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Article THE POSITION OF FREEMASONRY IN FRANCE AND BELGIUM. ← Page 2 of 2 Article ANONYMOUS MASONIC LETTERWRITING. Page 1 of 1 Article THE'" FREEMASON" INDIAN FAMINE FUND. Page 1 of 1 Article Original Correspondence. Page 1 of 2 Article Original Correspondence. Page 1 of 2 →
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Position Of Freemasonry In France And Belgium.
untempe' -ed mortar , we deem it better , to speak openly and p lainly , as well for the benefit of "French Freemasons , as for the edification of our many readers . Some time ago our own authorities declined an application for a warrant for English Masons to form a lodge in Belgium , on
the "round that there was a layvful Grand Orient already there . But under this unprecedented and altered state of affairs , with the utter impossibility now any longer of English Masons visitin < r Belg ian and French lodges , we are inclined to ° think , though -we speak yvithout the slightest authority and simply as independent journalists ,
that a fresh application , ( on the grounds we have above stated especially ) , might be crowned with greater success . In fact if such should be the case it would only be history repeating itself , as all French and Belgian Freemasons orig inally drew their vital breath , and their now discarded principles , from English Freemasonry and the Eng lish Grand Lodge .
Anonymous Masonic Letterwriting.
ANONYMOUS MASONIC LETTERWRITING .
As a fact in itself , we should prima facie be prepared to deny the possibility of such an occurrence , or of such a piteous forgetfulnessof Masonic duty . Anonymous letters have been in all times the resort of the coyvardly and the contemptible , the yveapon of malignant falsehood , a vehicle
for treachery , the distinguishing token of the hypocrite , the traducer , and the knave . A sensible person treats such a production always with contempt , and never alloyvs the debasing and shameful influence of such malignancy to affect his mind or shape his proceedings . He
dismisses the odious allegation or the vile insinuation , with the just indignation of a man of honour , properly ruled by justice and guided by uprig htness . In the history of family life , more than one happy circle has been rendered divided and miserable for ever , by the advent
of the shameful missive of anonymous vulgarity and hate . But what shall we say of the Masonic anonymous writer ? In so acting he trangresses every principle of the Order to which he belongs , he slanders a brother behind his back , he stabs him in the dark , unable or not
daring to meet him face to face , he seeks by an anonymous letter to inflict as much pain as possible , " willing to wound" covertly , but " afraid to strike" openly . Whether it be by the careful compilation of " printed extracts " or by a MS ., which seems to be flavoured with
" gin and water in every line ; whether by writing which marks the shakiness of his hand , and the " bassesse" of his moral code , to say nothing of the inroads of " delicious trimmings , " the poor anonymous Masonic libeller is a subject for pity rather than for anger ,
for unmitigated contempt , rather than for indignant objurgation . It is our lot sometimes to receive such epistles , and we think it right , in the best interests of Freemasonry to mention them openly , and to denounce them calmly to day . They aro not worth , it is true , any serious
thought , and certainly merit no resentment . They are hardly worth the expenditure of printers' type and ink upon them , but as they betray a serious malady mental or otherwise , as they point to a state of Masonic disease which at times become infectious , we deem it but fair to
ourselves and to our Order , openly to reprobate and repel such thoroughly unmasonic proceedings , by whomsoever suggested or carried through . In a recent case a brother signs himself , in a htter written for some purpose of personal impertinence " A P . M . of Many Years '
Standing , " which we feel sure is an absolute falsehood in itself , and is a fitting commentary on the act of an anonymous libeller . We think it well , we repeat , as Freemasons , ahvays to mention the subject in our columns , but we shall treat such worthless production with the Masonic exercise of laughter and unconcern .
MASONIC SONGS . —A selection of Masonic Songs set to popular airs , written by Bro . E . P . Philpots M . D ., F . R . G . S ., is now ready , forming a handsomi volume , bound in cloth , yvith gilt edges , 3 s . Sent pos ^ iree from thc office of this paper on receipt of stamps 01 POSt-office nrrlrr value i . ... I _ A „ .,..
The'" Freemason" Indian Famine Fund.
THE '" FREEMASON" INDIAN FAMINE FUND .
Bro . George Kenning having consented on request to act as Treasurer to the above important Fund , has the great pleasure of announcing the following subscriptions received up to the time of going to press :
Proprietor of the Freemason £ 100 o o Editor „ „ 5 5 ° Employes of the Freemason 1 10 o Lion and Lamb Lodge , No . 192 400 William Preston Lodge , No . 766 " ... 3 10 2
De Warren Lodge , No . 1302 o 13 o „ j , „ 2 nd donation 080 Tredegar Lodge , No . 1625 230 Doric Chapter , No . 933 1 n 6 Bro . John Soper ( Lodge < 0 1 t c
Original Correspondence.
Original Correspondence .
[ We do not hold ourselves responsible for , or even as approving of the eTpinions expressed by our correspondents , but wc wish , in a spirit of fair play to all , to permit—within certain necessary limits—free discussion . —ED . 1
THE FRENCH GRAND ORIENT . Dear Bro . Kenning , — I propose in this my last communication on the subject to deal yvith one or tyvo " statements of defence " yvhich some yvriters have put forward , and to shoyv , I hope their utter fallacy . 1 . It is gravely contended that this great change has
been effected for toleration's sake . For toleration ' s sake , forsooth I What , then , is toleration ? Toleration implies the endurance of thc views of others from whom yve differ , or rather , it is the abnegation of that self-opinionatcdness which holds that we alone are in possession of the tiuth , and that all others are in error ; that we in fact are right and everybody else is yvrong . And who arc they that
have clamoured for and have brought about this mighty change ? Certainly not the peaceful and truly tolerant minority ! But simply the " Teles exaltes , " the " Libre Penseurs , " the " Positivistes , " and the " Fautors" of the " Morale Independante , " and no one else . There is a large intelligent , educated minority , yvhich deplores alike the rashness and the " betise " of the change . OE course ,
to all such thinkers as thejmajority the " formula" ( now erased ) was objectionable and antagonistic . Now , as I have pointed out , I do not mean to contend that the old formula was absolutely in its right place . I prefer always the ancient adage , "Similia Similibus . " It probably is true , as an objection , that an expression of belief was out of place in a code of legislation , and in our
oyvn excellent " Book of Constitutions " the " Charges " arc separate from the "Enactments , " and therefore had the change only proceeded on the principle of putting things into their proper places , I should have found no fault , and uttered no complaint . But there yvas no endeavour or wish to do anything of thc kind . It yvas not improvement or emendation that was sought for , but " change
for change ' s sake , " revolution , a violent , sweeping and radical alteration in the enunciation of French Masonic principles . For yvhat has taken place actually ? " La Solidarite humaine , " ( ridiculous mockery ot tho word toleration ) , has taken the place of " Belief in God , " and the assertion of French Masonic principles , once in entire accordance yvith Anglo-Saxon and Cosmopolitan
Freemasonry , rests on an expression of human infallibility and on the surrender of thc belief in God to gratify the idle unbelief of the hour . And here it is so , that , as it seems to me , the plea of toleration is alike Jesuitical and absurd on the face of it , as the act of the Grand Orient is nothing but an " outcome " of sceptical intolerance . It is quite clear that , on every abstract principle of true
toleration , the believers in God have as much right to have their feelings and opinions consulted , as the disbelievers , and whereas the old formula is said to keep out the latter , it may happen that the new verbiage yvill repel the former . Where , then , is the toleration ? It seems strange to Anglo-Saxon Masons , to hear it gravely asserted , that a profession of belief in God is a
proof of intolerance , for that world-wide dogma of Freemasonry has up to thc present never been questioned and has always been accepted . No doubt some alloyvance must be made for the state of men's minds in France and elsewhere , to some extent arising from the higher-superstition of an unreasoning Ultramontanism , but we can not but regret deeply , in this Nineteenth Century , to find that
the great free conscience-fight is to be fought on such false grounds and such indefensible propositions as those of French and Belgian Freemasons . In fact , this violent change has been brought about to meet the noisy demands of an extreme school , which seeks apparently to restore everything to the daikness of human irrationalism , abjuring those great fundamental truths yvhich lend force to reason , grace to civilisation , grandeur
to science , and reality to humanity . I must therefore absolutely reject thc plea of toleration advanced by the advocates of this unwise change , and must proclaim it to be , in my humble opinion , an insult , so to say , to the reverential belief of thousands upon thousands of firm Masonic believers in God . 2 . Again , it is said thai it is within the competence of the Grand Orient of France to pass such a resolution , and
Original Correspondence.
to amend its own laws . I do not deny its competence to do anything yvhich a majority pleases , but I do protest against the utter severance from Cosmopolitian Freemasonry which this last deplorable decision has created . 3 . And then , what of the future ? How the Grand Orient is to stem the tide in coming years I do not profess to understand . Its position is now of more than
questionable legality , its jurisdiction most undoubtedly defective , and as it has " sown , " so it yvill have to " reap . " It may be true that as in this world of ours , in the Providence of T . G . A . O . T . U ., evermore , good comes out of evil , so this hasty and undigested declaration of an unsound Masonic teaching may be productive of . the creation of lodges , under other Grand Lodges , in which the great landmarks of the Order are carefully preserved , and by
which the Cosmopolitan teaching of Freemasonry is manfully upheld . Be this as it may , the present page of French Masonic history offers but a sorry contemplation for the true Freemason , and I can only hope a better fate for French Freemasonry than present facts , stern and unpalatable , seem to render either possible or probable . I am , yours fraternally , MASKELYNE .
TEACH THEM TO SWIM . To the Editor of the "Freemason . " Dear Sir and Brother , — Another summer has passed from us without any intimation from the School Committee that steps have been taken to teach swimming to the Jboys at Woe d Green . There are many who , 'like myself , highly appreciate
the teaching of the Freemasons' boys in most respects , but who will never admit that the Committee are fully discharging their duties to the school until swimming is added to the accomplishments of the boys . At the risk of being termed an enthusiast I would say that no man should be eligible for the committee of any school for boys , who did not recognise that it yvas an essential part cf education to
TEACH THEM TO SWIM . "CLOSE TYLED . " To the Editor of the " Freemason . " Dear Sir and Brother , — As the recognised and only means open to mc for the rectification of what is amiss , or capable of improvement in Masonic arrangements , I take leave to
address you in the hope that some of our highly placed brothers in whose hands such matters lie , may not only see thc need but at once take steps to inaugurate a change , yvhich I cannot but think all yvill at once admit to be desirable as soon as attention is called to the evil . The question is , cannot , and ought not some more effective means than are at present in use be adopted , some
practical plan be formed to test the right of entry of those who are unknoyvn seeking to enter the large Metropolitan meetings of some of the Orders in Masonry . At present men are allowed to enter unchallenged practically many great meetings , such for instance as Great Priory , Convent General , and Grand Lodge . I humbly submit that under existing arrangements no safeguard or test
yvhatever is in use against the admission of unauthorised persons supposing such tendered thensclvcs for admission , as it appears to me , nothing further is required to gain admission to the large Masonic gatherings than the capability to write and the possession of the requisite costume . Being able to sign a name in a book , and appearing properly clothed , any man may enter and
participate if he pleases in our secret meetings . 'Phis evil has been forcibly presented to my attention by yvhat happened to myself on a recent occasion , and I think a short statement of the circumstances will both more strongly prove the existence of the evil and the urgent necessity there is for amendment than any argument or appeal of mine can do . I must premise that I am a
Freemason and a Knight of the Order in which the case I am stating arose . Knowing that on a certain afternoon a meeting of the Order was appointed to take place I appeared at the place of meeting and the Tyler having often seen me there before in other Orders , on my asking if a meeting of the Order in question yvas to be held , replied "Yes Sir" and admitted me . Having clothed
I passed in due time into the lodge room . From first to last no one said a yvord to me or suggested any test or the production of any certificate to shoyv that I had any right to be present . In due course after the ceremony was over I signed the attendance book ( yvhen my name appeared for the first time , for the reason to be presently stated . ) Even then nothing was said in the yvay of
enquiry as to my right to > be present and I passed out . There were several Sir Knights present , who probably had seen and knoyvn me as a member of some of the other Orders meeting at the same place , but never could have known mc as belonging to that Knightly Oreler , because I had only been admitted into it a very short time before at head quarters . This I think shows a very regrettable
laxity in the admission of persons to our meetings , yvhen on the contrary the greatest care ought to be exercised to prevent intrusion , and should not be admitted to exist for a single day longer . I make no accusation of neglect against any one , still less do I charge any with having intruded himself into any of our meetings without having the right to do so . But what I do say , is it right for it to be
possible ( as I have shewn it is under the existing arrangements ) for any one to gain , unchallenged , admission to any of our meetings . I-remember in our early K . T . meetings , in Bedford Row , there was some attempt to guard our Encampment from intrusion by the unqualified ( whether effectual or not I will not say ) but of later years I have noticed that even these have gotten into
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Position Of Freemasonry In France And Belgium.
untempe' -ed mortar , we deem it better , to speak openly and p lainly , as well for the benefit of "French Freemasons , as for the edification of our many readers . Some time ago our own authorities declined an application for a warrant for English Masons to form a lodge in Belgium , on
the "round that there was a layvful Grand Orient already there . But under this unprecedented and altered state of affairs , with the utter impossibility now any longer of English Masons visitin < r Belg ian and French lodges , we are inclined to ° think , though -we speak yvithout the slightest authority and simply as independent journalists ,
that a fresh application , ( on the grounds we have above stated especially ) , might be crowned with greater success . In fact if such should be the case it would only be history repeating itself , as all French and Belgian Freemasons orig inally drew their vital breath , and their now discarded principles , from English Freemasonry and the Eng lish Grand Lodge .
Anonymous Masonic Letterwriting.
ANONYMOUS MASONIC LETTERWRITING .
As a fact in itself , we should prima facie be prepared to deny the possibility of such an occurrence , or of such a piteous forgetfulnessof Masonic duty . Anonymous letters have been in all times the resort of the coyvardly and the contemptible , the yveapon of malignant falsehood , a vehicle
for treachery , the distinguishing token of the hypocrite , the traducer , and the knave . A sensible person treats such a production always with contempt , and never alloyvs the debasing and shameful influence of such malignancy to affect his mind or shape his proceedings . He
dismisses the odious allegation or the vile insinuation , with the just indignation of a man of honour , properly ruled by justice and guided by uprig htness . In the history of family life , more than one happy circle has been rendered divided and miserable for ever , by the advent
of the shameful missive of anonymous vulgarity and hate . But what shall we say of the Masonic anonymous writer ? In so acting he trangresses every principle of the Order to which he belongs , he slanders a brother behind his back , he stabs him in the dark , unable or not
daring to meet him face to face , he seeks by an anonymous letter to inflict as much pain as possible , " willing to wound" covertly , but " afraid to strike" openly . Whether it be by the careful compilation of " printed extracts " or by a MS ., which seems to be flavoured with
" gin and water in every line ; whether by writing which marks the shakiness of his hand , and the " bassesse" of his moral code , to say nothing of the inroads of " delicious trimmings , " the poor anonymous Masonic libeller is a subject for pity rather than for anger ,
for unmitigated contempt , rather than for indignant objurgation . It is our lot sometimes to receive such epistles , and we think it right , in the best interests of Freemasonry to mention them openly , and to denounce them calmly to day . They aro not worth , it is true , any serious
thought , and certainly merit no resentment . They are hardly worth the expenditure of printers' type and ink upon them , but as they betray a serious malady mental or otherwise , as they point to a state of Masonic disease which at times become infectious , we deem it but fair to
ourselves and to our Order , openly to reprobate and repel such thoroughly unmasonic proceedings , by whomsoever suggested or carried through . In a recent case a brother signs himself , in a htter written for some purpose of personal impertinence " A P . M . of Many Years '
Standing , " which we feel sure is an absolute falsehood in itself , and is a fitting commentary on the act of an anonymous libeller . We think it well , we repeat , as Freemasons , ahvays to mention the subject in our columns , but we shall treat such worthless production with the Masonic exercise of laughter and unconcern .
MASONIC SONGS . —A selection of Masonic Songs set to popular airs , written by Bro . E . P . Philpots M . D ., F . R . G . S ., is now ready , forming a handsomi volume , bound in cloth , yvith gilt edges , 3 s . Sent pos ^ iree from thc office of this paper on receipt of stamps 01 POSt-office nrrlrr value i . ... I _ A „ .,..
The'" Freemason" Indian Famine Fund.
THE '" FREEMASON" INDIAN FAMINE FUND .
Bro . George Kenning having consented on request to act as Treasurer to the above important Fund , has the great pleasure of announcing the following subscriptions received up to the time of going to press :
Proprietor of the Freemason £ 100 o o Editor „ „ 5 5 ° Employes of the Freemason 1 10 o Lion and Lamb Lodge , No . 192 400 William Preston Lodge , No . 766 " ... 3 10 2
De Warren Lodge , No . 1302 o 13 o „ j , „ 2 nd donation 080 Tredegar Lodge , No . 1625 230 Doric Chapter , No . 933 1 n 6 Bro . John Soper ( Lodge < 0 1 t c
Original Correspondence.
Original Correspondence .
[ We do not hold ourselves responsible for , or even as approving of the eTpinions expressed by our correspondents , but wc wish , in a spirit of fair play to all , to permit—within certain necessary limits—free discussion . —ED . 1
THE FRENCH GRAND ORIENT . Dear Bro . Kenning , — I propose in this my last communication on the subject to deal yvith one or tyvo " statements of defence " yvhich some yvriters have put forward , and to shoyv , I hope their utter fallacy . 1 . It is gravely contended that this great change has
been effected for toleration's sake . For toleration ' s sake , forsooth I What , then , is toleration ? Toleration implies the endurance of thc views of others from whom yve differ , or rather , it is the abnegation of that self-opinionatcdness which holds that we alone are in possession of the tiuth , and that all others are in error ; that we in fact are right and everybody else is yvrong . And who arc they that
have clamoured for and have brought about this mighty change ? Certainly not the peaceful and truly tolerant minority ! But simply the " Teles exaltes , " the " Libre Penseurs , " the " Positivistes , " and the " Fautors" of the " Morale Independante , " and no one else . There is a large intelligent , educated minority , yvhich deplores alike the rashness and the " betise " of the change . OE course ,
to all such thinkers as thejmajority the " formula" ( now erased ) was objectionable and antagonistic . Now , as I have pointed out , I do not mean to contend that the old formula was absolutely in its right place . I prefer always the ancient adage , "Similia Similibus . " It probably is true , as an objection , that an expression of belief was out of place in a code of legislation , and in our
oyvn excellent " Book of Constitutions " the " Charges " arc separate from the "Enactments , " and therefore had the change only proceeded on the principle of putting things into their proper places , I should have found no fault , and uttered no complaint . But there yvas no endeavour or wish to do anything of thc kind . It yvas not improvement or emendation that was sought for , but " change
for change ' s sake , " revolution , a violent , sweeping and radical alteration in the enunciation of French Masonic principles . For yvhat has taken place actually ? " La Solidarite humaine , " ( ridiculous mockery ot tho word toleration ) , has taken the place of " Belief in God , " and the assertion of French Masonic principles , once in entire accordance yvith Anglo-Saxon and Cosmopolitan
Freemasonry , rests on an expression of human infallibility and on the surrender of thc belief in God to gratify the idle unbelief of the hour . And here it is so , that , as it seems to me , the plea of toleration is alike Jesuitical and absurd on the face of it , as the act of the Grand Orient is nothing but an " outcome " of sceptical intolerance . It is quite clear that , on every abstract principle of true
toleration , the believers in God have as much right to have their feelings and opinions consulted , as the disbelievers , and whereas the old formula is said to keep out the latter , it may happen that the new verbiage yvill repel the former . Where , then , is the toleration ? It seems strange to Anglo-Saxon Masons , to hear it gravely asserted , that a profession of belief in God is a
proof of intolerance , for that world-wide dogma of Freemasonry has up to thc present never been questioned and has always been accepted . No doubt some alloyvance must be made for the state of men's minds in France and elsewhere , to some extent arising from the higher-superstition of an unreasoning Ultramontanism , but we can not but regret deeply , in this Nineteenth Century , to find that
the great free conscience-fight is to be fought on such false grounds and such indefensible propositions as those of French and Belgian Freemasons . In fact , this violent change has been brought about to meet the noisy demands of an extreme school , which seeks apparently to restore everything to the daikness of human irrationalism , abjuring those great fundamental truths yvhich lend force to reason , grace to civilisation , grandeur
to science , and reality to humanity . I must therefore absolutely reject thc plea of toleration advanced by the advocates of this unwise change , and must proclaim it to be , in my humble opinion , an insult , so to say , to the reverential belief of thousands upon thousands of firm Masonic believers in God . 2 . Again , it is said thai it is within the competence of the Grand Orient of France to pass such a resolution , and
Original Correspondence.
to amend its own laws . I do not deny its competence to do anything yvhich a majority pleases , but I do protest against the utter severance from Cosmopolitian Freemasonry which this last deplorable decision has created . 3 . And then , what of the future ? How the Grand Orient is to stem the tide in coming years I do not profess to understand . Its position is now of more than
questionable legality , its jurisdiction most undoubtedly defective , and as it has " sown , " so it yvill have to " reap . " It may be true that as in this world of ours , in the Providence of T . G . A . O . T . U ., evermore , good comes out of evil , so this hasty and undigested declaration of an unsound Masonic teaching may be productive of . the creation of lodges , under other Grand Lodges , in which the great landmarks of the Order are carefully preserved , and by
which the Cosmopolitan teaching of Freemasonry is manfully upheld . Be this as it may , the present page of French Masonic history offers but a sorry contemplation for the true Freemason , and I can only hope a better fate for French Freemasonry than present facts , stern and unpalatable , seem to render either possible or probable . I am , yours fraternally , MASKELYNE .
TEACH THEM TO SWIM . To the Editor of the "Freemason . " Dear Sir and Brother , — Another summer has passed from us without any intimation from the School Committee that steps have been taken to teach swimming to the Jboys at Woe d Green . There are many who , 'like myself , highly appreciate
the teaching of the Freemasons' boys in most respects , but who will never admit that the Committee are fully discharging their duties to the school until swimming is added to the accomplishments of the boys . At the risk of being termed an enthusiast I would say that no man should be eligible for the committee of any school for boys , who did not recognise that it yvas an essential part cf education to
TEACH THEM TO SWIM . "CLOSE TYLED . " To the Editor of the " Freemason . " Dear Sir and Brother , — As the recognised and only means open to mc for the rectification of what is amiss , or capable of improvement in Masonic arrangements , I take leave to
address you in the hope that some of our highly placed brothers in whose hands such matters lie , may not only see thc need but at once take steps to inaugurate a change , yvhich I cannot but think all yvill at once admit to be desirable as soon as attention is called to the evil . The question is , cannot , and ought not some more effective means than are at present in use be adopted , some
practical plan be formed to test the right of entry of those who are unknoyvn seeking to enter the large Metropolitan meetings of some of the Orders in Masonry . At present men are allowed to enter unchallenged practically many great meetings , such for instance as Great Priory , Convent General , and Grand Lodge . I humbly submit that under existing arrangements no safeguard or test
yvhatever is in use against the admission of unauthorised persons supposing such tendered thensclvcs for admission , as it appears to me , nothing further is required to gain admission to the large Masonic gatherings than the capability to write and the possession of the requisite costume . Being able to sign a name in a book , and appearing properly clothed , any man may enter and
participate if he pleases in our secret meetings . 'Phis evil has been forcibly presented to my attention by yvhat happened to myself on a recent occasion , and I think a short statement of the circumstances will both more strongly prove the existence of the evil and the urgent necessity there is for amendment than any argument or appeal of mine can do . I must premise that I am a
Freemason and a Knight of the Order in which the case I am stating arose . Knowing that on a certain afternoon a meeting of the Order was appointed to take place I appeared at the place of meeting and the Tyler having often seen me there before in other Orders , on my asking if a meeting of the Order in question yvas to be held , replied "Yes Sir" and admitted me . Having clothed
I passed in due time into the lodge room . From first to last no one said a yvord to me or suggested any test or the production of any certificate to shoyv that I had any right to be present . In due course after the ceremony was over I signed the attendance book ( yvhen my name appeared for the first time , for the reason to be presently stated . ) Even then nothing was said in the yvay of
enquiry as to my right to > be present and I passed out . There were several Sir Knights present , who probably had seen and knoyvn me as a member of some of the other Orders meeting at the same place , but never could have known mc as belonging to that Knightly Oreler , because I had only been admitted into it a very short time before at head quarters . This I think shows a very regrettable
laxity in the admission of persons to our meetings , yvhen on the contrary the greatest care ought to be exercised to prevent intrusion , and should not be admitted to exist for a single day longer . I make no accusation of neglect against any one , still less do I charge any with having intruded himself into any of our meetings without having the right to do so . But what I do say , is it right for it to be
possible ( as I have shewn it is under the existing arrangements ) for any one to gain , unchallenged , admission to any of our meetings . I-remember in our early K . T . meetings , in Bedford Row , there was some attempt to guard our Encampment from intrusion by the unqualified ( whether effectual or not I will not say ) but of later years I have noticed that even these have gotten into