The Birch Bark Roll of Woodcraft – Organization section, 1932 (book)

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Třetí část posledního The Birch Bark Roll, vydaného za Setonova života, vyšla jako útlý sešit o pouhých 32 stranách v r. 1932. Další aktualizované – a významně přepracované – vydání následovalo až v r. 1948.

Na počátku 90.-tých let, když se obnovila činnost Ligy lesní moudrosti, byly k dispozici jak obě části Svitku z počátku 30.-tých let, tak poslední vydání z r. 1948. Ale protože tzv. Pamětní vydání vyšlo až dva roky po Setonově smrti – a navíc obsahově významně přepracované – panovaly pochybnosti do jaké míry se Seton na obsahu vydání z r. 1948 ještě podílel. Proto se při překladu činů a mistrovství vyšlo z 28. vydání The Birch Bark Roll – Coup and Degrees, z r. 1930.

K dispozici tehdy byla i zde uvedená organizační část (29. vydání). Jenže právě kvůli tom, že jde pouze o útlý sešit zapadla na dlouhé roky do hlubin ligového archívu a o její existenci neměl nikdo tušení. Paradoxně nedávno vyplavala znovu na světlo[1], nedlouho poté, co z USA za nemalý peníz Robin zakoupil jiný exemplář.


Birch Bark Roll
of Woodcraft




2) 3)

The Birch Bark Roll
of Woodcraft

The Thirtieth Edition of the Manual'

For Boys and Girls from 4 to 94+



Chief Of Woodcraft League of America, Inc.

Honorary Chief of British Woodcraft Chivalry

Honorary Chief of Woodcraft League of Ireland

Honorary Chief of Woodcraft League of Czechoslovakia '
etc., etc.

Revised by



Organization Section





Copyright by
Ernest Thompson Seton



A Message From the Chief

There is a winding deer trail by a stream in the pine woods, and the glint of a larger breadth of water through the alders, with stars in the grass, a high shady rock for the nooning, and a bell-bird softly chiming.

I have always found it very, very pleasant to go there whenever my life would permit. But for long, the entrance was hidden from me, and I never should have seen it had I not found a guide. I was struggling and heart-hungry, worn out and lost, hoping to find the way and fearing I never should, when one day a wonderful creature appeared to me. She was very old, I know, but she seemed very young, fresh and athletic, and she had a kind look in her eyes.

She said, “Ho, Wayseeker, I have seen your struggle to find the pathway, and I know you will love the things you will see there. Therefore, I will show you the trail, and this is what it will lead you to: a thousand pleasant friendships that will offer honey in little thorny cups, the seven secrets of the underbrush, the health of sunlight, suppleness of body and force unfailing, the unafraidness of the night, the delight of deep water, the goodness of rain, the story of the trail, the knowledge of the swamp, the aloofness of knowing, the power to see a bird when you hear its note, the upbuilding things which are never taught in schools, — a crown and a little kingdom, measured to your power, but all your own.

“These are the things I offer, because you have persevered, but there is a condition attached: Whenever you discover the folksiness of some tree, the compact of bee and bloom, the all-aboutness of some secret, the worthwhileness of the swamp, or the friendship of a frog-pond, you must in some sort note it down, and pass it on to another truly a Wayseeker, that the liquid 6) gold turn not to vitriol in your hand; for those who have won power, must with it bear responsibility.”

Woodcrafter! that same Fairy Godmother is waiting for you just beyond that bank of pussy willows in the Spring-time, she is waiting in the alder bloom of Summer, and later when the maple reddens the swamp. Faunima, Spirit of the Wild Things and of Woodcraft is she, and very willing to show you the trail if you are of good stuff proven. She it was that told me to write this book, in keeping of the promise that I gave her over forty years ago, when she held the bushes back for me to see the guide-blaze on the tree. Not that I needed any urge to write it, for I know no greater pleasure than showing others the things that mean so much to me. Perhaps you also will come to think of them as the best and most enduring things of life; and know why in the Two Little Savages, I wrote:

“Because I have known the torment of thirst,
I would dig a well where others may drink.”

History of the Woodcraft Movement

The Woodcraft idea has possessed me all my life. In 1875, when I was a boy of 14, I founded in Toronto, a “Robin Hood Club,” whose object was to practice out-door life, combining the Woodcraft of Robin Hood and of Leather-stocking. Among other things, its Rangers were to use only bows as weapons, and abstain from the use of matches in fire lighting. The club did not last long, but the dream never left me, and from time to time I made attempts to realize it.

In the Two Little Savages, I give some of these attempts. The cabin in the ravine north of Toronto and the teepee in the woods of Sanger with Sam and Guy, were personal experiences, and most of the little adventures recorded were actual happenings.

In 1896, after years of roving life on the Plains and in far countries, I settled down near New York, and about 1897 began again with my dream. In furtherance of this, I published in the Ladies’ Home Journal (1902), a series of chapters on the Woodcraft idea and 7) organization. The first article appeared in May, though of course written the previous autumn. The result was the Blue Heron Tribe of Woodcraft Indians, formed in New York State.

On the first of July, at Summit, N. J., I founded the first tribe that I personally led. Since then, the idea has grown and spread in spite of younger rival organizations that have secured a larger share of public notice.

During the 13 years following 1902, the Woodcraft Headquarters was at Greenwich, Conn. In 1910, I was head of a committee that organized the Boy Scout work in New York. Its aims and activities were nearly the same as those of the Woodcraft Indians, and I continued head of both, hoping to unite them as one body. In 1915, I realized that this was impossible; their methods were too widely apart. The Woodcraft alone provided a plan of recreation for both sexes and all ages. The Boy Scouts no longer needed me, therefore, I resigned from that group to devote all attention to the Woodcraft.

In 1917, all the tribes were incorporated as the Woodcraft League of America.

In Europe, Woodcraft organizations using our Birch Bark Roll have been formed in England, Czechoslovakia, Poland, Russia, France, and Belgium. All are doing well, growing steadily, and flying the flag that stands for

Pleasures not bought with money;
Outdoor recreation for old and young, stressing Indian thought and methods;
Development along the four ways: the Body Way, the Mind Way, the Spirit Way, and the Service Way.

8) 9)


An eminent educator asked me not long ago to tell him, in a sentence, about the Woodcraft League. I answered: “It is a man-making scheme with a blue sky background.”

“That sounds all right,” he said, “but does not explain its methods.”

To which I replied: “It is something to do, something to think about, something to enjoy, something to remember, in the woods, realizing all the time that manhood, not scholarship, is the aim of all true education. It works with a continual recognition of the four ways along which one should develop — the body way, the mind way, the spirit way, and the service way. It is first, last, and all the time, recreation — recreation for old and young, male and female. It stresses out-door life, though it has an alternative program for town life and indoor times.”

Since its foundation in 1902, half a dozen organizations have followed the Woodcraft, more or less imitating its activities, but wholly differing in immediate aims and results.

Thus, one or more. were designed to be feeders for the army by preparing the youth for service, adding the color of adventure to reconcile the rank and file to irksome duties. Another was planned to shed a halo of romance over the ordinary home duties of a girl.

Others — most others, indeed — have encouraged the childish following of trades and professions by giving honors for these, assuming that thereby they are helping a boy to choose his life work.

To these I repeat in reply:

Woodcraft is recreation, preferably out of doors.

Unlike some other organizations, it does not deal with vocation, but with avocation. Thus, laundry work, plumbing, school teaching, banking, real estate or insurance are perfectly honorable callings; but we 10) do not propose to give an honor to the laundress who has ironed 24 collars without singeing one, to the banker who has signed 100 successful bond issues, to the school teacher who has taught 1,000 scholars, to the real estate dealer who has sold 100 lots at double profit, to the insurance agent who has taken $100,000 worth of insurance and never landed his company in a loss, or to the plumber who has set 50 toilet seats without a leak. We rather offer to the laundress, the school teacher, the banker, the real estate man, the insurance agent and the plumber, a totally different realm for their thoughts, something into which they enter as a relaxation, something that utilizes their powers of industry and handicraft, but in a wholly different world, a realm of dreams, if you like, an open space where they can forget their laundry work, their plumbing, their banking, etc., and rejoice in the things of the imagination and the beauties of nature.

Let me illustrate in the story of the London shoe clerk. For six days in the week, morning, noon and night, he was engaged in selling shoes. He had no opportunity for recreation excepting on Sundays, when he was too tired to do anything but go, in fair weather, to Battersea Park, and lie upon the grass.

One Sunday morning, a bug came out of the grass and crawled across his hand. He was surprised to see that it was quite beautiful in color — orange, with black and white spots.

Next Sunday, he had a similar experience, but this bug was brilliant emerald green. He had never thought of them as beautiful objects, but this gave him the idea. He looked about for other kinds; after several Sundays, he had at least a dozen — quite different and more or less beautiful. Then he began mounting them on pins, and he looked forward joyfully to a weekly renewal of his bug hunt.

Some friend said: “Why don’t you go to the library? There are books about these things which tell their names and habits.” But, alas, the library was not open on Sundays. 11)

Another friend said: “If I were you, I would go to the museum, and ask for Professor Huxley. He is quite sure to help you.”

So the poor, scared little shoe clerk screwed up his courage to call on the famous scientist. Huxley was one of those great men who are always ready to help students and, for the time being, focus all thought on the matter in hand. He received the shoe clerk most kindly, sent to the library for books, helped him to name his specimens, and told him to come again whenever he needed help.

So this shoe clerk found another field, a new world into which he could enter when free from his shop duties. It infused joy into his otherwise sordid life, and he kept right on till he became the best authority on the insects of the London parks.

Huxley, addressing his class, told them of this young fellow and said: “That is what I wish every one of you to do. Follow your calling, your vocation, with all your energies, in business hours; but at other times, have some avocation, something that your heart is in, a corner of the realm of the imagination — a big field or a little field, according to your gifts, but one in which you are the best authority, in which you are the king.”

So the Woodcraft idea deals not with the shoe clerk in his counter-jumping hours, his vocation, but with his avocation; not with his commercial exploits, but with his Sundays, when he was King of the Bugs of Battersea Park.

The few trades or vocations that are recognized in our official Manual are part and parcel of outdoor life and camping, or intimately associated with them.

In giving shape to the recreational activities of Woodcraft, the founder has made a lifelong study of human impulses, recognizing in these age-old, inherited habits of the race, a weapon and a force of invincible power, never forgetting that instincts may go wrong and be a menace; also that to thwart or aim at crushing an instinct is courting disaster.

One keen observer, noting how completely we utilized the life forces, defined Woodcraft as “Lifecraft” 12) Another said it was “fun for male and female, old and young”, with these three underlying rules:

First, your fun must not be bought with money. Make your fun; Woodcraft shows you how.

Second, your fun must be enjoyed with due decorum. No one must be hurt in body, spirit, or pocket-book.

Third, the best fun is that which appeals to the imagination. Physical fun has its place, but its zest is apt to pass with one’s youth; joy in the realm of the imagination grows with one’s years, and increases with each indulgence in it. At the end of a long life, it means more than at the beginning. 13)


The Woodcraft League aims to set before our youth an ideal figure, — physically strong, dignified, courteous, self-controlled, happy in helping, equipped for emergencies, wise in the ways of the woods, in touch with the men of affairs, of such all round development that he can quickly be made a specialist in any needy place; and filled with a religion that consists not of mere observances, but of a spirit which makes one desired and helpful here today.

Its purpose is to teach the outdoor life for its worth in the building up of the body and the helping and strengthening of the soul; that one may go forth with the seeing eye and the thinking hand, to learn the pleasant ways of the woods and of life, that one may be made in all wise, master of oneself; facing life without flinching, ready to take one’s part among his fellows in all the problems which arise, rejoicing when some trial comes that the Great Spirit finds him the ruler of a strong soul in its worthy tabernacle.

The Woodcraft League believes that its message comes to the people of America, young and old, rich and poor.

The program of the Woodcraft is used in some degree by all the other organizations of outdoors life, and is the basis of all the campwork in the country. It has certain outstanding features which distinguish it from all the other programs, and which have proven through thirty years of experience to be the only wholly right way with boys and girls.

It is the only organization which takes in both boys and girls, although we do not mix them in the same tribes between the ages of 12 and 18. Before that, and after, they may work together, but we have found it wrong psychologically to try to do other than as stated above.

We stress the Indian thought throughout, carefully selecting the best ideals of the best Indians of the past and present. We have a program which is carefully 14) worked out for both indoors and outdoors, though, of course, preferring the outdoors.

The work of the League is divided as follows:

The Big Lodge of the Woodcraft League for Boys from twelve to eighteen.

The Big Lodge of the Woodcraft League for Girls from twelve to eighteen.

The Big Lodge of the Woodcraft League for Adults, men and women over eighteen.

The Little Lodge of the Woodcraft League for children under twelve.

The Lone Lodge of the Woodcraft League for individuals who wish to follow the Woodcraft plan, and who are not in the district of an organized tribe. For rulings, write to the Woodcraft National Headquarters, Santa Fe, New Mexico.

All are members of the Woodcraft League and may wear the Honor Band with the Badge of the League, a white shield with blue horns.

The Woodcraft Indian Service, which is available to all, whether chartered as a tribe or not. Service members may wear the Woodcraft pin, but not the Honor Band.

The Training Course of the Woodcraft League is the College of Indian Wisdom, with headquarters at Santa Fe, New Mexico. This course is open to men and women 18 years of age or over, who are or who desire to be recreational leaders of youth. Details may be had arom the Woodcraft National Headquarters at Santa Fe. 15)


To Become a Woodcrafter

One may become a Woodcrafter, either by joining a tribe already organized or by forming a new tribe. Get together six boys or girls, between twelve and eighteen years of age if for the Big Lodge, and a man or woman to act as Guide. If for Little Lodge the children are under twelve, and boys and girls may combine in one Tribe. If for Adult Lodge, the members are eighteen or over, and men and women may join the same tribe. Let each read the Birch Bark Roll of Woodcraft carefully, so that they may know what Woodcraft is. Send to Headquarters for Application for Charter.

Then select a name for the tribe, usually of historic or special interest, and often an Indian name; also select a totem. Have the Guide sign the Application for Charter. Send the Application with registration fee to Headquarters, where the Council of Guidance will act.on your Application, and give your tribe a charter.


The Charter certifies that the Tribe is registered at Headquarters, and entitles the Tribe to a definite place in the Woodcraft League, to recognize achievements according to the Birch Bark Roll of Woodcraft, and to wear the badges of the League. With the Charter comes a Guide’s Scroll of Authority. The charter fee covers all the expenses of chartering a group.

For the Big Lodge and the Adult Lodge, the charter fee is 50¢ per member; for the Little Lodge it is 25¢ per member. The Charter must be renewed each year.

To Form a Tribe

The unit of organization is the Tribe, consisting of not less than six, nor more than fifty members. The Tribe is under the control of the Head Guide, who is responsible 16) to Headquarters. The Head Guide of a Big Lodge must be at least 21 years of age; the Head Guide of a Little Lodge, 18. It is not necessary that the Head Guide be previously experienced in Woodcraft work; but he must have a willingness to quickly become so, a desire to forge ahead in the work, an active sympathy with children in general, and the children of this special group in particular.

The Head Guide may be assisted by a Guide who is willing to give of his time and energy under the leadership of the Head Guide. The Guide must be at least 18 years of age in the Big Lodge, 16 in the Little Lodge.

The Head Guide may be further assisted by a Chief, elected or appointed from the tribal ranks, who will occasionally conduct Councils, plan programs, etc. The Head Guide may be also the Chief, if desired. The individual who is actually running the Council in hand is Chief for the time being.

A Tally Keeper and Wampum Keeper should be elected. The Tally Keeper is the Secretary of the meeting and should keep the minutes. The Wampum Keeper is the Treasurer. Both of these officers are directly responsible to the Head Guide.

The Tribe should soon be divided into Bands. Each Band consists of not less than 3 or more than 10 members. They operate under the same Head Guide; but may each have a Band Leader, elected by the Band members and approved by the Head Guide.

Each Band should have a name and totem, apart from the Tribal name and totem; for instance it may be the Blue Heron Band of the Ojibway Tribe.

If a Band desire, it may have meetings between the times of the tribal meetings, provided they are approved by the Head Guide. There should, however, be a weekly meeting of the Tribe, which all members should attend.


As soon as the Application for Charter has been sent to Headquarters, there should be a meeting of the group, at which the Head Guide takes the following oath: 17)

Vow: I give my word of honor that I will maintain the Laws, see fair play in all the doings of the Tribe, and protect the weak; and I will not ask anyone to do what I am not willing to do myself.

Each member then swears as follows:

Vow: I give my word of honor that in all matters of Woodcraft, I will obey the Chief and Council of my Tribe; and if I fail in my duty, I will appear before the Council when ordered, and submit without murmuring to their decision.

(These vows should be signed with name in the Tally Book.)

It is now necessary that each member qualify for membership in the League by fulfilling the requirements for the first rank, Wayseeker for the Big Lodge, Brownie for the Little Lodge. These are:

1. Learn the Woodcraft Laws (See pages 17 to 19).

2. Pass an Initiation Test (See page 20).

3. Pay the tribal charter fee (50c each for Big or Adult Lodge; 25c each for Little Lodge).

(This, of course, has already been done when the Application was sent in, but is here listed merely to check up the three requirements for the rank.)

The Sand Painting

For the pictorial presentment of our Laws, we use an adaptation of a Navajo Sand-painting. This is done on the floor in the centre of the circle formed by the members present, and is made not more than 8 feet across. It may be permanently painted on a board or a piece of asbestos, and ceremonially placed in position at the beginning of each Council; or it may (and this is preferable) be drawn each time on the floor with white sand, flour, lime, or, best of all, salt. Every member should soon be able to do this sand-painting without further preparation.

A circle about 8 inches in diameter is drawn in the centre. This is the place for the fire, either in a bowl or perhaps an electric light bulb covered with orange 18) tissue paper. Of course, if the Council be outdoors, the circle is large enough to encompass a real fire which, with replenishment of wood, will last through the whole meeting. But even in this case, beware of too large a fire. A bonfire would spoil the symbolism, and be uncomfortable for the group.

This fire is the Symbol of the Great Spirit. From the circle, there lead off four pathways, slightly triangular in form with the point at the outer side. These pathways are the 4 trails along which a man or woman must travel in order to achieve perfect manhood or womanhood. They are named: the Body Way, the Mind Way, the Spirit Way, and the Service Way. They are drawn always in the same position and order. The sand painting is drawn so the Council Rock and the Chief will be at the angle between the first and the fourth pathways — that is the Body Way is to the Chief’s near left, the Mind Way at his far left, the Spirit Way at his far right, and the Service Way at his near right.

At the end of each of these pathways there is a small circle representing the Lamp to which the trail leads. The Body Way leads to the Lamp of Beauty; the Mind Way leads to the Lamp of Truth; the Spirit Way leads to the Lamp of Fortitude; and the Service Way leads to the Lamp of Love.

From each of these lamps there are three laws, making in all the 12 laws of Woodcraft. 19)


We have two forms of the Big Lodge Laws, either of which may be accepted in the requirement for Wayseeker.

The first is shorter, and is used when one individual is to recite all 12 laws. It is as follows:

The Law reciter kindles a torch at the Central Fire, and with it lights the First Lamp:

“From the Great Central Fire, I light this, the Lamp of Beauty. From it are these three rays:

1. Be clean; both yourself and the place you live in.
2. Understand and respect your body. It is the Temple of the Spirit.
3. Be the friend of all harmless wild life. Conserve the woods and flowers, and especially be ready to fight wild-fire in forest or in town.

“From the Great Central Fire, I light this, the Lamp of Truth. (He lights the Second Lamp). From it are these three rays:

4. Word of honor is sacred.
5. Play fair; foul play is treachery.
6. Be reverent. Worship the Great Spirit, and respect all worship of Him by others.

“From the Great Central Fire, I light this, the Lamp of Fortitude. (He lights the Third Lamp). From it are these three rays:

7. Be brave. Courage is the noblest of all attainments.
8. Be silent while your elders are speaking and otherwise show them deference.
9. Obey. Obedience is the first duty of the Woodcrafter.

“From the Great Central Fire, I light this, the Lamp of Love. (He lights the Fourth Lamp). From it are these three rays:

10. Be kind. Do at least one act of unbargaining service each day.


11 Be helpful. Do your share of the work.
12 Be joyful. Seek the joy of being alive. The longer form of the laws is the one used for Grand Council; and for this, usually each Lamp is recited by one member, making a group of 4 about the fire.

The four Reciters enter the Council Ring, face the Chief each at his own Lamp, salute with the flat hand held up palm forward; then, facing the fire, get down on both knees and squat back.

The first Reciter now rises to one knee, lights his torch at the Central Fire, and says:

“From the Great Central Fire I light this the Lamp of Beauty. From it are these three rays:

1. Be clean, both yourself and the place you live in. For there is no perfect beauty without cleanliness of body, soul and estate. The body is the sacred temple of the spirit, therefore reverence your body. Cleanliness helps first yourself, then those around; and those who keep this law are truly in their country’s loving service.
2. Be strong. Understand and respect your body. It is the temple of the spirit; and without health can neither strength nor beauty be.
3. Protect all harmless wild life for the joy its beauty gives. Conserve the woods and flowers, and especially be ready to fight wild-fire in forest or in town.”

The second Reciter now rises to one knee, lights his torch at the Central Fire, and says:

“From the Great Central Fire, I light this, the Lamp of Truth. From it are these three rays:

4. Hold your word of honor sacred. This is the law of truth, and any one not bound by this cannot be bound, and truth is wisdom.
5. Play fair, for fair play is truth, and foul play is treachery.


6. Be reverent. Worship the Great Spirit, and respect all worship of Him by others, for none have all the truth; and all who reverently worship have claims on our respect.”

The third Reciter (as above):

“From the Great Central Fire, I light this, the lamp of Fortitude. From it are these three rays:

7. Be brave. Courage is the noblest of all attainments. Fear is in the foundation of all ill; unflinchingness is strength.
8. Be silent while your elders are speaking, and otherwise show them deference. It is harder to keep silence than to speak in the hour of trial; but in the end, it is stronger.
9. Obey. Obedience is the first duty of the Woodcrafter. Obedience means self-control, which is the sum of the law.”

Fourth Reciter (as above):

“From the Great Central Fire, I light this, the Blazing Lamp of Love. From it are these three rays:

10. Be kind. Do at least one act of unbargaining service each day, even as ye would enlarge the crevice whence a spring runs forth to make its blessings


11. Be helpful. Do your share of the work for the glory that the service brings, for the strength one gets in serving.
12. Be joyful. Seek the joy of being alive — for every reasonable gladness that you can get or give, is treasure that can never be destroyed; and, like the

springtime gladness, doubles every time with others it is shared.”

* * *

The Little Lodge has but four laws, — one under each lamp.

1. I must keep myself and the things about me clean.
2. I must play fair.


3. I must obey my parents or anyone they may set over me.
4. I must do at least one act of kindness each day.


When brought into some new group such as the school or club, one is naturally anxious to begin by making a good impression on the others, by showing what one can do, proving what one is made of, and by making clear one’s seriousness in asking to be enrolled. So also those who form the group wish to know whether the newcomer is made of good stuff, and is likely to be a valuable addition to their number. The result is what we call initiation trials, the testing of the newcomer.

The desire to initiate and be initiated is a very ancient, deep-laid impulse. Whenever one tries to suppress it by regulations, it becomes secret and dangerous. Handled judiciously and under the direction of a competent adult guide, it becomes a powerful force for character building, for inculcating self-control.

In Woodcraft, we carefully select for these tryouts a test to demonstrate the character and ability of the newcomer, and the initiation becomes a real proof of fortitude, so that the new boy is as keen to face the trial, as the Tribe he would enter is to give it.

The trial should be something bearing on the candidate’s besetting sin. It should be incapable of causing injury. It should be approved by the Council. The following have been used with success, but are mere suggestions:

1. Silence. Keep absolute silence for six hours during the daytime in camp, while freely mixing with the life of the camp. In the city, keep silence from

after school till bedtime.

2. Keep good-natured. Keep absolutely unruffled, for one day of twelve hours, giving a smiling answer to all.


3. Exact obedience. For one week, give prompt, smiling obedience to parents, teachers, and those who have authority over you. This must be certified to by those in question.
4. Make a useful woodcraft article, such as a basket, a bench, a bed, a bow, a set of fire-sticks, etc.
5. Sleep out, without a built roof overhead, for seven nights consecutively, or 30, not consecutively. (Sleeping porch allowed by special permission of


6. Business Test. Bring to a given place at a given time, two (or more) willow rods exactly alike, straight, peeled and smooth, of a stated length. If a minute late, or a fraction of an inch wrong, or a trifle different, it is a failure.
7. Give up all such indulgences as chocolate, candies, ice creams, sodas, etc., for two weeks.
8. Lone Camp. Go forth alone into the woods at sunset, out of sight and sound of camp, or human habitation. Take blankets, axe and matches, etc., and make yourself comfortable overnight, not returning till sunrise.

For the Little Lodge we suggest further:

Get up promptly each morning for a week, without being called more than once.
Never late for school for two months.
Have hands and face clean for each meal and for school for a week.
Clear off plate at every meal for one week.
Keep your temper all one day.
Keep silence for half an hour for each year of your age, while active among your playmates.
Keep a straight face for one hour.
Take last place in all pleasant things for one day, and do it cheerfully.


Make a chain of the stems of dandelion or other wild flower; the chain to be at least four feet long, and to stand the test of skipping over it three times.
Do not bite your fingernails for a week.
Go without candy for a week.

Any trial of self-control or attainment approved by the Guide may be used, if sufficient to equal the above, but not likely to be dangerous under any circumstances.

* * *

When these conditions have been met, and the Scroll Token is sent to the Tribe from Headquarters, the group is ready to proceed.

The coups are a measure of achievement, and should be carefully studied by the Head Guide, who will easily choose from the 1,250 listed honors those which his particular group should work on first.

The Coup Section of the Birch Bark Roll of Woodcraft may be obtained from Headquarters, as may also the Revised Activities Section; and other program helps of value.

  1. Po dlouhé roky byly unikátní archívní woodcrafterské dokumenty – včetně literatury – v neutěšeném stavu. Roztroušené na mnoha místech, mezi mnoha lidmi a v různých krabicích v kanceláři LLM a Waldenské knihovně. Naštěstí vedení LLM přijalo Tuwanakhovu nabídku a tak byl koncem r. 2017 konečně díky jeho píli archív Ligy lesní moudrosti soustředěn na jednom místě, uspořádán a podroben důkladné revizi.
    V současné době (2018) je tento archív umístěn v kanceláři LLM a doplněn o mnohé další unikátní materiály, které do něj dlouhodobě zapůjčil (a některé i věnoval) již zmíněný Tuwanakha. Některé unikátní materiály do něj začlenil i Keny – především dokumenty, které se týkaly počátečního období dnes již zaniklé organizace Moravsko-slezská liga woodcraftu (později Woodcrafter ČR).