Secret Societies - Edward Beecher and Jonathan Blanchard and David MacDill (types of ebook readers TXT) 📗
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p. 10.) It will scarcely be disputed that such is the design of the concealment practiced by secret associations in general. It is thus shown that secrecy is the result of an unwillingness to rely upon real merit and the sober judgment of mankind for success, and of a desire, on the part of associations practicing it, to pass for what they are not. Hence, the design of secrecy involves hypocrisy, or something very much like it.
2. But, whatever may be the design of secrecy, secret associations do set up false claims. They all, or almost all, claim to be charitable institutions. This is the frequent boast of Masons and Odd-fellows. Moore, in his "Constitutions," declares that "charity and hospitality are the distinguishing characteristics" of Masonry. (P. 71.) In the charge to a "Master Mason," at his initiation, it is declared that "Masonic charity is as broad as the mantle of heaven and co-extensive with the boundaries of the world." (Masonic Constitutions, published by the Grand Lodge of Ohio, p. 80.) "The Right Worthy Grand Representative," Boylston, in his oration delivered in New York, April 26, 1859, declared that Odd-fellowship is "most generally known and commended by its charities." (Proceedings of Grand Lodge, 1859, App., p. 6.) Such is the style in which secret associations glorify themselves. Such boasting, however, is not good. It is contrary to the command of our Savior: "Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men." The boasting of secret associations about their charities is precisely what our Savior not only forbids, but also declares to be characteristic of hypocrites. And such boasting is, indeed, generally vain. When a man boasts of any thing, whether of his wealth, pedigree, bravery, wisdom, or honesty, there is good reason to suspect that his claims are not well founded. Hence, the very boasting of secret associations about their benevolence and charities is presumptive evidence that their claims to the reputation of being charitable institutions are hypocritical and false.
3. In the first place, "the benefits" are confined to their own members. The excuse for secrecy, in some instances, is that it is necessary in order that aid may not be obtained by persons who are not members. In the "charge" delivered to a Master Mason at his initiation, he is enjoined to exercise benevolence toward "every true and worthy brother of the Order." In Boylston's address which we have already quoted from several times, "the well-earned glory of Odd-fellows" is declared to consist in this: that "no worthy Odd-fellow has ever sought aid and been refused." (Proceedings of Grand Lodge, 1859, App., p. 9.) It is provided in the Constitution of Odd-fellows, Good-fellows, etc., that aid shall be given to members under certain circumstances; but it will be in vain to search in them for any regulation providing for relief to any but members and their families. The provision found in the constitution or by-laws of almost every secret association that members "in arrears for dues" shall not be entitled to "benefits," plainly shows that their vaunted "charity" is restricted to their own members. This would not be so bad were it not for the fact that they carefully exclude from membership all who need aid or are likely to need aid. The Masons, according to their Constitutions, must not receive as a member any man who is not "physically perfect." The constitutions of other secret orders exclude all who are diseased or infirm in body, or who have no means of support. They exclude the blind, the lame, the maimed, the diseased, the destitute, the widow and the orphan, and all who are wretchedly poor or can not support themselves, and they cut off all such persons, together with their own members who "are in arrears," from the "benefits." Yet they talk about the universal brotherhood of men, and claim for themselves the possession of universal benevolence!
4. Still further: The relief afforded to members is not to be regarded as a charity. The amount granted in all cases is the same. The constitutions of most secret associations that give aid to members provide that three dollars a week shall be given in case of sickness, and thirty dollars in case of death. The amount given does not correspond to the condition of the recipient. The rich and the poor fare alike. The member "in arrears" is not entitled to any aid. It is only the worthy brother who is entitled to aid, and in order to be a worthy brother a member must punctually pay his "dues." Hence, the amount bestowed in case of the sickness or death of a member is to be regarded as a debt. The "Druids," in their Constitution, expressly declare that the aid given to sick members is not to be regarded in any other light than as the payment of a debt . "All money paid by the grove for the relief of sick members shall not be considered as charity, but as the just due of the sick." (Art. 2, Sec. 7.) Boylston, in his oration, though boasting of the "charities" of Odd-fellowship, declares that they do not wound or insult the pride of the receiver, for the reason "that the relief extended is not of grace, but of right." (Proceedings of Grand Lodge, 1859, Appendix, p. 6.) Grosch, in his Odd-fellows' Manual, in justifying equality in dues and in benefits, says: "He who did not pay an equivalent would feel degraded at receiving benefits-would feel that they were not his just due, but alms." (P. 66.) It is, hence, seen that the aid bestowed by secret societies is no more a gift of charity than the dividends of a bank or of a railroad company. The stockholders are entitled to their share of the profits; so members of secret societies are entitled to a certain share of the funds to which they have contributed. We say nothing for or against the propriety of this arrangement, in itself considered. Persons have, perhaps, a right to form themselves into a mutual insurance company, to bargain with one another that they will aid each other in case of sickness or want; that in case of the death of any of the members, their families shall be provided for by the surviving members; that only the members who continue to pay into the common fund a certain sum monthly or quarterly shall receive such aid; that no money shall be paid out of the common fund for the benefit of any who are not members, or of their families; and that all diseased and infirm persons, and very poor people, such as "have no visible means of support," and are likely to need pecuniary aid, shall be excluded from the company and from its benefits. Perhaps men have a right to form themselves into an association with such regulations; perhaps they have a right to leave "an unworthy brother" (a member who fails to pay his "quarterly dues") and his family to the charities of "ignorant and prejudiced" people who will not join secret societies; and in case of the death of such a member, to leave his poor heart-broken widow to beg of the same "ignorant and prejudiced" outsiders enough of money to bury his dead body decently; but they have no right to call themselves a charitable association . It is probable that many Masons, Odd-fellows, Good-fellows, etc., are kind to "unworthy brethren," and to the poor in general; but if so, they are better than the associations of which they are members. Bankers and money-brokers, no doubt, sometimes show kindness to the poor, but it does not hence follow that banks and money-shaving establishments are charitable institutions. Neither does it follow that secret societies are charitable because their members, in case of sickness or death, are entitled to a certain portion of the funds which they themselves have contributed as initiation fees and quarterly dues, while those who are in real want can not even become members. What charity is there in persons pledging themselves to aid each other in sickness or other misfortune, and to let widows and orphans, the lame and the diseased, and the wretchedly poor, perish with hunger and cold? It may not be improper for A, B, and C to promise that they will take care of each other in sickness, and that in case of the death of one of them his dead body shall be buried by the survivors. It may, also, not be improper for a man to get his life or his property insured. Insurance companies have done much good. Many a man has been saved from pecuniary ruin by getting his property insured, and many a man has secured a competence for his wife and children by getting his life insured. Individuals and families have probably been oftener saved from worldly ruin by insurance companies than by secret societies. The association of A, B, and C may do some good. They have a right to agree to aid one another. They may, perhaps, have a right to say that D, E, and F, who are very poor, or are enfeebled by disease, shall not join them, and shall not be aided by them; but they have no right to represent their exclusive, selfish association as a charitable one. Such a representation would be false, and the wickedness of making it wholly inexcusable. We do not blame Odd-fellows, Good-fellows, Druids, or any other association for acting as mutual insurance companies. We do not blame them for agreeing that they will take care of each other or of each other's families. We are not now blaming them for excluding from their associations and from "the benefits" disbursed by them, the blind, the lame, the diseased, and the very poor who have no means of support, though this feature of such associations does seem very repulsive. We are not now condemning them for casting off all those who do not pay their "dues," those who become very poor and can not as well as the rich who will not, and for cutting off all such persons from all "benefits of whatsoever kind," though such treatment does seem to us selfish, cruel, and mean; we do not now arraign them for any of these things, however ungenerous, exclusive, and selfish they appear to us, but we do say that any association which thus practices, and professes, and calls itself a charitable one is a cheat and a sham. Those secret societies which glorify themselves on account of their charities and universal brotherhood and benevolence, can be acquitted of willful deceit and falsehood only on the ground that they are blinded by prejudice or ignorance, or both.
The pretentious character of secret associations appears, also, in their claims to be the possessors and disseminators of knowledge and morality. Their members seem to think a man can scarcely be good and intelligent without being "initiated." Webb delares [sic] "Masonry is a progressive science. * * Masonry includes within its circle almost every branch of polite learning." (Monitor, p. 53.) "Masonry is not only the most ancient, but the most moral institution that ever subsisted." (Monitor, p. 39.) Grosch, in his Manual, speaking of the shining sun as an emblem, says: "So Odd-fellowship is dispersing the mists from the advancing member's mind, and revealing things as they are; so, also, it is enlightening the world," etc. (Manual, p. 120.) The extravagance find absurdity of these claims must be evident to every prejudicial mind. It may be said, indeed, the above declarations express the opinions only of individuals, and that associations can not justly be charged with the errors of their members. We maintain, however, that secret societies are responsible for the
2. But, whatever may be the design of secrecy, secret associations do set up false claims. They all, or almost all, claim to be charitable institutions. This is the frequent boast of Masons and Odd-fellows. Moore, in his "Constitutions," declares that "charity and hospitality are the distinguishing characteristics" of Masonry. (P. 71.) In the charge to a "Master Mason," at his initiation, it is declared that "Masonic charity is as broad as the mantle of heaven and co-extensive with the boundaries of the world." (Masonic Constitutions, published by the Grand Lodge of Ohio, p. 80.) "The Right Worthy Grand Representative," Boylston, in his oration delivered in New York, April 26, 1859, declared that Odd-fellowship is "most generally known and commended by its charities." (Proceedings of Grand Lodge, 1859, App., p. 6.) Such is the style in which secret associations glorify themselves. Such boasting, however, is not good. It is contrary to the command of our Savior: "Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men." The boasting of secret associations about their charities is precisely what our Savior not only forbids, but also declares to be characteristic of hypocrites. And such boasting is, indeed, generally vain. When a man boasts of any thing, whether of his wealth, pedigree, bravery, wisdom, or honesty, there is good reason to suspect that his claims are not well founded. Hence, the very boasting of secret associations about their benevolence and charities is presumptive evidence that their claims to the reputation of being charitable institutions are hypocritical and false.
3. In the first place, "the benefits" are confined to their own members. The excuse for secrecy, in some instances, is that it is necessary in order that aid may not be obtained by persons who are not members. In the "charge" delivered to a Master Mason at his initiation, he is enjoined to exercise benevolence toward "every true and worthy brother of the Order." In Boylston's address which we have already quoted from several times, "the well-earned glory of Odd-fellows" is declared to consist in this: that "no worthy Odd-fellow has ever sought aid and been refused." (Proceedings of Grand Lodge, 1859, App., p. 9.) It is provided in the Constitution of Odd-fellows, Good-fellows, etc., that aid shall be given to members under certain circumstances; but it will be in vain to search in them for any regulation providing for relief to any but members and their families. The provision found in the constitution or by-laws of almost every secret association that members "in arrears for dues" shall not be entitled to "benefits," plainly shows that their vaunted "charity" is restricted to their own members. This would not be so bad were it not for the fact that they carefully exclude from membership all who need aid or are likely to need aid. The Masons, according to their Constitutions, must not receive as a member any man who is not "physically perfect." The constitutions of other secret orders exclude all who are diseased or infirm in body, or who have no means of support. They exclude the blind, the lame, the maimed, the diseased, the destitute, the widow and the orphan, and all who are wretchedly poor or can not support themselves, and they cut off all such persons, together with their own members who "are in arrears," from the "benefits." Yet they talk about the universal brotherhood of men, and claim for themselves the possession of universal benevolence!
4. Still further: The relief afforded to members is not to be regarded as a charity. The amount granted in all cases is the same. The constitutions of most secret associations that give aid to members provide that three dollars a week shall be given in case of sickness, and thirty dollars in case of death. The amount given does not correspond to the condition of the recipient. The rich and the poor fare alike. The member "in arrears" is not entitled to any aid. It is only the worthy brother who is entitled to aid, and in order to be a worthy brother a member must punctually pay his "dues." Hence, the amount bestowed in case of the sickness or death of a member is to be regarded as a debt. The "Druids," in their Constitution, expressly declare that the aid given to sick members is not to be regarded in any other light than as the payment of a debt . "All money paid by the grove for the relief of sick members shall not be considered as charity, but as the just due of the sick." (Art. 2, Sec. 7.) Boylston, in his oration, though boasting of the "charities" of Odd-fellowship, declares that they do not wound or insult the pride of the receiver, for the reason "that the relief extended is not of grace, but of right." (Proceedings of Grand Lodge, 1859, Appendix, p. 6.) Grosch, in his Odd-fellows' Manual, in justifying equality in dues and in benefits, says: "He who did not pay an equivalent would feel degraded at receiving benefits-would feel that they were not his just due, but alms." (P. 66.) It is, hence, seen that the aid bestowed by secret societies is no more a gift of charity than the dividends of a bank or of a railroad company. The stockholders are entitled to their share of the profits; so members of secret societies are entitled to a certain share of the funds to which they have contributed. We say nothing for or against the propriety of this arrangement, in itself considered. Persons have, perhaps, a right to form themselves into a mutual insurance company, to bargain with one another that they will aid each other in case of sickness or want; that in case of the death of any of the members, their families shall be provided for by the surviving members; that only the members who continue to pay into the common fund a certain sum monthly or quarterly shall receive such aid; that no money shall be paid out of the common fund for the benefit of any who are not members, or of their families; and that all diseased and infirm persons, and very poor people, such as "have no visible means of support," and are likely to need pecuniary aid, shall be excluded from the company and from its benefits. Perhaps men have a right to form themselves into an association with such regulations; perhaps they have a right to leave "an unworthy brother" (a member who fails to pay his "quarterly dues") and his family to the charities of "ignorant and prejudiced" people who will not join secret societies; and in case of the death of such a member, to leave his poor heart-broken widow to beg of the same "ignorant and prejudiced" outsiders enough of money to bury his dead body decently; but they have no right to call themselves a charitable association . It is probable that many Masons, Odd-fellows, Good-fellows, etc., are kind to "unworthy brethren," and to the poor in general; but if so, they are better than the associations of which they are members. Bankers and money-brokers, no doubt, sometimes show kindness to the poor, but it does not hence follow that banks and money-shaving establishments are charitable institutions. Neither does it follow that secret societies are charitable because their members, in case of sickness or death, are entitled to a certain portion of the funds which they themselves have contributed as initiation fees and quarterly dues, while those who are in real want can not even become members. What charity is there in persons pledging themselves to aid each other in sickness or other misfortune, and to let widows and orphans, the lame and the diseased, and the wretchedly poor, perish with hunger and cold? It may not be improper for A, B, and C to promise that they will take care of each other in sickness, and that in case of the death of one of them his dead body shall be buried by the survivors. It may, also, not be improper for a man to get his life or his property insured. Insurance companies have done much good. Many a man has been saved from pecuniary ruin by getting his property insured, and many a man has secured a competence for his wife and children by getting his life insured. Individuals and families have probably been oftener saved from worldly ruin by insurance companies than by secret societies. The association of A, B, and C may do some good. They have a right to agree to aid one another. They may, perhaps, have a right to say that D, E, and F, who are very poor, or are enfeebled by disease, shall not join them, and shall not be aided by them; but they have no right to represent their exclusive, selfish association as a charitable one. Such a representation would be false, and the wickedness of making it wholly inexcusable. We do not blame Odd-fellows, Good-fellows, Druids, or any other association for acting as mutual insurance companies. We do not blame them for agreeing that they will take care of each other or of each other's families. We are not now blaming them for excluding from their associations and from "the benefits" disbursed by them, the blind, the lame, the diseased, and the very poor who have no means of support, though this feature of such associations does seem very repulsive. We are not now condemning them for casting off all those who do not pay their "dues," those who become very poor and can not as well as the rich who will not, and for cutting off all such persons from all "benefits of whatsoever kind," though such treatment does seem to us selfish, cruel, and mean; we do not now arraign them for any of these things, however ungenerous, exclusive, and selfish they appear to us, but we do say that any association which thus practices, and professes, and calls itself a charitable one is a cheat and a sham. Those secret societies which glorify themselves on account of their charities and universal brotherhood and benevolence, can be acquitted of willful deceit and falsehood only on the ground that they are blinded by prejudice or ignorance, or both.
The pretentious character of secret associations appears, also, in their claims to be the possessors and disseminators of knowledge and morality. Their members seem to think a man can scarcely be good and intelligent without being "initiated." Webb delares [sic] "Masonry is a progressive science. * * Masonry includes within its circle almost every branch of polite learning." (Monitor, p. 53.) "Masonry is not only the most ancient, but the most moral institution that ever subsisted." (Monitor, p. 39.) Grosch, in his Manual, speaking of the shining sun as an emblem, says: "So Odd-fellowship is dispersing the mists from the advancing member's mind, and revealing things as they are; so, also, it is enlightening the world," etc. (Manual, p. 120.) The extravagance find absurdity of these claims must be evident to every prejudicial mind. It may be said, indeed, the above declarations express the opinions only of individuals, and that associations can not justly be charged with the errors of their members. We maintain, however, that secret societies are responsible for the
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