Rensselaer Journal, Volume 11, Number 38, Rensselaer, Jasper County, 27 February 1902 — Pythian Knighthood [ARTICLE+ILLUSTRATION]

Pythian Knighthood

XX t Sermon Delivered to Rensselaer Lodge No. 82, K. of P,, at Fret Bap' tist Church, Sunday, February 16,

by REV. W, ED MEADS,

Brethren, Ladies and Gentlemen: • It is my pleasure on this occasion to lead you through some of the isles of retrospection of our beloved order of I’hythian Knighthood. We love to linger along life’s pathway, and amid the turmoil of a life of adventure, and one of hurry, for a moment linger and let our minds revert to the old home,its broad prairies, its hills, its woods. The hour when to the childish heart, not a care, not a ripple, in the thoughts of that one who knows nothing of life and its great problems. So we, composing a part of the great family of Knights, love to pause for a moment and take a retrospective view of our beloved order. That which called our order into existence, its mission in life. What it has done and is doing daily for humanity. Those attributes in man beautifully portrayed in the life of Damon and Pythias, are unquestionably born of God. We realize more as ministers and members of the church of Jesus Christ. There are those whom with prejudice or preconceived ideas ask the question, can a Christian man be true to the church an'd be a member of a secret order? I want to say in reply, that depends entirely on the object for which the order was created. From the Middle Ages there has been two classes of secret orders; one has had for its purpose unlawful objects and aims, and against the rights of man religiously, socially and politically. The overthrowing of thrones, nations and people; the records show that this class of secret orders only found its greatest enjoyment in the torturing of humanity; the groans, the cries, the blood of the oppressed. While the class to which our beloved order is a part has only lound its chiefest joy, their greatest strength in relieving suffering and want, in prolonging life instead of shortening it, in lending to a fellow man who may be down, a helping hand, and thus each member, one with another, finding his ambition and pleasure greatest in striving which shall best work and best serve, and so working and striving they have made the world brighter, mankind all the happier, and they themselves better by their acts and living. So those of us who are members of these modern, as well as older secret societies, say to those who are not of us, answer the question, and answer it truthfully, are there not two classes of secret societies as here defined, and if we are classed with the latter as we claim to be, then where is the sin, and if the fruits be good, and are for the healing of the nations as is found in every days’ expense, then why not cease condemning and join in the good work? Our society has been tried by all the standards of the world as men and nations try and test the affairs of men, that is, by what is done for man’s betterment and purification, and has been pronounced good. And thus will the verdict of the mighty jury stand until time shall be no more. Never until we dispense with the golden rule (whatsoever ye would that men should do to you, do ye even so to them) can we dispense with an organization whose cardinal principles are founded on this same golden rule. Listen stranger, fellow sojourner, you who are without the password to our Castle Hall, can you, remembering ‘■That no man liveth to himself” you who have other and nobler ideas of life than simply selfish gratification, you who desire a better manhood and conditions, hear the principles of the Order. Recognizing the universality of human brotherhood, its organization is designed to embrace the world within its jurisdiction, intended solely and only to 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. Our noble order was instituted to uplift the fallen, to champion humanity, to be his guide and hope, his refuge, shelter and defense, to soften down the asperities of life, to subdue party spirit and by the sweet and powerful attractions of the-glorious trinity of Friendship, Charity and Benevolence, to bind in one harmonious brotherhood, men of all opinions. The brightest jewels which it garners are the tears of widows and orphans, and its imperative commands tire to visit the homes where lacerated hearts are bleeding, to assuage the sufferings of a brother, bury the dead, care for the widow and educate the orphan, to exercise charity towards offenders, to construe words and deeds in their most favorable light, granting honesty of purpose and good intentions 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, its intention is “Peace on earth, and goodwill toward men.”

Having thus noticed the cardinal principles of our order, and the purpose for which itvias been created I desire to call your attention to the Trinity of virtues by which the ends of Knighthood are to be attained. They are Friendship, Charity, and Benevolence. First friendship. There are three senses in which the term is used. The Friendship having its root in motives of what is agreealjls, and therefore we may term it friendship of pleasure. The Friendship having its ropt in self interest, and therefore called the friendship of utility, and last the Friendship Having its root in disinterested love, and therefore called the friendship of virtue; this is friendship par-excellence, and is possible only between the pure and good. It is the ideal frien 'ship of Phythian Knighthood. The friendship of pleasure and the friendship of utility are recognized, admitted and acted upon in our order, but only as the ground for securing in each Knight the reality of the ideal, the friendship of virtue. In every organization men are admitted, of necessity - so, who are honorable, true men, but who are not capable at first, and on formal acquaintance, of commanding and love of their fellow men. They must be received, if at all, as friends; must be treated as such, all the duties of friendship must be performed toward them. This can be done only from motives of pleasure or utility; recognizing this fact, Pythian Knighthood exalts this baser kind of friendship by placing each Knight under solemn and binding obligations; to put into it his honor and his life, it carries with it all a man is or has, it makes him faithful to his friends even unto death. It is a friendship that proves itself in the hour of trial or peril. Whatever a Jonathan would

do for a David because he lovtd him, a Pythias would do for a Damon I icause he loved him; this one Knight wll do fir another, if from no other motive I 'Cause of his vows, this is a friendship so far ideal that it leaves no duty of friendship, however delicate or severe unperformed. The precepts and offices of the ideal enters so far into the real that a true Knight is impelled by all that he holds dear and sacred, to exhaust every resource within his reach, to promote the welfare of a brother or his family. Itist friendship which begets good feeling, if tot the divinest love, in the breast of Pythian -Cnighthood and nerves the strong right : inn to strike in defense of each other’s horor, or each other’s right. It dares to sacmice, to suffer, to die.

Secondly. Charity. What do we mean by charity? What is it? Is it something capable of being a practical working irtue in a mixed society? Is it a virtue po-sible alike to saints and sinners? The kind of charity needed in our order is that which will serve man in his associations with men. unlike of temperaments, holding unlike opin ons on many grave questions, and strongly c>mpeting for honors or vantage grounds in life. Charity is not mere benevolence; a man nay be benevolent, yet exceedingly uncharitia >le to others who may chance to differ from h.ini in either belief or station. It is not mere as-i section of the heart. It is something qui e different, and works where affection does no . Ejection depends upon the agreeableness cf its object, and is thus active in connection ' with interests and people that we love, but | charity is active in all directions, concerning conditions .of men. Charity can be no respecter of persons; then what is ilf It is a peculiar disposition of mind obtained by processes of thought and mental decision whereby one becomes tolerant of difference in men, whereby one will put the best possible construction on their actions or characters, and will exercise toward them, kindness, compassion and generosity. Every man, if he desires, can acquire the disposition of mind that takes into account all unlikes and dislikes in men, regardless of age, color, nationality, sentiment or faith. Knightjy charity therefore, is the beautiful flower of the intellect as love is of the heart. It embraces all the “oughts” and “ought-nots” that arise in our associations with men, that make for peace and good will. It stands forth a working virtue, the charity of common sense, a power in practical every day life; such is Knightly charity.

Thirdly. Benevolence. What is Benevolence as found in Pythian Brotherhood ? It is not another name for charity any more than charity is another name .for friendship. It is something different from them either, though partaking of the nature of both. Benevolence is the deed born of friendship and charity. It is heart and head linked together in efforts for another’s good. Benevolence is as essential to a true Knight as the air he breathes. His friendship and charity must speak out in benevolent deeds. BeI nevolence leads us to the home of poverty, the home of affliction, to the room of hidden grief, to the bedside of the sick and dying, to the aid of the widow, to i the cradle of the orphan. Wherever | sorrow and grief appears or lhe blow of mis- | fortune falls, there we are summoned to con- , sole that grief, to bind up that wound. This is ' the benevolence enjoined upon every Knight, i Not only is good doing thus enjoined, but it is organized in a systematic way. In every , lodge is the committee to visit the sick, to ar- , range for the burial of the dead. In every I lodge there is a widows’ and orphans’ fund to aid the widow and educate the orphan of a deceased brother. Here are weekly benefits, here is the relief committee, endowment rank; these are substantial, practical. So we have the triple chain of vital forces, friend ship, charity, benevolence, heart and hand united in good doing, the whole brotherhood girded and bound together in solid and everlasting unity. 1 here comes times when all lessons of friendship seem well nigh forgotten, times when men are filled with distrust instead of confidence, times when love of gain holds the place of charity and benevolence. Such a time was during the civil war when thunders of artillery and rattle of musketry filled the entire nation with mourning. Then it was that this new order rose like the stars of the East, and ‘’Mid the roar of deadly cannon and the clash of cruel steel they planned our beautious temple with a grand heroic zeal. With a prayer to God of heaven heaven in the fount of living grace, christened our loved order and vouchsafed to the race.” So sweetly and soothingly the fraternal words sound forth noble words and fitly spoken by good brave men whose hearts

were filled were naught but purest and sincerest motives, who felt that if their object could be carried out, that their mission would not be in vain. These men were the founders. Justus H. Rathbone and four original members, W. H. Burnett, D. L. Burnett. Robert Allen Champion. E, S. Kimble. This little band first unfurled the Pythian banner, February 19, 1864, in the city of Washington. This was the nucleus, from which has sprung the great order that within 38 years' numbers 600,000 within the United States; 35.000 of them in Indiana. These men were soldiers'’’and citizens, and it was fitting that they take as their pattern.a soldier and citizen and so the founder, Justus 11. Rathbone, interwove in and through the ritualistic work the thrilling story of Damon and Pythias. This was the spring from which flowed the great Pythian river. As Rathbone has said, “I wrote the original ritual when but 19 years of age and based it upon the story so very poetically rendered in the very beautiful tragedy of Damon and lythias.” And no more beautiful incident can be found illustrating the wonderful friendship that cap exist between human beings. As Pythias leaves the bride he was that day to wed and pleads for his friend lying in the cold, damp dungeon, to die on the scaffold at the sun set hour, “As though art a husband and a father, hear me, let Damon go and see his wife and child before he dies. For 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 their greatness as high as their own heaven.” So . this spirit in the hearts of Damon and Pythias was embodied in the institution which is represented here this anniversary day. This spirit of friendship, charity and benevolence wafted

to this city of Rensselaer in the year 1878, when the following named gentlemen met and organized Rensselaer Lodge No. 82: M. F. Chilcole, Erastus Peacock, W. W. Reeve, Moses Tutuer, Ed D. Rhoades, F. B. Meyer, O. P. Robinson and C. C. Starr. Now the order numbers over too true, men and tried, and eternity alone can reveal what this and other orders of our little city have done to relieve the suffering humanity. I want to speak of some Knights who in the history of the order, have given their lives for a brother or who have stood at the post of duty in case of death, realizing greater love hath no man than this, that a man lay down his life for his friends. The first sacrifice in obedience to the principles of the order was in the heroic death of Samuel Holder Hines, in the year 1870 in Richmond. Virginia. The Spootswood hotel was burned. Samuel Hines could have escaped, but remembering that up stairs was a brother Knight, E. W. Ross, he made his way through lui id blaze and scorching Ere, and perished in the efforts to rescue his friend. His life was sacrificed on the alter of | friendship. The Supreme lodge offered the following preamble and resolutions, namely: Whereas, the. Supreme Lodge of the World K. of P. has heard with sorrow the sad news of Samuel Holder Hines, who sacrificed his life inkin attempt to save that of a brother Knight at the burning of the Spootswood hotel, Richmond, Va., on the 25th of December, 1870, a, "4 whereas,- such an act of self sacrificing devotion to, and so noble an appreciation of the principles and obligations of our order should ever remain fresh in the 'memory of all brother Knights, therefore be it resolved, that the supreme lodge of the world tender their heartfelt sympathy to Old Dominion

Lodge No. 4. Richmond, Va., in this their deep loss and sore affliction. Resolved that the sublime example of bravery and unfaltering devotion exhibited by the heroic death of Samuel Holder Hines was such as to render it meet that his name and memory should ever be revered and held sacred by all Knights of Pythias Another heroic Pythian martyr was William A. Mestemaker, a member of Orlean’s lodge No. I K. of P. of the city of New Orleans. He was second ehgineer on the steamer Robert E. Lee, one of the most magnificent boats ever on the Mississippi river loaded with 500 cotton bales with 30 passengers, and in less than five minutes from the discovery of the fire, the Lee was a perfect sheet of flames. Brother Mestemakpr remained true to his duty at his post of engineer. Standing true to his duty and the teachings of his noble profession, fully conscious that his life was to be given, that he be made a sacrifice that others might live, he called to the pilot, “Tell them at home good bye.” The Lodge joined with the family in seeding a metalic casket up the river for the remains when found and offered $25 00 for the recovery of the body, if the steamer failed to find it. The body was found, to be (buried as an unknown, but was later disinterred and brought to New Orleans and buried with Pythian honors. A letter to the lodge from the widow of the martyred brother is on record, as she so beautifully thanks them for all the care and sympathy given her and the orphan children, as well as the interest shown in finding and laying away her husband We leave these brilliant acts of devotion and sacrifice; may they inspire us to ever be found loyal tort duty. A word here to mothers, wives, sitters and daughters. Remember, thaias from 'week to week your loved ones enrer the seclusion of the lodge room, that one If the choicest flowers of Knighthood is high legard for women—a care for her weakne/s, a defense of her honor and virtue. In inclusion I want to say, brother Knigh/ may we ever show to each other the principles of knighthood and thus help in a greay battle for a cleaner manhood and a nobler womanhood. One of the chief ends is to make every Knight a good and true man. A man may be a Knight, yet lack certain elenfents of true manhood. He may have habits at variance with the best interest of his life, there is no winking at these when the is loyal to convenant obligations and duties. livery lodge is not only a home, but also SLtraining school where men are taught to be tenmerate, true, brave, generous, high minded Vid clean hearted. Bad tfrabits are firmly butVdndly denounced. - No vice is licensed. aA wrong against self and others is forbiddtn The conduct and character of a memblr is a matter of great interest to every trul and well governed lodge. He is expected to be, and it is the aim of the order to m|ke him, a good husband, a good father, a good neighbor, a good citizen. A stranger trod xVith weary feet A distant city’s crowded ways; Along each thronged and busy s' vet He passed with anxiouL wistful gaze. ‘No friendly glance returned his own, No cheerful greeting badfc-IAMP stand; Amid the crowd he moved alout. And longed to grasp a brother’s aand. His face was brown and markedbt care, His hinds were rough from honest oil; The frost of time had bleached his h:(ir, His feet were stained with country sdl; A shipwrecked sailor, old and poor I A stranger in a foreign laniy I ’ I'would give him courage to endure ■ Could he but grasp a brother’s hand. M A strange device this sailor bore, ■ An emblem on a golden chain; B A passer marked the badge he wore B And checked speed to look agaiiW ! Then stopped, advanced, by word aWtone Welcomed the wanderer as his frienW ” I Though stranger’s glance had met !®>wn, I He knew he grasp a brother’s That night within a lodge room’s | The shipwrecked sailor told his tale ■ And quick response to all his calls ■

He met from friends who seldom failed, With lightsome heart and purse well stored, He parted from that knightly band, Blessings and gifts had on him poured, Since first that brother grasp his hand. Thus brethren of the mystic chain Can find a friend in every clime, To cheer their hearts and ease their pain As did this hero of my rhyme; • Though seas be crossed and mountains climbed, To reach some strange and distant land, Yet even there they oft majNind Some stranger brother grasp their hand.