Tall Orders

Freemasonry reached New Orleans in the early 18th century, with the formation of the Loge Parfaite Harmonie (Perfect Harmony Lodge) in 1752. A Mystic Brotherhood features a proposal, dated 1756, for another Masonic outfit, the Loge d’Elus Parfaits (Lodge of the Perfectly Elect), which offered continuing work beyond the three degrees (tiers) of typical Masonry. The Odd Fellows—so named because they comprised workers of “odd” jobs that didn’t already have a guild—arrived in New Orleans in 1831. 

Regalia and symbology run deep in the world of Freemasonry and Odd Fellowship. “These objects may seem mystifying to the uninitiated—but that is often the intent,” reads a text panel introducing visitors toMystery and Benevolence: Masonic and Odd Fellows Folk Art, a show on loan to HNOC from the American Folk Museum. “Designed to instill a sense of wonder, the works on display embody a deep faith in fellowship, as well as in the potential for mystery and ritual to create lasting bonds.” 

Masons’ use of iconography has its roots in European medieval artwork and 16th-century bestiaries and emblem books. These were popular illustrated books that matched pictures to certain tropes, values, or lessons. Many of the symbols found in emblem books—scythes, skulls, beehives, hourglasses—appear in Masonic and Odd Fellows art. The prototypical design of Masonic halls is based on principles of sacred geometry, and Masonic rituals involve the precise arrangement of symbolic items. These rituals typically happen in the hall’s sanctum, which bears a black-and-white checkerboard floor, symbolizing good and evil.

Regalia on display in A Mystic Brotherhood includes an Odd Fellows medallion from 1890, a Masonic apron presented to an initiate of Louisiana Lodge No. 102 in 1924, and a member’s signet ring from the mid-20th century. In Mystery and Benevolence, visitors can see a painting hidden on the underside of a chest lid that depicts the Masonic square and compass, symbolizing reason and faith, flanked by two pillars and, above, the all-seeing eye of judgement, or Eye of Providence. 

Stacked with history, symbology, and a dash of mystery, fraternal organizations became a primary social outlet for men through the mid-20th century. By 1900, approximately 30 percent of all men in the United States belonged to at least one group. “Unfortunately, even though they espouse brotherhood, most of the groups in this country were segregated by race,” Honora says, explaining how parallel groups emerged along the racial divide. The first Black Masonic group in the Deep South, Richmond Lodge No. 1, was organized in New Orleans by free men of color in 1849. The Independent Order of Odd Fellows was predominantly white, so Black men formed a separate group, the Grand United order of Odd Fellows, in 1843. The Benevolent and Protective Order of Elks were white, so men of color came up with the Improved Benevolent and Protective Order of Elks of the World. 

As the popularity of fraternal orders grew, so too did the number of orders and side orders (branches with their own degrees and regalia—the Shriners, a Masonic side order, are a well-known example). “Once you get into the 19th century, all the way up through the first decade of the 20th century, you have a proliferation of fraternal organizations,” Honara says. “You have the Elks. You have the Moose. You have the Knights of Pythias. You have the Knights of Columbus, which is for Catholic men. You have the Knights of Peter Claver, which is for Black Catholic men.” 

After the end of World War II, participation in fraternal organizations began to drop off, as increased American wealth gave rise to leisure activities, offering more opportunities for entertainment and edification. Though their numbers have decreased, the groups persist, both in New Orleans and beyond. According to Honora, the Elks have approximately 45,000 members nationwide, and the Knights of Peter Claver have about 16,000. “The good thing is, their purpose has remained unchanged,” he says. “It’s still to make their members better men—and women, because some of them are coed. It’s to do good in the community and support their members. Some of them provided burial benefits—cemeteries for members and designated plots.” 

Honora likens fraternal organizations to social science’s concept of “third spaces”—places that are neither work nor home where people can gather, in person, for fellowship. In an increasingly online world, those kinds of gathering spaces are becoming rare. “Our moms, dads, grandparents, they had a lot of third spaces—church, gardening clubs, bowling clubs, civic associations,” Honora says. “Now, the number-one space is the coffee shops. But how many people do you see striking up conversations in the coffee shop? Not many.”