THE BUILDER JANUARY 1918

THE GRAND ORIENT OF FRANCE AND THE THREE GREAT LIGHTS

BY BRO. J. H. RAMSEY, IOWA

Among the principal questions examined in the Conventions and in the Lodges for some years back are the following, taken from a list they give:

SOCIOLOGICAL--

The status of women and children in modern society. The struggle against alcoholism. The struggle against crime, more especially juvenile crime. The means of combating prostitution, vagabondage, and mendicancy.

LEGISLATIVE--
The reform and simplification of legal procedure.
Reform of the Magistracy.
Civil Service administration.
Public instruction, the taking it out of the hands of the clergy.
Betterings of methods of taxation.
ECONOMIC--
Condition of the working man and how it may be bettered.
Co-operation.
Cheap dwelling houses.
Agricultural credits.
Working men's credits.
Means of encouraging the apprentice system.
Homes for working women.
PHILOSOPHIC--
Study of morality outside of all religious dogma.
The finding of a morality, lay and scientific.
Study of the various philosophical systems.
What I have just given is but a brief synopsis of what is contained in their pamphlet, "The Freemasonry of the Grand Orient of France," which, being an official publication for the purpose of setting forth their aims, aspirations and reasons for being, may be regarded as a fair statement.

What might also be called hereditary objections are hard to overcome, and some of you may now be disposed to think their philosophy and work mere socialism, to be scoffed at and carefully avoided by Masonry. The Sermon on the Mount was equally, if not more, socialistic, yet you do not think of putting it aside on account of that. A great English scholar once said that Christ's Sermon on the Mount may be justly regarded as the charter of Christian Socialism.

Objection may be raised that this kind of thought, working in French Masonic Lodges, would inevitably lead to the Masonic institution in France becoming a mere political organization. Such I do not believe to be the case, and in rebuttal of your thoughts, if they lean that way, I would refer you again to the statement in the letter I have quoted, that their membership is made up of men from all political parties in France. Along the same line I will quote paragraph 15 of their Constitution, which says:

"Lodges have the right of discipline over all their members and over all Masons present at their working.

"They prohibit all debates on the acts of Civil authority, and all Masonic intervention in the struggles of political parties.

"The presiding officer rules the meeting."

The Grand Orient of France has also at various times issued instructions enforcing the above rules. To quote:

"If, as citizens, the members of the Federation are free in their political actions, as Freemasons they must abstain from bringing the name and the flag of Freemasonry into election conflicts and the competition of parties."--Circular 1885.

"All political debates at Masonic meetings are strictly forbidden."--Circular 1885.

If French Masonry has a political influence, and no doubt it has, it is an indirect influence which we in this jurisdiction might do worse than emulate. The latest political influence they are credited with exerting is that which established secular schools in place of monastic schools. A few facts in connection with this will indicate why the French people, non-Masons as well as Masons, demanded this separation. In France in 1897 there were fourteen convictions in the Courts against monastic teachers for "outrages on decency." In 1898 there were thirteen more convictions for similar offences. Severe sentences were imposed in each case by Catholic judges.

Is it any wonder that the monasteries were abolished and secular schools established? Masonry has been blamed in magazine articles for bringing this change about. No official action was taken. Some informers may have been Masons, but not all of them. Who would not inform? I have not been able to find any evidence to substantiate the charge made against Masonry, but if similar conditions existed in this country I should be sorry if the Masonic institution here were not red-blooded enough to exert an influence to right such a wrong. If that would condemn us to being called a political institution, I for one would rejoice in the name.

The Grand Orient of France is not a political organization, nor does it aim to be. It does aim to be an influence in moulding the opinions of its members, so that when they are called upon to act and vote as citizens they may do so with a view to the general good. We might well copy much from their Masonic educational system, to the profit of our Masonic institution, both individually and collectively. Our interest in public questions is largely material. Only where the financial interests are directly affected do we as a people seem to bring ourselves to the point of investigating, criticizing, and demanding the correction of faults in our public government. We overlook altogether the by far greater problems of government--sociological questions, moral reforms, and other phases of public betterment which French Masons make a study of. If there were the possibility of a Boodling Scandal in connection with these other questions they might be more live topics of interest with us.

(To be continued)

THE BUILDER MARCH 1918

INTERNATIONALISM AND FREEMASONRY

BY BRO. P. E. KELLETT, GRAND MASTER, MANITOBA

PART II.

LET us now briefly consider the great point of cleavage between Anglo-Saxon Masonry and the Masonry of the Grand Orient of France. This cleavage is based largely on the suspicion, if not on the definite charge that French Masonry is atheistic in its practices or in its tendencies.

The Grand Orient of France was organized in Paris in 1736. Its constitution was of the model of Anderson's original Constitution 1723. The Grand Orient was recognized as legitimate Masonry by the Grand Lodge of England, and in fact by all legitimate Masons throughout the world. At that time in all Masonic Constitutions there was an absolute absence of dogma concerning in which all men agree; that is to be good men and true, men of God and religion, and Masons were bound only to that religion in which all men agree; that is to be good men and true, men of honor and honesty. The aim of the fraternity was purely humanitarian, its principles broad enough for men of every diverse opinion. The desire was simply to unite them, whatever their private religious beliefs, in uplift work for themselves and for humanity.

Changes came first in England. About the middle of the eighteenth century, the so-called Landmarks regarding a declaration of belief in the G. A. of the U. and the placing of the Bible on the Altar, were adopted. Following this, for the greater part of a century the French Constitution adhered strictly to the original plan of the fraternity and did not contain that formula which has since, in some places, come to be regarded as essential. During this time neither the Grand Lodge of England nor any other recognized Grand Lodge took any exception to this notable omission. French Masons were considered neither "Godless" nor "Atheistic." As time went on, the French Constitution was changed to conform to that of the Grand Lodge of England. One writer has said this was co-incident with a closer political approach of the two nations, England and France. The constitution of the Grand Orient of France followed the English copy until shortly after the Franco Prussian war, when they reverted back to what it had been originally. Co-incident with this change, history records political estrangement between France and England which continued until recent years. When France reverted back to her original constitution, the Grand Lodge of England immediately afterwards severed relations with France, and generally speaking, Masonry of English speaking countries followed suit, claiming that the change made by the Grand Orient of France was Atheistic in tendency.

Can French Masonry be said to be atheistical ? Atheism is the doctrine that there is no God. It is no longer considered reasonable for anyone to dogmatically assert that there is no God, and it is a question if such a being as an atheist exists today.

There is no unbelief.
Whoever plants a seed beneath the sod,
And waits to see it push away the clod,
He trusts in God.

Whoever says, when clouds are in the sky,
"Be patient, heart; light breaketh by-and-by,"
Trusts the Most High

Whoever sees, 'neath winter's fields of snow,
The silent harvest of the future grow,
God's power must know.

Whoever lies down on his couch to sleep,
Content to lock each sense in slumber deep,
Knows God will keep.

Whoever says, "Tomorrow," "The Unknown,"
"The Future," trusts the Power alone
He dares disown.

The heart that looks on when the eyelids close,
And dares to live when life has only woes,
God's comfort knows

There is no unbelief;
And day by day, and night unconsciously,
The heart lives by that faith the lips deny--
God knoweth why!

To be atheistic, French Masonry would need to have made the dogmatic assertion, "There is no God." This it has never done. It neither affirms nor denies anything relative to God. To suppose that French Masons deny the existence of God is to totally misunderstand them. They are as much averse to a dogmatic assertion of that kind as to one of the opposite kind. They are simply against a dogmatic assertion of any kind, as Masons, believing that Masonry is antidogmatic. Many, and possibly all, of their members would doubtless declare a belief in God at the proper time; but not as Masons in a Masonic Lodge.

The French Masons found their attitude on the first edition of the Constitution, which obliges Masons only to that religion in which all men agree; that is, to be good and true, or men of honour and honesty.

Let us briefly examine what ground there is for their stand, and see whether or not we are justified in condemning it. For this purpose I want to direct your attention to:

ANDERSON'S CONSTITUTION, 1723

Concerning God and Religion.

A Mason is obliged by his tenure to obey the Moral Law, and if he rightly understands the Art he will never be a stupid atheist, nor an irreligious Libertine. But though in ancient times Masons were charged in every country to be of the religion of that country, or nation, whatever it was, yet it is now thought more expedient only to oblige them to that religion in which all men agree, leaving their peculiar opinions to themselves; that is to be good men and true men of Honour and Honesty by whatever Denominations or Persuasions they may be distinguished; whereby Masonry becomes the centre of union and the means of conciliating true friendship among persons that must have remained at a perpetual distance.

OUR OWN CONSTITUTION Concerning God and Religion.

A Mason is obliged by his tenure to obey the Moral Law, and if he rightly understands the Art he will never be a stupid atheist, nor an irreligious Libertine. He, of all men, should best understand that God seeth not as man seeth; for man looketh on the outward appearance, but God looketh to the heart! A Mason is therefore particularly bound never to act against the dictates of his conscience. Let a man's religion or mode of worship be what it may, he is not excluded from the Order, provided he believe in the Architect of Heaven and Earth, and practice the sacred duties of Morality. Masons unite with the virtuous of every persuasion, in the firm and pleasing bond of fraternal love; they are taught to view the errors of mankind with compassion, and to strive by the purity of their own conduct to demonstrate the superior excellence of the faith they may profess. Thus Masonry is the centre of union between good men and true, and the happy means of conciliating friendship amongst those who must otherwise have remained at a perpetual distance.

CONSTITUTION OF GRAND ORIENT OF FRANCE

Freemasonry, an essentially philanthropical and progressive institution, has for its object the pursuit of truth, the study of morality, and the practice of solidarity; its efforts are directed to the material and moral improvement and the intellectual and social advancement of humanity. It has for its principles, mutual tolerance, respect for others and for one's self, and absolute liberty of conscience. Considering metaphysical conceptions as belonging exclusively to the individual judgment of its members, it refuses to accept any dogmatic affirmation. Its motto is: Liberty, Equality, Fraternity.

As to whether the Grand Orient of France has departed farther from the spirit and the letter of Anderson's original Constitution than we have is not open to much controversy. The change they made in 1877 rather reverted back to it than went farther away from it. To show the real misunderstanding that has occurred with regard to their position let me quote from the minutes of their General Conventions when the change was made. We can then understand what the real meaning of their action was.

At the French Masonic Convention of 1876, on the proposal of a Lodge in the department of the Rhone, a Committee was appointed to consider the question of suppressing the second paragraph of the first article of the Constitution, concerning God and Religion. The Committee recommended that the proposition be postponed, and in recommending this the reporter of the Committee, Bro. Maricault, made the following statement:

"Your Commission has recognized that bad faith alone could interpret the suppression demanded as a denial of the existence of God and the immortality of-the soul; human solidarity and freedom of conscience, which would be henceforth the exclusive basis of Freemasonry, imply quite as strongly belief in God and in an immortal soul as they do materialism, positivism, or any other philosophic doctrine."

Postponement met with opposition. Bro. Andre Roussell, in advocating immediate action, among other statements made the following:

"I am anxious to recognize with my brother, the reporter of the Commission, that Freemasonry is neither deistic, atheistic, or even positivist. In so far as it is an institution affirming and practicing human solidarity, it is a stranger to every religious dogma and to every religious Order. Its only principle is an absolute respect for freedom of conscience. In matters of faith it confirms nothing and it denies nothing. It respects in an equal degree all sincere convictions and beliefs. Thus the doors of our temples open to admit Catholics as well as Protestants, to admit the atheist as well as the deist, provided they are conscientious and honourable. After the debate in which we are at present taking part, no intelligent and honourable man will be able to seriously state that the Grand Orient of France has acted from a desire to banish from its Lodges belief in God and in the immortality of the soul, but, on the contrary, that in the name of absolute freedom of conscience it proclaims solemnly its respect for the convictions, teachings, and beliefs of our ancestors. We refrain, moreover, as much from denying as from affirming any dogma, in order that we may remain faithful to our principles and practice of human solidarity."

Bro. Minot, in speaking on the same subject, said: "The Constitution of 1865 had realized a transitory progress. The work must be completed and purified by suppressing dogma and by rendering Masonry once again universal, by the proclamation of the principle of absolute freedom of conscience. Let no one be mistaken in this. It is not our aim to serve the interest of any philosophic conception in particular by our action in laying aside all distinction between doctrines. We have in view only one thing: Freedom for each and respect for all."

The recommendation of the Committee prevailed, and action was postponed. In 1877, after a year's study by the Lodges, the change was adopted by an almost unanimous vote. The reporter of the Committee at the time said: "Who is not aware, at this moment, that in advocating this suppression no one among us understands himself as making a profession of atheism and materialism. In regard to this matter every misunderstanding must disappear from our minds, and, if in any Lodge there should remain any doubt in reference to this point, let them know that the Commission declares without reservation that by acceding to the wish of Lodge No. 9 it sets before it no other object than the proclamation of absolute liberty of conscience."

When the proposition of the Committee had been adopted by the General Assembly, the President proposed, as an amendment, the insertion of these words: "Masonry excludes no one on account of his beliefs." Many regarded this as superfluous, but the President was insistent, in order that it might be clearly established in the eyes of all that Masonry is a neutral territory, in which all beliefs are admitted and treated with equal respect. The suggestion was adopted.

It may be interesting to note that the original proposer that the Grand Orient of France should suppress the formula of the G. A. of the U. was a clergyman of the Protestant Church, and he stated, in justification, as follows:

"In suppressing the formula respecting the G. A. of the U. we did not mean to replace it by a materialistic formula. None among us in proposing this suppression, thought of professing atheism or materialism, and we declare formally and emphatically that we had no other end in view than to proclaim absolute liberty of conscience."

I have given the words and opinions of those responsible for the change in the Constitution so that there may be no room for misunderstandings. The Grand Orient of France, in making the change, has done no more than was done by the Government of Great Britain when she admitted members to seats in the House of Commons by allowing them to make an affirmation only when their convictions would not allow them to take a religious oath. The same custom prevails in our Courts of Justice.

Their position will bear a little further examination to make clear its consistency. The story, as depicted by our Ritual, tells of a great loss and a life-long search for this something, which was lost. Masonry ends at the point when something else is substituted to temporarily make good that loss, and at the point where Masonry ends we are expected to begin the search.

Various explanations have been given as to what this is that was lost, and which all Catholic and Protestant, Jew and Gentile, Christian and Pagan, are seeking for. The simplest and clearest explanation of this that was lost is that it was "the way back to God."

"The way back to God." That is the door then to which Masonry leads. Cannot any of us go as far as that door with any, be he Agnostic, Deist, Buddhist, or any other, so long as he conforms to Anderson's original specifications, and is a good man and true, a man of honour and honesty? At the door, of course, we would separate, each to follow on his own way. But happily we can come back to the Lodge again and again for mutual encouragement, and for strength for a fresh start on our several paths, all of which are alike dark and obscure.

It is not the function of Masonry to solve the riddle of life but to propound it and stimulate and encourage each of her initiates to search for his own solution. It takes each man so far, and there leaves him to find the answer for himself. By the very fact that Masonry itself gives no answer, it demonstrates clearly that the answer is not the same to every man. All this would seem to lead to freedom from dogma of all kind and justify France and Belgium in the stand they take.

I do not wish to be understood to say that it is wrong for a Mason in Lodge to declare belief in God. But I would like to be able to accept as brethren any good men and true, men of honour and honesty, who are earnest searchers after the same truth as we are, even though they do not insist in Lodge on a declaration of belief in God. French Masons appear to be worthy men, doing a wonderful work for the cause of progress and enlightenment.

Another so-called grievance against the Grand Orient of France is that they have taken the Bible off the altar. Many of us have imagined that because the Bible is one of the Great Lights according to our Ritual and usage that its place has been in Masonic Lodges from time immemorial. To most the presence of the Bible on the altar is in some way a landmark. Surprising it may be, but the Bible was not even mentioned in Masonic Rituals until 1724, and it was in 1760 that Preston moved that it be made one of the Great Lights of Masonry. One might properly question whether Anglo-Saxon Masonry did not violate a landmark when she introduced religious dogmatism into Masonry in the middle of the Eighteenth Century.

As Masons, we have before us the great object of the fraternal brotherhood of man. This will carry with it peace and prosperity. Is not the attainment of this worth the abolition of narrow intolerance ? Let us maintain, if we wish, our own principles concerning God and religion, but forever banish all dogmatism as to what others shall do in this connection, so long as they are earnestly working to attain the great principles of Masonry. Does not the situation demand the serious thought of every Master Mason?

Should not Tolerance and Fraternity prevail ? France is holding out the brotherly hand to us, saying: "Let by-gones be by-gones, and let us look solely to the future." Should we as Masons hold at more than arm's length an institution which consistently devotes itself to those lofty aims and pursuits which we preach better than we practice?

Even as the Arts, Sciences, and other phases of human activity have benefited by international discussion and concord, so also can Masonry benefit. If Masonry is to sustain in the future its splendid record, and attain the object she seeks, is not world-wide international co-operation necessary? How else can we attain a Universal Brotherhood?

With the present world crisis the time has come when Freemasonry should stand forth, free from all entrammelling influences, in its grand simplicity. Our Lodges should be centres of thought, influence and effort, holding no task alien that will advance the cause of righteousness on earth. To this end we could learn much by confraternity with such an organization as the Grand Orient of France. Is "Brotherly Love" to be nothing more than a label which we carry but which does not properly belong to the goods at all ?

THE BUILDER APRIL 1918
FREEMASONRY IN FRANCE
BY BRO. GEORGE W. BAIRD, P. G. M., DISTRICT OF COLUMBIA
There are two "Obediences" in France, and three in Germany. They are as separate and distinct as is the Grand Lodge of the ' District of Columbia and the Negro Grand Lodge of the District of Columbia, but it is not easy to make all of our people understand this.

The Grand Orient (1) is the older of the French bodies: The Grand Lodge of France separated from the Scottish Rite in 1804 but its Lodges still meet in the same building with the A.A.S.R. and the personnel in the Rites is almost identical. We have always been on terms of intimacy with the A.A.S.R. in France and in all South American countries, and with them the Scottish Rite is often mentioned as "Universal Masonry," though the writer knows of no friction between the Scottish Rite and Symbolic Masonry in any part of the world. Symbolic Lodges have separated from the A.A.S.R. in order to conform to the English and American system for the purpose of securing fraternal intercourse.

Formerly (and properly) a Mason who could prove himself, was a welcome visitor in any Lodge in any part of the world, unless the jurisdiction from whence he came had been interdicted and any change from this plan is modern and is an innovation.

The writer was made a Mason in a Lodge in Portugal, in 1867, in the French Rite, and in the French language. The obligation was taken on a Holy Bible of the King James edition, the Bible which was translated out of the original tongues. This Bible is used by Protestants, Jews and Mohammedans, and being from the original tongues it is reasonable to believe it has less errors and less changes than the Douay edition which is translated out of the Latin vulgate. The personnel of the Lodge that gave us light was made up of nominal Roman Catholics, about 70 per cent; Jews about 20 per cent and Protestants about 10 per cent. When asked what our religion was, we replied "The Constitution of the United States and the Ten Commandments" which seemed to satisfy the Lodge. They were liberal, tolerant men.

The Lodge books recorded no living man's name, as in all other priest-ridden countries each man was required to take a sobriquet, or a nom-de-guerre as they said, for the reason that it was a penal offense to be a member of the Masonic Fraternity in Portugal and when the priests finally did discover the Lodge and caused its destruction, there was not the name of a living man on any record. The members went to and from that Lodge singly or in pairs, each lighting himself up the long flights of stairs with his wax taper (a rolino).

It is not generally known that the Mohammedans believe in and read our Bible. Mohammed himself believed in Jesus Christ and all his followers do. One of the most bigoted sects of Islam is the "followers of Jesus," and its see is on the north coast of Africa. The Musselman believes more in the Koran than in the Bible and it has the advantage or recommendation of containing no words which would shock the mind of a child. The Koran is in the Arabic, and there has never been a translation except an English edition, but neither Arabs, nor Turks nor Egyptians ever read that edition; if they cannot read Arabic they are dependent on others to read for them.

In English Lodges a Mohammedan is obligated on the Koran and a Christian on the Holy Bible. The purpose of the obligation is to bind the postulant and for this reason he is obligated on what he believes to be most binding. This is recognized generally, but where we know only one book of sacred literature we are too apt to believe there should be no other. We are taught that the Holy Bible is the divine revelation of the mind and will of God to man but others differ with us in that, but if we can impose an obligation that will bind any and all, our principal purpose will have been accomplished.

Freemasonry has been defined as "a system of morals, veiled in allegory and illustrated by symbols." It has never been claimed to be a religion, though the priests call it a "sect." In the Entered Apprentice degree we are taught that Masonry unites men of every country, sect and opinion and conciliates true friendship among those who might have remained at a perpetual distance. This, the French believe, is the acme of tolerance and they take it literally. We claim no "apostolic succession" nor do we essay to administer extreme unction, give absolution nor offer any assurance of admission to the Holy of Holies above, but we do strive to make better men of our members.

We have no idea of the slings and arrows hurled constantly at Masons, in priest-ridden countries until we have been there. The long years of peace and harmony we have enjoyed have spoiled us and unfitted us for sympathy with our stricken brethren abroad. Lodges in Italy and France have been raided. The Lodge was interrupted by police at Voltaire's funeral. The writer was once detained at Mentone, on the border between Italy and Monaco, and witnessed the seizure of a Bible which an English-speaking woman was carrying into Italy. The guard acting under orders, would not permit it to be carried into the country, but held the Bible for her until she should pass out of Italy.

There have come to us from abroad many appeals for a more intimate fraternalism. An invitation to an International Masonic Congress was sent to more than two hundred "Masonic Powers" about 1901, including the Grand Lodge, Grand Chapter, etc., of the District of Columbia, and the writer moved in Grand Lodge that a delegate be sent but there was not even a second to the motion, so lightly did they regard it.

"Masonic Powers" with European Masons means all Masonic organizations, as Grand Lodges, Grand Chapters, Grand Commanderies, Consistories, etc., and these invitations went to all the addresses the Swiss Masonic Bureau could obtain. It was stated it was a congress, not a conclave; so that the doors were not tiled nor were the esoteric sections to be discussed as the writer understood it and as it turned out to be. The proceedings of that Congress were printed, and to my surprise (and maybe amusement) I found the following report of what took place at the banquet.

"Dr. Watts, (Washington)--W. President and Brethren: I have the honor of presenting to this distinguished body of Freemasons in Congress assembled, greeting from the Most Worshipful Grand Master and Brethren of the Grand Lodge of the District of Columbia, United States of America.

"I have to say that the Grand Master is full of sympathy with the object of the Congress as outlined in the several explanatory circulars received from Monsieur Paul-Emile Bonjour, the Grand Secretary.

"Permit me further to say that we are of the opinion that any movement in keeping with the sublime principles of the Order and that does not in the least degree conflict with the ancient landmarks, has our approval and fraternal co-operation.

"Thanking the projectors for their kind invitation to participate in the deliberations of this present Congress, I beg leave also personally to express my appreciation for the courteous attention I have received during the time I have been in the city.

"On behalf of my Grand Lodge we wish the Congress success and desire that beneficial results may follow its labor-- which shall prove a blessing to all -- especially the brethren."

Had I not written very soon after this an essay on Negro Masonry for the International Bulletin (2) the delegates who heard that very creditable address would have supposed that the Grand Lodge of the District of Columbia had sent that negro delegate.

The speech of Dr. Watts was in English but the others were in French. The writer made a full report on the above, which was printed in the 1902 report of the Grand Lodge of the District of Columbia and may be found on page 339 et seq.

And now we come to the Grand Lodge of France! Why should we not at once accord it recognition? It may be asked what French Masons have done to merit this. Their Masonry was received from England and the writer believes the French are now working more in accord with the first constitution of the Grand Lodge of England (Anderson's) than are many American Lodges, which should be sufficient.

Owing to the espionage of the "Holy Fathers" the French history of Masonry has been greatly abridged and often suppressed, so that we have not the volumes to draw on that we would wish but there are enough for this purpose.

During the War for American Independence, called "The Revolution," there existed in Paris a Lodge "Les Neuf Soeurs" of which the American Commissioner, Benjamin Franklin, John Paul Jones, the peerless Naval Captain, Houdon, the unmatched sculptor, Voltaire, the fearless, the great Helvidius and many other eminent men were members. At that time there were atrocious oppressions of the people not only by the rich and influential, but by the priests.

In the Lodge Neuf Soeurs there was Elie Dumont, a young lawyer, with a score of followers who took up the people's cause against oppression. For a verification we beg leave to invite reference to Les Memoires Secretes, Vol. XXI, and to Ed. Tachereau, Vol. XXI, and Besuchet Precis Historique, Vol. II.

One example is that of Jean Calas, a Hugenot who had been sentenced to punishment "on the wheel" by the tribunal of Toulouse, and he was thus executed. His offense was that he had assaulted his son who had been perverted to Romanism. His widow and his children were despoiled of their property and belongings by confiscation and they finally took refuge in Geneva and were sheltered by Voltaire. Their cause was espoused by Voltaire who advocated it by printed memorials, which he widely distributed. Elie Dumont defended the Calas family in the French Courts without fee or reward and after three years of labor, succeeded in having the judgment arrested and the widow's property returned to her.

In the same tribunal in 1746, a man and his wife named Siren, were condemned to death for an assault on their son who had been perverted to Romanism and who had forbidden the son from continuing his acquaintance with the men who had proselyted him. The rest of the family took refuge in Geneva and their case was appealed by Elie Dumont, who, after five years succeeded in having the judgment reversed, so far as the confiscation went, and the family of Siren was permitted to return to France and take possession of their property. We could multiply these examples indefinitely if it were needed, but it is not.

That Masonic Lodge became the target for Romish persecution and accusation. It was charged with atheism. Masonry was branded as a society of atheists in general but Voltaire was the central figure of their atrocious attack. Dumont and his followers persisted in the defense of the inherent rights of the people and lighted a fire of indignation, which kindled in the people a consciousness of their inherent rights and was closely interwoven in the French Revolution which followed and which history has so vividly recorded. Voltaire was obliged to leave Paris to escape assassination. He took up his home in Ferney, near Geneva in Switzerland, where he was held in high esteem. Napoleon I, who was a Mason, had held the Pope of Rome a prisoner and this added to the anger of the priests who believed and still believe that the Pope is the "Father of Princes, the ruler of the Christian world and the Vicar of Jesus Christ" and that there can be no proper government without his sanction.

If a man goes on the street and cries "mad dog, mad dog," he will jeopardize the life of every dog in sight, though there may be no mad dog at all. And if a mob, believing a priest carries the keys of Heaven and Hell in his girdle, hears his cries and accusations, they will give respectful and obedient attention to his utterances without further consideration. This is practically the condition which existed in Paris when the priests began to denounce Freemasonry in general, and Voltaire in particular. As they made Voltaire the central figure of attack it may be proper to examine his case. Take the twenty-four volumes of Voltaire which have been printed in English and there cannot be found in them a word to justify the accusation that he was atheistic. He was without doubt, a Deist. In the little town of Ferney a chapel was built by Voltaire for his neighbors to worship in. A marble tablet over the door has engraved on it these words:

DEO EREXIT VOLTAIRE. MDCCLVIII

which is, "Erected to God, by Voltaire, 1758." When asked why he dedicated his chapel to God he replied: "In London they erected their Temple to Saint Paul, in Paris to Saint Genevieve, but I erect mine to God."

When dying he said "I die worshipping God, loving my friends, not hating my enemies, but despising superstition." (Vide Appleton's New American Cyclopedia.) His accusers were the priests and the same frocked fraternity is still accusing Masonry.

The Anti-Masonic Congress which was convened at Trent in 1896, was attended by more than 200 Bishops of the Romish Church and many times that number of priests and zealous laymen. That Congress was "Called together with the concurrence and favor of Pope Leo XIII who in a special brief, bestowed his benediction and approval on its aims and purposes. Twenty-two influential Cardinals, over two hundred Bishops, the most important clerical associations, the whole of the clerical press, sent their adhesions to this Tridentine Council. Over five hundred ecclesiastics from the highest to the lowest were present and all European States, England, France, Germany, Austria, Switzerland, Spain, Portugal, Italy, the United States of America, the South American Republics were more or less numerously and influentially represented."

"General and particular aim: To wage war on Masonry as an institution; on Masons as individuals; in all countries and places where the order exists; to wage war on Masonry as a body by collecting supposed documents and facts; assertions of perjured Masons as evidence and thus bring to light, or rather coin, by means of the press or special publications all the misdeeds of the fatal institution; all the demoralizing influences it exercises; through obscene or sacrilegious rites, corruption and occult conspiracies on man and civilization; to wage war on individual Masons by opposing them in every phase of their existence, in their individual homes, in their industries, in their commerce, in their professional avocations, in all their endeavors to participate in public life, local or general, etc."

A French reporter, Mr. Leo Taxil, had been employed to ferret out and report on the vagaries of Masonry, and in his report he gave them an account of a smithery in a cave under the Rock of Gibraltar where iron tools were fashioned for use in devil worship.

The speeches of the "Holy Fathers" on that occasion were drastic, atrocious and anything but Christian-like. This Congress was as late as 1896, and must still be fresh in the memories of Masonic students. And from it, we draw the lesson that the purpose of those people has not changed with time. So it is but fair to ask shall we accept the testimony of these prejudiced, fanatical sorcerers against the French Freemasons ?

The Grand Orient of France by giving countenance to a spurious body of Scottish Rite Masons in Louisiana, in 1858, caused English-speaking Masons, generally to suspend relations with that Orient, one after another until such time as the Orient should revoke its sanction of that spurious body. (Vide Report of Grand Lodge of D. C. for 1870, pages 6 and 7.) It was not an interdiction, but a tentative suspension of relations which the Orient was at liberty to automatically heal by the revocation of its sanction of that spurious A.A.S.R. body of New Orleans.

That spurious body has long since gone out of existence but the Grand Orient has never made any overtures to the Grand Lodge of District of Columbia nor any other American Grand Lodge so far as the writer has been able to discover.

But in 1878, the Report of the Grand Lodge of District of Columbia (p. 20) says:

"The action of the Grand Orient of France in expunging from its constitution the necessity for a firm belief in Deity and the immortality of the soul was called up as unfinished business and on motion, it was ordered that the resolutions accompanying the report be considered separately.

"Resolved, That the action of the Grand Orient of France in ignoring the foundation principles of Masonry--that of a firm belief in God and in the immortality of the soul--meets with unqualified disapproval of this Grand Lodge."

This is the last entry we can find in our reports of the Grand Orient.

Now (as the priests say) "let us consider this beautiful mystery." It is certainly not an interdiction. There is no intimation of clandestinism, nor of irregularity nor threat of permanent breaking off of relations.

We Protestants disapprove of their failure to exact a firm belief in the existence of God and of the immortality of the soul, more I think because we are Christians than for any other reason. We believe even more we teach the "resurrection of the body through faith in the merits of the Lion of the Tribe of Judah," though the Jews among us cannot agree with that, but it is there, and it cannot be found in the Anderson Constitutions, under which the Grand Lodge of France is working today. We are perhaps unconsciously, gradually blending our Christian faith with Freemasonry, while we believe or teach that the latter unites men of every Nation, sect and opinion and concilates friendship among those who might otherwise have remained at a perpetual distance.

The writer happens to know that there is a Lodge in Swansea, Wales, under the obedience of the Grand Orient of France which has the Bible on its altar on which it obligates. The Deputy Grand Master of the Grand Orient assured us that they dedicate their Lodges to the Great Architect of the Universe, and that they permit the sacred writings to be kept on the altar of any and every Lodge that wants it. And this they regard as becoming tolerance.

The Grand Lodge of France, however, has never offended us in any way. It has not been even charged of having committed the infractions which have strained our relations with the Grand Orient.

The Grand Lodge of France is a separate, distinct and sovereign body recognized as such by the Supreme Grand Council from which it was separated. It is in fraternal amity with many sovereign Grand Lodges and has never, until now, asked formal recognition of any American Grand Lodge. At the beginning of this European war the Grand Lodge of France started a line of auto-ambulances, opened soup-houses and lunch rooms, and equipped a hospital for the use of wounded soldiers and for the aid of the indigent and needy of all nations without regard to "race, creed, or previous condition of servitude."

We are now sending about 30,000 soldiers a month to Europe, most of whom go to France; among these are many Masons. They naturally want to visit and as our relations are strained with the Orient we should make it possible for them to visit the Lodges of the Grand Lodge of France.

Personally we have advised our soldier-Masons of the District of Columbia that they are at liberty to visit the Lodges of the Grand Lodge of France, but as relations are strained with the Grand Orient we have advised that its Lodges be not, at present, visited.

(1) Orient means East.
(2) Printed in three languages.