THE SCHISMATIC GRAND LODGE OF FRANCE: T.M. ANDREWS.

THE AMERICAN FREEMASON


I AM glad that THE AMERICAN FREEMASON, with the courage and
information usual to its utterances, has frankly called the "rectified" Grand
Lodge of France "a schismatic body." Some other American Masonic
journals, whether because afraid of critics or being ignorant of the
conditions, historical and immediate, are joining in chorus with the Pro
Grand Master of England, lauding the break that has so lately occurred in
the Freemasonry of the French Republic.  Will you permit a reader, who has
had recent opportunity, both in England and France, to note the fraternal
sentiment, to give in your pages something of his own opinions and
something also of the results of his observations? That these first hand
experiences are calculated to support your own views may give me the
readier entrance, though I am sure that one who had reached conclusions
just the opposite would be accorded an equal hospitality and equal
opportunity to express his arguments and his opinions.

Readers of THE AMERICAN FREEMASON will not need to be told in detail
of the unfortunate differences that have kept apart the Masonry of
English-speaking countries and that development of the fraternity showing
in Continental Europe, and especially in the Latin countries of that
continent.  It is sufficient to draw attention again to this point: The
English-speaking Craft has reached its present high place without
opposition worth speaking of; it has been free to move along such lines as
promised best results.  The same may be said, at least for a considerable
period, for the institution in Germany.  But in France, Italy, Belgium, Spain
and Portugal, Freemasonry has from the first been put upon the defensive,
and has, from the very nature of its surroundings, become an aggressive
fighting force.  It has been necessary for brothers in these countries - as
also in South America - to face a determined and irreconcilable foe.  Every
step gained has come of sharp conflict.  The mild moralities and routine
exercises held sufficient for Anglo-Saxon Masonry were not adequate to
prove the quality of Craftsmen in France and Italy, to mention no other
countries.  Those have acquired the sterner virtues, and there is far more
to their Lodges than ritualistic mouthings and banquetings.  They are not
engaged in pushing ignorant candidates from point to point in a series of
degrees, with nothing at the end but a number and a bizarre ornament. 
They have found it necessary to ally themselves with the national and
international forces struggling for progress and enliglitenment. That they
have been loyal allies is certainly to their credit, rather than matter of
reproach.  Nor is it to be wondered at that these found it needful that the
lines of distinction between themselves and the forces of reaction should
be sharply drawn.  They could not afford to carry useless weight to the
fighting line, nor wear uniform or insignia that might prejudice or confuse
their allies. Thus is to be explained the action of the Grand Orient of France
in making change in its Constitution, eliminating any religious or dogmatic
formula.  And the immediate English and American cry of "atheism" was no
more than a contemptible echo of the howl set up by bitterest enemies of
the entire Craft.  The removal of dogmatic expression from the basic
document of French Masonry can not be rightly construed as a denial of
the G.A.O.T.U. However, the opponents of Freemasonry knew the
characteristics of the English-speaking peoples; knew with what calm
assurance they took to themselves any intimation of being better than their
neighbors; knew, too, their proneness to follow upon catch-words rather to
consider a situation logically.  That they reckoned well is evidenced by the
storm of abuse that has for thirty years been let loose upon a body of very
earnest and very brave brothers.  French Masons might well retort in the
words of Moliere:

They call you atheist if that you have good eyes,
And if you don't adore their vain grimaces.
We're not the dupes of all your canting mummers;
There are false heroes - and false devotees;-
And as true heroes never are the ones
Who make much noise about their deeds of honor,
Just so true devotees, whom we should follow,
Are not the ones who make so much vain show. -
..... but you pay
The self-same honor both to masks and faces,
So artifice beside sincerity,
Confuse the semblance with reality,
Esteem a phantom like a living person,
And counterfeit as good as honest coin. - Tartuffie.

It is well known to Masonic readers that the Grand Lodge of England,
affecting a great horror at the action of the Grand Orient, proceeded to
solemnly excommunicate this latter body.  It has not yet been shown by
what authority it impugned the Masonic character of a body equally
sovereign with itself. American Grand Lodges, catching the slogan and
caring nothing for the facts, vied with each other in following what was a
partly prejudiced, partly political action of England.  So the matter has
rested until now.  Some of our own governing bodies, going even beyond
the Mother Grand Lodge, have demanded that fraternal relations be
severed with such others of Europe as have remained on terms of amity
with France, and thus has absurdity been added to injustice.  There have
been voices heard now and then, like that of the editor of THE AMERICAN
FREEMASON, pleading for an investigation of the facts, and a more
reasonable and just view of the position of our brothers of France.  But
prejudice, if it only has ignorance and indifference at its back, is not easily
deprived of power.  It is likely to be long before the very foolish and
un-Masonic action taken some thirty years ago is rescinded, and a true
union of the brotherhood affected.

But meantime English politics and relationships of that nation with its
neighbors have suffered change.  The English and French governments,
that some thirty years ago were ready to fly at each other's throats, are now
in close accord, with like friendships, like enmities.  And those who have
closely followed the utterances of the present Pro Grand Master of England
will have found more than hints that the Freemasonry of his country could
be of use in promoting desired international friendships.  He has frequently
urged the wisdom or expediency of seeking a resumption of relations with
the French Craft.  Only it was beyond even such a dextrous politician as
Lord Ampthill to put forward a plan by which such result could be secured,
at the same time "saving face" and preserving reputation for the smug
orthodoxy so dear to our English brothers.  It will be remembered that a
few months ago representatives of the Grand Orient met in London, upon
invitation, with prominent members of the Grand Lodge of England, to
discuss the points of difference.  That meeting, though informal, was in a
certain sense official, and was so understood by all concerned.  Surely it
was not expectcd by those who invited the French Masons to London that
the latter would acknowledge themselves and their predecessors to have
been utterly in the wrong, would admit tke right and righteousness of the
English excommunication, would express repentance and humbly sue for
forgiveness and ask to be received again into Freemasonry, as represented
by the Britishers.  Yet if all this was not expected, then it must have been
the conviction of the English officials that perhaps the Frenchmen were not,
after all, so heretical as had been made out, and that the crime of those
who changed the Constitution was not so heinous as was at first and for
so long supposed.

But the Frenchmen not only defended their position at this meeting, but
also proved themselves historically correct, and that the condemned action
was strictly in accord with the original Freemasonry, and also justified by
the peculiar conditions confronting them.  So strong were their arguments
as to force from one of the principal English Masonic journals an admission
that perhaps the Frenchmen had the best of the debate.  This outcome did
not fit in with the plans of the rulers of Grand Lodge.  They were prepared
to do any amount of falling on the neck and welcoming back long
estranged brothers.  They would have even killed the fatted calf had the
prodigal shown signs of repentance.  But that those who had so long been
condemned should insist their very offenses were virtues, and that
English-speaking Masonry had gone further than themselves in
unwarranted innovations, was matter almost unthinkable.  Our good English
brothers could discover no way out without acknowledgment of their own
ignorance and arrogance.  It was truly an awkward situation, and came as
an anti-climax to some of the political speeches of the Pro Grand Master.

Fortunately at this juncture a schismatic body appeared in France.  Whether
it was organized with English encouragement, direct or indirect, does not
yet appear.  But this small split from the Grand Orient was sufficient to
"save face" for the rulers of English Freemasonry. For the schismatics
"rectified" the ritual, restored the Constitution, and immediately presented
itself for English recognition.  We have been led to believe, principally by
English writers, that the French people are remarkable for effusiveness.  But
even the most Gallic of Frenchmen could not have gone beyond, in
effusiveness, those of the Grand Lodge who presumed to speak for the
Masonry of England in welcoming this clandestine and altogether irregular
body.  "The National and Regular Grand Lodge of France and the French
Colonies" is a name sufficient to inspire confidence, surely.  Only here in
America, at least, we are in the habit of asking questions as to regularity,
and as to the formation of constituent Lodges, and other matters that might
prove embarrassing to the schismatics.  We have known of organizations
springing up, here and there through the land and the years, with titles just
as impressive as this.  But our Grand Lodges have not been impressed. 
We have even known of men being jailed in this country because they have
claimed authority from long-named bodies, who have taken money from
dupes who believed these to be Masonic.  It might also be instructive to
know if Lord Ampthill has power to "heal" a clandestine body, and by some
occult formula to make of those who before were no Masons, according to
his theory, very excellent and regular brothers.  We have been told, now
years out of mind, that the Grand Orient, and in a slightly lesser degree, the
Grand Lodge of France, are not Masonic.  There was nothing but bitter
waters in these fountains.  Yet as the miraculous rod of Moses changed
bitter waters to sweet, so has the mere dictum of the Pro Grand Master of
England changed these rebels from the heretical Grand Orient, and made
of them such Masons that even the most orthodox of England can meet
with fraternally.  It will now be amusing to follow the antics of some
Committees on Correspondence, who are on all ordinary occasions
sticklers for regularity; but who, if we may judge from past expressions,
think a phrase of higher account and greater meaning than any record of
effort and achievement.  Some of them, doubtless, will come before their
Grand Lodges loaded up with picty and praises because once more they
can meet with brothers of France, ignoring a schism the like of which would
have aroused their utmost ire had it occurred in one of our own States, or
in an English colony.  I have more than once been by these reminded of
the story of that Welsh prince who became a Christian, and also acquired
a cannibalistic taste, at the court of King Ethelfrith of England. He returned
to his own country with the new faith and the appetite for human food.  So
he made requisition upon the natives of his principality that two tender
youths should be delivered to his cooks each day, with a double number
on Saturdays, that so the holy Sabbath day might not be desecrated.

As before stated, this writer has but just returned from Europe, and has had
a limited opportunity while abroad to talk of the Masonic situation with
brothers both of England and France.  Contrary to what I might have
believed - what I know many American Masons do believe - the Craftsmen
of England are singularly ignorant of what some of us esteem the more
important things of the fraternity. Of course I found those who were really
Masons by natural inclination, education and study of the institution, and
these not of the official class.  The rank and file seem to be concerned for
no more than the petty doings of their own Lodges, the accumulation of
small talks and the accompanying jewels, giving local distinction; looking
that the local share of the great benevolences shall not show any
diminution, and for the rest being present at banquet occasions and
receptions of notables.

On the other hand the French Craft is a more carefully selected body of
men; not chosen because of social standing, but for proven ability.  In
consequence French Freemasonry outranks that of almost all other
countries for intelligence, information and insistence upon making the
fraternity of value among the agencies for progress.  The various Masonic
periodicals of France admit to their pages subjects that would seem
strange to brothers of England and America, sociology, history and
economics are dealt with, and are debated on a high plane and with true
fraternal courtesy.  Thus, in part at least, is to be explained how a
comparatively few, men can exert such influence in the affairs of the nation.

The average English Freemason, like the average American brother, would
fail to comprehend what is involved in this loudly-hailed rapprochement with
France, and would, perhaps, consider the whole matter as not worth
consideration or comment.  But there are not wanting those among
informed English Freemasons who look upon the affair as one more
development of the predominance of officialdom, and the further
subordination of Lodges and individual brothers.  Warning voices have
been raised, not only in this matter, but in others that show a like tendency. 
The debate over the prooposed "reform" or "reorganization" of the Grand
Lodge of England, is likely to new pointed because of the assumption of
conferring regularity upon those before regarded as utterly without Masonic
character, and that by the sole dictum of the Pro Grand Master.

The French brothers with whom I talked were cautious, and fraternal in their
utterances.  There were no words of abuse for those who had broken away
from the Grand Orient.  But there was freely expressed a doubt as to the
wisdom of such course when the conditions in the republic requires that
Freemasonry should rather strengthen its position than weaken it by a
disunion of forces.  English and American recognition would be hailed with
rejoicing by these thoughtful brothers.  But, in their opinion, it would be too
dearly purchased by the surrender of their own freedom of action and the
following of their own reason.  It is to be expected that more will be said,
and likely with greater emphasis, as the whole matter is more clearly
understood in both countries.


