'File F/1 Criminal Intelligence, Circular Memoranda: Pan-Islamism' [‎27r] (53/68)

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ideas of the founders are stated to have been very extravagant, and to have
included the maintenance of a naval and military force for the protection of
Mecca and other sacred places. It is at any rate clear that action other than
mere proselytism or educational work was contemplated. Muhammad Ali was
one of the promoters of the society : another was Mushir Husain Kidwai, who
is known to have visited Constantinople in 1907-08 and to have been decorated
by the Sultan for his " services in the cause of Islam
Notes cn Freemasonry in Turkey under the new Regime.
(1908—1914.)
(i) Preliminary.
In order better to appreciate the following notes the reader should bear in
mind that:—
(1) While the insignia, titles, passwords, signs, fcc., of Freemasonry do
not defer materially in most countries in which Freemasonry exists, the spirit
which animates the Craft and the objects for which it exists differ in essentials
in different countries.
(2) Omitting details which are of no real importance one may safely
divide Freemasonry into two groups, viz, % the Northern and the Southern
Lodges.
The Northern group is composed of the Grand Lodges, &c., of the British
Islands, the United States of America, the British Colonies, Germany, Scandi
navia, Holland and a very few Latin organizations. These Lodges confine
themselves to charitable and benevolent activities. Their " tone " is religious—
usually Christian: they play no political role and are debarred by the Articles
of their Constitution from so doing.
The Latin Lodges or " Orients" are («) anti-clerical and often anti-
religious ; (6) anti-monarchical institutions. Their occult activities have fre
quently given rise to serious political scandals: e.g., " L'Affaire des fiches
ma9onniquesin France, and the Italian scandals which compelled the
Ministers of War and Marine in 1913 to forbid any officer to remain or become
a Freemason. They are at open warfare with the Church of Rome which
forbids its members to belong to any secret society and, therefore, opposes
Freemasonry.
As might be expected from the character of its rulers, Turkey has adopted
" Latin " Freemasonry. A British Lodge existed in Constantinople from about
1870, and certain prominent Turks joined it, among them Murad Effendi, the
Heir-Presumptive and the famious religious teacher Jemal-ed-Din el Afghani.*
Abdul Hamid after ascending the Turkish throne discovered that his unfortu
nate predecessor Murad, in spite or because of his mania, had joined a Lodge
frequented by English and other infidels. Much incensed at this and believing
that all persons who held secret meetings must necessarily be conspirators, he
let it be known that any Ottoman subject who became a Freemason did so at
his own risk. Freemasonry of the " Northern " form consequently disappeared
from Turkey as far as the Turks were concerned.
(ii) Freemasonry in Syria and at Salonica till 1908.
For the next generation the Moslems of the Turkish Empire eschewed
Freemasonry. This they did, either from prudential motives, or else because
they accepted the teaching of the Conservative Ulema, that since Islam
enjoined fraternity and mutual benevolence upon Moslems, Freemasonry was
a superfluity, and further, that Moslems who joined Masonic Lodges might,
under certain easily imaginable circumstances, imperil their souls by obeying
the charges of Freemasonry rather than the commands of Islam.
As for the non-Moslems, few of these took any interest in Freemasonry.
The very few Greek Lodges in Turkey were to all intents and purposes very
subsidiary branches of the Ethnike Metseria, and occupied themselves mainly
• Jemnl-ed-Din el Afghani is said by some to have joined the Craft in Egypt after his expnlgion from Tnrkey.
Others maiutam that he joiued an Anglo-Ottouaaa Lodge at CousUutinopie in 1676 or 1679.