The Fair Sex And Adoptive Masonry.

THE FAIR SEX AND ADOPTIVE MASONRY .

ARTICLE IV . If an essayist , endowed with an enterprising spirit , were to commit him to the task of collating , as far as practicable , the particulars of the gross deeds done by religious fanatics in ancient and modern times , men gifted with well-balanced

minds would revolt at the hideous picture of human depravity and wickedness presented . " Man's inhumanity to man make countless thousands mourn , " observes an author . The remark , unquestionably based upon a practical knowledge of the workings of mankind ,

challenges scepticism . Philosophers exhibit a disinclination to abrogate assumptions indicating an affinity to honesty or just principles . They have , in the course of their investigations of natural phenomena , clearly explained some subjects which , from their intricacy , had formed

exceedingly contentious themes among the ordinary class of men . Their assistance cannot for-a moment be questioned , for their labours have , in a remarkable manner , exemplified their value and importance . It is true that upon some points there will always be a diversity of opinion

owing to their extreme complexity , but it will be allowed that the views of learned men , however much hostility they may receive in different quarters , are entitled , at least , to respect and consideration . Those who have devoted a great part of their lives in the pursuit of knowledge

have been shocked at the egotism , selfishness , and •cruelty displayed by human nature in its vagaries , and have been sorel y tried to apply a remedial agent . The evil passions of man are more or less modified or subdued and rendered dormant by the influences of civilisation , but

they only require force of circumstances to arouse them , and when they are so excited , in what ugly forms do they frequently present themselves ! The laws of God are outraged and forgotten , the finer feelings are overcome and rendered powerless to exercise any restraint upon corrupt thoughts and acts ! But there

assuredly arrives a time when all trangressors discover the enormity of their offences towards their Creator . In what manner can sinners hope to atone for their misdeeds ? It is not by the immolation of innocent lives , nor by self-inflicted torture by way of penance , but simply by earnest appeals at the Throne of Grace !

There have been many arguments as to the fate of Jephthah ' s daughter among commentators of the Bible . By sonic writers it is maintained that she was not sacrificed in the manner described , but was dedicated to the service of God , passing the remainder of her life in a state

of celibacy . There are several who will nothesitate to support this liberal interpretation , especially when it is remembered that no parent possessing the great love for his offspring as manifested b y Jephthah could be prompted to carry out any vow so imprudently made . Indeed , the law of

the Israelites expressl y forbade any human immolation , which had , moreover , been proclaimed by God to be an abomination to Him . It can therefore be reasonabl y assumed that there is sufficient evidence to justify the conjecture as to her real ftte . An annotator says

that many who have considered the question argue thus : — "That Jephthah was an Israelite , and as such Jived under a law which prohibited human sacrifices by the severest penalties : that , had the vow been intended in this sense ( i . e ., the one generally accepted ) , God would never have

vouchsafed Jephthah so signal a victory as he did , which must have terminated in the violation of His own laws ; and therefore they conclude that so kind and tender a father as Jephthah is represented would never have sacrificed an innocent , dutiful , and obedient child , as her whole carriage seems to denote her , in discharge

of a rash and inconsiderate vow ; especially when , according to the prescriptions of the law , he might have redeemed his daughter at a price so inconsiderable as ten shekels of silver . " Can it be denied that these remarks have no legitimate claim upon attention ? The unbiassed will probably acknowledge that they were not dicated by minds governed b y prejudice and illo-

The Fair Sex And Adoptive Masonry.

gical tendencies , but purely by firm and conscientious principles . It is greatly to be regretted that religious controversies should engender so much rancour and strife among the several denominations professing Christianity .

Even those who had mutually professed great love and respect have , after similar discussions , separated with feelings akin to the bitterest hatred . Much might be said upon the subject to confirm the oft-repeated passage , that

" Man , proud man , Drest in a little brief authority , Most ignorant of what he ' s most assur'd , His glassy essence—like an angry ape—Plays such fantastic tricks before high heaven As make the angels weep . "

For the present I must cease further comment , and indulge in a hope that I may be permitted on some future occasion to enlarge upon the matter . One of the characters chosen from the sacred

writings by the Eastern Star Order is the daughter of Jephthah , as mentioned in a previous article . The submissive spirit evinced by her under trying circumstances excites the warmest praise , and affords an example upon which many will probably fail to reflect : —

The First Point.

THE FIRST POINT .

JEPHTHAH s DAUGHTER , OR THE DAUGHTER ' S DEGREE [ The Symbol of the Veil . ] " She will not die as thief or murderer dies , Whose fate but expiates his horrid crime ; She will not veil her pure and loving eyes As fearing death , for her's is death sublime :

Lo , with determined heart and eye she stands , Her face upturned towards celestial lands !" The Scriptural illustration runs thus : " And it came to pass , when he saw her , that he rent his clothes , and said , Alas , my daughter ! thou hast brought me very low , and thou art one of them that trouble me ; for I have opened my mouth

unto the Lord and I cannot go back . " The point of the signet is coloured blue , the hue being allusively represented by the violet . The flower , from " its retired , shrinking nature , " is regarded as being emblematical of the maiden . The sword and the veil are also illustrative of the character .

The lecture , which embraces an historical narrative of the Virgin , is delivered by the Instructor in this wise : — "The structure of Freemasonry in its obligations and principles is peculiar , and wc , as Master Masons , are taught to respect the binding force of

a vow . Therefore , when wc find in Bible history a person who submits to wrongs , to suffering , and death , to secure the sanctity of a vow , we seize upon that character as our own . Wc adopt or surround it with fraternal protection . Wc hail it as a Masonic character , and we claim whatever

credit or honour may be associated with it . Such a character , forcibly delineated , we discover in the Hook of Judges , under the title of Jephthah ' s Daughter ; and wc have so surrounded the sacrifice of that noble and heroic woman with emblems , legends , and tokens of recognition , as to make of it a

section in Adoptive Masonry . The history of Jephthah ' s Daughter , as composing a degree of the Eastern Star , is thus given : Her father , Jephthah , was a resident of Mizpeh , in the mountains of Gilead , a warrior , and a man of decided personal character . Being called upon , in the extremity of

his country ' s trials , to go at the head of its armies and resist the Ammoritcs , its enemies , he prepared his household for a campaign that would perhaps cost him his life , and then committed himself to the protection of God in solemn prayer . It was an age when religious knowledge was scanty , and man

knew but little of his Maker's will . Jephthah thought to propitiate Deity by a vow , such as his forefathers had made when about to depart upon dangerous enterprises . And this is the record of his vow , as found in the nth chapter of the Book of Judges : 'Jephthah uttered alibis words before

the Lord in Mizpeh . And Jephthah vowed a vow unto the Lord , and said : If thou shall without fail deliver the children of Amnion into mine hands , then it shall be that whatsoever cometh forth of the doors of my house to meet me when I return in peace from the children of Amnion , shall surely be the Lord ' s , and I will offer it up for a

burntoffering . ' It is difficult to explain this vow . It has been conjectured that being a hunter in the mountains of Gilead , Jephthah was accustomed to be much absent from home , and that on his return from those expeditions he was often welcomed by the favourite lamb of his daughter ; and that this fact was in his mind suggesting the object of sacrifice , should his present enterprise be crowned with suc-

The First Point.

cess . This explanation is accepted as the best at our command . Jep hthah went forth to battle , expecting , if victorious , to make a thank-offering to God of the pet lamb of his daughter . The victory was gained ; and the warrior returned to Mizpeh , exalting in his success . God had redeemed his people . The thanks and praises of a grateful nation

were showered upon his track . The loving father hastened home to enjoy the congratulations of his neighbours , and still more of his daughter—his only child . Arrived upon the hill which overlooked his dwelling , he halted , for now the full purport of his vow broke in upon his mind . The Lord had ' without fail delivered the children of Ammon into

his hands ; ' he had returned in peace to his house , ' and whatever' came forth of the doors of his house to meet him must be the Lord ' s , to be offered up for a burnt-offering . It was but for a moment . The door opened as his eye painfully regarded it . It opened , and something came forth ; not a pet

lamb , not even a servant or a neighbour ; but his daughter—his only child , the object in whom his very existence was bound up . ' Behold , ' says the sacred narrative , 'his daughter came out to meet him with timbrels and with dances . ' Jephthah rent his clothes , and in the anguish of his heart

cried aloud , ' Alas , my daughter I thou hast brought me very low . I have opened my mouth to the Lord , and I cannot go back . ' Adah was a daughter in every way worthy of that' warrior-sire—the mighty hunter of Gilead . Casting away the instruments of rejoicing , and changing the merry

dance to solemn measures , she answered : My father , if thou has opened thy mouth unto the Lord , do to me according to that which hath proceeded out of thy mouth . ' She had but one request to make , and she was ready for the sacrifice . She asked that she might go among the mountains for

two months , and there , with the virgins of Israel , prepare her mind to meet in calmness and resignation her impending doom . The request was granted , and during two revolving moons the heroic woman joined in the hymns and prayers of her friends , with which the mountain caves of'Gilead became

vocal . When the two months had expired , and the day arrived which was to bring this sad affair to a close , a vast multitude gathered together to witness the event . Precisely as the sun came on the meridian she was seen , followed by a long train of her friends , winding their way clown the mountain

side , to the fatal spot where the altar was erected , and her father , with an almost broken heart , was standing prepared to fulfil his vow . She approached him , and with one long kiss of affection bade him farewell . Taking hold of the thick mourning veil which she wore , he drew it gently over her face

and drew his sword . But she rapidly unveiled herself , and said she needed not to have her face covered , for she was not afraid to die . Her father replied that he could not strike the blow while she looked upon him , and again cast it over her . She threw it off the second time , and turning from him

said she would look up to the heavens , so that his hand should not be unnerved by the sight of her face , but that she would not consent to die in the dark . A third time , however , he insisted , and a third time she as resolutely cast it off ; this time holding the ends of it firmly in her hands ; and

then , in hearing of the multitude , she solemnly declared that if this ceremony was insisted upon she would claim the protection of the law , and refuse the fate that otherwise she was willing to endure . She said it was the practice to cover the faces of murdereis and criminals when they were about to

be put to death ; but for her part , she was no criminal , and died only to redeem her father's honour . Again she averred that she would cast her eyes upwards upon the source of light , and in that position she invited the fatal blow . It fell . Her gentle spirit mounted to the heavens , upon which

her last gaze had been fixed ; and so the deed was consummated which has rendered the name of Jephthah ' s Daughter for ever famous in the annals of . Scripture . For hundreds of years , and even down to the time of Samuel , ' it was a custom in Israel that the daughters of Israel went yearly to lament the daughter of Jephthah , the Gileadite ,

four days in the year . The colour blue alludes to the cerulean line of the mountains , in whose solitude Jephthah ' s daughter passed two months while preparing herself for death . The emblem of the sword reminds us of the instrument of her death . The sign alludes . . . The pass is used to recall the lamentable but glorious event to which the entire history of Jephthah's Daughter refers . "

The following lines are intended as a tribute to the maiden : — " Sec ' midst the multitude the victim stands ! Dauntless , serene , though terror palsies them ! And she must die by her own father ' s hands !

And she must die a sacrifice of shame ! Of shame ? ah , no ! she flings the veil abroad , Once , twice , yea thrice ; looks hopefully to God ; Fixes the noonday sun with earnest eyes , Then crowned with innocence , the maiden dies 1