly know,” replied Mrs.
Atwood; “but I think it’s a tree of some
kind. At least, I heard some ladies refer
to it as a family tree.”
“Well, what of it?” he asked.
“Why, it seems to be a sort of fad, you
know, and every' one who is any one has
to have one, I suppose.”
“Buy one, then,” he said, irritably';
“buy the best one in town and have the
bill sent to me, but don’t bother me with
the details of that affair. Get one, and
stick it up in the conservatory, if you want
one, and it isn’t too large.”
“But I don’ t know anything about them. ’ ’
“Find out, and if it’s too large for the
conservatory, stick it up on the lawn, and
if that ain’t big enough, I’ll buy the next
lot in order to make room. There can’t
any of them fly any higher than we can,
and if it comes to a question of trees, I’ll
buy a whole orchard for you.”
4 68
THE TRESTLE BOARD.
Still she hesitated.
“The fact is, John,” she confessed at
last, “I don’t just know where to go for
anything in that line. Where do they
keep the family trees and all such things ?’ ’
“What do you suppose I know about
it?” he exclaimed. “You’re running the
fashion end of this establishment, and I
don’t want to be bothered with it. If the
florist can’t tell you anything about it,
hunt up a first-class nurseryman and place
your order with him.”
There are some Junior Wardens who
claim that the right to confer the E.A. de-
gree belongs to them; and there are some
Senior Wardens who are of the opinion
that the right to confer the F. C. degree is
invested in them. In this they are mis-
taken, for the right is invested alone in
the Master, and it is by his permission and
courtesy that they are permitted to do any
work, except that which properly belongs
to the station to which they have been
elected. — Keystone.
Tom met an old friend, who was for-
merly a prosperous young lumberman up
in Northern Minnesota, but whose bad
habits of drinking brought him to a pretty
‘ ‘hard-up’ ’ condition, although he has since
reformed and is doing better,
“How are you ?” asked Tom.
“Pretty well, thank you; but I have just
seen a doctor, and he couldn’t give me any
encouragement. At least, he could not
find what I went to find.”
“What did you expect him to find?”
“I asked him to look down my throat
for the sawmill and farm that had gone
down there in drink.”
“And did he see anpthing of it?”
“No; but he advised me, if ever I got
another mill, to run it by water.”
When you can say a good word to a
brother, say it. It helps him in his work
and encourages him to greater effort'. A
brother may be despondent because he
fears his labors are not appreciated, and he
may be ready to give up the contest, when
a word from you would dispel the clouds
ol discouragement and send a sun ray of
hope into his soul. Do not fail to speak a
good word when you can. — A. Y. Dispatch.
What the world calls avarice is often-
times no more than compulsory economy,
and even a willful penuriousness is better
than a wasteful extravagance. A just man,
being reproached with parsimony, said that
he would rather enrich his enemies after
his death than borrow of his friends in his
life-time.
Economy is the parent of integrity, of
liberty, and of ease, and the sister of tem-
perance, of cheerfulness and of health; and
profuseness is a cruel and crafty demon,
that generally involves her followers in
dependence and debts, that is, fetters them
with “irons in their souls.”
A sportsman hastily made a bullet out
of a piecp of plug tobacco, and shot it
through the body of a dog which had
gone mad. The animal died. Here we
have another forcible illustration of the
fatal effects of tobacco on the system.
Mr. Dunn (unpaid bill in his hand):
“When shall I call again, Mr. Owens?”
Mr. Owens: “Well, it would hardly be
proper for you to call again until I have
returned the present call.”
o
Literary Notes.
We have received printed copies of the
Proceedings of the following Grand Bodies, for which the
Secretaries have our thanks: Grand Lodge of Manitoba;
Grand Chapter, R.A.M., of New Hampshire; Grand Coun-
cils, R. &S.M.,of California and Washington; Grand Com-
manderies, K.T., of Colorado, Minnesota, Mississippi,
North Dakota and Wyoming; Grand Chapter, O.E.S., of
Colorado; Council of Deliberation, of Illinois, A. & A.S.R.
The Evidences of Freemasonry. From
Ancient Hebrew Records, in three Lectures on the Three
Degrees; with a brief introduction on the History and Tra-
ditions of Masonry, by Rabbi Bro. J. H. M. Chumaceiio,
Augusta, Georgia. It is essential that Masons should pos-
sess a correct knowledge of Speculative Masonry; they are
instructed in its ceremonies and their meanings, but are
left in ignorance as to their origin. Many attempts have
been made to furnish the Craft with this important in-
formation, but as far as we have been able to discover, it
has never been undertaken to trace that origin to the an-
cient records of Hebrew history and traditions. The au-
thor presents in the above pamphlet the result of his inqui-
ries from these reliable sources in a brief history and three
lectures, with elaborate notes and comments, giving the
authorities for his explanations and illustrations. Price,
per single copy, fifty cents.
O
Deaths.
In San Francisco, August 9, Wm. Humphreys, a native
of Detroit, Mich., a member of Zion Lodge, No. 1, Detroit,
Mich., aged 52 years, 9 months, 20 days. His funeral was
attended by Golden Gate Lodge, No. 30.
In San Francisco, August 17, August Helbing, a native
of Germany, a member of Pacific Lodge, No. 136, aged 72
years, 7 months, 4 days.
In San Francisco, August 17, Dr. Adolph T. Ehrenberg,
a native of Zerbst, Anhalt, Germany, a member of Her-
mann Lodge, No. 127, aged 67 years, 10 months.
In San Francisco, August 17, William T. Hunter, a na-
tive of Missouri, a member of Abell Lodge, No. 146, Ukiah,
Cal., aged 48 years, 3 months, 7 days. His funeral was at-
tended by Mt. Moriah Lodge, No. 44.
In San Francisco, August 18, Francis M. Loane, a native
of Missouri, a member of California Lodge, No. 1, aged 49
years, 5 months, 14 days.
In Modesto, Cal., August 30, David Plato, a native of
Posen, Prussia, aged 75 years. His funeral was attended
by Doric Lodge, No. 216, in San Francisco.
THE TRESTLE BOARD.
Rates for advertising in The Trestle
Board may be ascertained at the office.
* * «,
Premiums for 1896.
We will send The Trestle Board
one vear to any subscriber who will send
U' four 7 iew names and $4.00 at one re-
mittance.
We have for sale a beautiful Masonic
Emblematic Record, a fine lithograph
in colors suitable for framing, 20 x 26
inches, with spaces for engrossing the
Masonic history of Master Masons and
which will make a beautiful wall orna-
ment in any parlor. We will send one
post paid for 75 cents, or free to old
subscribers for three new subscribers.
Any subscriber sending us six new
subscribers and $6.00 at one remittance
can have Anderson’s Masonic Manual,
edition of 1894, 432 pages, price $2.00.
We will send a copy of Mackey’s
Encyclopoedia of Freemasonry, latest
edition, free, to any one who will send
us twenty new subscribers and $20.00.
» « ♦
We will pay ten cents for copies of
The Trestle Board for February, 1894.
—
W.e are in want of a copy of the printed
Proceedings of the Grand Lodge of
California for the years 1862 and 1863,
for which we will pay a fair price.
Subscribers are cautioned not to pay
money on our account to A. P. Leavitt,
as he is no longer our agent.
* * ♦
Masonic Bodies in San Francisco.
LODGES.
No. Name. _ Time. Place.
1 . California ist Thursday Masonic Temple
17 -. Parfaite Union . . . ist Friday . . 44 44
22 . Occidental ist Monday . 44 44
30 . Golden Gate . . . . ist Tuesday . 44 “
44 .'Mount Moriah . . .ist Wednesday 44 •*
i2o . Fidelity ist Thursday. 44 §<
127 . Hermann ist Monday “
136 . Pacific ist Tuesday T21 Eddy
139 . Crockett ist Wednesday 121 Eddy St.
144 . Oriental ist Tuesday . Masonic Temple
166 . Excelsior ist Wednesday 44 “
169 ; J^fission ist 44 Valencia & 16th
212 . So. San Francisco . ist Thursday.South S. F.
216 . Doric ist 44 121 Eddy St.
219 . Speranza Italiana . 2d Friday . . Masonic Temple
260 . King Solomon's . . ist Monday . Geary & Steiner
ROYAL ARCH CHAPTERS.
1 . San Francisco . ist & 3d Monday . Masonic Temple
5 . California . . ist & 3d Tuesday . 44 1
COUNCIL ROYAL & SELECT MASTERS.
2 . California ... ist Wednesday. . . Masonic Temple
COMMANDERIES OF KNIGHTS TEMPLAR.
i . California . . Friday . . . Masonic Temple
16 . Golden Gate . . ist & 3d Monday . 625 Sutter St.
LODGE OF PERFECTION, I4 0 , SCOTTISH RITE.
6 . Yerba Buena . . . Friday Masonic Temple
CHAPTER OF ROSE CROIX, lS°.
4 . Yerba Buena ... At Call . ‘. . ‘. Masonic Temple
COUNCIL OF KNIGHTS OP KADOSH, 3O 0 .
i . Godfrey de St. Omar . . At Call . . Masonic TempJe
GRAND CONSISTORY, S. P. R. S., 32 0 .
California At Call Masonic Temple
MYSTIC SHRINE.
Islam Temple .... 2d Wednesday . . 625 Sutter St.
CHAPTERS OF THE EASTERN STAR.
i . Golden Gate . . Thursday 62s Sutter St.
124 Harmony.. . . 1st & 3d Friday. . . 32 O’ Parrel St.
27 . Ivy 1st A 3d Tuesday . . 625 Sutter St.
99 . Beulah, 2d&4tb Monsday. Corinthian Hall, So. S. F.
GROUP OF GOOD SAMARITANS.
i San Francisco ... 1st Saturday . . 625 Sutter St.
MASONIC VETERANS ASSOCIATION.
Pacific Coast . . 2d Thursday . 5-6, cor. Bush & Kearny
Past Master’s Association, Last Saturday each mo,
Masonic Bodies in Oakland.
61 . Live Oak Lodge. . ist Fridav . . Masonic Temple.
1S8 . Oakland ’* ist Saturday
225 . Brooklyn “ ist Tuesday. . 555 East 12th St.
244 . Alcatraz 14 ist Monday . 7th & Willow Sts.
36 . Oakland Chap. R. A. C. ist & 3d Wed. Mas. Tern.
12 . 44 Coun. R. & S. M. 3d Thursday 4 4 4 4
11 . “ Com’d’y, K. T. ist Tuesday
12 . 44 L. of P., 14 0 , A. A.S. R. ist & 3d Mon. 44
5 . Gethsemane Chap, R. C. 1S 0 , 44 2d Monday 4r
2. DeMolay Coun. K of K. 30 0 , “ 4th 44 “
8 . Oak Leaf Chap. O. E. S. 2d & 4th Thursday 44
65 . Unity Chap. O. E. S. 2d & 4th Mon. 7th & Peralta.
Masonic Bodies in Alameda.
215 . Oak Grove Lodge 2d Thursday Masonic Temple.
70 . Alameda Chap. R. A. C. ist & 3d Sat. 44
115 . Carita Chap. O.E.S. 2d& 4th Wed. 44 14
Masonic Body in Berkeley.
268 . Durant Lodge 1st Friday . . . I. O. O. F. Hall
Masonic Bodies in Boston.
LODGES.
Grand Lodge meets on second Wednesday in March.
June, Sept.. Dec., and Dec. 27, at Masonic Hall, i5
Boylston street, cor. Washington.
Aberdour, 2d Tuesday, Masonic Hall, 18 Boylston st.,
cor. Washington.
Adelphi, 3d Tuesday, 3*2 W. Broadway, South Boston.
Amicable, 1st Thu.. 6S5 Mass. Ave., Cambridgeport.
Baalbec. fct Tu., Meridian, cor. Eutaw, ba^t Boston.
Bethesda. ist Tu. f 337 Washington st., Brighton.
Beth ho» on, 2d Tu., Brookline.
Charit' , »st Mon.. I. O. O. F. HaH, North Cambridge.
Columbian, ist Th., Masonic Hall, IS Boylston street,
cor. Washington.
Eliot, 3d Wed.. Green st., opp. depot, Jamaica Plain.
Faith, 2d Fri., Thompson Square, Charlestown.
Gate of the Temple, 4 r h Tu., 372 W. Broad’v, S. Boston.
Germania, 4th Mon , Masonic Hall, 1S Boylston street,
cor. Washington.
Hammatt, 4th Tu., Meridian, cor, Eutaw. E. Boston.
Henry Price, 4th Wed.. Thompson Sq., Charlestown.
Tohn Abbot, ist Tu., Gilman Sq., Somerville.
Joseph Warren. 4th Tu., Masonic Hall, S Boylsion st',
cor Washington.
Jostph;Webb, ist Wed., Masonic Hall, 1S Boylston st.,
cor. Washington.
King Solomon, 2d Tu., Thompson Sq., Charlestown.
La Fayette. 2d Mon., 2307 Washington st., Roxbury.
Lodge of Eleusis,3d Th., Masonic Hall, 18 Boylsion
street, cor. Washington.
Lodge of St. Andiew, 2d Th., Masonic Hall, iS Boyl-
ston street, cor. Washington.
Massachusetts. 3d Monday, Masonic Hall, iS Boylston
street, cor. Washington.
Mizpah, 2d Mon., fS5 Mass. Ave., Cambridgeport.
Mt. Lebanon, 2d Mon., Masonic Hall, 1S Boylston st.,
cor. Washington.
Mt. Olivet, 3d Th., 6*5 Mass. Ave., Cambridgeport.
Mt. Tabor, 3d Th., Meridian, cor. Eutaw, E. Boston.
Prospect, 2d Mon., Roslindale.
Putnam, 3d Mon.. E. Cambridge. Cambridge and 3d sts.
Rabboni, 2d Tu., Masonic HaH, Hancock st., Dorchester
Revere, ist Tu., Masonic Hall, iS Boylston street, cor.
Washing* on.
Robert Lash, eth Wed., Masonic Hall, Chelsea.
St.John’s, ist Mon., Masonic Hall, iS Boylston street,
cor. W ishingU»n.
St. Paul’s, ist Tu.. 372 West Broadway, South Boston.
Soley, 3d Mon., Gilman Sq., Somerville.
Star of Beth ehem. 3d Wed., Masonic Hall, Chelsea.
Temple, ist Th.. Meridian, c«>r. Eutaw, E. Boston.
Union, 2d Tu., Hancock st., near Upham’s Cor., Dor-
chester.-- ' • - - •
1
THE TRESTLE BOARD.
Cambridge, No. 42, 1st Wed., 685 Massachusetts Ave.;
Cambridgeport.
Coeur de Lion, No. 34, 3d Tu.. Thompson Sq.', Charles-
town. \
De Molay, No. 7, 4th Wed., Maso ic Hall, 18 Bovlston
street, cor. Washington.
Joseph Warren, No. 26, 1st Mon., 2^07 Washington st.,
Roxbury.
Palestine, No. 10, 2d Wed , (-85 Masonic Hall, Chelsea.
St. Bernard, No. 12, 2d Wed., Mason.c Hall, 18 tfoyi-
ston stieet, cor. Washington.
St. Omer, No. 21,3d Mon. 372 W. Broadway, S. Boston.
Wm. Parkman, No. 28, 2d ill.. Meridian, cor. Eutaw,
E. Boston.
SCOTTISH RITE.
Boston Lafayette Lodge ol Perfection, 14 0 , 1st Fri. in
Feb., Ap il, Oct. and Dec., Masonic Hall, 18 Boylston
street, cor. Washington.
Giles F. Yates Council, Princes of Jerusalem, 16 0 , 2d
Fri, in Feb., April, Oct. and Dec., Masonic Hall, 18
Boylston street, cor. Washington
Mt. Olivet Chapter, Rose Croix, 18 0 , 3d Fri, in Feb.
April, Oct. and Dec. , Masonic Hall, 18 boylston st.,
cor. Washington.
Massachusetts Consistory, 32°, 4th Fri. in Feb , April,
Oct. and Dec., Masonic Hall, ib Boylston street, cor*.
Washington.
MYSTIC SHRINE.
Aleppo (irregularly), Music Hall.
EASTERN STAR.
Vesta, No. to, Tst and d Fri., 1 City Sq., Charlestown.
Queen Esther, No, 16, 1st and 3d Thurs., Dudley, cor.
Washington.
Keystone, No. 18, 2d and 4th Tu., 730 Washington.
Signet, No. 22, i»t and 3d Pues., Cambridgeport.
Mystic, No. 34, 1st and 3d Monday, Meridian, cor. Eu-
taw, E. Bo>ton.
Ruth, 2d and 4th Mon., 280 Broadway. Chelsea*
W ishington, 2d Th., 2307 Washington st., Roxbury.
Winslow Lewis, 2d Fri., Masonic Hall, 18 Boyiston st.,
cor. Washington.
Winthrop, 2d Tu., Masonic Hall, Winthrop.
Zetland, 2d Wed,, Masonic Hall, 18 Boylston street,
cor. Washington.
ROYAL ARCH CHAPTERS.
Grand, Chapter, 1 u. preceding 2d Wed, of March,
June, Sept, and Dec., Masonic Hall, 18 Boylston st.,
cor. Washington.
Cambridge, 2d Fri., 685 Mass. Ave., Cambrideport.
Dorchester, 4th Mon., Hancock st., near Upham’s
Corner, Dorchester.
Mt. Vernon, ^d Th., 2307 Washington st., Roxbury.
St. Andrew s, 1st Wed., Masonic Hall, 18 Boylston st.,
cor. Washington.
St. John s, 4th Mon., Me idian, nr. Eutaw, E. Boston.
St. Matthew’s, 2d Mon., 372 VV. Broadway, S. Boston.
St. Paul’s, 3d Tu. Masonic Hall, ib Boylston street, cor.
Washington.
Shekinah, .st Wed., Masonic Hall, Chelsea.
Signet, 2d Th.-, Thompson Sq., Charlestown.
Somerville, 3d Th., Gilman Sq., Somerville.
COUNCILS ROYAL AND SELECT MASTERS.
Grand Council, 2d Wed. in Dec., Masonic Hall, 18 Boyl-
ston street cor. W^shingtoh.
Boston, last Th., Masonic Hall, 18 Boylston street, cor.
Washington.
East Boston, 2d Tu., Meridian cor. Eutaw, E. Boston.
Orient, d Wed., Gilman Sq., Somerville.
Napt’iali, 4th Fri., Masonic Hall, Chelsea.
Roxbury. 4th Mon., 2307 Washington st., Roxbury.
COMMANDER1ES KNIGHTS TEMPLAR.
Grand Commander) , May and Oct., Masonic Hall, 18
Boylston street, cor. Washington
Boston, No. 2, ;-d Wed., Masonic Hall, 18 Boylston st.,
cor. Washington.
PLUMMER’S REFERENCE MAP OF THE
Oity of San Francisco
For Sale at This Office. Price $5.
THE TRESTLE BOARD.
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THE TRESTLE BOARD.
TAPKSTRY PAINTING. GRANDPA’S BIRTHDAY. By J. F. Douthitt.
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STEARNS’ CANDY KITCHEN,
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BUSINESS DIRECTORY.
SAN FRANCISCO.
ARCHITECTS.
John M. Curtis & Co Room 51 — 126 Kearny
ATTORNEYS AT LAW.
A. D. D ’Ancona 405 Montgomery
BOOTS & SHOES.
A. Koenig 122 Kearny St., San Francisco
^haries Dietle 235 Bush
COOPER.
George Larsen 531 Second St.
DENTISTS.
Charles W. Decker 806 Market
J. J. Leek 1206 Market St. opposite Sixth
DRUGGISTS.
Wakelee & Co Corner Bush & Montgomery
GENERAL ENGRAVER.
James H. Duncan Room 25 — '26 Kearny
MASONIC JEWELS & DIAMOND WORK.
C. A. Wagner, Manufacturing Jeweler . . . 126 Kearny
MEN'S FURNISHING GOODS.
Morgan Brothers, Gents' Furnishing Goods,
229 Montgomery St., S. W. corner Pine
MERCHANT TAILOR.
E. A. Lemoine 331 Kearny
NOTARY PUBLIC & COMMISSIONER.
Lee D. Craig 316 Montgomery
Harry J. Lask .... Telophone 5781 . . . 209 Sansom
SEARCHERS OF RECORDS.
Simpson & Millar, McAllister & Larkin & 535 California
SILVER SURGICAL INSTRUMENTS.
A. W. N. Lyons, (manufacturer) . Room 19, 410 Kearny
WATCHMAKERS & JEWELERS.
Wilson Brothers .... 323 Montgomery
PIANOS.
True Economy.
Not how cheap, but how good.
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D. NORCROSS & CO.,“~.,
Blue Lodge, Royal Arch, Knights Templar, and Scottish
Rite Supplies and Uniforms of every description .
220 SUTTER ST. san francisco.
MASONIC,
KNIGHTS T MPLAR, ETC., CARDS, BADGES, INVITATIONS,
PROGRAMS AND MENUS.
The largest manufactory in the United States.
Having the cuts and dies for all the different bodies of Masonry,
we can furnish same on any kind of stationery at low rates. ’ -JL 535 CLAY ST
If you wish a Menu for a special occasion write us WALTER N J \
particulars and we will send an appropriate sample. ‘ San Franc,sco
Telephone, Main 330 California
Established 1850. . Telephone No. 43.
N. GRAY & CO.,
TTlsriDE^T AKEKS ,
641-645 Sacramento, Corner Webb Street,
Embalming a Specialty. SAN FRANCISCO.
THE TRESTLE BOARD.
The veriest schoolboy realizes the possi-
bilities of “Little drops of water,” and
“ Little grains of sand,” in a collective
sense.
The average cycle rider of even limited mechanical experience
will readily admit that attention to details, means an easy running
bicycle. We are in earnest in our attention to details in the
production of
Small matters, like reinforcements, the grinding of bearings,
selection of stock regardless of cost, expensive labor, costliest
machinery, are individually, small matters, but in the aggregate
their importance cannot be overestimated.
Dear reader, you know these are points for earnest considera-
tion ere you make a selection. If judiciously weighed, we fear
not the result.
CRACKAJACK II.
Built on a COLD Basis,
enjoying the Seal of Public Approval, and stands
ready to give you yeoman service.
UNION CYCLE M’F’G CO.,
BOSTON, MASS.
THE TRESTLE BOARD.
The Columbia Nameplate is a guarantee of quality
such as is furnished with no other bicycle. ^ ^
THE TRESTLE BOARD.
Gorham Manufacturing Co. ®
AND MANUFACTURERS
OF THE
CORHHM
mm PLHTED
WHRE . . .
Broadway and 19th St. New York
137 and 139 State Street, Chicago
Special and Exclusive Designs for Hotels.
Restaurants, Cafes, Steamboat and Dining-
Car Service
Estimates and Samples promptly furnished
A COMPLETE LINE OF BAR SERVICE
ALWAYS IN STOCK
COOCOOOOOOOOOCX500000000000000COOOOOOOOOOOOOOOOOOOOCX500CXXX30000C
occasions.
THE GENUINE ROGERS
ELECTRO SILVER PLATE
Spoons, Forks, Knives, Etc.
Artistic Designs.
Extensive Line.
Serviceable Goods.
The stock embraces a complete assortment of articles
suitable for Weddings, Holiday Gifts, and use on all
The Original and Genuine Star ^ Brand,
which has been manufactured continuously for half a
century' and made the name of Rogers on electro silver
plate celebrated, is stamped
^ROGERS & BRO., A.I.
If you wish the best goods, insist upon having
those bearing the above trade-mark. Ever)’
article is guaranteed. Manufactured exclusively
by y
ROGERS & BROTHER,
Waterbary* Conn. No. 16 Cortlandt St.. N. Y.
5X inches long . ' inchesting* j
Sooooooooooooooooqooooooooooodooopooooooooooooooooooooqooooooo!
Vesta Coffee Spoon
THE TRESTLE BOARD.
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