Francis

The Emperor carefully preserved this precious autograph, and inscribed with it a memorandum to the effect that the hand was warm, soft, and resembled exactly that of his great predecessor and uncle.

As an evidence of the wide popularity to which the subject of Spiritualism had attained in 1869, M. Pierart quotes in one of his numbers of that year, an article from the Siècle, a leading paper, but one which has hitherto contained many notices inimical to Spiritualism. The writer, M. Eugène Bonnemère, says:

Although somnambulism has been a hundred times annihilated by the Academy of Medicine, it is more alive than ever in Paris; in the midst of all the lights of the age, it continues, right or wrong, to excite the multitude. Protean in its forms, infinite in its manifestations, if you put it out of the door, it knocks at the window; if that be not opened, it knocks on the ceiling, on the walls; it raps on the table at which you innocently seat yourselves to dine or for a game of whist. If you close your ears to its sounds, it grows excited, strikes the table, whirls it about in a giddy maze, lifts up its feet, and proceeds to talk through mediumship, as the dumb talk with their fingers.

"You have all known the rage for table-turning. At one time we ceased to ask after each other's health, but asked how your table was. Thank you, mine turns beautifully; and how goes yours on?' Everything turned ; hats and the heads in them. One was led almost to believe that a circle of passengers being formed round the mainmast of a ship of great tonnage, and a magnetic chain thus established, they might make the vessel spin round till it disappeared in the depth of the ocean, as a gimlet disappears in a deal board. The Church interfered; it caused its thunders to roar, declaring that it was Satan himself who thus raised the devil in the tables, and having formally forbade the world to turn, it now forbade the faithful to turn tables, hats, brains, or ships of huge size. But Satan held his own. The sovereign of the nether world passed into a new one, and that is the reason that America sends us mediums, beginning so gloriously with the famous Home, and ending with the Brothers Davenport. One remembers with what a frenzy everyone precipitated himself in pursuit of mediums. Everyone wished to have one of his own; and when you introduced a young man into society, you did not say, ' He is a good waltzer,' but,' He is a medium.' Official science has killed and buried this Somnambulism a score of times; but it must have done it very badly, for there it is as alive as ever, only christened afresh with a new name.'

Amongst the many distinguished adherents of Spiritualism in the department of French literature, none have more bravely asserted and defended their belief than Camille Flammarion, the celebrated astronomer; Victor Hugo, Alexandre Dumas, and Victorien Sardou, the renowned writer of French comedy. M. Sardou was himself a medium of singularly happy endowments. He executed a number of curious drawings, purporting to represent scenes in the spirit world, amongst which was an exquisite and complex work of art entitled, "The House of Mozart." Francis I., Duke of Brittany (See Summons by the Dying.)

Frank, Christian: A visionary, who died in 1590; he frequently changed his religion, which fact gained for him the surname of Weathercock. He believed the religion of Japan to be the best, because he had lead that its ministers were ecstatics.

Frank, Sebastian: A visionary of the sixteenth century, of whose life little is known. In 1531, he published a treatise on l'Arbu de la science du bien et du mal, doni Adam a mangé la mort, el dont encore aujourd'hui tous les hommes la mangent.

Fraud

According to him, the sin of Adam is but an allegory, and the tree only the person, will, knowledge, and life of Adam. Frank died in 1545. "Frankenstein," by Mrs. Shelley. (See Fiction, Occult English.

Fraud: A very large part is played by fraud in spiritualistic practices, both in the physical and psychical, or automatic, phenomena, but especially in the former. The frequency with which mediums have been convicted of fraud has, indeed, induced many people to abandon the study of psychical research, judging the whole bulk of the phenomena to be fraudulently produced. Yet the question of fraud is itself an interesting and complicated one, not unworthy of the attention of the student, for we find in connection with spiritualism not only simple deception practised with a view to gaining pecuniary advantages, but also many instances of systematic and apparently deliberate trickery where there is no evident reward to be obtained, and even cases where the medium is, so far as can be judged, entirely innocent and ignorant of the fraud he obviously practises. And it may be added that after all precautions have been taken which science and commonsense can suggest, there remains a portion of the phenomena which still continues to be inexplicable, and which justifies the interest now so widely shown in psychic science.

In considering the important factor of fraud, we must distinguish between conscious and unconscious fraud, though, as will be shown hereafter, it is at times possible for the one to shade imperceptibly into the other. Conscious fraud most often appears in connection with the physical phenomena. Almost at the outset of the spiritualistic movement, i.e., in 1851, three doctors, professors of the University of Buffalo, N.Y., demonstrated that the rappings which attended the Sisters Fox were produced by the manipulation of the knee and toe joints, a fact which was shortly afterwards corroborated by Mrs. Cluver, a relative of the Fox family. Since that time many mediums have at one time or another been convicted of fraud, and every phase of physical mediumship been discredited. Slate-writing, spirit photography, materialisation, have all in turn been exposed, though the latter, at least, seems able to survive any number of exposures. Time and again, sitters have beheld the form and features of the medium in the materialised spirit; shadowy figures in filmy draperies, have been shown to be mannikins wrapped in muslin, and false beards and white draperies have been found about the person of the medium. Apports have been smuggled into the séance-room-jewels, flowers, perfumes, objets d'art-in order to be showered upon the sitters by generously-disposed "spirits." Threads and human hairs have been used to move furniture and other objects. Sometimes more elaborate and complicated machinery is provided, but more often the medium depends upon sleight of hand and skilful suggestion to accomplish his ends. Conjurers have frequently been admitted to séances, and have failed to discover the modus operandi of the various feats, but this fact, though a great deal has been made of it by spiritualists, cannot be taken to have any significance, since conjurers are often quite mystified by each other's performances.

Another phase of fraud is that illustrated by many instances of soi-disant clairvoyance, where the medium acquires her information by muscle-reading, or by judicious enquiry previous to the séance. Fraud of this kind may be either conscious or unconscious.

Under the heading of unconscious fraud must be classed a large group of automatic phenomena. In many of the more pronounced cases af automatism, the normal consciousness of the agent is not responsible for his acts, while, on the other hand, there is a slighter degree of automatism,

where the agent may be partly conscious of, and responsible for, his productions. This latter state, if it be frequently induced, and if the will power of the automatist be somewhat relaxed, may pass into the more profound stage; so that fraud which is at first conscious and voluntary may in time become unconscious and spontaneous. And thus it is extremely difficult to know just when an accusation of fraud may with justice be brought against a medium. There is evidence that many trance mediums reproduce in their discourses information subconsciously acquired at some more or less remote period; the trance utterances of Mrs. Piper, Mrs. Thomson, and others, reveal this peculiarity. It is true that extensive and apparently fraudulent arrangements are sometimes made before a séance, but may it not be possible that, previous to a 'physical" or psychical séance, such preparations may be made automatically in a state approximating to the mediumistic trance? If the hypnotic subject is not responsible—or is only partly so-for the fulfilment of a post-hypnotic promise, would it not be within reason to suppose that the medium, in gaining information concerning possible sitters, in secreting apports about the person, is the victim of a similar dissociation of consciousness? There are facts not a few which would support such a conclusion.

"

Spiritualists themselves are, from time to time, called upon to face exposures of undoubted fraud, and on these occasions various apologies of a more or less ingenious nature, are offered for the erring medium. Sometimes it is said that the medium is controlled by mischievous spirits (diakka), who make use of his physical organism to perform tricks and deceptions. Again, it is stated that the medium feels an irresistible impulse to perform the action which he knows is in the mind of the control. Thus Eusapia Palladino would extend her hand involuntarily in the direction in which movement of furniture was to take place, though without actual contact-that is, perceiving that the spirits desired to move the object, she herself was impelled to attempt a physical (and fraudulent) forestalling of the action. Certain of the investigators who examined the phenomena in connection with the latter medium have also declared that their production costs Eusapia a great deal of pain and fatigue, and that she therefore seizes readily upon an opportunity of producing them easily and without trouble. Such an opportunity, they held, only presented itself when their rigorous precautions were relaxed. The same has also been stated in connection with other mediums. In the case of a materialisation séance, when the spirit form is grasped and found to be the medium herself, these apologists offer an explanation, as follows: A certain amount of the medium's physical energy is imparted to the spirit. If the latter be roughly handled, spirit and medium will unite for their joint benefit, either within or without the cabinet-if the medium possesses most energy, she will draw the spirit to her, if the most of the energy is with the materialised spirit, it is the medium who will instantly be attracted to the spirit. That it is the latter alternative which invariably takes place is a fact which has no significance for good spiritualists. Or they may insist, as did Sergeant Cox, on one occasion, that the medium is controlled to impersonate a spirit. But whatever be the reason for fraud, it is clear that not the most ingenuous medium is to be trusted for a moment, though his character in normal life be blameless, and no object in committing fraud be apparent; and that investigators must rely only on the strictest vigilance and the most up-to-date scientific methods and apparatus.

Fredegonda (See France.)

Freemasonry-History and Origin: Though it would not be exactly correct to say that the history of Freemasonry was lost in the mists of antiquity, it is competent to remark

Freemasonry

that althuogh to a certain degree traceable, its records are of a scanty nature, and so crossed by the trails of other mystical brotherhoods, that disentanglement is an extremely difficult process. The ancient legend of its foundation at the time of the building of the Temple at Jerusalem is manifestly traditional. If one might hazard an opinion, it would seem that at a very early epoch in the history of civilization, a caste of builders in stone arose, who jealously guarded the secret of their craft. In all probability this caste was prehistoric. It is not unreasonable to assume this when we possess plenty of proof that an ancient caste of bronze-workers flourished in every country in Europe and Asia; and if this be admitted, and it cannot well be refuted in the light of recent researches,-(see Journal of the Gypsy Lore Society for 1913)-there is nothing absurd or impossible in the contention that a similar school of workers in stone should have arisen at a like early period. We know that it is probable that the old caste of bronzeworkers had an esoteric language of their own, which has come down to us as the Shelta Thari (q.v.) spoken generally by the tinkler people of Great Britain and Ireland. If such a caste can elaborate a secret language and cling jealously to the " mysteries" of metal-working, there is no reason to doubt the existence of a similar caste of masons. We tender this theory for what it is worth, as it is unsupported by any great authority on the subject. Where such a caste of operative masons arose is altogether a separate question, and cannot be dealt with here; but it must obviously have been in a country where working in stone was one of the principal arts. It is also almost certain that this early brotherhood must have been hierophantic. Its principal work to begin with would undoubtedly consist in the raising of temples and similar structures, and as such it would come into very close contact with the priesthood, if indeed it was not wholly directed by it. In early civilization but two classes of dwelling receive the attention of the architect,-the temple and the palace. For example, among the ruins of Egypt and Babylon, remains of the private house are rare, but the temple and the royal residence are everywhere conspicuous, and we know that among the ruins of Central America temples and palaces alone remain the huts of the surrounding dwellers having long ago disappeared. The temple is the nucleus of the early city. Around the worship of the gods crystallises commerce, agriculture, and all the affairs of life. All roads lead to the temple. Striding for a moment over the gap of years between early Babylon and Egypt and mediæval Britain, we find the priesthood in close touch with the masons. A medieval cathedral took more than one generation to erect, and in that time many masons came and went around the fane. The lodge was invariably founded hard by the rising cathedral or abbey, and apprentices and others were entered as opportunity offered: indeed a man might serve his apprenticeship and labour all through his life upon the one building, without ever seeing any work elsewhere. The evidence as to whether the master-masons were also architects is very conflicting, and it has been held that the priests were the architects of the British cathedrals, the master-masons and operatives merely carrying out their designs. There is good evidence however that this is not wholly true. Authorities are at one in declaring that of all arts architecture is by far the most intricate. It is undoubtedly the one which requires a long and specific training. Questions of stress and strain of the most difficult description arise, and it seems incredible that anyone with the most superficial knowledge of the subject should believe that ecclesiastics, who had not undergone any special training should be qualified to compose plans of the most perfect and intricate description for the most noble and remarkable edifices ever raised in this country.

Freemasonry

"

We know that professional architects existed at a very early period; and why the priesthood should be credited with their work, it is difficult to understand; but instances are on record where the priests of a certain locality have taken to themselves the credit of planning the cathedral of the diocese. Be this as it may, the "mystery" of building was sufficiently deep to require extensive knowledge and experience and to a great extent this justifies the jealousy with which the early masons regarded its secrets. Again, this jealousy with which it was kept from the vulgar gaze may have been racial in its origin, and may have arisen from such considerations as the following: "Let no stranger understand this craft of ours. Why should we make it free to the heathen and the foreigner? This also smacks of priestcraft, but if masonry originated hierophantically, it certainly did not continue a preserve of any religion, and is nowadays probably the chiefest abomination of the Roman Catholic hierarchy, which has not hesitated to publish and disseminate the grossest libels regarding it. It is to Britain that we must look for evidence as to the evolutionary line of masonry. Before the founding of the Grand Lodge, we find that York and the North of England in general was regarded as the most ancient seat of the fraternity in this island. Indeed without stretching probabilities too far, the line of evolution so far as York is concerned is quite remarkable., We know for example that in the early days of that city a temple of Serapis existed there, which was afterwards a monastery of the Begging Friars, and the mysteries of this god existed beside the Roman Collegia or Craftsmen's Society. It is also considered that the crypt of York Minster affords evidence of the progress of masonry from Roman to Saxon times. It is stated that it has a mosaic pavement of blue and white tiles laid in the form employed in the first degree of masonry, and is said to show the sites of three seats used by the master and his wardens during the construction of the building. It is also an undoubted fact that the craft occasionally met in this crypt during last century. There is thus reason to believe even though the evidence be of a scanty nature (but the foregoing does not embrace all of it) that the early masons of Britain were probably influenced by Romano-Egyptian mystical societies, and that their own craft societies drew some of their practices and constitutions from these alien schools. Masonic tradition goes to show that even in the beginning of the fourteenth century masonry in Britain was then regarded as a thing of great antiquity. Lodge records for the most part only date back to the sixteenth century in the oldest instances, but ancient manuscripts are extant which undoubtedly relate to masonry. Thus the old charges embodied in the Regius MS. which was unearthed in 1839 by Mr, Halliwell Phillips are dated at 1390, and contain a curious legend of the craft, which tells how the necessity of finding work of some description drove men to consult Euclid, who recommended masonry as a craft to them. It goes on to tell how masonry was founded in Egypt, and how it entered England in the time of Athelstan. The necessity for keeping close counsel as regards the secrets of the craft is insisted upon in rude verse. The Cooke MS. dates from the first part of the fifteenth century, and likewise contains versions of the old charges. Egypt is also regarded here as the mother-land of masonry, and Athelstan is the medium for the introduction of the craft into the island of Britain. But that this manuscript was used among masons at a later date was proved by the discovery of a more modern version dated about 1687, in 1890, and known as the William Watson MS. In all about seventy of these old charges and pseudo-histories have been discovered since 1860. They have all much in common and are of English origin.

A great deal has been written to attempt to prove that

Freemasonry

British freemasonry borrowed extensively from continental secret societies, such as the Steinmetzin of Germany, the Rosicrucians (q.v.) and similar fellowships. The truth probably lies however in the circumstance that the coming and going of students of occultism throughout Europe was so constant, and so frequent were their communications that practically all those societies were in touch with one another. Again many persons belonged to several of them at once, and imported the rules and constitution of one body into another. No student of occultism can fail to be struck with the close resemblance of the cor.stitutions of nearly all the mystical fellowships of the middle ages, and the resemblance of the verbiage employed by their founders and protagonists. It must also be insisted that the speculative or mystic part of masonry was in the middle ages merely a tradition with the brotherhood, whatever it may have been in earlier times, and whatever close connection the craft may have had with hierophantic or mystic philosophy. The speculative element, we repeat, was merely traditional and symbolical as at present, and not practical; but this tradition was to serve to keep alight the flame of speculative mysticism which was to be aroused again at the end of the mediæval period. When political freedom awoke in Europe, the necessity for the existence of secret societies vanished, but the persons who delighted in their formation and management still remained. raison d'être of these fellowships had disappeared, but the love of mysticism, not to say the mysterious, was perhaps stronger than ever. What then occurred? Simply this that all those persons who found the occupation of floating and managing real secret societies gone, cast about for anything in the shape of a mystical fellowship that they could find. They soon discovered the craft of masonry which although operative possessed mystical traditions. The attraction was mutual, and astrologers, alchemists and others soon crowded the lodges, to such purpose that at the lodge held in 1646 in London, there was not an operative mason present, and at that held in 1682, the speculative branch was overwhelming in its numbers. Harking back a little, it is noteworthy that the freemasons in mediæval times formed a fellowship or guild closely resembling in its constitution that of similar trade guilds both in Britain and the continent; such as the Weavers, Tailors, Fishmongers, and so forth. But although these guilds preserved their mysteries," where they possessed them, with considerable jealousy, they do not appear to have embedded in their constitutions the same ancient practices and ritual which go to show so strongly that masonry is undoubtedly an institution of great antiquity.

The

It has also been suggested that freemasonry was introduced into Europe by the Knights Templar. It would be difficult to discover a similar institution which in the opinion of some authorities had not been founded by that order; and it is difficult to believe that the haughty chivalry of Noman times would have claimed any connection whatsoever with an operative craft. There are, however, many connections between alchemy and masonry. For example in the Ordinall of Alchymy compiled by Thomas Norton, (q.v.), the freemasons are alluded to as workers in it. In 1630, we find Fludd (q.v.) using language which smacks strongly of freemasonry. His society was divided into degrees, and the Masons' Company of London had a copy of the masonic charges presented by him. Vaughan also appears to have been a freemason, and many masons of the middle of the seventeenth century, such as Robert Moray and Elias Ashmole, were diligent students of occult science. and Sir Christopher Wren was a student of hermetic art. It has often been put forward that Scotland was the original home of freemasonry in these islands, but although the craft was undoubtedly ancient in that country, there