The First Prophet Convention 

The first formal meeting, known as a Prophet Convention, was held in Hamilton, New York. At this gathering, representatives from the original group and newer chapters came together to formalize the structure of the organization. According to the official chronicles of the Order, this convention established several foundational elements: 

1. The adoption of a constitution and set of bylaws 

1. The creation of an initiation ritual that would be consistent across all chapters 

1. The establishment of official titles for officers, with the leader of each Grotto bearing the title “Monarch” 

1. The decision to name local chapters “Grottos,” a term that evoked both mystery and fellowship 

LeRoy Fairchild was elected as the first Grand Monarch of the Supreme Council, a fitting recognition of his role as the founder of the movement. The Supreme Council was structured with several officers, including a Grand Chief Justice, Grand Secretary, and Grand Treasurer, creating a leadership body that could guide the organization’s growth. 

Creating the Ritual 

One of the most significant tasks of the newly formed Supreme Council was the codification of a formal ritual. While the Fairchild Deviltry Committee had operated with relatively informal proceedings, expansion required consistency in how new members were received into the Order. 

The ritual that emerged combined elements of theatrical performance, moral instruction, and good-natured humor. Unlike the solemn ceremonies of blue lodge Masonry, the Grotto initiation was designed to entertain as well as instruct. Candidates for membership would find themselves part of an experience that might involve practical jokes and humorous situations, yet would conclude with meaningful lessons about brotherhood and charity. 

This approach was revolutionary in Masonic circles of the time, where ritual was typically conducted with the utmost seriousness. The Grotto’s willingness to incorporate entertainment into its ceremonies distinguished it from other Masonic bodies and helped define its unique place in the Masonic family. 

Early Expansion Under the Supreme Council 

With a governance structure in place, the Grotto began to expand rapidly. The second Grotto, Zeba Grotto, was chartered in Utica, New York, in 1890, and others quickly followed. By 1895, there were Grottos in multiple states, each following the guidelines established by the Supreme Council while adapting to local circumstances and membership. 

The Supreme Council maintained authority over the creation of new Grottos, ensuring that each new chapter understood the purpose and principles of the Order. This controlled expansion helped maintain the quality of the experience for members and prevented the dilution of the Grotto’s distinctive character. 

The Golden Age of Fraternalism 

The emergence of the Grotto in 1890 coincided with what historians have termed the “Golden Age of Fraternalism” in America. Between 1870 and 1920, fraternal organizations experienced unprecedented growth throughout the United States. By some estimates, by 1900, over 40% of adult American men belonged to at least one fraternal organization. 

Several factors contributed to this boom in fraternal membership: 

• • Rapid industrialization and urbanization created a sense of disconnection for many Americans, and fraternal groups offered a sense of belonging 
  • Before the widespread adoption of insurance and government social programs, many fraternal organizations provided sickness and death benefits for members 
  • The social prestige associated with membership in established organizations appealed to a growing middle class 
  • Immigration and internal migration meant many Americans were seeking new community ties 

The Grotto emerged within this fertile ground for fraternal growth, but with a distinctive approach that differentiated it from many other organizations of the period. 

Relationship to Mainstream Freemasonry 

The Grotto’s relationship with mainstream Freemasonry was and remains symbiotic rather than competitive. By limiting its membership to Master Masons, the Grotto positioned itself as complementary to blue lodge Masonry—not a replacement or alternative. 

Dr. S. Brent Morris, a noted Masonic historian, explains in his work “The Complete Idiot’s Guide to Freemasonry” that bodies like the Grotto served an important function in the Masonic ecosystem by providing varied experiences that could keep members engaged with Masonry throughout their lives. While a Mason might be initially attracted to the profound philosophical teachings of the craft, the fellowship and charitable work of bodies like the Grotto offered additional dimensions to their Masonic experience. 

This relationship was mutually beneficial. The Grotto gained an established pool of potential members who already understood fraternal obligations and had demonstrated their commitment through the three degrees of Craft Masonry. Meanwhile, blue lodges benefited from having members who remained active and engaged in the broader Masonic family, bringing energy and enthusiasm back to their home lodges. 

Parallels with Other Fun-Oriented Fraternal Groups 

The Grotto was not alone in incorporating elements of fun and sociability into fraternal experience. Other organizations that emerged or grew during this period included: 

• The Ancient Arabic Order of the Nobles of the Mystic Shrine (Shriners), founded in 1870, which similarly required Masonic membership and became known for its parades, distinctive fezzes, and later its children’s hospitals 

• The Improved Order of Red Men, which combined patriotic themes with ritualistic elements drawn from romanticized Native American traditions 

• The Order of Owls, established in 1904, which emphasized both mutual aid and social activities 

What distinguished the Grotto among these was its direct connection to mainstream Masonry combined with its focus on good-natured fun rather than elaborate public displays or extensive charitable institutions (though charity would later become an important aspect of the Grotto’s work). 

According to fraternal historian Mark C. Carnes in his work “Secret Ritual and Manhood in Victorian America,” organizations like the Grotto responded to a genuine social need in late 19th century America—the need for men to find camaraderie and relaxation in an increasingly industrialized and formalized society. 

Expansion Beyond New York 

Following the formation of the Supreme Council, the Grotto experienced rapid growth that carried it far beyond its New York origins. By 1900, just a decade after its formal organization, Grottos had been established in multiple states across the northeastern and midwestern United States. 

This expansion followed patterns of both population centers and Masonic strength. Cities with thriving Masonic communities naturally provided fertile ground for Grotto growth. According to organizational records, by 1910, there were over 50 Grottos with a combined membership exceeding 10,000 Prophets (as members of the Grotto are known). 

Several factors contributed to this successful expansion: 

• • The appeal of a Masonic body that emphasized fun and fellowship 

• • The efficient organizational structure provided by the Supreme Council 

• • The growing network of Prophets who would relocate and establish new Grottos 

• • The emerging tradition of regional gatherings that spread enthusiasm for the Order 

Developing Traditions and Symbols 

As the Grotto grew, it developed distinctive traditions and symbols that helped forge a unique identity. The emblem of the Order became the 8-pointed black star with a skull in the center, surrounded by the letters “M.O.V.P.E.R.” While seemingly macabre to outsiders, this symbol represented the serious undertone beneath the Grotto’s fun exterior—a reminder of mortality and the importance of making good use of one’s time. 

The color scheme of black and white became associated with the Order, reflected in the traditional black fez with white tassel worn by members. This distinctive headgear, similar to but distinct from the red fez of the Shriners, helped create visibility for the organization at public events. 

The title “Monarch” for the leader of each Grotto and “Grand Monarch” for the leader of the Supreme Council established a nomenclature that evoked both authority and the theatrical nature of the Order. Other officer titles like “Chief Justice,” “Master of Ceremonies,” and “Venerable Prophet” similarly blended serious organizational roles with the somewhat whimsical character of the Grotto. 

The Development of the Ritual 

The ritual of the Grotto evolved significantly during its first few decades. What began as relatively simple ceremonies became more elaborate, incorporating elements of theatrical performance that provided both entertainment and moral instruction. 

The initiation ceremony, known as the “Full Form Opening and Initiation,” became a signature experience that distinguished the Grotto from other Masonic bodies. While maintaining appropriate dignity, the ritual incorporated elements of surprise and good-natured humor that left a lasting impression on candidates. 

By the 1920s, many Grottos had established “ritual teams” that specialized in performing these ceremonies with particular skill and flair. These teams would often travel to assist newer Grottos or to participate in regional competitions that showcased their talents. 

Charitable Endeavors Emerge 

While the Grotto began primarily as a social organization, charitable work gradually became an important aspect of its identity. Local Grottos began sponsoring community events, supporting local causes, and providing assistance to brothers in need. 

In 1928, the Supreme Council established a more focused charitable mission with the creation of the Grotto Humanitarian Foundation. This foundation initially concentrated on dental care for children with special needs, a focus that would later expand to include other forms of assistance for children facing various challenges. 

This development of charitable programs represented a maturation of the organization. While maintaining its emphasis on fellowship and fun, the Grotto demonstrated that these qualities could coexist with serious commitment to helping others—strengthening rather than diminishing the Masonic values at its core. 

Establishment in the Southwest 

The Sitara Grotto of El Paso represents the continuation of this rich tradition in the American Southwest. Established by dedicated Master Masons who recognized the value of the Grotto’s approach to fellowship, Sitara has become an important part of El Paso’s Masonic landscape. 

The name “Sitara,” meaning “star” in several languages, including our traditional Persian. It reflects both the starry sky of the Southwest and the star in our Local Mountain range, The Franklin Mountains, this thoughtful naming connects the local chapter to both its geographic home and its national organization. 

Like all Grottos, Sitara maintains the requirement that members must be Master Masons in good standing, ensuring that its activities complement rather than compete with blue lodge Masonry in El Paso and surrounding areas. This requirement also means that all members share the foundational experiences and obligations of Craft Masonry, creating a strong basis for the additional bonds formed within the Grotto. 

Activities and Contributions 

Today’s Sitara Grotto continues the dual tradition of fellowship and service established in the early years of the organization. Regular meetings provide opportunities for members to enjoy each other’s company in a relaxed atmosphere distinct from the more formal proceedings of their blue lodges. 

Social events throughout the year bring together members and their families, strengthening the community bonds that are central to the Grotto experience. These gatherings might include holiday celebrations, summer picnics, installation ceremonies for new officers, and other opportunities for Prophets to build meaningful connections outside the meeting room. 

On the charitable front, Sitara Grotto participates in both national Grotto humanitarian initiatives and local service projects that address specific needs in the El Paso community. This commitment to service exemplifies the Masonic principle of charity while providing members with the satisfaction of making tangible differences in the lives of others. 

Connecting Past and Present 

For contemporary members of Sitara Grotto, participation represents a connection to the long history of the organization dating back to LeRoy Fairchild’s original vision. While practices and specific activities may have evolved over more than a century, the essential character of the Grotto as a place where Master Masons can enjoy fellowship while serving others remains constant. 

This continuity provides an important sense of tradition and belonging in an era when many fraternal organizations have struggled to maintain relevance. By balancing respect for its historical foundations with adaptation to contemporary needs and interests, Sitara Grotto continues to offer a meaningful experience for Master Masons in the El Paso region. 

For Master Masons 

If you are a Master Mason in good standing with a recognized lodge in El Paso or surrounding areas in New Mexico, the Sitara Grotto offers you an opportunity to expand your Masonic experience. Membership provides: 

• Fellowship with like-minded brothers in a relaxed, enjoyable atmosphere 

• Participation in charitable activities that make a difference in your community 

• Connection to a national organization with a rich history and tradition 

• Additional opportunities for leadership and personal growth within the Masonic family 

The process for joining is straightforward. You can contact current members of Sitara Grotto for more information about meeting times and membership procedures. As a Master Mason, you already meet the primary requirement for membership and can expect a warm welcome from the Prophets of Sitara. 

Regular meetings are held monthly, with additional events scheduled throughout the year. Annual dues are kept reasonable to ensure that financial considerations do not prevent qualified Masons from participating in this rewarding aspect of the fraternity. 

For Those Interested in Becoming Masons 

If you are not yet a Mason but are intrigued by organizations like the Grotto, your journey begins with becoming a Master Mason. Freemasonry in El Paso has a strong presence, with several well-established lodges that welcome inquiries from men of good character who are interested in joining the fraternity. 

The path to becoming a Mason typically involves: 

1. Making contact with a local lodge or a Mason you know personally 

1. Meeting with members to learn more about the organization 

1. Submitting a petition for membership 

1. Going through a background investigation to confirm your character 

1. If approved, receiving the three degrees of Craft Masonry: Entered Apprentice, Fellow Craft, and Master Mason 

Once you have been raised to the sublime degree of Master Mason and have demonstrated your commitment to the Craft, the opportunity to join bodies like the Sitara Grotto becomes available to you. 

This sequential approach ensures that all members of the Grotto share the fundamental Masonic experiences and principles that serve as the foundation for the additional fellowship and activities offered by the Grotto. 

A Living Tradition 

The story of the Grotto, from LeRoy Fairchild’s informal gatherings to today’s Sitara Grotto in El Paso, illustrates how fraternal organizations can evolve while maintaining their essential character. What began as a response to the formality of late 19th century Masonry has become a lasting tradition that continues to offer Master Masons a valuable dimension to their fraternal experience. 

The balance of fun and fellowship with meaningful charitable work reflects the multifaceted nature of Masonry itself—a tradition that encompasses both profound philosophical teachings and practical applications of brotherly love and relief. The Grotto’s emphasis on enjoyment does not diminish these Masonic values but rather provides another context in which they can be expressed and experienced. 

For Master Masons in El Paso and New Mexico, Sitara Grotto offers an opportunity to become part of this living tradition. For those not yet Masons but interested in these fraternal connections, the blue lodge remains the starting point for a journey that might eventually include the unique experiences offered by the Grotto. 

As we look toward the future, the principles established by Fairchild and the founders of the Supreme Council continue to provide guidance. The need for genuine human connection, for balance between solemnity and joy, and for service to others remains as relevant today as it was in 1890. Through organizations like the Sitara Grotto, these needs continue to be met within the context of Masonic brotherhood. 

References and Further Reading 

Brown, William M. (1952). History of the Grotto: Mystic Order of Veiled Prophets of the Enchanted Realm. Supreme Council, M.O.V.P.E.R. 

Carnes, Mark C. (1989). Secret Ritual and Manhood in Victorian America. Yale University Press. 

Dumenil, Lynn (1984). Freemasonry and American Culture, 1880-1930. Princeton University Press. 

Morris, S. Brent (2006). The Complete Idiot’s Guide to Freemasonry. Alpha Books. 

Schmidt, Alvin J. (1980). Fraternal Organizations. Greenwood Press. 

Supreme Council of the Mystic Order of Veiled Prophets of the Enchanted Realm. (2020). Official History and Manual. www.scgrotto.org 

For more information about Freemasonry in El Paso: Grand Lodge of Texas 

For more information about Sitara Grotto: Contact your local Masonic Lodge for meeting times and membership details. 

This article was prepared for informational purposes. All historical information has been compiled from publicly available sources and organizational records. Readers interested in membership should contact their local Masonic Lodge or the Sitara Grotto directly for current information about meetings and membership requirements.