Rensselaer Journal, Volume 10, Number 38, Rensselaer, Jasper County, 28 February 1901 — PYTHIAN KNIGHTHOOD. [ARTICLE]

PYTHIAN KNIGHTHOOD.

An Address Delivered to the Members of Rensselaer Lodge No. 82, K. of P., at the Christian Church, Feb. 24, 1901, by Rev. A. L. Ward.

Long before the dawnof written history the race began its long and wonderful march through the centuries —a march frought with the importance of human destiny and with the conflict incident to the reaching of this destiny. As man comes into the light of written history we find him characterized by selfishness, greed and passion. In the place of love there is hate, in the place of harmony, discord; and in the place of peace there is the shock of personal encounter, or the wild alarm of intertribal combat, or the carnage of internecine war. As a traveler who must make his way across a new land without a guide, is plunged at night, into swamps and jungles, and must flounder around till morning light, so the race, without a guide, has struggled in the darkness in its upward and forward march. Heaven’s stars sent little light through the gloom of this night of crime and superstition. This degradation is shown by the passion and lust attributed to their gods and goddesses who were not exempted from the jealousies which had filled their own lives. The loftiest intellects, in searching after a being to worship, found one whose life was rent and harassed by the sarne passions that had consumed their power. But through all the centuries the lives of a few sages, shone like the morning’s sun on a wilderness blackened, and rent by cloud and storm. As we are able to catch the glimpse of a single star through the mist of a summer’s night, so they through the mist of superstition wbre able to catch glimpses of some of the great truths that enter into the solution of the problem of human destiny. They could but see the grey streaks of the morning dawn of the great truth, that there is one God, before whom there shall be no other gods. Their conceptions, doubtless, were rude and imperfect; but it must have been clear to them that there was unity in the Creative Power. And with this was another truth scarcely less important, the unity of the human race, and that in the struggle for place and position among fellowmen there was room for friendship and fraternity as absolute and as eternal as God himself.

them in their new homes. These societies were the first great schools of the arts and the sciences. This was especially true among the Chaldeans and the Egyptians. The youths intrusted to their care were instructed in all that went to make a good and useful citizen. The magnificent structures erected on the banks of the Nile and Euphrates rivers, in some respect make modern architecture seem child’s play. It was from the secret sessions of these mystic brotherhoods, that came this superior knowledge. Into Egypt, went Solon. Pythagras, Plato, Herodotos, and others to take upon themselves the obligations of these mysteries. From them came the kings, soldiers, statesmen, orators of ancient nations. These mysteries were passed from Egypt to Greece, from Greece to Rome, and from Rome to the nations of Europe. In al] the ages these men were the protectors of the weak. Under their watchful care the truth was fostered, and right, as God gave them to see the right, found faithful allies. These societies had many objects. Doubtless many of them were organized to effect ends that could not be of great interest or value to us; but many struggled to accomplish ends that were of permanent value to the race, adding much to the magnificent tem pie of civilization. They struggled hard and successfully. So sagelike were they, that many of their teachings stand second only to the teachings of Prophets and Apostles as they spake by inspiration. DAMON AND PYTHIAS. In this school of honor and friendship were found the true and Pythias—from whomxpur noble order is named. The story of these devoted friends will never die—around thejr immortal heads hangs a halo of glory. No nobler instance of true friendship is written bn the pages of human history. The scene is the Grecian city Syracuse, Sicily. Four hours yet till night. At thb going down of the sun Damon must die. Here in the cold, dark dungeon, Damon waits. At his home a few miles away, ignorant of his doom, are his wife and child awaiting his return. Pythias, a faithful friend, tears himself away from the beautiful bride he is to wed that day, and goes before Dionysius, the tryant, offering himself as surety while Damon goes to bid farewell to his wife and child. Hear him as he stands before the monarch: —

Bnt, in these dark ages of cruelty, when might was right and passion knew no bounds; when for a kingdom the whole of royal families were slain, or nations enslaved, such doctrines could not be boldly proclaimed. So opposed was the the spirit of the times to such principles, that the reputation, freedom and even life itself of him who held them, were endangered. If these lofty conceptions were cherished at all, they must be cherished in the silence of the heart; if spoken, they must be spoken in the softest whisper; if declared, they must be declared to kindred souls whose friendship was confirmed by the most sacred obligations. If we are to believe the records of history, we must grant that these lofty spirits, while outwardly conforming to the popular superstition, met under the seclusion of night, behind the barred door, or in the fastness of mountain caves, to discuss the great problems of the universe with frankness; and to work out in a measure the problems of individual growth and social perfections. EARLY SECRET SOCIETIES. These Were the secret societies of the early inhabitants of our world. As the magnet gathers the precious metal out of the dross, so these sages attracted to themselves the great souls of the times in which they lived. Greatest care was taken here to bind upon them the obligations of secrecy and good faith. Hence the origin of the ceremonies of initiation and instruction which havy formed a part of every secret society. In these were symbolized their teachings,"which were thus impressed upon the minds of the initiated. Like Jesus of Nazareth who caught up the simple things of nature and wove them into sublime discourses for the edification of his hearers, these men by the use of symbols, sought to fill the minds of their new friends with the teachings that permeated their society, and thus to lead them to a higher and nobler life. The souls of these men were knit together; how closely, we can scarcely conceive. They each meditated upon the same immortal doctrines; they were exposed to common dangers; they suffered common persecutions. And when the hour of separation came and they must flee for life, they went with their doctrines to promulgate

“As thou art a husband and a father hear me; Let Damon go and see his wife and child Before he dies. Four hours respite him. Put me in chains, plunge me into his dungeon As pledge for his return. Do this, but this. And may the gods themselves build up thy greatness As high, as high as their own heaven.’’ The plea avails. Yonder, across valley and mountain, goes a horse and rider. The awful news, “Damon must die at sunset,” is broken to the wife —hear the cry of anguish! Stand, my friends, with bowed heads, you have heard the bursting agony of parting. Let them alone to weep! Out from his home of love comes Damon to his horse, but a slave has slain the animal in an endeavor to save his master’s life. See his amazement and horror —he feels that Pythias must die for him. Damon is not daunted; but starts on the long run to Syracuse to meet his death and save his friend. Hours have become minutes. The sun is nearing the western horizon. In the Syracusian dungeon is a bride pleading with Pythias to avail himself of the means she has provided for his escape. All to no avail. He says to her, “it is sweet to die for a friend,” At this instant the gate creaks upon its hinges—in comes the' Grecian sentinels. Guard in front, and guard behind, Pythias is lead out between two soldiers. The long, dark shadows steal across the ground; in a few minutes more the headsman’s ax will go crashing through the body of its victim. The guard lines have been formed, Pythias is bound to the block —all hands step back. They are only waiting for the signal that the sun has gone down behind the western mountains. But just then the guard line is broken. Dust stained and fainting Damon falls upon the scaffold. Friendship abiding! Friendship eternal! ! FOUNDING OF THE ORDER. Friends, is this a worthy incident on which to found a benevolent society? Justice H. Rathbone so thought. While in charge of the Eagle Habour school near Lake

Superior he became impressed with this story of the noble action of Damon and Pythias, and resolved to persuade men to’ follow such an example of PURE and holy friendship. His study of this, gave us the ritual of an order whose growth is without parallel in the annals of secret societies. This could not have been earlier than 1860. On Feb. 19, 1864, in Washington, D. C.. Mr. Rathbone called a few of his friends about him and presented to them a part at least of the present ritual of the Knights of Pythias. Afterward this was added to and perfected. This order has seen dark days. At one time there were grave dangers of it breaking, but these happily are entirely passed. With less than forty years of life we stand third in number to-day ambng secret societies. We believe we have reached this by virtue of worth. We do not as the Masonic Fraternity, have the mysts of years hanging about us, nor a long line of years after us. We are the children of to-day—l born in the present hour, yet a full 1 grown man. . I When the armies of the north and the south were dealing out slaughter and death, filling homes with mourning and poverty, we came to bind up the broken heart, to pour oil into the wounds of brothers and to be a father to the fatherless. principles of the order. Most beautiful did these men announce the principles of the Order they christened “Knight of Pythias.” “Foundedon naught but the purest and sincerest motives, its aim is to alleviate the suffering of a brother, succor the unfortunate, zealously watch at the bedsid< of the sick, soothe the dying, perform the last sad rites at the grave of a brother, offering consolation to the afflicted and caring

for the widows and the orphans Having these principles in view we will endeavor to exemplify them by practical tests; and if by the grace of God it shall successfully carry out this object, they will feel that their mission has not been in vain.” Amidst the harsh and discordant elements, how sweetly and softly have sounded these words. It was a fraternity which meant loyalty to a brother unto death. The “Knights of Pythias” is a social and benovelent institution. It has no secrets to keep from the public only in so far as to preserve its own life; to perpetuate its organization, to protect itself from impostors, and to recognize strange brothers. Apart from these it has no secrets; no other ends, social, political or religious. It seeks only to make man better by its lessons, and to aid him when he is helpless. The order is a trinity in all its departments. A trinity of lodges—Subordinate, Grand and Supreme; a trinity of ranks —Page, Esquire, Knight; a trinity of obligations; a trinity, of mottoes; a trinity of signs; a trinity of virtues—Friendship, Charity, Benevolence. These are symbolized by the use of the triangled and the tri-colored banner. Let me now call your attention to the ends of Pythian Knighthood. I read the declarations of the Ninth Annual Supreme Lodge in session at Cleveland, Ohio, August 1877: “Recognizing the universality of human brotherhood its organization is designed to embrace the World in its jurisdiction —intended solely and only disseminate the great principles of Friendship, Charity and Benevolence, nothing of a sectarian or political character is permitted within its portals. Toleration in RELIGION, OBEDIENCE TO LAW, and loyalty to government are its cardinal principles. Misfortune, misery, and death being written in fearful characters on

the broad face of creation, ottr noble order was instituted to uplift the fallen; to champion humanity; to be his guide and his hope; his refuge, shelter and defense; to soften down the austerities of life; to subdue party spirit;, and by the sweet and powerful attraction of the glorious trinity of Friendship, Charity and Benevolence, to bind in- one harmonious brotherhood men of all classes and opinions. The brightest jewels which it garners are the the tears of widows and orphans; and its imperative commands are to visit the homes where lacerated hearts are bleeding; to assuage the suffering of a brother; bury the dead; care for the widow and educate the orphaned; to exercise charity towards offenders; to construe words and deeds in tljeir least unfavorable light—granting honesty of purpose and good intention to others; and to protect the principles of Knighthood unto death. Its laws are reason and equity; • its cardinal doctrines inspire purity of thought and life, and the I love of truth, and loyalty to the government under which we. live; its intention is ‘peace on earth and good will towards man.’ ” Upon this constitution the Order now stands. It takes into account the ever-recurring needs of man as a social and moral being. It has abundant reasons, therefore, for its existence, and if it but remain true to itself, it shall continue a man-helping and a character building institution. It is an organized check on the growing selfishness and the cast tendency of our times. The rich and the poor, the learned and the unlearned, stand equal under her portals; and if there be a respector of persons, the poor are her favorites. No better foundation has been given to any human institution. No better surety for its future success could be desired.

THE INDIVIDUAL KNIGHT. Let us now notice the ends it seeks to attain in the individual character. First. It seeks to instruct him in the obligations and duties of life, and develop him socially and morally. Life is frought with obligations and duties. Man is a social being, and must, therefore, meet them. The Order seeks to make prominent in the education of each Knight, the duty relative to these obligations. It is the imperative duty of each one to cultivate and make real in daily practice the nobler virtues that become a comfort and an example to others. Thus it seeks to uplift society and make property, character and person secure, by making the individual good. The altruism of Pythian Knighthood is second only to the altruism of Christianity—“ Thou shalt love thy neighbor as thyself.” Every true Knight knows, that whether he be on sea or land he will be protected and cared for. Knights are admonished by every lesson in caution and bravery to care for and protect his own family, with, if needs be, his own life’s blood. If he fails to do this he.forfeits his right to be called a Knight. No mother need have fears as to her support and protection, when her head is silvered over with age and her arm becomes palsied with weakness, if her son is a true Knight. No wife as she approaches the dark valley of death, need worry about the support and protection of her little ones, if the husband and father has learned well the lessons he received at the Pythian altar. But more than this, wider still, e . a ?h. knight is instructed to be solicitious for the welfare of the family of a brother. To make one desirous to promote the happiness of others is the first great lesson of Pythian Knighthood.Second. It aims to make each

Knight a trtte mam One mas be a good Knight so fat as his obligations go, and yet lack that which will make him a true man. He may have vices which are an injury to himself or his family. No lodge true to the Order can wink at such things. Bad habits must be firmly but kindly denounced. A lodge must be anxious for a brother’s good name, and for tins reason seek to keep him in the path of virtue, to win him back from the wrong, and to sustain him in the hour of adversity. He is expected to be a true man, and it seeks, by all legitimate means, to bring him up to this standard. Third. It aims to make each Knight truly philanthropic. Man is liable to sickness, accident, disappointment, failure, loss, and misrepresentation; under these he fails if not upheld by strong hands. More than this, he is beset by temptations and enemies, surrounded by evil; and will go down under this flood unless he is aided by friends. This indicates what man needs to doctor his brother. These needs are taken into account, and provisions are made to meet them promptly to the full ability of the Order. It is not always money they choose to give, for this would do little good when the weightier matters are neglected. Now, bringing these eminently worthy ends together, we see how he who learns the lessons of Pythian Knighthood, is made a larger and a better man. Certainly men who have been taught such lessons can not but be helpful to society. And an Order with such lofty principles can not in itself be bad.

TRINITY OF VIRTUES. Having noticed the aim of the Order in the development of the character of its members, let us look nt her Trinity of Virtues— FRIENDSHIP, CHARITY, BENEVOLENCE. First, Friendship. There are at least three degrees or kinds of friendship. The friendship hating its root in the solace of the senses, is the friendship of pleasure; friendship having its root in selfishness, is the friendship of utility; friendship having its root in love, is the friendship of virtue. This is the friendship of Pythian Knighthood. The other degrees of friendship have their place, but are not the end sought by this great brotherhood, Superficial friendship is common. Friendship of pleasure and utility may be seen on every hand, but the friendship that would dare to risk property, reputation, and life it. self for another, is rare. Friendship that would prompt one to die for another must be , grounded deeper than pleasure and selfishness; it must be grounded in love. It was love that prompted Jesus to die for men; it was love that bound Jonathan and David together; and it was love that took Pythias to Dionysius and to the dungeon for Damon, his friend; and whatever one of these would have done for the other a true Knight of today under demanding circumstances will do for his brother.

This is the first lesson a novice receives on entering our Castle Hall, and as he is carried through the ranks this lesson is more deeply impressed upon him. This divine principle is fitly represented by the blue field in our banner, emblematic of the blue of heaven and its purity. Second, Charity. It is not mere benevolence. Lexicographers may so define it; but this is not the meaning Pythianism gives to it. It is that kind of charity that serves man in his association with his fellows, with unlike temk peraments and beliefs. It is not charity in the narrow sense of that term. One may be benevolent, and yet exceedingly uncharitably to others who may be below him

ili life, or vijlo may differ from him in IS TH4T bISPOSITIOK OF MIND WHICH PUTS THE BEST POSSIBLE CONSTRUCTION ON THE WORDS OR ACTIONS OF ANOTHER, AND EXERCISES COMPASSION AND GENEROSITY. And this, too, without regard to age, color, nationality or religion. It is, therefore, asocial virtue. It covers over the imperfections in the character of others. It tries to see the good. He who is governed by this principle will commence judgement at home. Jesus, the matchless examplar of charity, said: “And why beholdest thou the motethat is in thy brother’s eye but consider not the beam that is in thine own eye? ** * Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.” Third, Benevolence. Friendship and charity lead up to this.. Benevolence is these expressed in deeds. This belongs to Knighthood. It lays a tax on our time, energies, and means, in the interest of men—and especially in the interest of brother Knights and their families. It should cause us to leave our business, and our friends, and our own firesides to visit those who are in need of help. There are abodes of poverty, and chambers of sorrow where we can, in an unobtrusive manner, go as ministering servants. Our lessons of Benevolence sends us with hands full of the necessaries of life, to the unfortunate to fill the mouths of htingrv children until “father” has been nursed back again to health and strength. It takes us to the bedside of the sick and dying to smooth the passage to the grave. It bids us go with the widow back to her home and assure her of our help. It would have us watch over the orphan, and protect the fatherless from the evils of an Un- ' friendly world.

Knightly .benevolence is not only personal, but it is organized and systematic. Each lodge has its committee to visit the sick, and in case of death to look after the details of the burial, if such be desired. In every lodge there is a widow and orphan’s fund which is used to aid the widow and the orphan’s of deceased brothers. Besides this, there is the Endowment Rank in which life insurance is furnished at the lowest possible figures. Any Knight who can pass a satisfactory examination as to physical condition and habits is eligible to this Rank. These aims are not mere fancies but form three golden chains of working virtues. “FRIENDSHIP:

I appeal unto you, chivalric Knights, to illustrate in your daily lives the grand trio of principles embodied in our code of laws. Let each of you strive to demonstrate that, “Amid all life’s quests There seems but worth one—to do men good.’’ That “The drying up of a single tear has more Of honest fame, than sheddidg seas of gore.” You will then prove important in hastening the golden era of “Peace on earth and good will to men.” This is in the distant future, but every true Knight who kneels at our altar, consecrating himself to true Friendship, Charity and Benevolence, hastens its dawn. Some one has beautifully said: “When this festal day comes, then will our childrens’ children be no more.” We stand now in the evening, and see, at the close of our dark day, the sun goes down with a red-hot glory and promise behind the last cloud, the still serene Sabbath-day of humanity; butour posterity have yefto travel through a night full of wind, and through a cloud full of poison, till at last, over a happier earth an eternal morning wind, full of blossomspirits moving on before the sun, expelling all clouds shall breathe on men without a sigh.’’ Happy hearts that shall see this beautiful morning!

But till that time, let Pythian Knighthood be a star, eclipsed in brilliancy only by that star that lead to the infant Christ in Bethlehem of old. 'Upon her altars let us place our truest manhood, serving her next to our God; and when the eternal curtain shall be drawn from before the Invisible-

presence, may we so cautiously have measured our foot-steps that we may rravely enter in peace, and join that circle of ijpmortal ones who have bravely served their fellow men, and have gone hence to enter into rest.