          This file is copyright (c) 1995 The Philalethes Society and all
          rights including any redistribution rights are reserved by the
          copyright holder. Permission to quote from, redistribute or to
          otherwise use these materials must be obtained from the
          copyright holder directly by contacting The Philalethes,
          Nelson King, FPS, Editor, 2 Knockbolt Crescent, Agincourt
          Ontario Canada, M1S 2P6. Tel: 416-293-8071 Fax:
          416-293-8634 or CIS: 71202,22
          
          WOMEN AND FREEMASONRY
          by
          William E. Parker, MPS
          
          Select and secret societies have existed in different cultures
          for thousands of years, and have always been a source of
          curiosity and/or attraction drawing the attention of both
          sexes. Freemasonry, being considered a select organization,
          is naturally no exception and has attracted its own
          adherents. Essentially a male oriented group, however,
          women have necessarily sought other outlets by forming
          their own societies. Sometimes such groups have taken the
          form of an androgynous body; i.e., male and female
          membership, and sometimes a purely female grouping.
          Insofar as Freemasonry is concerned, there are stories of
          women being initiated by first hiding in clocks, closets, or
          other areas, and thereby gaining ritualistic knowledge, but
          supporting evidence is limited or nonexistent in most
          instances. The legends are there but the proofs are not,
          such as, for example, undocumented stories in England,
          Scotland, and Wales in the l8th and l9th centuries. On a
          somewhat firmer basis, however, rests the report of the
          Grand Dieta of Mexico apparently both forming female
          oriented lodges in the late l9th century and admitting women
          into male lodges, but this resulted in serious problems and a
          long period of recovery. In a very few instances, women
          have indeed apparently gained entrance into the Craft, either
          by accident or by intent. The story of the Honorable
          Elizabeth St. Leger (Aldworth), the Lady Freemason, is the
          most widely known instance, and one usually considered
          verifiable, although there are different versions, some of
          which are inaccurate. In brief, in the early l8th century in
          County Cork, Ireland, Viscount Doneraile was in the habit of
          holding periodic lodge meetings in his home, Doneraile
          Court, a not unusual circumstance in that era. On one such
          instance, his daughter, Elizabeth, chanced to be in an
          adjoining library. Interior repairs were under way, several
          bricks in the communicating wall to the lodge room were
          loose and, hearing voices, the curious young girl was able to
          both see and hear much of the ceremony, but by chance
          rather than by previous intent. Watching the ceremonies
          intently for some time, she eventually sensed the gravity of
          the situation and attempted to leave the library. But, the
          family butler, in this instance acting as the Lodge Tyler, saw
          her, in that the library door gave out on the hallway close to
          the "lodge room" door, gave the alarm and she was obliged
          to confess all. After much deliberation, the lodge elected to
          initiate her and it is said she took the honor most seriously,
          although there is no firm indication she ever attended future
          meetings. Research indicates she would have been about l7
          at the time, being initiated between l7l0-l7l3, about 20 years
          prior to the formation of the Grand Lodge of Ireland in
          l729-30, thus the lodge would have been an independent
          one, a common practice of the era. An important facet of the
          story, however, is the clear indication of the existence of a
          Speculative Lodge about l7l0 and, according to researchers,
          one most probably working in the English fashion
          undoubtedly due to Lord Doneraile's trips to London where
          he was likely initiated. Of other accounts sometimes said to
          be factual, tradition has a Mme Xaintrailles supposedly
          initiated in Paris about l802, and a Catherine Sweet
          Babington of Bowling Green, Ky., allegedly obligated but not
          admitted to membership about l840, although evidence is
          lacking in both instances. In a more documented case, a
          Countess Helen Hadick-Barkoczy was initiated under the
          Grand Lodge of Hungary in l875. In this instance, however,
          proceedings and disciplinary action against the lodge and
          members were taken by the Grand Officers, the initiation
          apparently erased, and there is no record of the Countess
          ever actively participating in the Craft. There are several
          difficulties in researching the issue of women "in"
          Freemasonry; i.e., the legends and myths propagated
          through the centuries, the absence of documented records,
          often misleading or erroneous information, and the fact that
          we are not looking at a single line of "Masonic" history, but
          rather 250 years growth of a movement with diverse
          branches comprising masculine, androgynous, and
          exclusively female oriented groups. If the lack of proofs is
          not necessarily surprising, many early records having been
          lost, destroyed, or not kept, their absence is in itself
          nonetheless significant. And, finally, insofar as current
          groups are concerned, there is often reluctance on the part
          of most members to speak of their participation or even
          acknowledge their Order's existence. The l8th century was
          an era with widespread Masonic exposures, with numerous
          pamphlets, books, and even theater dramas on the Craft.
          Publicity was thus rampant with much of the Craft's workings
          in public domain. Yet, Freemasonry nonetheless remained
          something of a mystery with a special allure and attraction. It
          is not surprising, then, that imitations sprang up, either
          seriously imitating the Craft, practicing a parody thereof, or
          even erotic in nature. The early years saw such
          androgynous groups as the Order of the Mopses in Vienna
          about l738, Order of the Fendeurs in l747, Order of Felicity
          about l740/43, Order of Knights and Nymphs of the Rose in
          l778, these latter in France, Knights of the Cork in Italy in
          l738, Order of the Rose in Berlin in l778, and many others.
          Such groups proved briefly popular and attracted a
          membership from high levels of society. Some of these
          groups had ceremonies of a rather frivolous and even
          libertine nature and, while not in any way Masonic, often
          patterned themselves loosely upon Freemasonry with
          officers, passwords, signs, and ritualistic ceremonies. They
          should not, however, be confused with the Lodges of
          Adoption attached to some early Masonic Lodges. Through
          the years, there has been public misconception and
          confusion concerning the above mentioned groups and the
          Craft, in much the same manner Regular Freemasonry has
          often been confused by the public with spurious irregular
          bodies. Early European Freemasonry was frequently a
          jumbled mix of diverse Rites and Orders, particularly so in
          France where the Gallic mind often opened itself to
          numerous innovations. French Freemasonry of the l8th
          century exerted a strong attraction and had many of the
          highest nobles of the Kingdom as members of one
          Obedience or another and occasionally as members of more
          than one Obedience. It was "fashionable" to be a
          Freemason, many being members more in name than in
          spirit. It was also an era where women of the aristocracy
          were not necessarily considered solely in terms of
          "Motherhood." There were important "salons" sponsored by
          leading ladies of the nobility which were centers of
          philosophic and political discussion, and Royal influence was
          exercised by the Queen or King's mistresses. Women of the
          aristocracy often played an important role in the era's culture
          and frequently exerted significant influence upon major
          decisions of the Kingdom either directly or indirectly. Given
          the extent of such influence, it is not surprising that women
          also desired to learn the mysteries of the Craft, hence the
          rise of the Lodges of Adoption, an endeavor to offer women
          a substitute for Freemasonry. Such lodges could be termed
          the forerunners of today's Order of the Eastern Star and
          similar Orders. Unquestionably French in origin, the exact
          date such lodges made their first appearance is debatable.
          Some estimates place it as early as l730, although a firm
          organizational structure does not appear to have been in
          place until about l760. Pamphlets published in Brussels in
          l744, the Hague in l75l, and Paris in l760 and l772 all
          describe such lodges. In l75l, the Grand Master of the
          Netherlands formed a lodge in The Hague, La Loge de
          Juste, for both men and women, one of the earliest
          instances of a lodge admitting both sexes. The rituals were
          designed specifically for this lodge, embodying mystic,
          symbolic, and spiritual characteristics upon which to "build a
          Temple of Perfect Virtue." Apparently a short-lived body,
          there is no evidence the lodge survived beyond l75l,
          although there are allusions to Adoptive Masonry in The
          Hague in l778. Simply put, a Lodge of Adoption is an
          androgynous lodge sponsored, or "adopted," by a male
          lodge, headed by a Venerable (Grand Master), and Grand
          Mistress, each of whom have specific functions, and with an
          officer corps composed of both men and women. If such
          lodges followed the general procedures of male lodges,
          ritualistic ceremonies were different, being designed to meet
          both obvious physical differences as well as the mental and
          cultural outlook of l8th century women of the aristocracy.
          Ritualistic work comprised general allusions to the era's
          morality, such as modesty, prudence, fidelity, obedience and
          discretion. The penalty oaths were replaced by simple
          sanctions of morality with different signs from those of the
          male lodges. Meetings were usually followed by banquets
          and perhaps a ball, the male lodges sometimes
          co-sponsoring annual banquets with the Adoptives, usually
          highly festive affairs. The lodges were not mere lieus of quiet
          symbolism and ritualistic ceremonies, however, but were
          also active socially in practicing diverse philanthropic and
          charitable causes. Historians differ on the specifics, but
          Adoptive Lodges seemingly practiced a ritual of 3 Symbolic
          Degrees, plus a high-grade system comprising an additional
          l to 7 degrees, the number apparently subject to variation.
          Different degree structures being set forth is not unusual,
          however, in that lodges were not then as standardized as
          now, thus ritualistic differences were then often the norm.
          Still, while minor structural and contextual degree differences
          may have existed between various Adoptives, they
          nonetheless had a certain similarity. The following notes a
          general idea of the degree content of one system, the
          descriptions not totally exhaustive, however, in that
          additional symbolism was sometimes included.  Degree        
          Degree Name              Symbolism  lst                 Apprentie     
                         Moral Values 2nd                 Compagnonne             
          Garden of Eden 3rd                 Maitresse                Tower of
          BabelNoah's Ark and the                                     Flood 4th      
               Maitresse Parfaite            Moses' Tabernacle in the
          Desert 5th            Elu or Ecossaise              Regarding Vice
          and Virtue 6th            Chevaliere de la Colombe      Noah's
          Ark 7th            Souveraine Illustre Maconne   Chivalric
          Symbolism 8th            Rose Croix des Maconnes or   
          Religious Implications                Chevaliere de la
          Bienfaisance 9th            Princesse de la Couronne     
          Solomon's Temple. In June of l774, faced with a fait
          accompli, the Grand Orient of France (GOF) officially
          authorized Lodges of Adoption, since they had already been
          working for l5 years or perhaps longer. While few in number,
          such lodges comprised many of the highest men and women
          of French aristocracy; e.g., the Duchess de Bourbon, the
          Countess de Polignac, the Marquise de Genlis, the Marquise
          de Rochambeau, and others. The Princesse de Lamballe,
          favorite of Marie-Antoinette, was Grand Mistress of Le
          Contrat Social Adoptive Loge at the time of her l792 murder
          during the Revolution. The Duchess de Bourbon, Grand
          Mistress of La Candeur Adoptive Lodge, was named Grand
          Mistress of all French Adoptive Lodges May 5, l775. Being
          the sister of the Duke de Chartres, cousin to the King, and
          thereby a person of great importance, she was invested in a
          highly elaborate ceremony with some 600 persons in
          attendance and with her brother presiding. Following the
          ceremony, there was a banquet, a festive ball, and the
          evening concluding with an impressive fireworks display. The
          title was perhaps more honorary than one of real authority,
          but it attested to her social rank and importance, such
          distinctions then of great significance. The mystic - or
          perhaps charlatan - Cagliostro produced an Egyptian Rite in
          Lyon, France, about l784, then in Paris in Jan. l785. He also
          began an Egyptian Rite Lodge of Adoption of 3 degrees,
          essentially a copy of the male lodge, on Aug. 7, l785. By all
          accounts, the ritual was allegedly highly feminist for the era
          and somewhat anti-male with only women permitted to run
          the lodge, a striking departure from the usual Lodges of
          Adoption. The Rite only lasted a couple of years, however.
          On the eve of the Revolution, it is estimated there were
          about 40 Adoptive Lodges. But, in July of l79l, the Revolution
          forced their closing and feminine "Masonry" entered a period
          of decline similar to its male counterparts. (See Northern
          Light Nov.l992) There was a revival after the Revolution and
          in the early l800's several lodges organized such groups.
          Notable examples occurred in Strasbourg in l805 at the
          Franc-Chevalier Lodge with the Empress Josephine in
          attendance at the lodge banquet, and then later at the
          Adoptive Lodge Josephine de la Bienfaisance. Again,
          underscoring the high level of membership, in l807 the
          Saint-Caroline Lodge organized a meeting at which Prince
          Cambaceres, Arch Chancellor of the Empire, was in
          attendance. Another well-known group was the Order of
          Scottish Ladies of Mont -Thabor created in l8l0. Attached to
          the Commanders of Mont-Thabor Lodge in the Scottish
          Philosophic Rite, the Order was composed essentially of
          ladies of the nobility who had fled during the Revolution, but
          had later returned to France when political conditions
          permitted. Their principal charitable endeavor was to aid
          women of good moral character, but who lacked financial
          resources. Lodges of Adoption continued up to the Second
          Empire under Napoleon III, with l864 possibly the last date
          such lodges can be traced in the l9th century. In retrospect,
          it must be said that if some of the highest women of the
          aristocracy were members, nonetheless the Adoptive
          Lodges existed at the "will and pleasure" of the male "Mother
          Lodges." If such lodges had been indicative of the era's
          strong feminine influence, it appears that much of the social
          progress women had made was unfortunately swept away in
          the wake of the Revolution. In l866, the GOF, in what was
          perhaps a public relations endeavor, asked Maria
          Deraismes, a well-known French author and early feminist,
          to participate in a series of public lectures. Public
          acceptance of her presentations proved a resounding
          success, showed her the power of persuasion, and sparked
          such a deeper awareness in her thinking, that she became
          even more dedicated to social and moral causes, particularly
          as concerned women. Undoubtedly a most singular person
          and of high intelligence, she was also endowed with an
          excellent education, a marvelous gift of oratory, a sense of
          authority and, being financially independent, was enabled to
          move in social circles perhaps somewhat different than most
          l9th century women could aspire to. Maria continued her
          association with the Craft holding frequent receptions in her
          residence with many Masons among those attending. She
          was also active in Masonic social circles, in organizing
          banquets, public meetings, and other activities on behalf of
          women's rights, and against a clearly anti-feminist and
          anti-democratic Clergy. In l869, for example, she co-founded
          the journal "The Rights of Women" and in l870 the
          "Association for Women's Rights." The question of feminine
          initiation into Freemasonry found both advocates and
          opponents as time passed but with no overt results. Then,
          after years of tireless effort, on January l4, l882, with
          numerous visitors in attendance, Maria was initiated in "Les
          Libres Penseurs" lodge (The Free Thinkers) of Le Pecq of
          the Scottish Symbolic Grand Lodge (SSGL) a breakaway
          group from the Grand Orient. The event created a
          controversy of epic proportions, but was nonetheless a
          memorable event with Maria giving an eloquent discourse on
          the merits of women in the Craft. The official ceremonies
          were followed by a banquet attended by some 300 persons.
          Records being scarce from that era, questions still arise as
          to whether she received only the lst Degree or whether the
          2nd and 3rd were eventually conferred. The Droit Humain
          (DH) contends she received all 3 degrees, either
          ceremonially or communicated. What is certain is that Maria
          Deraismes was a remarkable woman and highly
          knowledgeable in all aspects of Masonry. Be that as it may,
          the question is now perhaps a bit academic. (See The
          Philalethes April l994). Some sources indicate that, in order
          to initiate Maria, the Lodge had seceded from their Grand
          Lodge in early January in order to be an independent body,
          no longer constrained by Grand Lodge regulations against
          accepting women. Nonetheless, the Grand Lodge, at hearing
          the news, exerted pressure on its "wayward" lodge, and
          some of the lodge members expressed a desire for Grand
          Lodge reinstatement. The initiation could hardly have come
          as a surprise, however, since first there had been significant
          prior discussion on the subject and, second, the fact of such
          a large number of visitors would necessarily have entailed a
          fair amount of publicity and advance notice. Whatever the
          actual circumstances, by the Fall of l883, negotiations with
          the Grand Lodge resulted in the lodge being "accepted back"
          into the Grand Lodge "family," with the condition of feminine
          exclusion except for social occasions. The Lodge thus
          bowed to convention, and Maria made no attempts to attend
          any further Masonic meetings to preclude any permanent
          disciplinary actions against the Lodge or its members. Maria
          and others were determined, however, and continued efforts
          for feminine entrance into the Craft. Then, some l3 years
          later, on March l4, l893, l6 women were initiated by Maria
          and George Martin, an officer of the SSGL, followed in late
          March and early April by the 2nd and 3rd Degrees. On April
          4th, l893, they organized a group which in l894 became the
          Scottish Symbolic Mixed Grand Lodge of France of Human
          Rights (le Droit Humain - DH). On June l2th, l90l, a Supreme
          Council was organized for the "higher" degrees. Maria
          Desraimes passed away Feb. 6th, l894, thus not seeing the
          full growth of the organization she co-founded. Although two
          World Wars inevitably took their toll, growth of the new
          Obedience continued. In some areas, such as Mexico,
          Switzerland and South America, activities continued during
          such conflicts. Post WW-II again saw rebuilding efforts and
          lodges now reportedly exist in about 60 countries, including
          the United States, with an overall membership of l2,000, of
          which about 70% are women. The term Co-Masonry is often
          used in connection with the DH and similar bodies. There
          have been schismatic movements of the DH through the
          years, producing both mixed and female-only offshoots. For
          example, in January l9l4, a dissident French group formed
          the Mixed Grand Lodge but this group lasted only a few
          years, many of the members later returning to the "Mother"
          body. In England, there have also been breakaway groups
          with the result of 3 Feminine Grand Lodges being formed in
          the early l900's, each working traditional male degrees,
          wearing traditional Masonic regalia, and using masculine
          titles such as Worshipful Master, etc. An early proponent of
          female Masonry in England was Annie Besant, credited with
          being the founder of female Masonry in that country. In l908,
          one English DH dissident group founded the Honorable
          Fraternity of Ancient Masonry, today known as the Order of
          Women Freemasons. Comprising some 300 Craft lodges,
          not just in England but in overseas areas as well, it works
          traditional Masonic rituals but with a combination of English,
          Irish, and Scottish practices. In l9l3, a group broke away, in
          turn, and formed the Honorable Fraternity of Ancient
          Freemasons today comprising about 30 Craft lodges for
          women only. In l925, another DH English breakaway group
          formed the Order of Ancient Free and Accepted Masonry.
          Some lodges are androgynous while others are for women
          only. This group is governed by a Supreme Council
          controlling all 33 degrees. They are also a member of an
          international Masonic union under the name of CATENA, a
          grouping of Orders for men and women from England,
          Austria, The Netherlands, Germany and Sweden. In Feb.
          l973, in France, 3 lodges with about l00 members withdrew
          from the DH and formed the Universal Mixed Grand Lodge,
          today numbering about 30 lodges and some 500 members.
          About l983, a dissident faction broke away, in turn, and
          formed the Mixed Grand Lodge of France which now
          numbers about 50 lodges and l,200 members. In both
          groups, membership is divided about equally between men
          and women. Unlike other feminist groupings, both of these
          new French bodies actively favor public recognition, through
          seminars, press releases, media interviews, etc. As a
          general rule, the other feminist bodies are particularly
          reluctant to discuss their "Masonic" ties, maintaining a
          discreet silence on the subject. These two newer bodies, in
          addition to carrying on traditional Masonic studies, also show
          active interest in social problems such as world hunger,
          media influence, birth control, the penal system, abortion,
          and other subjects. Insofar as titles go, they prefer using
          masculine titles such as Grand Master, etc., in lieu of Grand
          Mistress. The DH uses the AASR Ritual, with modifications,
          and the Obedience's accent is primarily on moral, social, and
          economic issues. Administered autonomously in each
          country, international issues are addressed by a Supreme
          Council headquartered in Paris and whose members are
          elected every 7 years. As a consequence of being
          international in scope, for obvious reasons the DH takes no
          overall political position but is, however, highly active in
          social and philanthropic areas. Due to its world-wide
          presence, in some areas the DH is often the only choice for
          women who are interested in the Craft, but the Grand Lodge
          Feminine of France (GLFF) is clearly making inroads into
          traditional DH areas. Intervisitation is permitted with the
          GOF, which recognized the Obedience in l92l, and with the
          GLFF. The SSGL had opened its gates to women in l897
          with Madeline Pelletier, a French psychiatrist and well-known
          feminist, initiated in May l904, followed by another
          well-known feminist Louise Michel. Highly active in social
          issues, she has the honor of having a statue of her in Paris
          as well as a Metro (subway) station named after her. After
          only a few years, however, the Obedience, bowing to
          pressures, changed its admissions policy and excluded
          women from membership thus, in effect, leaving its female
          members "Masons without a lodge." The GOF, for whatever
          reasons, had felt obliged to hold its Adoptive Lodges closely
          and not permit any form of total independence. The GO's
          annual meeting in l869 had considered the issue of admitting
          women into the Craft but the idea was rejected. Similar
          proposals surfaced again on at least seven occasions with a
          negative vote in each instance, the last being in l90l. 
          Apparently by default, therefore, further action fell upon the
          Grand Lodge of France (GLF) which, from l90l to l935,
          sponsored l0 Lodges of Adoption. Gradually, these lodges
          became virtually all feminine with no masculine influence.
          With a strong base upon which to build, from l935 to l940,
          measures were under way to transform these lodges into an
          independent group, although there were only 300 members
          in l940, but WW-II precluded any firm action. At the close of
          WW-II, membership had fallen to less than l00 with only four
          surviving Paris lodges. In l945, the GLF extended a 5-year
          subsidy to assist in rebuilding efforts. In Oct. l945, the
          Feminist Masonic Union of France was formed and in Sept.
          l952 the Union became the Grand Lodge Feminine of France
          (GLFF). Indications are the GLF was acting not necessarily
          in the interests of the women, but rather in an effort to
          influence Masonic opinion worldwide by divesting
          themselves of female associations and thereby appear more
          "Regular." Growth of the new Grand Lodge has been steady
          and by l948 there were l50 members, 300 by l950 and by
          l988 membership approached 6,000. Today, there are 250
          or more lodges with a membership of about 9,000. In l953, it
          was decided members would wear long black robes with
          Masonic regalia; i.e., collars and aprons. For lodges
          practicing the AASR, aprons have a red border on a white
          apron, and for those practicing the French Rite the aprons
          have blue borders with M & B stitched thereon. About 70%
          of the lodges practice the AASR, about 30% the French Rite,
          one lodge still practices the original l80l Lodge of Adoption
          Rite, and one practices the Rectified Scottish Rite. In a
          curious irony, difficulty being experienced in obtaining the
          higher degrees in France, they were eventually conferred in
          England by a dissident body of the DH, the GLFF members
          making periodic trips to England for several years until all the
          degree work had been completed. A high-grade system was
          then originated in l963 and a Supreme Council in l972.
          Political discussion in lodges is prohibited, the Obedience's
          accent not only on traditional philosophic and symbolic
          themes but also on social and moral issues, particularly
          those concerning women. Officers use feminine titles such
          as Grand Mistress, etc. In addition to France, lodges exist in
          numerous areas around the world; e.g., London, New York,
          Luxembourg, Madrid, Lisbon, Germany, Barcelona,
          Montreal, Belgrade, Budapest, and elsewhere. Male visitors
          are permitted on some occasions and relations are
          maintained with the GOF, the DH, and a somewhat unofficial
          relationship with the GLF. Through the efforts of the GLFF,
          the Grand Lodge Feminine of Belgium was organized in l98l
          with current membership standing at about 25 lodges and
          900 members, the Grand Lodge of Switzerland in l985 with a
          membership of about l4 lodges and 350 members, a Grand
          Lodge Feminine of Turkey in l99l with five lodges and 250
          members with efforts under way for a Grand Lodge Feminine
          of Portugal with four founding lodges. Discussions have also
          been undertaken with women in several Central European
          countries, now freed from Communist influence, and it is
          likely lodges will eventually be established in those areas.
          Belgrade and Budapest, for example, have already seen
          implantation of lodges, some Russian and Polish women
          have been initiated and these areas, too, will likely have
          lodges at some point. There are, additionally, diverse
          Feminist Orders existing in Central and South America, in
          parts of Africa, in Greece and elsewhere. In America, of
          course, there are Orders such as the Eastern Star (OES -
          l850), the Amaranth (l860), the Beauceant (l890), White
          Shrine of Jerusalem (l894), Daughters of Mokanna (l9l9),
          Daughters of the Nile (l9l4), Ladies Oriental Shrine (l903),
          and others, existing alongside of, but not a part of,
          Freemasonry. Interestingly, the Star was first introduced as
          the American Adoptive Rite although the "Adoptive Masonry"
          designation did not prove too popular, eventually only the ES
          designation surviving. The Star was apparently based partly
          on the French Adoptive Rite and partly on several l9th
          century Orders here in America which, in turn, were likely
          based on the French Order. Some of these early groups
          were Mason's Daughter, Mason's Wife, Heroine of Jericho,
          True Kindred, and others. Rob Morris of Kentucky first
          conceived and arranged the Star Degrees in l850, simplifying
          the ritual in l860. From l865-l868, Robert Macoy recast the
          ritual and organized the Chapter system. The Macoy ritual,
          with some influence by the Michigan Tatem Ritual, is the
          foundation of the ES Order as we know it today. The
          Amaranth and White Shrine of Jerusalem initially predicated
          membership on first being a Member of the Eastern Star.
          But, this requirement was later dropped, by the Amaranth in
          l92l, and by the White Shrine in l953. Like the Star, the
          Amaranth was also first introduced as a part of the Rite of
          Adoption. In summary, while the foregoing is not exhaustive,
          it can nonetheless be seen there are several groups active in
          many nations, both androgynous and purely female, which
          style themselves Masonic. If "Regular Freemasonry"
          considers such groups beyond the pale of the Craft, they are
          nonetheless active not only in the United States but
          worldwide, their existence largely unknown both to Masons
          and non-Masons alike. Members appear to be highly
          knowledgeable individuals of high moral and social qualities
          and intelligence. And, while the various groups have
          prospered, as a rule they do not seek to build large
          Obediences per se, but rather to first seek a quality of
          member-ship, a trait shared with the European male
          Obediences, a trait to be emulated.   Bibliography:  l. Les
          Filles du Pasteur Anderson, Jean-Pierre Bacot, Ed. Edimaf, 
          Paris, l988. 2. L'Initiation Feminine, Loge Sub Rosa,
          Switzerland, l973. 3. Maconnerie Feminine et Loges
          Academiques, Rene le Forestier,  Arche, Milano, l979. 4. La
          Franc-Maconnerie et L'Emancipation des Femmes, Eliane
          Brault, Ed. Dervy, Paris, l967. 5. La Franc-Maconnerie au
          Feminin, Karen Benchetrit-Carina Louart,  Belfond, Paris,
          l994. 6. Living The Enlightenment-F.M. And Politics in l8th
          Century Europe, Margaret C. Jacob, Oxford Univ. Press,
          N.Y., l99l. 7. Villard de Honnecourt Transactions No.2, 2nd.
          Series, G.L.N.F.,  Paris, l980. 8. Humanisme, G.O. of
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          l2, l994, Paris, France. (Female Masonry). l0. The Hon. Miss
          St. Leger and Freemasonry, Condor, A.Q.C. Vol. 8,  l895. ll.
          Adoptive Masonry and the Order of the Mopses, E.L.
          Hawkins,  A.Q.C. Vol. 24, l9ll. l2. Women and Freemasonry,
          G.P.G. Hills, A.Q.C. Vol. 33, l920. l3. L'Ordre de la Felicite,
          J.E.S.Tuckett, A.Q.C. Vol. 33, l920. l4. The Hon. Mrs.
          Aldworth and the Castle Lodge No. l436, Sandgate,  Kent,
          R.J. Fynmore, A.Q.C. Vol. l8, l905. l5. Notes on Irish
          Freemasonry, W.J. Chetwode Crawley, A.Q.C. Vol.  8, l895.
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          Ed.  Fayard, Paris, France, l974. l8. La Loge des Neuf
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          Franc-Maconnerie Francaise, A. Lantoine, Nourry, Paris,
          l925. 2l. Women and Freemasonry, H. Carr, California
          Freemason, Autumn  l978. 22. Coil's Masonic Encyclopedia,
          H. W. Coil, Macoy, l96l. 23. Encyclopedia of Freemasonry,
          Mackey, Revised by Clegg, Macoy,  l966 Ed. 24. F.M.
          Through 6 Centuries, H. W. Coil, Ovid Bell Press, Fulton, 
          Mo. l967. 25. Masonic Ladies, H.V.B. Voorhis, American
          Lodge of Research,  Vol. XII, No.2, Jan-Dec. l973. 26. Le
          Droit Humain, J.M. Boersma, Philalethes, April l994. 27. Rob
          Morris, A Perspective - Georgia Masonic Messenger, Feb. 
          l989. 28. Strange Masonic Stories, A. Mellor, Macoy, l983.
          29. Women and Freemasonry, L.F. Christopher, Ga. Lodge
          of Research, l993 Transactions. 30. Masonry Dissected, S.
          Prichard, M.B.C. l977. 3l. The Early French Exposures, H.
          Carr, Q.C.Lodge Ed., London,  l97l. 32. Three Distinct
          Knocks & Jachin & Boaz, H. Carr, M.B.C. l98l. 33. Making A
          Woman A Mason, J. Marsengill, Royal Arch Mason, Spring
          l976/Iowa G.L.Bulletins, Jan.Feb.Mar. l974. 34. Women
          Freemasons, J.F.Smith, Detroit Masonic World, Feb. l966.
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          London,   5th/6th Eds. 36. Histoire des Francs-Macons en
          France, D. Ligou, Ed. Privat, Toulouse, Ed.l987. 37. A Place
          For Women in Freemasonry, L. Baranello, Philalethes,  Feb.
          l988. 38. History of Freemasonry, J. W. S. Mitchell, Macoy,
          Circa l870's. 