regulations also provide that a member who is in “arrears for dues” shall receive no aid in case of sickness or disability; and in case of the death of a member who is “in arrears for dues” nothing shall be contributed to defray his funeral expenses, and his wife and children, however destitute they may be, can receive no aid.  In such cases, the destitute widow and orphans must not look to “the charitable association” of which the departed husband and father was a member, but to outsiders—­yes, to “prejudiced and ignorant” outsiders—­for aid to bury his dead body with decency.  Grosch says, “The philosopher’s stone is found by the Odd-fellow in three words, Pay in advance.  There are few old members of the order who can not relate some case of peculiar hardship caused by non-payment of dues.  Some good but careless brother, who neglected this small item of duty until he was suddenly called out of this life, was found to be not beneficial, and his widow and orphans, when most in need, were left destitute of all legal claims on the funds he had for years been aiding to accumulate.” (Monitor, p. 198, 199.) Such facts as these prove secret associations to be exclusive, heartless, selfish concerns. (See Constitution of Druids, Art. 2, Sec. 1, and By-laws, Art. 11, Sec. 1; Constitution of Good-fellows, Art. 16, Sec. 1; Constitution of Amer.  Prot.  Asso., Art. 9, Sec. 1-5.)

CHAPTER VI.

FALSE CLAIMS.

1.  Another very serious objection to secret societies is that they set up false claims.  No doubt a secret association may exist without doing so, but the setting up of false claims is the legitimate result and the usual accompaniment of secrecy.  The object of secrecy is deception.  When a man endeavors to conceal his business affairs, it is with the design of taking advantage of the ignorance of others.  Napoleon once remarked, “The secret of majesty is mystery.”  This keen observer knew that the false claims of royalty would become contemptible but for the deception which kings and queens practice on mankind.  We have quoted above from a book, the reliability of which will not be called in question, to show that the design of secrecy, on the part of Masons, is to take advantage of “a weakness in human nature,” and to invest with a charm things which, if generally known, “would sink into disregard.”  So, also, “the aid of the mysterious” is resorted to by Odd-fellows to render their “meetings attractive,” and to “stimulate applications for membership.” (Proceedings of Grand Lodge, 1859, App., 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.