Secret Societies - Edward Beecher and Jonathan Blanchard and David MacDill (types of ebook readers TXT) 📗
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any association which puts Christianity on a level with pagan superstition, which treats Jesus Christ with no more regard and veneration than it does Mohammed, Confucius, or Joe Smith, and whose only religion is the religion of infidels?
If secret associations did not pretend to have any religion or any religious services, but would, like bank and railroad companies, conduct their affairs without religious forms, it would be infinitely better.
CHAPTER V.
THEIR EXCLUSIVENESS.
1. Another objection which may be urged against secret societies in general, is their selfish exclusiveness.
It is well known that the Christian religion has often been subjected to reproach by the bigotry and sectarianism of its professors. If the
Bible inculcated bigotry and sectarianism, it would be a well-founded objection to Christianity itself; but Christianity is eminently catholic and democratic, and is diametrically opposed to an exclusive and partisan spirit. The command of Christ to his church is to make no distinction on account of class or condition, but to receive all, and especially to care for the poor, the unfortunate, the oppressed, the blind, the lame, the maimed, and the diseased. Sometimes men calling themselves Christians act so directly contrary to the impartial, catholic spirit and teachings of Christ as to render themselves unworthy of all sympathy and encouragement; but the exclusiveness of secret societies is, we think, unparalleled in our day for its selfishness and meanness. They claim to be charitable and benevolent institutions; they assert that membership in them confers great honors and advantages; they profess (at least many of them) to act on the principle of the universal brotherhood of men and fatherhood of God. (Moore's Con. of Freemasonry, p. 125; Webb's Monitor, pp. 21, 51; Proceedings of Odd-fellows' Grand Lodge of United States, 1859, App., p. 6.) We say nothing now about the falsity of these claims and professions; but we assert that, even admitting the boasted honors and advantages enjoyed by members of secret associations, such associations are eminently exclusive and selfish. Of this proposition there is abundant proof.
2. The Masons utterly refuse to admit as members women, slaves, persons not free-born, and persons having any maim, defect, or imperfection in their bodies; or, at least, the principles of Masonry forbid the admission of all such persons. (Masonic Constitutions, published by authority of the Grand Lodge of Ohio, Art. 3 and 4.) Moore, editor of the Masonic Review, in his Ancient Charges and Regulations of Freemasonry, in commenting on the articles above referred to, makes the following declarations: "The rituals and ceremonies of the order forbid the presence of women;" and "the law proclaiming her exclusion is as unrepealable as that of the Medes and Persians." (P. 145.) Again: "Masonry requires candidates for its honors to have been free by birth; no taint of slavery or dishonor must rest upon their origin." (P. 143.) Once more this author remarks: "A candidate for Masonry must be physically perfect. As under the Jewish economy no person who was maimed or defective in his physical organism, though of the tribe of Aaron, could enter upon the office of a priest, nor a physically defective animal be offered in sacrifice, so no man who is not 'perfect' in his bodily organization can legally be made a Mason. We have occasionally met with men having but one arm or one leg, who in that condition had been made Masons; and on one or two occasions we have found those who were totally blind who had been admitted! This is so entirely illegal, so utterly at variance with a law which every Mason is bound to obey, that it seems almost incredible, yet it is true." (P. 152.) It is, hence, seen that Masonry is very exclusive. No woman can be a member. This regulation excludes at once one half of mankind from its boasted advantages. The oppressed slave is excluded; the man born in slavery, though now free, is excluded; the lame man is excluded; the man who has lost an eye is excluded; the man who has lost a hand is excluded; the man who has lost a foot is excluded; the man on whose birth any taint of dishonor rests is excluded; the man who is imperfect in body is excluded. No matter how good, patriotic, and wise such persons are, still they are excluded; no matter how needy such persons are, still they are excluded; no matter though a man have lost a hand, or foot, or eye in defense of his country and liberty, still he is excluded; no matter though a freedman, exhibiting bravery, and piety, and every virtue, still the "taint of slavery rests on his birth," he is excluded. Widows and orphans are excluded.
"If a brother should be a rebel against the state, the loyal brotherhood can not expel him from the lodge, and his relation to it remains indefeasible." (Moore's Constitutions, Art. 2.) A Mason may be engaged in a wicked rebellion, and may stain his soul and hands with innocent blood, and still he must be recognized as "a brother" and must continue to enjoy all the boasted rights and advantages of the order; but the patriot soldier who has been disabled for life in defense of his country and liberty is excluded. The widows and orphans of rebel Masons slain in battle, or righteously executed on the scaffold, must receive "the benefits;" but the widows and orphans of patriot soldiers who did not choose to join the Masons, or were excluded by some bodily imperfection, or by wounds received in battle, are left to the charities of "the ignorant and prejudiced." The Jew, the Turk, the Hindoo, the American savage, and the infidel (provided they are not atheists), are eligible to the boasted honors and advantages of Masonry. (Moore's Constitutions, pp. 119, 123.) But if a man have every intellectual gift and every moral virtue, and have some bodily imperfection, he is excluded. A man may be as gifted and as learned as Milton, as incorruptible and patriotic as Washington, and as benevolent as Howard, but if he is physically imperfect he is excluded from this association, which claims to be no respecter of persons, but to be the patron of merit, and which professes to act on the principle of the universal brotherhood of men.
3. Exclusiveness in about the same degree characterizes other secret societies. The Constitution of the Odd-fellows' Grand Lodge of Ohio provides that the candidate for membership must be "a free white person possessed of some known means of support and free from all infirmity or disease." (Art. 6, Sec. 1.) Substantially the same qualifications for membership are required by the constitutions and laws of other secret associations. (Constitution of Ancient Order of Good-fellows, Art. 6, Sec. 1; Constitution of Improved Order of Red Men, Art. 5, Sec. 1; Constitution of United Ancient Order of Druids, Art. 8, Sec. 1.)
4. Not only are these associations exclusive and selfish in regard to receiving members; not only do they utterly refuse to admit a man, however good, and wise, and patriotic he may be, in case he is diseased or infirm, or is disabled by wounds in the service of his country, and is too poor and feeble to maintain himself and his family; not only do they exclude all such persons from membership and from the boasted privileges, and honors, and pecuniary benefits pertaining thereto, but also their regulations in regard to their internal affairs manifest an unchristian, anti-republican, exclusive, selfish spirit. For instance, Masons will not, and, indeed, according to their regulations, can not, bestow funeral honors upon deceased members who had not advanced to the third degree. Those of the first and second degree can not thus be honored. They are not entitled to funeral obsequies, nor are they allowed to attend a Masonic funeral procession. (Webb's Monitor, pp. 132-133.)
Again: Though Masonry makes professions of universal benevolence on the ground "that the radiant arch of Masonry spans the whole habitable globe;" though it declares that every true and worthy brother of the order, no matter what be his language, country, religion, creed, opinions, politics, or condition, is a legitimate object for the exercise of benevolence, (Masonic Constitutions, by Grand Lodge of Ohio, p. 80); still it is declared that "Master Masons only are entitled to Masonic burial or relief from the charity fund." (Masonic Constitutions by Grand Lodge of Ohio, p. 39.) The rulers of Masons can not be chosen from the members of the first or second degree. It is thus seen that the first two degrees serve as a sort of substratum on which the other degrees rest, and the "honors and benefits" are not intended for persons of the former.
The exclusiveness and selfishness of other secret associations are also apparent from their regulations. As shown above, they exclude all diseased and infirm persons from membership, and of course from all the "benefits." They generally provide that, in case of sickness or disability, a member shall receive three dollars per week, and in case of the death of a member, the sum of thirty dollars shall be contributed toward defraying his funeral expenses. But all the associations making such regulations also provide that a member who is in "arrears for dues" shall receive no aid in case of sickness or disability; and in case of the death of a member who is "in arrears for dues" nothing shall be contributed to defray his funeral expenses, and his wife and children, however destitute they may be, can receive no aid. In such cases, the destitute widow and orphans must not look to "the charitable association" of which the departed husband and father was a member, but to outsiders-yes, to "prejudiced and ignorant" outsiders-for aid to bury his dead body with decency. Grosch says, "The philosopher's stone is found by the Odd-fellow in three words, Pay in advance . There are few old members of the order who can not relate some case of peculiar hardship caused by non-payment of dues. Some good but careless brother, who neglected this small item of duty until he was suddenly called out of this life, was found to be not beneficial, and his widow and orphans, when most in need, were left destitute of all legal claims on the funds he had for years been aiding to accumulate." (Monitor, p. 198, 199.) Such facts as these prove secret associations to be exclusive, heartless, selfish concerns. (See Constitution of Druids, Art. 2, Sec. 1, and By-laws, Art. 11, Sec. 1; Constitution of Good-fellows, Art. 16, Sec. 1; Constitution of Amer. Prot. Asso., Art. 9, Sec. 1-5.)
CHAPTER VI.
FALSE CLAIMS.
1. Another very serious objection to secret societies is that they set up false claims. No doubt a secret association may exist without doing so, but the setting up of false claims is the legitimate result and the usual accompaniment of secrecy. The object of secrecy is deception. When a man endeavors to conceal his business affairs, it is with the design of taking advantage of the ignorance of others. Napoleon once remarked, "The secret of majesty is mystery." This keen observer knew that the false claims of royalty would become contemptible but for the deception which kings and queens practice on mankind. We have quoted above from a book, the reliability of which will not be called in question, to show that the design of secrecy, on the part of Masons, is to take advantage of "a weakness in human nature," and to invest with a charm things which, if generally known, "would sink into disregard." So, also, "the aid of the mysterious" is resorted to by Odd-fellows to render their "meetings attractive," and to "stimulate applications for membership." (Proceedings of Grand Lodge, 1859, App.,
If secret associations did not pretend to have any religion or any religious services, but would, like bank and railroad companies, conduct their affairs without religious forms, it would be infinitely better.
CHAPTER V.
THEIR EXCLUSIVENESS.
1. Another objection which may be urged against secret societies in general, is their selfish exclusiveness.
It is well known that the Christian religion has often been subjected to reproach by the bigotry and sectarianism of its professors. If the
Bible inculcated bigotry and sectarianism, it would be a well-founded objection to Christianity itself; but Christianity is eminently catholic and democratic, and is diametrically opposed to an exclusive and partisan spirit. The command of Christ to his church is to make no distinction on account of class or condition, but to receive all, and especially to care for the poor, the unfortunate, the oppressed, the blind, the lame, the maimed, and the diseased. Sometimes men calling themselves Christians act so directly contrary to the impartial, catholic spirit and teachings of Christ as to render themselves unworthy of all sympathy and encouragement; but the exclusiveness of secret societies is, we think, unparalleled in our day for its selfishness and meanness. They claim to be charitable and benevolent institutions; they assert that membership in them confers great honors and advantages; they profess (at least many of them) to act on the principle of the universal brotherhood of men and fatherhood of God. (Moore's Con. of Freemasonry, p. 125; Webb's Monitor, pp. 21, 51; Proceedings of Odd-fellows' Grand Lodge of United States, 1859, App., p. 6.) We say nothing now about the falsity of these claims and professions; but we assert that, even admitting the boasted honors and advantages enjoyed by members of secret associations, such associations are eminently exclusive and selfish. Of this proposition there is abundant proof.
2. The Masons utterly refuse to admit as members women, slaves, persons not free-born, and persons having any maim, defect, or imperfection in their bodies; or, at least, the principles of Masonry forbid the admission of all such persons. (Masonic Constitutions, published by authority of the Grand Lodge of Ohio, Art. 3 and 4.) Moore, editor of the Masonic Review, in his Ancient Charges and Regulations of Freemasonry, in commenting on the articles above referred to, makes the following declarations: "The rituals and ceremonies of the order forbid the presence of women;" and "the law proclaiming her exclusion is as unrepealable as that of the Medes and Persians." (P. 145.) Again: "Masonry requires candidates for its honors to have been free by birth; no taint of slavery or dishonor must rest upon their origin." (P. 143.) Once more this author remarks: "A candidate for Masonry must be physically perfect. As under the Jewish economy no person who was maimed or defective in his physical organism, though of the tribe of Aaron, could enter upon the office of a priest, nor a physically defective animal be offered in sacrifice, so no man who is not 'perfect' in his bodily organization can legally be made a Mason. We have occasionally met with men having but one arm or one leg, who in that condition had been made Masons; and on one or two occasions we have found those who were totally blind who had been admitted! This is so entirely illegal, so utterly at variance with a law which every Mason is bound to obey, that it seems almost incredible, yet it is true." (P. 152.) It is, hence, seen that Masonry is very exclusive. No woman can be a member. This regulation excludes at once one half of mankind from its boasted advantages. The oppressed slave is excluded; the man born in slavery, though now free, is excluded; the lame man is excluded; the man who has lost an eye is excluded; the man who has lost a hand is excluded; the man who has lost a foot is excluded; the man on whose birth any taint of dishonor rests is excluded; the man who is imperfect in body is excluded. No matter how good, patriotic, and wise such persons are, still they are excluded; no matter how needy such persons are, still they are excluded; no matter though a man have lost a hand, or foot, or eye in defense of his country and liberty, still he is excluded; no matter though a freedman, exhibiting bravery, and piety, and every virtue, still the "taint of slavery rests on his birth," he is excluded. Widows and orphans are excluded.
"If a brother should be a rebel against the state, the loyal brotherhood can not expel him from the lodge, and his relation to it remains indefeasible." (Moore's Constitutions, Art. 2.) A Mason may be engaged in a wicked rebellion, and may stain his soul and hands with innocent blood, and still he must be recognized as "a brother" and must continue to enjoy all the boasted rights and advantages of the order; but the patriot soldier who has been disabled for life in defense of his country and liberty is excluded. The widows and orphans of rebel Masons slain in battle, or righteously executed on the scaffold, must receive "the benefits;" but the widows and orphans of patriot soldiers who did not choose to join the Masons, or were excluded by some bodily imperfection, or by wounds received in battle, are left to the charities of "the ignorant and prejudiced." The Jew, the Turk, the Hindoo, the American savage, and the infidel (provided they are not atheists), are eligible to the boasted honors and advantages of Masonry. (Moore's Constitutions, pp. 119, 123.) But if a man have every intellectual gift and every moral virtue, and have some bodily imperfection, he is excluded. A man may be as gifted and as learned as Milton, as incorruptible and patriotic as Washington, and as benevolent as Howard, but if he is physically imperfect he is excluded from this association, which claims to be no respecter of persons, but to be the patron of merit, and which professes to act on the principle of the universal brotherhood of men.
3. Exclusiveness in about the same degree characterizes other secret societies. The Constitution of the Odd-fellows' Grand Lodge of Ohio provides that the candidate for membership must be "a free white person possessed of some known means of support and free from all infirmity or disease." (Art. 6, Sec. 1.) Substantially the same qualifications for membership are required by the constitutions and laws of other secret associations. (Constitution of Ancient Order of Good-fellows, Art. 6, Sec. 1; Constitution of Improved Order of Red Men, Art. 5, Sec. 1; Constitution of United Ancient Order of Druids, Art. 8, Sec. 1.)
4. Not only are these associations exclusive and selfish in regard to receiving members; not only do they utterly refuse to admit a man, however good, and wise, and patriotic he may be, in case he is diseased or infirm, or is disabled by wounds in the service of his country, and is too poor and feeble to maintain himself and his family; not only do they exclude all such persons from membership and from the boasted privileges, and honors, and pecuniary benefits pertaining thereto, but also their regulations in regard to their internal affairs manifest an unchristian, anti-republican, exclusive, selfish spirit. For instance, Masons will not, and, indeed, according to their regulations, can not, bestow funeral honors upon deceased members who had not advanced to the third degree. Those of the first and second degree can not thus be honored. They are not entitled to funeral obsequies, nor are they allowed to attend a Masonic funeral procession. (Webb's Monitor, pp. 132-133.)
Again: Though Masonry makes professions of universal benevolence on the ground "that the radiant arch of Masonry spans the whole habitable globe;" though it declares that every true and worthy brother of the order, no matter what be his language, country, religion, creed, opinions, politics, or condition, is a legitimate object for the exercise of benevolence, (Masonic Constitutions, by Grand Lodge of Ohio, p. 80); still it is declared that "Master Masons only are entitled to Masonic burial or relief from the charity fund." (Masonic Constitutions by Grand Lodge of Ohio, p. 39.) The rulers of Masons can not be chosen from the members of the first or second degree. It is thus seen that the first two degrees serve as a sort of substratum on which the other degrees rest, and the "honors and benefits" are not intended for persons of the former.
The exclusiveness and selfishness of other secret associations are also apparent from their regulations. As shown above, they exclude all diseased and infirm persons from membership, and of course from all the "benefits." They generally provide that, in case of sickness or disability, a member shall receive three dollars per week, and in case of the death of a member, the sum of thirty dollars shall be contributed toward defraying his funeral expenses. But all the associations making such regulations also provide that a member who is in "arrears for dues" shall receive no aid in case of sickness or disability; and in case of the death of a member who is "in arrears for dues" nothing shall be contributed to defray his funeral expenses, and his wife and children, however destitute they may be, can receive no aid. In such cases, the destitute widow and orphans must not look to "the charitable association" of which the departed husband and father was a member, but to outsiders-yes, to "prejudiced and ignorant" outsiders-for aid to bury his dead body with decency. Grosch says, "The philosopher's stone is found by the Odd-fellow in three words, Pay in advance . There are few old members of the order who can not relate some case of peculiar hardship caused by non-payment of dues. Some good but careless brother, who neglected this small item of duty until he was suddenly called out of this life, was found to be not beneficial, and his widow and orphans, when most in need, were left destitute of all legal claims on the funds he had for years been aiding to accumulate." (Monitor, p. 198, 199.) Such facts as these prove secret associations to be exclusive, heartless, selfish concerns. (See Constitution of Druids, Art. 2, Sec. 1, and By-laws, Art. 11, Sec. 1; Constitution of Good-fellows, Art. 16, Sec. 1; Constitution of Amer. Prot. Asso., Art. 9, Sec. 1-5.)
CHAPTER VI.
FALSE CLAIMS.
1. Another very serious objection to secret societies is that they set up false claims. No doubt a secret association may exist without doing so, but the setting up of false claims is the legitimate result and the usual accompaniment of secrecy. The object of secrecy is deception. When a man endeavors to conceal his business affairs, it is with the design of taking advantage of the ignorance of others. Napoleon once remarked, "The secret of majesty is mystery." This keen observer knew that the false claims of royalty would become contemptible but for the deception which kings and queens practice on mankind. We have quoted above from a book, the reliability of which will not be called in question, to show that the design of secrecy, on the part of Masons, is to take advantage of "a weakness in human nature," and to invest with a charm things which, if generally known, "would sink into disregard." So, also, "the aid of the mysterious" is resorted to by Odd-fellows to render their "meetings attractive," and to "stimulate applications for membership." (Proceedings of Grand Lodge, 1859, App.,
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