Improved Order of Red Men - IORM

A Nation of Red Men

by Kathleen O’Connor

The Improved Order of Red Men (IORM) traces it’s origin from the Sons of Liberty patriots who were active before the American Revolutionary War and are well known for their participation in the “Boston Tea Party.” The Sons of Liberty—and in turn the IORM—emulated in their organization, philosophy, and regalia the League of the Iroquois or “Six Nations.” “The crowning feature of the League [of the Iroquois], as a political structure, was the perfect independent individuality of the national sovereignties, in the midst of a central and embracing government, adequate to deal with all internal affairs and powerful enough to conquer all other Indian nations with which it came in contact.”[1] Hospitality was extremely important. The Iroquois “would surrender his dinner to feed the hungry, vacate his bed to refresh the weary, and give up his apparel to clothe the naked.”[2] Their eventual decline, however, was due primarily to the introduction of “fire-water” through the European traders.[3]

The early colonists, although chartered by the English king or other lords, were yet at first independent. Living among and being befriended by the Native American tribes, “the colonists saw that, although they (the Indians) were governed by a Chief or Sachem, this government was one in which all warriors had representation, and each was allowed a voice in the councils at which measures of government were decided.”[4]

However, as England came to realize the value of the products produced in the American Colonies, she declared all possessions held by the colonists to be held by them for the crown. Disenfranchised from the fruits of their own labor, they felt it a form of slavery unknown even in their former persecuted condition in the “Old World.” The Navigation Act, passed in 1660, required all raw goods to be shipped only to England, on only English ships. All finished goods had to be purchased only from England. This effectively cut off all formerly known free trade with the rest of the world, putting them at the mercy of the system they had sought to escape in the “New World.” Moreover, it had strong suppressive effects on the thriving American shipbuilding industry.

To enforce the Navigation Act, England created customs officers, giving them unlimited search and seizure authority—without probable cause. To this she added the Stamp Act in 1765 as funding for the French and Indian War. All documents required the purchase and affixation of an official stamp to make them legal. To this she added the Quartering Act, placing a standing army in the colonists’ homes—at their expense. These actions were odious to the colonists, as they contravened the liberty they sought to achieve in America—more so because those remaining in the motherland were apparently not assessed in the same manner.

Obviously, it was dangerous to speak openly of grievances against these acts. Nevertheless, the colonists took secret council and formed themselves into the secret society known as the “Sons of Liberty,” claiming as their patron Saint Tamina, a genuine Delaware chieftain of the Lenni Lenape confederacy. Tamina may well have met with William Penn at the first introductory meeting before the land treaty was signed. He was “one of the most distinguished Red Men who ever lived” and lived to great old age, known for his Herculean feats and traveling widely across the continent.[5] Although the precise date of formation is not clear, as early as 1761, Colonel Isaac Barrè, who in Parliament opposed the Stamp Act, gave a speech on February 6, 1765, in which he refers to the opposition party in the colonies as “the Sons of Liberty.”[6]

On August 14, 1765, a party of Boston mechanics, members of the Sons of Liberty, hung Andrew Oliver, brother-in-law of Massachusetts Governor Hutchinson, in effigy from the Liberty Tree in Boston. On March 17, 1766, the Stamp Act was repealed and, on May 19, 1766, the Sons of Liberty publicly demonstrated their joy. Then came Thursday, December 16, 1773. Ships loaded with tea were moored at the wharf in Boston Harbor, carrying imported products whose tax the colonists had refused to pay. The Old South church was packed with dissenters when the announcement was given that an appeal to the governor was unsuccessful.

“‘Instantly a shout was heard at the port; the war-whoop resounded and a band of forty or fifty men, disguised as Indians, rushed by the door, and hurried down toward the harbor, followed by a throng of people; guards were carefully posted according to previous arrangements around Griffin’s Wharf to prevent the intrusion of spies. The ‘Mohawks,’ and some others accompanying them sprang aboard the three tea-ships and emptied the contents of the three hundred and forty-two chests of tea into the bay, ‘without the least injury to the vessels or any other property.’”[7]

Thus, the Sons of Liberty made use of the forms and customs of the Indians to disguise their patriotic work. Evidence of code talk and other Indian tea-party incidents show that the Sons of Liberty societies in the various colonies were united by secret modes of communication and coordinated their efforts. Charles Litchman, editor of the IORM history of 1897, notes that Paul Revere was one such courier from the Boston committee to those of New York and Philadelphia.

In 1771, the society of Sons of Liberty changed its name to Sons of Saint Tamina or Saint Tamina Society, celebrating May 1 as its anniversary. The festivities included decorating a May-pole with flowers and, ringing hand-in-hand around it, performing a war-dance and wearing a piece of bucktail in their hats. At the evening celebrations, a group of men of the Saint Tamina Society, costumed as Indians, would suddenly rush the room, whooping and dancing.

After the revolutionaries had achieved separation from England and establishment of an American government, these societies were less prominent. However, during the war, education of youth had lapsed and irreligion increased through the influence of French Revolution and the philosophies of Goodwin, Rousseau, and Voltaire. Many people were either still sympathetic to England or yet longing for an American monarchy.

Although the Declaration of Independence was signed on July 4, 1776, the proposal to elect a president for life and the formation of the Society of Cincinnati in 1786, gave warning to the ordinary citizen and the self-appointed Sons of Liberty. Although the society in question chose as its patron the Roman Senate Consul, Cincinatus, whose life reflected that of President Washington (also its first president), other factors detracted from it. The society was committed to the union of the states; it was an officer’s club only; and its membership was hereditary. The latter tasted of royalty and raised the military over the people—they did not want to find a general elevated to king over one kingdom of amalgamated states. They had already seen that process take place in Wales, Scotland, and Ireland.”

On May 12, 1789, about two weeks after General George Washington took the oath of office as the first President of the United States, the old Sons of Saint Tamina Society was revived by American-born William Mooney in New York City under the name of the Tammany Society or Columbian Order. Each member was required to vow to “‘sustain the State institutions, and resist the consolidation of power in the general government.’”[8] Annual May 12 festivals on the banks of the Hudson River included a wigwam encampment, smoking the calumet of peace, burying the tomahawk, and performing various Indian dances. William Mooney was the first Grand Sachem. They adopted Indian forms, costumes, ceremonies, and time reckoning, calculating the year from its founding date, the date of American independence, and Columbus’ discovery of America. Dividing themselves into 13 tribes, corresponding to the then 13 states, each was given a tribal name, e.g., New York, Eagle Tribe; Maryland, Fox Tribe. As the Saint Tamina motto had been Freedom, the Tammany Society added Friendship. Later the IORM would add Charity. Two events are worthy of note.

Besides the reason of disguise in the Revolutionary War, the Tammany Society offered the adoption of American Indian customs as a means of conciliating the Native Americans (red men) in the West. In fact, in 1789-90, a bloody war with the Creek Indians was averted substantially through the reception given the Creek chiefs by the Tammany Society of New York City when Colonel Marinus Willett escorted them through the city on a visit to the “Great Father” General Washington. “‘We landed about noon, near the coffee-house, and were received with great splendor by the Tammany Society in the dress of the order; conducted up Wall Street past the Federal Hall where Congress was in session, and with great pomp and parade escorted to see the President.”[9]

Litchman reports that, as the Creek chiefs entered the Wigwam of the Tammany Society, “they were so surprised at the preparations made to receive them and at the number (as they supposed) of their own race present, that they ‘uttered a whoop,’ which almost terrified the people, including the mock Indians. They seemed overjoyed by the manner in which they were treated, so much so that they performed a dance and sang the ‘Et-hoh’ song, and Indian ode sung only on great occasions.”[10] They smoked the Calumet of Peace with William Pitt Smith, the Grand Sachem, and were so pleased with his long talk about the great chiefs Tamina and Columbus still walking in the wigwam, that they dubbed him Chief of the White Town. Thus, a dread war between one of the most powerful American Indian nations and the nascent United States was avoided through the truly American patriotism of the Tammany Society [IORM take a bow]. 

During the Revolutionary War, 11,500 American prisoners of war (POWs) died on British prison ships moored at Wallabout and their bones had been allowed to bleach on the shores, as the effort and expense of burying so many bodies could not be achieved through appeals to Congress to perform it at public expense. At last, the Tammany Society agreed to bury and honor the dead, laying the cornerstone of the tomb on April 13, 1808, with military processions and orations, calling it “the tomb of the Patriots.”[11] The construction of the tomb was finished on May 25 and the remains of the patriots interred on May 26 with “one of the largest and most magnificent funeral pageants which this city has ever witnessed…” The leading trumpeter, mounted on a black horse, carried a black flag that read, “‘Mortals, avaunt! 11,500 Spirits of the Martyred Braves! Approach the tomb of Honor, of Glory, of Virtuous Patriotism!’” [Oh, that we today should give such honor to our fallen braves!]

Although at first, the Tammany Society was purely patriotic, republican, and benevolent, involving representatives of both Federal and Jeffersonian parties and performed patriotic duties during the War of 1812, it afterward became purely political and social, as its meetings occurred in taverns.

Although there is no direct organizational connection between the Tammany Society of New York and the IORM, yet, from the Sons of Liberty to the IORM, the organizations that continued to emulate each other and to build on the original imitation of the League of Iroquois continued also to draw from the same citizens, generation after generation, i.e., those who desired as patriots to preserve American liberty and the Constitution that enshrined it. Therefore, although the orders may have been uniquely established, the membership was continuous from one to the other. For example, Colonel Barker was named General of the Saint Tammany Society in 1808 while stationed at Ft. Mifflin on the Delaware River near Philadelphia during the same time that his son, Captain James N. Barker was an army officer there, after which in 1813 the Society of Red Men, precursor to the IORM, was organized there—i.e., an unbroken father to son organizational line.

Of the Saint Tammany Society organized in Baltimore, MD, in 1805,[12] one significant improvement on the New York branch was the prohibition in their bylaws against admitting any drink strong than water into the wigwam. Although this organization gradually faded out, the St. Tamina Society of Baltimore survived until at least 1810.

The Tammany Societies existed only in the states of New York, Pennsylvania, Delaware, and Maryland, for that was the original territory of the Lenni Lenape of whom Tamina was chief. In New England, the society retained the name of Sons of Liberty. Nevertheless, they all shared the same adopted Indian customs and patriotic goals.

Because the Tammany Societies had lost their original social and benevolent purposes, in reviving and continuing the customs and purposes of the founding patriots, it was necessary to assume a new name that more clearly reflected the initial purpose in emulating the civic principles of the Iroquois. Moreover, the claim of dual concurrent membership is corroborated through Society of Red Men documents extant at Litchman’s writing, quoted in the volume, and most likely extant in the IORM archives today. Two of these documents are the Preamble of the Constitution of the Red Men’s Society of Pennsylvania and the written copy of a talk delivered to this organization on February 22, 1825, specifically stating that the Society of Red Men was founded at Ft. Mifflin in 1813 during the second war of independence by volunteer “warriors” from Philadelphia. The assertion is that the Society of Red Men in Philadelphia drew members from the Saint Tammany Society in Philadelphia. After the war, when the garrison was disbanded, the Society of Red Men reorganized in 1816 with 76 members.

In 1818, an epidemic broke out that afflicted Philadelphia area. Two of the tribe members died and others “scattered all over the wilderness, taking with them their squaws and papooses,” so it seems the tribe was disbanded in Pennsylvania. From then until 1821, tribes were begun in other states and as far away as New Orleans. The Reading Tribe of Red Men continued long after the Improved Order was established, which eventually gave in 1851 notice of the new order’s jurisdiction over them, for it claimed jurisdiction over “‘all Red Men wherever their Tribes existed.’”[13] At the writing of the history of the Improved Order in 1897, Litchman was in possession of the Minute Book of the Society of Red Men in Philadelphia. From this he learned that, on August 24, 1824, when American Revolutionary General Lafayette of France visited the United States, the Society of Red Men held a procession with a Red Men’s Rifle Corps to honor the illustrious visiting patriot.

Two factors may have led to the decline of the Society of Red Men before its reorganization as the IORM. First, the last Grand Recording Scribe, Thomas J. Loudenslager, related in 1866, that some members had been admitted “‘who were so clannish and offensively aggressive that they disgusted the better class of members, who withdrew from the Society, and it finally ceased to exist.’”[14] This was around 1832-33. In 1832, the Asiatic cholera entered the country; its virulence made it difficult to maintain any organizational group.

About this time, in 1833, some Red Men were still meeting in a garret over a tavern on Bond Street near Fells Point in Baltimore, MD. Although the meeting was held in good order, after it was adjourned, the rest of the evening was consumed in drinking and singing in the tavern below. “‘The object of the society appeared to be only convivial entertainment,’” John F. Weishampel, Sr., reported in a long talk on Saint Tammany’s Day, May 12, 1837.[15] Two members who had joined the group, George A. Peter and William T. Jones, enjoyed the traditional Indian ceremonies, but disliked the rowdy drinking. Gathering a few members of the old society with similar preferences, they met on March 12, 1834, to form the Logan Tribe, No. 1, Order of Red Men, which was later changed to Logan Tribe, No. 1, Improved Order of Red Men. It was then that they added the third motto in the series from the Sons of Liberty Freedom, to the Saint Tammany Society Friendship, to the IORM Charity.

The Sachem presided at the far end of the wigwam at the stump with the first and second Sannaps to his right and left. Four warriors sat in front of him as a guard. The Chief of Records sat in the far left-hand corner of the wigwam and the Collector of Wampum and Keeper of Wampum in the right-hand corner. Against the right wall sat the Junior Sagamore with the stake in front of him. Against the left wall sat the Prophet with two scouts in front of him. The near wall, close to the entrance, held the seats for the Senior Sagamore and four braves before him. In the center of the wigwam was the place of council brand where the council fire was kindled, during which time strict order was maintained.

Dates were computed using the Jewish method as the great sun of the world, until changed in 1865 to the Columbus’ discovery of America, the great sun of discovery. Months were calculated by Indian names using the term moon.

Remembering the reason they had reformed the order, “The first act of the Logan Tribe after its organization was to pass a law that no council fire should be kindled in any wigwam where ‘Fire Water’ (liquor) was sold.”[16]

They also inscribed Bylaw No. 300 that states “No person shall be adopted into a Tribe of the Order except a free white male, of good moral character and standing, of the full age of twenty-one great suns, who believes in the existence of a Great Sprit, the Creator and Preserver of the Universe, and who is possessed of some known reputable means of support. – Constitution G.C.U.S.” However, the bylaws were amended in 1887 to include a women’s degree of the order: “Any member of the Improved Order of Red Men who has been exalted to the Chief’s degree and is in good standing in his Tribe, and any woman over eighteen years of age and of good moral character, shall be eligible to membership in any Council of the Degree of Pocahontas.”[17]

In addition, “At the very time when the South was closing its collective mind on the slavery issue, the Charleston, South Carolina Order of Red Men stated that no person owning or holding a slave could be admitted into their organization. This restriction appears to have been the only restriction on membership, which was apparently open to all those ‘who would present themselves sincerely.’(12) Official History, 355, 388”[18] Although this action debarred the slave holder, it perhaps could not also admit slaves, as one of the founding Iroquois principles was the ability to enter and leave the wigwam a free person; if a slave could not enter free, he could not leave a free member. Concerning the contest over this issue at the outset of the American Civil War, on the 9^th run of the 10^th sun of the Corn moon, G.S. 5621 [September 10, 1861], W.G. Incohonee Richard Marley gave a longtalk in which he discussed the condition of the country, stating that “the spirit of fraternity rose above sectional strife, and that, though divided politically…, the hearts of all true Red Men were united without regard to locality.”[19] This indicated perhaps a predisposition among the Red Men toward emancipation—North and South—in alignment with the original virtues of the Iroquois.

The bylaws also state, “310. North American Indians are not eligible to membership.—IV, 36,34. 311. Descendants of the Indian race are eligible to membership.—IV, 326.”[20] Two such members were re-admitted in 1874 to the Opekasset Tribe, No. 122, of Pennsylvania after appeal to the Grand Council of the United States. Their original rejection was probably an error in the interpretation of the two bylaws, as it is likely that the IORM did not wish to accept Native Americans into their order because they already belonged to real tribes that the palefaces, now Red Men, emulated, and they may not have wished to supplant the authority of those real tribes. Nevertheless, the Robeson County, NC, Red Man’s Lodge around 1920 was composed of American Lumbee Indians who had the unique position of participating in the anachronistic IORM while preserving their own real tribe—“Looking back while walking forward.” “The Red Men’s Lodges were fraternal orders that developed in Robeson County’s Indian communities in the early 1900s. Prominent Indians in each community were members, and meetings were held monthly in private homes, schools, or (in Pembroke) in separate buildings. The lodges had secret ceremonies and rituals. The members marched in parades and participated in funerals, but ‘one of their main functions was to maintain social order in the tribe.’ By 1914 the communities of Pembroke, Prospect, Saddletree, Oxendine, Magnolia, and Union Chapel all had lodges.”[21]

By 1835, the Metamora Tribe, No. 2, was established, at about which time the order applied to the Maryland Legislature for a charter, which was apparently given to the two tribes jointly, forming the Great Council of Maryland. The regalia were collars and aprons of various colors and trimming, depending on the degree, officers being scarlet trimmed in gold or silver. The Chippewa Tribe, No. 19, in Frederick, MD, was begun on the 3^rd sun of the Flower Moon in grand sun 5610 (May 3, 1850). Finally, the Catoctin Tribe, No. 139, was instituted on the 2^nd sun of the Hot Moon, in the Grand Sun of Discovery 411 (June 2, 1902).

FOR THE FULL ARTICLE WITH FOOTNOTES ON THE FREDERICK AND WOLFSVILLE, MD, MEMBERS IN THE EARLY YEARS, PLEASE CONTACT PUBLISHER AT THE ADDRESSS BELOW FOR THE FULL JULY 2007 ISSUE OF The Mountain Voice.

My studio above Harne’s Store in Wolfsville, MD, was built as a Red Men’s Hall. The Harnes have kept its décor in the maroon colors of the order, for all the woodwork is painted so. The Odd Fellows used it concurrently, for their documents from 1851-1901 have come to my hand.[22] My door still has the peeky hole used for secret meetings.

Considering the long and illustrious history of this patriotic organization, will those of you who are descendents of the leaders of Catoctin Tribe, No. 139, honor the memory of your ancestors by relighting the council fire of this once crowded wigwam?

To become a member of the Improved Order of Red Men, contact the national office at www.redmen.org for a tribe in your hunting grounds.

Acknowledgements

I would like to sincerely thank those who helped me gather materials for this article, including David Lintz, Director of the Red Men Museum and Library in Waco, TX; Mary Mannix of the Maryland Room of the Frederick County Public Library, Frederick, MD; Stanley Knick, Director of the Native American Resource Center and Interim Chair of the American Studies Department at the University of North Carolina, Pembroke; David Lettelier, P.M., Curator of the Phoenixmasonry Masonic Museum in Havana, FL; Kenneth Reffeitt, Special Collections, Morrow Library, Marshall University, Huntington, WV, and most especially Nancy Elliott of the Chippewa Tribe, No. 19, Frederick, MD, for her personal service in locating the local records and making the necessary research copies. She most truly represents the three principles of the Order!

The Mountain Voice newsletter is published monthly. It offers articles on topics of history, farming, gardening, art, music, poetry, and the current events of mountain churches, parks, and cultural or charitable organizations. Submissions and suggestions are welcome. Please send an inquiry to the editor. B&W copies sell for $1.50 at the listed locations below. A subscription is $18 per year. The full-color PDF can be sent to you by email for $3.50. A color subscription is $42 per year. For prints, please call the office. For display and classified advertisements, please ask for the rate card. The deadline is the last day of each month. The newsletter will soon be sold on Emmitsburg.net and Frederick.com. An advertisement about it and advertisers will be posted there. I hope you will take the time to look for The Mountain Voice at the following locations. If you enjoy the publication, I encourage you to patronize the stores that carry it. Thank you.

The Mountain Voice: Newsletter of the Catoctins

Kathleen O’Connor, Editor and Publisher

12487 Wolfsville Road, Myersville, MD 21773

katheoc@earthlink.net

What they looked like!

Here are a couple of early Red Men wearing the sash, badge and ceremonial pouches.

A special "Thank You" to Margaret Krausse of Mechanicsburg, PA for donating to our museum the group photo of the Red Men tribe (shown above).

Improved Order of Red Men Ritual

Adoption Degree

Kindling the Council Fire
 
Instructions: The council fire must be kindled in the Chiefs degree for the transaction of all Tribal business, except for the conferring of the Adoption and Warriors’ degrees, care being taken that only qualified brothers are present.
Promptly at the time stated for kindling the council fire, if a quorum be present, the Sachem shall assume his station and give one rap with the tomahawk, at the sound of which there shall be silence, and say:
Sachem: Brothers, come to order and invest yourselves with the regalia of your rank. Chiefs, assume your stations. Guards, secure the wickets and return to and remain in the council chamber until further directed. Sannap, ascertain if the wickets are properly secured and the chieftaincies filled, and report.
The First Sannap inspects the wickets. If they are not guarded he so reports to the Sachem, who shall immediately appoint a guard or guards therefor. If they are not closed he so reports to the Sachem, who shall order the guards to close them. He then notes and reports any vacancies there may be in the various chieftaincies, which the Sachem shall immediately fill by appointment. These requirements having been fulfilled, the Sannap proceeds to the council brand, and, after saluting the Sachem with the sign of respect, reports: Sachem, your commands have been obeyed. The wickets are secure from intrusion, the chieftaincies are filled, and the Guards are at the inner wicket awaiting your pleasure.
The Sachem then continues: Sannap, you will take up the universal password and explanation and the password of the Chiefs’ Degree, and send to me all brothers not in possession thereof, or who may give the same inaccurately.
The Sannap does as directed. If the attendance warrants it, the Sachem may detail the Second Sannap and other Chiefs to assist. A brother not in possession of the words, or who gives them incorrectly, will be kindly directed to approach the Sachem for instruction. All being found correct, the Sannap (with assistant if one has been detailed) proceeds to place at the council brand, salutes the Sachem with the sign of respect, and reports: Sachem, the words have been given correctly by all not sent to you for instruction, and all present are clothed in appropriate regalia and entitled to remain.
To which the Sachem responds: Sannap, resume your station.
The Sannap returns to his station. The Sachem then says: Guards of the Wickets, approach the council brand.
The Guards then proceed to the place at the council brand, where they remain standing until the Sachem concludes his charge, as follows: Guard of the Forest, you will see that the outer wicket is securely closed during the burning of the council fire so that no paleface may enter or pry into our secrets. You will permit no member of another Tribe to pass your wicket without giving the Proper signal and the universal password of the current term.
Guard of the Wigwam, you will allow no one to pass your wicket without first giving the proper signal, the explanation of the universal password, and the password of the degree in which the council fire maybe burning. You will permit no one to enter or retire during the kindling or quenching of the council fire, or during the ceremonies attending the conferring of the degrees, or otherwise when it will disturb the solemnity of our deliberations.
These commands you will both strictly observe unless otherwise directed by the Sachem. Guards, retire to your stations.
The Guards salute the Sachem with the sign of respect and return to their respective stations.
The Sachem then gives two raps with the tomahawk, at which all the elected and appointed Chiefs rise. He then says: Sagamores, it is your duty to observe and require that each brother enters the council chamber clothed in appropriate regalia, gives the signs correctly, and demeans himself properly, thus assisting me in preserving order and decorum in the council.
The primitive Red Men ever recognized a Supreme Being controlling the destiny of their Tribes. No important matter was ever undertaken without an invocation for His guidance and protection. We, as Improved Red Men, wisely follow their example and imitate their reverence. Therefore, brothers, you will now arise while the Prophet invokes the Great Spirit in our behalf.
The Sachem calls up the Tribe with the usual raps.
The Prophet takes a position at the place of the council brand, facing the Sachem, and repeats the following:
 
 
Invocation
 
O, Thou Great Spirit of the Universe, good and powerful as Thou art, whose power is displayed in the splendor of the sun, the glories of the night, the foliage of the forest, the roaring of the rivers and great waters of the deep, look down from Thy majestic throne of grace and shed Thy bounties upon all true Red Men.
Do Thou, Great Spirit, inspire each Red Man’s breast with that holy courage which will teach him to paddle his canoe safely to “that undiscovered country from whose bourne no traveler returns.” Teach him truth, wisdom, and brotherly love toward his brother Red Men. Grant that our walks be upright and pleasing in Thy sight. Banish all discord from our Councils, that our council fires may forever burn to Thy glory. Bless us with plenty, and reward our labors two-fold. May the Red Man and paleface be friends. Enable us to prove by our good works that we are brothers, and show the stranger that with us virtue, charity, love, peace, freedom and friendship dwell. Inspire our Great Councils with wisdom that they may guide their respective Tribes in the right path, that they go not astray and follow the path of the evil spirit. Preserve our homes from danger, and make us wise and virtuous. Teach us the trail we must follow while we remain in the forest of life, and when it is Thy will that we shall cross the river of death, take us to Thyself, where Thy council fire of love and glory burneth forever in righteousness.
O, Thou Great Spirit, hear us!
Brothers respond: O, Thou Great Spirit, hear us!
The Prophet then returns to his station, after which the opening ode may be sung, the Sachem saying: Brothers, we will now sing the opening ode.
 
 
Opening Ode
 
Come, brothers, let us one and all,
In peace and friendship sing,
That every Red Man’s path may be
Free as the eagle’s wing.
 
Supported by our warriors now,
Our Sachem ready stands,
To hear what may be said, and do
Whate’er the Tribe commands.
 
Then let each brother stand prepared
His efforts now to aid,
And when the council fire is lit,
Let none the Tribe degrade.
 
While the Sachem, at his discretion, may omit the singing, it is expected this discretion will he used only on rare occasions, as music adds dignity and interest to the ceremonies. The ode having been sung, the Sachem then says: Chiefs and brothers, the laws of the Order make it obligatory on the Sachem to preside at this council fire of the Tribe, to preserve harmony among the members, and to see that the brothers act courteously toward each other. In obedience, therefore, to the power entrusted to my keeping, and with the assistance of the Sagamores, the council fire will now be kindled. First warrior, light the council brand.
The First Warrior lights the council brand.
Senior Sagamore: Our Sachem is wise. Junior Sagamore, let our swiftest runners proclaim it to the Guards of the Wickets.
Three raps by the Senior Sagamore.
Junior Sagarnore: It shall be done. Guard of the Wigwam, at the proper time you will notify the brothers in waiting. The council brand is lighted. Let silence prevail.
Two raps by the Junior Sagamore.
Sachem: Such is my will and pleasure. The council fire is kindled in ample form.
The Sachem gives one rap, at which all will be seated. The Guard of the Wigwam opens his wicket and informs those in waiting that the council fire is kindled, and that they may enter in the proper manner, a brief time therefore being allowed by the Sachem before calling for the first number of the Order of Business.
 
 
Order of Business
 
After the council fire has been kindled, the Sachem shall proceed accordance with the following Order of Business:
Sachem: The Chief of Records will call the roll of Chiefs, note absentees, and then read the records of the last council.
As the Chief of Records calls the names, the Sannap responds ‘present” or “absent,” as the case may be, for each regular Chief. The records of all councils held since the latest approval of the records are then read. Errors or omissions may then be noted and corrected. The Sachem then says: Unless objection is made thereto, I will declare the records approved. Pauses a moment. I so declare.
Sachem: Is any brother in distress or unable to follow the hunt?
At this time it is proper to report upon the distress or illness of a member not already under the care of the Relief Chiefs, and to refer each case to the appropriate committee for attention and subsequent action.
Sachem: We will now hear and act upon reports of Relief Chiefs.
Usage varies as to the manner of receiving reports from the Visiting Committee or Relief Chiefs. In most Tribes, however, the excellent custom prevails of assigning a sleep to each member of the committee, and then to require from him a report of the condition in which he found all brothers visited unable to be in the forest. Brothers unable to follow the hunt, but able to be in the forest are required to report their own condition, under such regulation as the Tribe may adopt. Appropriations to carry out the recommendations of the Visiting Committee, or of the Relief Chiefs, may be made now or under the head of “New Business.” Permit no neglect of our benevolent obligations.
Sachem: Collection of Wampum. Brothers now have an opportunity to pay their dues to the proper Chief. Kindly remember that upon prompt payment of your dues depends your right to receive, and the power of the Tribe to pay benefits as set forth in our Laws.
Time is given for collection of wampum, according to the custom adopted by the Tribe; after which the Chief of Records (or Collector of Wampum) will call off the names of the members who have paid since last report, and will name the amount of wampum received from each.
The Order of Business thus far given shall not be varied or suspended. The remaining portion may be changed in its order as the Tribe may decide, or the Sachem, if there be no objection, may direct.
Sachem: Chief of Records, have you any report upon applications for membership to present?
All reports of committees on applications for admission must be properly signed by at least a majority of said committees and left with the Chief of Records, who now reads the reports. The applicants are then twigged for.
Sachem: First Warrior, you will scout the forest and ascertain if there is a paleface awaiting adoption,~ or a brother claiming advancement.
The First Warrior retires after giving sign of respect, secures the desired information, and reports accordingly.
 
 
Conferring of Degrees
 
Sachem: Brothers, we will now proceed to confer the ... degree.
When the Chiefs’ Degree is to be conferred this form is not to he used. When the Adoption, or Warriors’ Degree is to be conferred, the council fire is temporarily quenched in the Chiefs’ Degree, and rekindled in the degree to be conferred, according to the following form. At the proper time the Sachem gives one rap with his tomahawk, and says: In order that we may confer the ... degree upon the paleface (or brother) in waiting, it is my Command that the council fire be quenched for a time in the Chiefs’ degree and kindled in the ... degree, without form. Senior Sagamore, you will make the necessary proclamation.
Senior Sagamore: By direction of the Sachem, I now declare the council brand quenched in the Chiefs’ degree and kindled in the ... degree, without form, and during the will of the Sachem.
The Guard of the Wigwam opens his wicket and informs the Guard of the Forest and the brothers in waiting. If there are any in waiting who have only the degree about to be conferred, then they arc admitted by communicating to the Guards the password of said degree, and proving themselves in good standing.
The ceremonies then proceed as arranged for the degree to be conferred.
Sachem: Chief of Records, are there any propositions for membership?
The Chief of Records replies, and the same are disposed of according to the rules.
Sachem: We will now receive and act upon reports of select or standing committees.
If more than one committee shall report, the Tribe may decide the order in which reports shall be presented. It will be in order to take such action at this time upon said reports as the nature thereof may require.
Sachem: We will now consider deferred business. Chief of Records, is there any business from a previous council, or specially assigned, awaiting our attention?
Under this number shall be considered only such matters as remained undecided at a previous council, or which were postponed or specially assigned to this council by vote of the Tribe. It is the duty of the Chief of Records to keep a record of such unfinished business or special assignments, so as to be able to immediately inform the Sachem thereof upon inquiry.
Sachem: We will now consider new business.
At this time it is proper to introduce and act upon any business that may lawfully come before the Tribe.
Sachem: Has any brother of the Tribe, or any visiting brother, anything to offer for the benefit of the Order?
The “Benefit of the Order” is intended to be, and should be, made a leading feature of the Order of Business. The Sachem should notice the presence of Past Chiefs and prominent brothers of the Tribe, as well as visiting Chiefs or brothers, by a courteous invitation to give a short talk for the benefit of the members. Members who are able to entertain by song or story should not be overlooked. In most Tribes the very excellent practice prevails of appointing an Entertainment Committee, which arranges a short program of entertainment, from time to time, to be presented under this number. It is improper to present at this time any proposition calling for the expenditure of wampum, except to be acted upon at a succeeding council. At the proper time the Sachem says: If the Chiefs or brothers have nothing further to offer, we will proceed to quench the council fire.
There being nothing further offered, the Sachem says: Chief of Records (or Collector of Wampum), you will give the total receipts of the sleep, and the names of brothers who have paid since Rule 4 was passed, and the amounts paid by each.
Report having been made, the Sachem continues: Keeper of Wampum, have you received and receipted for said amount?
Proper reports being made, and errors or omissions corrected, the Sachem proceeds to quench the council fire according to the regular ceremony.
 
 
Questions
 
A paleface being in waiting for adoption, the Sachem directs the Chief of Records (or Collector of Wampum) to retire and propound the following questions, and record the answers thereto in the Question Book, provided for the purpose. They must be answered satisfactorily and signed by the paleface before entering the council chamber.
These questions must also be answered satisfactorily and signed by brothers applying for admission by card or dismissal certificate, before the applicants shall be admitted to the council chamber. Suspended brothers, when reinstated, are not again required to sign the Question Book:
1. What is your name?
2. How old are you?
3. Are you an American citizen, or, if not, have you declared your intention of becoming such?
4. What is your occupation?
5. Are you free from all constitutional or local diseases?
6. Do you believe in the existence of a Great Spirit, in Whose hands all power doth exist?
7. Do you hold membership in any Order of Red Men, or have you been rejected within the past six moons; or suspended or expelled by or from any Tribe of the Improved Order of Red Men?
8. Do you promise not to bring suit in any Civil Court of your State against the Tribe, for the redress of any grievance, the adjudication of which is provided for within the Order by the laws thereof?
9. Do you pledge your most sacred honor to keep secret everything you may see and hear in the council chamber?
10. Are you willing to subscribe your name to the truth of these declarations?
..............            Signature of Candidate.
..............            C. of R. or C. of W. [With date]
The candidate at the same time also signs the Constitution.
 
The Chief will collect the proper fee from the paleface (or brother) return to the council chamber, salute the Sachem with the sign of respect, and report: The candidate has answered the questions satisfactorily, and signed the Constitution.
In case of the admission of a brother by card, dismissal certificate or reinstatement, the Chief will report: Brother has complied with all the requirements of our laws and now desires admission.
The Sachem will then say: Sannap, you will retire to the forest and escort Brother ... to the council chamber.
The Sannap salutes the Sachem with the sign of respect, retires to the forest, escorts the brother through the inner wicket to the place of the council brand (members to be called up by the Sachem as they enter), where both salute the Sachem, after which the Sannap will say: Brothers of ... Tribe, I have the pleasure to introduce to you Brother ..., who has complied with all the requirements of our laws necessary to become a member of this Tribe, and I hope you will extend to him a brother’s greeting.
After an intermission of a few breaths, the Sachem seats the brothers with the usual rap, and the Sannap conducts the brother to a seat.
 
 
Special Instructions
 
When more than one candidate is to receive the degrees it is sometimes necessary or more convenient to confer them in entirety on but one, and by observation on the others. On such occasions it shall be the imperative duty of the First Sannap, before the ceremonies begin, to conduct all, except the one who is to receive the full work, into the council chamber, and arrange them in front of the Prophet’s station. They shall be required then and there to assume the Pledge of Honor. The Pledge of Honor shall be administered by such chief as the Presiding Chief shall designate. It shall be the duty of the First Sannap to note that each and every individual candidate shall assume the proper position and take the Pledge. When this ceremony shall have ended, the First Sannap shall conduct the candidates to seats together in the council chamber, where they will remain in care of a competent chief, and have clear view of all the ceremonies, and be able to hear all the charges and instructions by the officiating chiefs.
The Sachem is permitted to give aloud the several degree passwords, but the universal password must be given in a whisper to each candidate individually. At tribal institutions the Sachem may call to his assistance in giving the universal password such competent chiefs as he may select. He may also call for similar assistance in exemplifying the grip.
When the Sannaps examine those present in any degree except the Chiefs’, it shall be their duty to require all members of other tribes to prove themselves in good standing in the Order. This proof may be by showing a receipt for dues for the current term, or by giving the universal password for the current term. If the brother is a newly admitted member, he may show his receipt for degree fee. Any visitor announcing himself at the wicket shall be required to give the Guard of the Wigwam similar proof.
The degree ceremonies illustrate several ancient customs of the Aborigines. The introduction to the Adoption and Warriors’ Degrees are outlines and explanations of the purposes and scenes that are exemplified by the ritual, and if studied and used by the officiating chiefs as a basis on which to work, will not only add to the beauties of the ceremonies, but will make such impression on the minds of the candidates as time cannot efface.
The illustrations are not of imaginary scenes and incidents, but are from true conceptions of the customs, traditions and history of the North American Aborigines.
 
 
Introductory
 
That the work of the Adoption Degree may be comprehended, and to secure uniformity in the same, the attention of the Order is called to the following, which is to be accepted as the theory of the lesson taught in the Adoption Degree. A party consisting of the Warriors, Braves and Scouts, in charge of the Junior Sagamore, is out on the hunt. The shades of night falling upon them while distant from their camp, they rest for the sleep. Weary from long trailing and unsuccessful, till are soon lost in slumber. A paleface, wandering through the forest, is discovered, captured, tried and condemned. His captors conduct him through the forest to the encampment of the Tribe (this distance being represented by trailing twice around the council chamber prior to exit), where they arrive about twilight on the following sun. After passing the wickets the captive is confronted by the Senior Sagamore, who again apprises him of his fate. Tied to the stake and about to be subjected to the fiery ordeal, he is rescued by the Prophet, and given a token which insures his welcome by the Sachem. The ceremony typifies the custom of “Adoption” or “Naturalization” among primitive Red Men.
 
 
Adoption Degree
Part First
 
After the Report of the Chief of Records (or Collector of Wampum) that the questions have been answered and the fee paid, the ceremony of Adoption proceeds, as follows:
Sachem, one rap: Brothers, we are now about to teach a paleface the mysteries of Redmanship. During the conferring of the Degree of Adoption, every member, except the Chiefs in the performance of their duties, will keep his seat and observe strict decorum and silence.
The Sachem gives two taps, which call up those Chiefs who are to lake part in the ceremony. Prior to this he designates a qualified brother to fill his station. He then advances three paces to the front, the Chiefs doing likewise, except Warriors, Braves and Scouts. Preceded by the First Sannap, the Sachem trails down and around the council chamber, followed by the Second Sannap, Prophet, Senior Sagamore, Junior Sagamore, Warriors, Braves and Scouts, in this order. When all are in place, the line must cross the council chamber diagonally to paraphernalia room, where all will clothe themselves in appropriate costume.
Council chamber must be darkened, no council brand lighted, the tepees partly dismantled to represent a deserted camp. Candidate is brought in and seated near the inner wicket, under charge of the Guard of the Wigwam, so he can observe this part of the ceremony. The floor movements and tableaux referred to in the diagram are optional.
 
Scene First – Night - The rumbling of distant thunder, followed at intervals by a dull flash of lightning. Two Indian scouts enter (they being in advance of a party of Hunters, who, seeing the rapid approach of a storm, are seeking for a suitable place to encamp for the sleep); as the scouts are trailing they discover an Indian camp, and they proceed to see if it is deserted, Cautiously approaching the tepee of the Senior, and being satisfied from its partially ruined condition that no one is within, they trail by imaginary paths to the tepee of the Prophet, then to that of the Sachem, exhibiting the usual Indian caution. During these movements the storm is rapidly approaching, when a vivid flash of lightning illuminates the camp, and they perceive the remains of a fire and being satisfied that the camp is deserted, they decide to report to the Junior. They then trail toward the inner wicket by the same paths, and immediately after their exit a signal is heard, which locates the Hunters (represented by the Warriors and Braves). They enter and trail around the camp, examining everything suspiciously. The Junior being satisfied as to the surroundings, orders his party to prepare for rest and sleep, and while this is being done the First Scout lights the council brand, the Second Scout having stolen away and placed himself near the candidate at the inner wicket. The Junior Sagamore, having lighted his calumet, draws a few breaths, and then reclines near the fire, the Hunters being close together around the burning embers.
The storm at this time is at its height, vivid flashes of lightning, accompanied by loud peals of thunder, then followed by the sound of rain. The entire party creep close together, and as the storm passes over all are apparently in slumber. (The Guard of the Wigwam will now have candidate standing). The Second Scout takes charge of candidate, instructs him to follow him (the Scout) around the outskirts. As they pass around, the First Scout, being alarmed, trails around in like manner. When nearing the Junior Sagamore, the Scout discovers strangers and immediately awakens the Junior Sagamore and informs him by signs that strangers are near. They both trail after the Second Scout and candidate, when a vivid flash of lightning reveals the strangers, and the Junior Sagamore exclaims in a loud tone of voice: Spies! traitors in our camp!
This awakens the Hunters, who hurriedly arise, exclaiming: Seize them! seize them!
The Braves will firmly seize the candidate, the Second Scout escaping, the Junior Sagamore advancing toward the captive, saying: Hunters, this paleface has trespassed on our hunting grounds, the penalty for which you will now determine. Assemble at once in council and let us upon his fate decide.
The Hunters will then gather around the fire and deliberate, the Second and Third Braves standing, and in charge of candidate.
Junior Sagamore: Hunters, what say you?
The charges herein designated for the First Brave may be divided among the four Braves.
First Brave: This paleface is of a hated nation; let us put him to the torture!
A pause.
First Brave: But he is a squaw and cannot bear the torture.
A pause.
First Brave: He fears a warrior’s death!
A pause.
First Brave: Let us burn him at the stake!
Junior Sagamore: Shall the penalty for the trespass be death at the stake?
All: The stake! Torture at the stake!
Junior Sagamore: We will now conduct him to the camp of our Tribe, where he will undergo the penalty decreed. Hunters, let us onward to our camp.
The Second and Third Braves having charge of the candidate, and with the Scouts (the Second Scout having stolen back unobserved) in the lead, followed by the Junior Sagamore, Braves with paleface, and the Warriors, trail around the council chamber twice, making exit to paraphernalia room. If desirable, the Second and Third Braves, with candidate, will halt at the inner wicket and remain there until after the dialogue, in first part of Scene Second, between the Sachem, Prophet and Senior Sagamore, when they retire.
 
Scene Second – Twilight - The council chamber must now be partially lighted, the stake in position, the tepees properly placed, and the council fire extinguished.
The Sachem accompanied by the Sannaps, now enters, followed by the Prophet and Senior Sagamore. All will slowly trail around the camp toward the tepees, while the following charges are delivered.
Sachem: The sun, with lengthened trail, has sunk beneath the distant hills, and its last rays, still lingering, salute the coming night!
Prophet: And ere tomorrow’s sun o’er yon mountain rises, our hunters will return.
Sachem: Then let us to our tepees go, and there repose until the Scouts announce their coming. We leave you, Senior Sagamore, now in charge. You, with the Sannaps, our faithful runners, will allow no strangers to intrude upon our camp!
The Sachem and Prophet will now enter and close the flaps of their tepees and recline therein.
Senior Sagamore: First Sannap, trail toward yon rocky bluff which hides the distant vale. Some tidings of our hunters you may bring. Second Sannap, you our Sachem’s tepee will guard!
The First Sannap will trail slowly through the camp toward the inner wicket. The Second Sannap will guard the Sachem’s tepee. The Senior Sagamore will seat himself in front of his tepee, light a calumet and smoke.
During this interval the Junior Sagamore has divested the candidate of his coat and clad his feet in moccasins. The Warriors substitute clubs for bows and arrows, the Braves have their knives. When all is ready the Junior Sagamore advances to inner wicket and gives the usual signal.
Guard of the Wigwam: Who comes there?
Junior Sagamore: The Junior Sagamore with a pales face whom the hunters have captured in the forest.
It is suggested that the Guard of the Wigwam should also be clothed in costume.
The Guard advances in direction of Senior Sagamore and says: Senior Sagamore, the Junior reports the capture of a paleface found trespassing on our hunting grounds.
The Senior Sagamore advances a Few paces toward the wicket, and says: Admit them.
Enter Junior with Braves, Warriors, paleface and Scouts. The Scouts drop out of line of march and stand near the tepee of the Senior Sagamore. The First Sannap leaves his position and watches every movement of the Chiefs. The others trail once around the council chamber, halting a short distance in front of the Senior’s tepee, who, beholding the captive, rushes toward him with uplifted knife, but is intercepted by the Junior, who says: Hold, Senior! It has been in council decreed that the captive shall be tortured at the stake!
Senior Sagamore: At the stake! Then let us proceed. Paleface, you have been captured by the Braves in our hunting grounds. The penalty for your trespass is death at the slake, unless some chief interposes. Why have you tempted your fate? Or, is it your wish to become a Red Man?
The paleface must answer affirmatively or he cannot proceed.
Know, then, that Red Men are men without fear, and none but such can be adopted by our Tribe. Are you a man of courage?
Paleface answers.
Then before you can be admitted you must prove yourself such. Honest and brave men meet death with a smile—the coward trembles at the very thought.
Warriors, seize your prisoner! bind him to the stake.
The warriors will lay down their war clubs, seize the paleface, and bind him to the stake with thongs.
Too often have we been deceived by those who professed friendship, but who repaid our hospitality with ingratitude and treachery. What they have been, I fear he is—a spy! Therefore, prepare your keenest scalping knives and your weightiest war clubs. Our brave Junior Sagamore will superintend the execution.
The Senior Sagamore retires to his tepee; the Junior turns towards the Warriors and Braves and says: Warriors, prepare for the execution ! Braves, make ready and pile high the fagots. He has declared he is a man without fear. The flames will test his boasted courage. Proceed!
The Warriors will secure their war clubs, the Braves will gather the fagots and place them at the feet of the paleface and around the stake; cones of red fire will be placed behind the stake. The action here must be rapid, so that proper dramatic effect may be produced. When this is done the Junior says: Braves, light the fagots!
The Braves will right the cones, and at a signal from the Junior, the Warriors and Braves, led by the Junior, will perform a scalp dance around the paleface. While it is expected that the dance will be given in a realistic manner, any loud yelling, uncouth noise, or, in fact, anything that may be heard outside the council chamber, is absolutely prohibited.
The First Sannap, having observed what was taking place, hurries to the Prophet’s tepee and explains by signs the situation to him. The Prophet, leaving his tepee and coming nearer to the scene, perceives the danger of the paleface, and exclaims: Hold!
He rushes into the group, and up to the captive, scatters the fagots, and seizing a knife from the Junior Sagamore cuts the thongs that bind the paleface, and looking at the Warriors and Braves, says: Is it fit that you should execute on suspicion alone? Is it not more becoming of Red Men to show mercy to the stranger who has been found astray in the forest? The tomahawk has been buried, and the innocence of his intent has been proved by his courage. I pronounce him a man without fear. Retire!
There should be no demonstration on the part of the Warriors or Braves after the Prophet has directed them to retire. His word should at all times be heeded. The Warriors then recline in front of the Sachem’s tepee. Braves in front of Senior’s tepee. The Prophet turns to the captive.
Paleface, Kishe Manitou saw fit to create the red skin and the white, therefore they should be brothers; but the speaking books of the palefaces teach them their wisdom, which makes them mistrustful and covetous; with the children of the forest it is otherwise. All their wealth and stock belong to the Tribe in common. Honor is given to whom honor is due, and they hold it to be their duty, in every case of difficulty and danger, to assist a brother.
Paleface, I understand you have expressed a wish to be numbered with our Tribe; if so, I would advise our well-tried Junior Sagamore to refer your case to our Sachem, and, if accepted by him, he will impart to you that which will make the forest as free to you as the air is to the eagle, and every Red Man you meet will know you as a brother.
Paleface, I have done.
Prophet now retires to his tepee and the Junior Sagamore advances to paleface.
Junior Sagamore: At the recommendation of our Prophet, I will refer your case to our Sachem. What says our Senior Sagamore?
The Senior Sagamore advances toward the Junior, and says: What the Prophet says is good. To your care, caution and bravery I commit the captive.
The Senior then retires to his tepee.
Junior Sagamore: Know, then, that no paleface may approach the presence of our Sachem, until he shall have pledged himself to lock in the inmost recess of his bosom, all he may hear and see in the council chamber; which is to be kept secret from all persons not members of the Improved Order of Red Men. Are you willing to take this pledge of honor?
The paleface must answer affirmatively.
Braves, conduct the paleface to our Prophet.
Braves conduct the paleface to Prophet.