The Universal Language of Freemasonry - ArchiMeD - Johannes ...

Chapter 7 - Rituals 465
like Macoy when giving the reason for the establishment of the Eastern Star, he
is aware that the female relatives of Masons have to make known themselves in
the time of danger, in order to receive the aid which they are entitled to. They
also have a right to direct their charities, and fulfill their part in human progress.
As a consequence, there has to be some other form of Masonry for them:
Our mothers, sisters, wives and daughters, cannot, it is true, be admitted
to share with us the grand mysteries of Freemasonry; but there is no
reason why there should not be also a Masonry for them, which may not
merely enable them to make themselves known to Masons, and so to
obtain assistance and protection; but by means of which, acting in
concert through the tie of association and mutual obligation, they may
coöperate in the great labors of Masonry, by assisting in and, in some
respects, directing their charities, and toiling in the cause of Human
Progress. ("Introduction," p. 3)
Although it might seem a little contradictory if Pike calls this form of
Masonry merely a "cooperation," the rite has enjoyed regularity and was
accepted by male Masonry: "The Masonry of Adoption is regularly attached to
the Ancient and Accepted Scottish Rite, and under the protection of the Mother
Supreme Council of the 33d degree, at Charleston, South Carolina."
("Introduction," p. 4).
Before we go into the depths of the ritual, we think it important to state that
the Rite of Adoption comes closer to Craft Freemasonry including the High
Degrees than any other of the androgynous rites dealt with in the following
chapters, not only due to the symbolism employed (e.g. Jacob's ladder, Masonic
trowel, several "squares," veils, etc.), but also because of the question-andanswer
dialogues which closely resemble old Masonic catechisms. Several parts
of the ceremonies bear striking resemblance to Masonic procedures; thus, the
candidates are bound with chains, which reminds us of the Masonic cable-tow.
Moreover, the phraseology contains many Masonic peculiarities, such as age and
hour, which are left out in the rites of the Eastern Star and the Amaranth.
The French degrees undoubtedly had some affinity with High Grade
Freemasonry, as we note, for example, that the Mistress was made to
ascend a "mysterious ladder," the five rungs of which were denominated
CANDOUR, SWEETNESS, TEMPERANCE, TRUTH and
CHASTITY. That these at least partially find counterpart in the former
obligations associated with the old rungs of SHOR-LABAN, MATHOK
and EMUNAH on the Ladder of Kadosh cannot escape observation; nor
can the fact that the two sides or supports represented "The love of God
and our neighbors." ("Publisher's Introduction," p. 1)
Although in Pike's redaction, the ascending of the ladder has been removed,
the ritual still remains in many features truly Masonic: "No honest Mason can