George Lower

George Lower was inducted into the Order of the Arrow (OA) at Treasure Island during the second summer of Wimachtendienk in 1916. He was one of the two major contributors to the writing of the rituals used by the Grand Lodge from 1921 until 1936. Prior to 1921, Lower was one of the quiet adult forces within the Wimachtendienk. In a newspaper article in August 1921, he is pictured in a sash and black robe and identified as one of two Medicine Men along with Dr. William M. Hinkle.

In 1921, for his leadership and influence in the Wimachtendienk W. W., George Lower became the sixth Arrowman to receive the Third Degree.

On November 8, 1934 National Chief Thomas Cairns wrote to George Lower asking for his assistance regarding transformation of the ceremonies critical to the integration of the OA into the BSA:

As you may know, the Order of the Arrow has been officially adopted by the National Council of the Boy Scouts of America, and is to be a part of their official program for campers.

This step has brought to light a number of rather interesting questions and I should like, if at all possible, to secure your help in answering one of these.

In the Ritual (copy enclosed) on pages 9, 11, 13, and 22 the Meteu is called upon to say a prayer. This Ritual has been submitted to the National Scout Committee on Church Relations and by them to their subdivisions on Protestant, Catholic and Jewish Scouting. There is a common agreement, conveyed to me by Urner Goodman, of the desirability of eliminating from the Ritual these prayers as such since it is extremely difficult to have any one prayer which is acceptable to all three groups.

George Lower wrote back to Thomas Cairns on January 6, 1935. George Lower had become inactive in the OA and was a teacher at the Westtown School, Westtown, Pennsylvania. Along with agreeing to do the re-writes, George Lower wrote:

Receiving your request recalled to my mind the hours and hours Dr. Hinkle and I spent on this ritual years ago and I was quite surprised to see that it had not been changed since our last revision.

Lower completed the revisions of the ceremonies and the OA published them in 1936.

3, Ceremonies, OA, Profile, Scouting

Goodman - First Director of Program

Goodman’s tenure as Scout Executive in Chicago ended, on April 1, 1931, E Urner Goodman became the first BSA Director of Program. Chief Scout Executive James E. West’s appointment followed Goodman's four year’s as Scout Executive in the nations largest council not directly overseen by the national office.

Program Director was an extremely high executive, one of the four division director positions (business, operations and personnel being the others) that reported directly to the Chief Scout. As Director of Program, Goodman was responsible for the establishment of the BSA’s Cub Scout and Explorer programs. He also oversaw the writing of the first Scout Field Guide.

Goodman retired in 1951 after 20 years as Director and 35+ years as a professional Scouter. At the time of his retirement, the Order was active in two thirds of all councils and virtually all other non-OA fraternal camp societies had been replaced by OA or were in great decline.

1, Founders, Goodman, OA, Scouting

Goodman - As Director of Program

By 1925 the BSA had outgrown its national and regional structure; each of more than 20 departments reported directly to Chief Scout Executive West. The national office reorganized in 1931, in four departments – Program, Operations, Personnel and Business.

Goodman was now one of the most experienced Scout leaders in the country. He was both a Scoutmaster from the early days and a very successful Scout Executive. West chose Goodman to head the Program Division, in which Goodman would have leadership of professional and volunteer training, relationships with Scouting’s supporting and partnering organizations, all publications except Boys’ Life, public relations and publicity, research and development, and the Boy Scout reading program.

Goodman took his talents of dealing with people and effective public speaking to a national audience. He traveled the country, meeting with national BSA officers and supporters, and advising Scout Executives.

The new director of Program knew that, to be effective, he must have a first-rate team, and he had West agree that he could choose his own staff. A staff he could trust and whose judgment he trusted carried out Goodman’s careful organization and detailed planning of events and projects.

Goodman served in this position for 20 years, until his retirement in 1951. During this time Scouting developed the Cub Scout program for younger boys and reached out to older Scouts with an expanded Sea Scouting program as well as the experimental Rover program and the development of Exploring and Air Exploring. During this time BSA helped Scouts live through the Great Depression, had the first national jamboree, acquired and developed Schiff Scout Reservation and Philturn Rocky Mountain Scout Camp (later known as Philmont Scout Ranch), adapted Wood Badge to American Scouting, produced three editions of the Boy Scout Handbook, two editions of the Handbook for Scoutmasters and the first Scout Field Book, and supported the troops and home front during World War II.

1, Founders, Goodman, OA, Profile, Scouting

Ceremonies Principal Characters Change

Dateline: ---- Grand Lodge Bulletin, January 1, 1931.

Important! Attached to this bulletin is a very important list, which should receive consideration not only of the Supreme Chief of the Fire, but other members of the local lodge who may be interested. This is a sheet headed ‘Suggested Terminology for ORDER OF THE ARROW Officers.’ Please give this your earnest attention and write this office your opinion on it. The advantage of this list lies in the fact that all Indian names used are genuine, being taken from the LENNI-LENAPE dictionary. The term “Olomypees” and “Pow-Wow” are dropped because neither are Indian terms and are not found in the Delaware language.

The changes in “Suggested Terminology for Order of the Arrow Officers” were approved at the 1931 Grand Lodge Meeting and changed the Native American names for Grand Lodge and local lodge officers.

The “suggested terminology” name changes also impacted the ritual ceremonies. Principal characters had their names and lines changed. The Ordeal and Brotherhood ceremonies, which had previously featured as many as six principals, and the Vigil Honor ceremony, which previously had only one principal, were all standardized with four ceremonialists.

Allowat Sakima – Chief of the Fire
Meteu – Medicine Man
Nutiket – Guard
Kichkinet – Guide

The actual ceremonial content did not significantly change, however with the change in number of ceremonialists required a redistribution of lines and responsibilities.

The principal character changes have continued to the present time for Ordeal and Brotherhood ceremonies. The Vigil Honor ceremony returned to one significant principal when the ceremony was rewritten in 1940 (so that a lodge with only one Third Degree member could still conduct a Vigil Honor Ceremony.

3, Ceremonies, OA, Scouting

25th Lodge Formed

On November 27, 1926 Garrison Lodge forms the fifth and last of the original five Chicago Council lodges to form. Carroll A. Edson founded all five of them. Garrison Lodge’s formation marks a milestone in the growth of our Order as the twenty-fifth lodge to charter. Garrison Lodge would later join the other four Chicago lodges when E. Urner Goodman consolidated them together to form Owasippe Lodge.

2, OA, Scouting

Edson - Hudson Council Executive

In 1927 Carroll A. Edson was working as a Field Executive in Chicago. When Scout Executive George B. Stephenson left the council E. Urner Goodman was selected to be the new Scout Executive. Edson transferred out of Chicago when he was hired to be Scout Executive for Hudson Council, Jersey City, New Jersey where he founded Achtu Lodge.

3, Founders, OA, Scouting

Second Official Jeweler

In 1927, the Grand Lodge selected Hood and Company of Philadelphia as the second Official Jeweler of the Order. Hood and Company with Arrowman Jennings Hood proprietor replaced the National Jewelry Company. Hood and Company made the silver arrow pins worn by all members as well as the Brotherhood Honor / Second Degree and Vigil Honor / Third Degree totem pins for individual lodges. It was not required that a lodge use Hood and several lodges such as Moqua Lodge of Chicago and Zit-Kala-Sha Lodge of Louisville, Kentucky chose local jewelers. Hood would remain the official jeweler until 1945 when Jennings Hood went to work for J.E. Caldwell Company of Philadelphia and brought his high quality jeweler dies of the totems with him.

3, Insignia, OA, Scouting

First Ceremony Booklet

In 1921, the Grand Lodge distributed First Degree and Second Degree ceremonies in 8½" x 11" mimeographed booklets.

By 1927, it was decided that the First Degree (Ordeal) Ceremony should be printed in booklet form. The booklet was 5” x 7” and was 24 pages long. Folded vertically, it fit easily into a pocket, a tradition that lasted until 1998 when the booklet was replaced with a printed 8½” x 11” booklet. The booklet included the Pre-Ordeal Ceremony as well as the Ordeal Ceremony. The Legend in poetic form was introduced in this booklet as well.

The Second Degree (Brotherhood) Ceremony remained in mimeograph format until a first booklet was printed in 1936.

3, Ceremonies, OA, Scouting

Second Degree Questionnaire Required

The seventh annual session of the Grand Lodge opened at 3:00 p.m. on Friday, October 14, 1927, at Camp Ranachqua, New York. A large portion of the meeting minutes were concerned with ritual changes. It was noted back in 1923 that Brotherhood candidates needed more knowledge of the Order. Four years later a series of 31 questions was provided as a recommendation to increase knowledge of Arrowmen. The recommendation was approved. Below are the recommended original questions.

Examination For Advancement To The Second Degree of the Wimachtendienk, Wingolauchsik, Witahemui

1. What is the name of the First Degree of the Wimachtendienk? The Ordeal Degree

2. Why is it so called? Because it is preceded by a fourfold ordeal

3. What are the four parts of this Ordeal, and their respective purpose? A night of camping alone under the heavens, to prove my self-reliance; a day of arduous toil, to indicate my willingness to serve others; 24 hours of scant food, to demonstrate my power of self-denial; and a like period of silence, to test my self-control.

4. How were you prepared for the Ordeal? I was led by Nutiket to the north end of the camp, where Meteu applied water from the lake to my bared left breast, in token of the cleansing of my heart from selfishness and evil.

5. When you had completed the Ordeal, how were you dealt with? I was taken by Nutiket up the hidden trail which leads to the mystic circle of the lodge.

6. By whom were you first stopped as you approached the circle? By Nacheneyit Sakima, the senior vice chief, who asked if I had passed the Ordeal without flinching?

7. Who next barred your further progress? Sakima, the chief, who demanded the password.

8. Had you the password? I had not, but Nutiket, my guide, had it, and gave it to me.

9. Before whom did you then at last arrive? Before Kittakima, the Chief of the Fire, who asked if I had been completely prepared to receive the Obligation?

10. What was Nutiket’s reply to this inquiry? Only in the binding of them together.

11. How had Nutiket called the attention of each of these officers to your presence? By three taps of the hand upon his left shoulder.

12. What did these three taps signify? The three parts of the Scout Oath.

13. How did each of the officers respond to Nutiket’s taps? By one tap on his left shoulder, followed by the two taps.

14. What did these taps represent? The 12 points of the Scout Law.

15. How were you and your companion bound together? By a rope, which, until we took the Obligation, represented our tie to the Brotherhood.

16. How was your preparation for the Obligation completed? Nutiket caused me to kneel before the altar, where Sakima directed me to hold my right hand in Scout sign and repeat the Obligation after Kittakima.

17. Repeat the Obligation. I, ___________________, do hereby promise on my honor as a Scout, that I will always and faithfully preserve unbroken the secret rites, mysteries, signs, and symbols of the Order of the Wimachtendienk, Wingolauchsik, Witahemui, which I have received or may be taught at any future time. I will attend, so far as I am able, all regular and special meetings of the Order, and will do what I can to promote interest in them. I will always regard the bonds of brotherhood in this Order as sacred and binding, and will seek to preserve a cheerful spirit even in the midst of irksome tasks, and will endeavor, so far as my power lies, to be unselfish in service and devotion to the welfare of others.

18. In what did Meteu then instruct you? In the legend upon which our Order is founded.

19. Who are the central figures of that legend? The aged chieftain, Chingachgook, and his son, Uncas, who, by their cheerful and self-sacrificing service, are said to have saved the Delaware tribes from annihilation by the Six Nations of the Iroquois.

20. What did Kittakima then impart to you? The symbol, grip, and a password of the Order, and the sign of the Ordeal Degree.

21. What is the symbol of the Order? The arrow, whose undeviating course when aimed high is a token of leadership.

22. How is it worn by members of the Ordeal Degree? Pointing over the right shoulder.

23. Give me the grip of our Order. (Gives it)

24. How must the password always be given? Whispered in the ear.

25. Give me the password. (Gives it)

26. What does it mean? To love one another

27. What is the sign of the Ordeal Degree? (Gives it)

28. What is the full name of our Order? Wimachtendienk, Wingolauchsik, Witahemui.

29. In what language is it given? In the language of the Delaware Indians, the Lenni-Lenape.

30. What is its meaning in English? The Brotherhood of Cheerful Service.

31. Give the words (or sing) the song of the Order. (Gives or sings it)

3, OA, Scouting

OA Obligation Timeline

It is not known when the first WWW Obligation was used. Because it is part of the First Degree/Honor ritual it is believed that it likely was used in some form as early as 1916. The first known version of the Obligation dates to 1921. It read:

I, (your name), do hereby promise on my honor as a Scout, that I will always and faithfully preserve unbroken the secret rites, mysteries, signs and symbols of the Order of the WIMACHTENDIENK WINGOLAUCHSIK, WITAHEMUI, which I have now received or may be taught at any future time. I will always regard the bonds of brotherhood in this Order as sacred and binding, and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others. I will attend, so far as I am able, all regular and special meetings of the Order and do what I can to promote interest in them.

The 1931 ritual contains a slightly different version of the Obligation. The most significant change was the term “as sacred and binding” to “as binding”. This was to satisfy religious groups that objected to the concept of sacred rituals for their congregants. It was also done as preparation for achieving the goal of becoming an official BSA program.

Other changes were the Arrowman no longer states his name, the name Order of the Arrow is stated before the actual name, WWW, which was changed to only have the first word in the name stated and the last two words just the letter “W” presumably to be spoken, but not written. There was also a minor change where “the bonds of brotherhood in this order” becomes “the bonds of brotherhood in the Order of the Arrow”. The 1931 Obligation was said as follows:

I, do hereby promise on my honor as a Scout, that I will always and faithfully preserve unbroken the secret rites, mysteries, signs and symbols of the Order of the Arrow, WIMACHTENDIENK, W. ______, W. ______, which I have now received or may be taught at any future time. I will always regard the bonds of brotherhood in the Order of the Arrow as binding and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others. I will attend, so far as I am able, all regular and special meetings of the Order and do what I can to promote interest in them.

The 1935 revision of the Obligation was very minor. The word “secret” was removed before the word “rites”. This change was again to satisfy religious groups that objected to secret rituals. This change was part of the Order of the Arrow’s agreement with the BSA in order to become an official BSA program. Among other requirements the OA agreed to re-write rituals such that they would satisfy religious organizations. The 1935 version was:

I, do hereby promise on my honor as a Scout, that I will always and faithfully preserve unbroken the rites, mysteries, signs and symbols of the Order of the Arrow, WIMACHTENDIENK, W. ______, W. ______, which I have now received or may be taught at any future time. I will always regard the bonds of brotherhood in the Order of the Arrow as binding and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others. I will attend, so far as I am able, all regular and special meetings of the Order and do what I can to promote interest in them.

The change made for the 1941 Obligation was extremely minor. Once again the Arrowman would state his name as he spoke the Obligation. The 1941 version was spoken as follows:

I, (your name), do hereby promise on my honor as a Scout, that I will always and faithfully preserve unbroken the rites, mysteries, signs and symbols of the Order of the Arrow, WIMACHTENDIENK, W. ______, W. ______, which I have now received or may be taught at any future time. I will always regard the bonds of brotherhood in the Order of the Arrow as binding and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others. I will attend, so far as I am able, all regular and special meetings of the Order and do what I can to promote interest in them.

The 1948 version of the Obligation had the most significant changes of any revision. This was because in 1948 the OA became fully integrated into the BSA and all rituals including Obligations were reviewed. The phrase “faithfully preserve unbroken the rites, mysteries, signs and symbols” was changed to “faithfully observe and preserve the traditions”. “Bonds of brotherhood” was changed to “ties of brotherhood”. Finally, the entire last sentence regarding meetings and promotion was removed. The 1948 version strongly resembles today’s Obligation. It was spoken as follows:

I, (your name), do hereby promise on my honor as a Scout, that I will always and faithfully observe and preserve the traditions of the Order of the Arrow, WIMACHTENDIENK, W. ______, W. ______, which I have now received or may be taught at any future time. I will always regard the ties of brotherhood in the Order of the Arrow, as lasting, and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others.

The 1951 Obligation was altered to once again say “Wimachtendienk, Wingolauchsik, Witahemui”:

I, (your name), do hereby promise on my honor as a Scout, that I will always and faithfully observe and preserve the traditions of the Order of the Arrow, WIMACHTENDIENK, WINGOLAUCHSIK, WITAHEMUI which I have now received or may be taught at any future time. I will always regard the ties of brotherhood in the Order of the Arrow, as lasting, and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others.

The 1962 Obligation changed the phrase “which I have now received or may be taught at any future time” to “which I have now received”. The Obligation was now stated:

I, (your name), do hereby promise on my honor as a Scout, that I will always and faithfully observe and preserve the traditions of the Order of the Arrow, WIMACHTENDIENK, WINGOLAUCHSIK, WITAHEMUI which I have now received. I will always regard the ties of brotherhood in the Order of the Arrow, as lasting, and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others.

The 1986 version again tinkered with the phrase after the three W’s and completely removed the words “which I have now received”:

I, (your name), do hereby promise on my honor as a Scout, that I will always and faithfully observe and preserve the traditions of the Order of the Arrow, WIMACHTENDIENK, WINGOLAUCHSIK, WITAHEMUI. I will always regard the ties of brotherhood in the Order of the Arrow, as lasting, and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others.

The final change came in 1999. The Obligation had required the Obligor to state his name since 1941. This always created an awkward moment when said in groups. The Obligor's name was removed. This is the current way to say the Order's Obligation:

I do hereby promise on my honor as a Scout, that I will always and faithfully observe and preserve the traditions of the Order of the Arrow, WIMACHTENDIENK, WINGOLAUCHSIK, WITAHEMUI. I will always regard the ties of brotherhood in the Order of the Arrow, as lasting, and will seek to preserve a cheerful spirit even in the midst of irksome tasks and weighty responsibilities, and will endeavor, so far as in my power lies, to be unselfish in service and devotion to the welfare of others.

Background, OA, Profile, Scouting

Rule - Only One Lodge Per Camp

The Order of the Arrow’s local lodge organization was very different in 1923. The lodges were associated with their camp, not their council. Wimachtendienk after all was born a camp society. The greatest association with the council was through the Scout Executive who was the Supreme Chief of the Fire for each lodge in their council and could at his sole discretion terminate those lodges. The rule in effect in 1923 was the number of camps in a council that had the Order determined the number of lodges possible in that council. In the early years of the Grand Lodge there were two larger councils in the Order, Philadelphia and Chicago. Most of the other lodges were from smaller councils such as the councils in Reading, Pennsylvania and Perth Amboy, New Jersey. Both Philadelphia and Chicago Councils were so large that they had more than one council camp. Philadelphia had two, Treasure Island and Camp Biddle. Chicago had five camps, Camp Dan Beard, Camp McDonald, Camp Checaugau, Camp Blackhawk and Camp James E. West. And at those five camps Edson would eventually form five lodges (Moqua, Wakay, Checaugau, Blackhawk and Garrison).

The five lodges also had the effect, whether intended or not, of granting Edson five votes at Grand Lodge Meetings at a time when there were only ten or twelve votes in total being cast.

On May 28, 1923, this topic was very much on the minds of the Grand Council when they met in Richmond, Virginia. The Grand Council was comprised of the elected officers of the Grand Lodge and their meetings were open to other members as well as other Scout professionals interested in Wimachtendienk. They typically met at professional Scouter conferences that they would be attending anyway in their vocational capacity. The Grand Council was actually sitting on several applications for the very much up and running new Chicago lodges and although they had cashed the check for the charter fees, they had not acted upon the charters.

Now word had been received that Edson intended to initiate a sixth lodge. But this sixth lodge was different than any other lodge in existence. This lodge was to be formed at Camp Belnap, the camp for the segregated African American Scouts of Chicago assigned to Douglas Division. It also meant that the Second Degree, a blood-rite at the time (that is, as a fraternity, all Brothers in Wimachtendienk were blood brothers of each other, the original meaning of being a fraternal society) would at some point be administered between different races.

The official framing of the issue by the Grand Council was that Camp Belnap was part of another camp that already had a lodge. At the 1923 Grand Lodge Meeting the ruling came down that there could only be one lodge per camp. Any decision about issues of having a segregated lodge was averted. Chicago would be denied the lodge for Camp Belnap.

2, OA, Scouting

Beginning Steps to Brotherhood Questionnaire

From the 1923 Minutes of the Grand Lodge annual meeting, the report of Brother Edson - Chairman Rituals and Ceremonials stated,

"We recommend that the First Degree members before receiving Second Degree initiation shall attend a class in which they receive definite instruction in the fundamentals of the Order as follows:

The full name, the meaning of the name, the password, the meaning of the password, obligation, hand-clasp and its meaning, the sign of the First Degree and its meaning, the hailing sign, the Lodge song, the statement of policies of the Order"

PASSED

This began the steps that were formalized in 1927 when thirty-one questions were recommended to be asked of the First Degree members who were seeking induction into the Second Degree.

3, OA, Scouting