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>^"

. Il

IiUGIFERIflHiSffi OR SflTAJISlW

IN ENGLISH FREEMASONRY

AN ESSAY

By L. Fouquet, O. M. I.

♦"(^i*^-

Part II.

MONTREAL

CADIEUX & DEROME

1603 Rue Notre Dame

1898

'f.

.r ,.^'- ^

s^c®

Entered according to Act of Parliament in the year one thousand eight hundred and
ninety-eight, by L. Fouquet, O M. I. in the Office of the Minister of Agriculture,

^v?

^AS

LucifBi<iani^in oi< ^atani^m

in English Fiteema^oniij

CHAPTER XV

-REVIVAL OF OCCULTISM IN ENGLISH FREE-
MASONRY.

R. ?. Gould has a valuable chapter, the Xlllth, on "The
"Kabala — Mysticism — The Rosicrucians — EHas Ashmole."
Speaking of the XVIth and XVI Ith centuries, he says :

"During these two centuries of darkness, we also have
"abundant proof that the world, at least the world of Western
"Europe, the world which was agitated by the Reformation,
"was full of all kinds of strange and distorted fancies, the
"work of disordered imagination, to an extent probably never
"known before, not even in the age which witnessed the vag-
"aries of the Gnostics and the later Alexandrian school.
"These strange fancies, at least some of them, had been
"floating about with more or less distinctness from the earli-
"est period to which human records extend, and, as something
"analogous, if not akin, appears in speculative Masonry, it
"has been supposed, either that there existed a union between
"the sects and societies, who practised, often in secret, those
"tenets, and the decaying Masonic bodies ; or that some men
"being learned in astronomy, alchemy and Kabalistic lore,
"generally, were also Freemasons and took advantage of this
"circumstance to indoctrinate their colleagues with their own
"fantastic belief, and so under the cloak and by means of the

"organization of Freemasonry, to preserve tenets which might
"otherwise have fallen into complete obh'vion. Especially
"has this been supposed to have been the case with the cele-
"brated antiquary, Klias Ashiriole."

We do not intend in the present pubh'cation to follow
the history of occult sciences and arts, to review all the de-
cays and revivals of occult societies and fraternities, such as
those of the Rosicrucians, Free Livers, etc. For our present
purpose it is enough to prove that E. Ashmole, of the XVIIth
century, has had imitators in the XlXth, and that now a
days, there is in the English lodges a revival of occult teach-
ings and doings similar to that described for the XVIth and
XVIIth centuries. One of our witnesses is the very cham-
pion of Eng ish Masonic puritanism as against the Devil
Worship in France. He remarks, p. 3 :

"The revival of Mystical philosophy, and, moreover, of
"transcendental experiment, which is prosecuted in secret to a
"far greater extent than the public can possibly be aware,
"has, however, set many old oracles chattering, and they are
"more voluble at the present moment thar the great Dodo-
"nian grove. As might be expected they whisper occasion-
"ally of deeds done in darkness, which look weird when
"exposed to the day."

Speaking of the Tatholic Church and the connection
between Mysticism and Masonry, he says, p 313 :

"She has intuitively divined this connection which by
"Masons themselves, for the most part, is not dreamed at
"this day, and when suggested is generally somewhat cast

"aside. It would be out of place to attempt enforcing

"upon Masons a special view of their institution, but it is
"desirable at the same time, to be just toward the Catholic
"Church and to aflfirm that we, as mystics, are on this point
"substantially in agreement with her. The connection in
"question was for a time visible, and remains in historical
"remembrance : from the beginning of its public appearance
"till the close of the eighteenth century, the history of
"Masonry is part of transcendental history. That connection
"has now ceased to manifest, but there is another which is
"integral and permaiient and is a matter of common prin-
"ciples and common objects. Let it be remembered, however,

"that connection is not identity but that there is a

"community of purpose, of symbolism, of history, and in-
"directly of origin between the two systems" P. 319 :

i:XJSMJK3iJ.:MM

"Both systems are veiled in allegory and illustrated by sym-

"bolisms There is naturally a minor bodv of conven-

"tional txpnlojTy which is to!er.ibl}' exclusive to the craft, but
'•the grand and universal emblems characteristic of symbolical
"Mas .nr\- as distinct from the operative art — these are our
"own emblems. The All-Seeing Kyc, the Burning Star, the
"Kough aul Pjifcct Aslilar, the I'.iint Wiihin a Circle, the
"Pentalpha, the Seal of Solomon, the Cubic Stones — all these
"belong to the most lofty and arcane order of occult symbol-

"ism The Masonic reverence for certain numbers which

are apparently arbitrary in themselves is in reality connected
"with a most recondite and curious system of mystic method-
"ical philosophy, while in the high titles of Masonic dignity
"there- is frequently a direct reference to Mj'sticism," viz.: To
Kabaiism. Hermeticism, Magic, etc.

A. E. Waite had told us, pp. 8, 9 and 10 :

"Some few years since it became evident that a

"marked change had passed over certain aspects of thought
"in 'the most enlightened city of the world* and that among
"the JEUNESSE DOREE in particular, there was a strong re-
'vu'sion against paramount material philosophy ; an epoch
"of tran^^cendental and mystic feeling was in fact beginning.
"Old associations having transcendental objects, were in
"course of revival and were coming into renewed prominence."
We have already seen in another chapter how, not a few
years since, but as early as 1875, the Rosicrucian society was
resurrected by Little, and acknowledged by high English
Masons as a Masonic or quasi-Masonic society and a legiti-
mate ('egree. We will show that, thanks to Albert Pike and
his beloving fellow students, such as Hughan, Gould, the
Rev. Woodford, the 80 Luminaries, there has been in the
English lodges a revival of Magic, whether Transcendental or
Optimato, whether White or Black. Moreover we have
proved that the Kabala had a share in the birth of the
modern English and Cosmopolite PVeemasonry ; not many
years since its importance and necessity have been refteshed
to the attention of the esoteric Masons ; it was done in about
the same time as other kinds of Occultism were resurrected
or revived. The zeal of Bro. J. Yarker, a 33rd degree, and
Grand Master of the only legitimate body of Memphis and
Misraim in England, Scotland and Ireland, is a guarantee of
the revival of Martinism in the English Freemasonry. Thus
we are justified in applying to the English countries what the

mystico-magician Walte tries to limit to France, when (p. lo)
he continues his remarks, saying :

"Martinists, Gncistics, Kabah'sts and a score of Orders
'"and Fraternities of which we vaguely hear about the period
"of the French Revolution, began to manifest great activity ;
"periodicals of mystical tendency — not spiritualistic, not
"theosophical, but Hermetic, Kabalistic and Theurgic — were
"established and met with success ; books which had griev-
"ously weighted the shelves of their publishers for something
"like a quarter of a century were suddenly in demand and
"students of distinction on this side of the channel were at-
"tracted towards the new center. The interest was intellig-
"iblc to the professed Mystics : the doctrine of Transcendent-
"alism has never had but one adversary, which is the density
"of ihe intellectual subject and wherever the subject clarifies"
— we would say, Gnostically — "there is idealism in philoso;>hy
"or mysticism in religion " — We would sa\ , mystico-magic or
Luciferianism. — L. F. — "Moreover, on the part of Mystics,
"esfiecially here in England, the way of that revival had been
"pr spared carefull)', and there could be no astonishment that
"it came, and none, too, that it was accompanied, as it is
"almost invariably accompanied, by much that does not be-
"long to it in the way of Transcendental phenomena When,
"therefore, the rumors of Black Magic, Diabolism and the
"atu'-e^ of Occult forces began to circulate, there was very
"little difficulty in attributing some foundation to the report."

We read, p. 322 :

"When the history of F''rec masonry becomes possible by
"the possession of materials, its chief philosophical interest
"centres in one country of Europe ; there is no doubt that it
"ejftrcised an immense influence upon France during the
"century of quakings and quickenings which gave birth to
"the great revolution, transformed civilization in the West
"and inaugurated the modern era. Without being a political
"society, it was an instrument eminently adaptable to the
"subsurface determination of political m-^vements. At a later
"date it may have contributed to the formation of Germany
"as it did certainly to the creation of Italy, but the point and
"centre of Masonic history is France in the eighteenth cen-
' tury. To that century also is mainly confined the historical
"connection between Masonry and Mystic Science, for the
"revival of Mysticism which originated in Germany at the
"close of the eighteenth century, and thence passed over to

r.:

"England, found its final field in France at the period in
"question "

From thence at a later period it returned to England
through the exertion and zealous propagandism of Waite and
his friends and through the work of A. Pike, Woodford and
their confreres and comperes, both in the Hritish Empire and
in the United States ; in 1891 it became indisputable by the
joint publication of the 80 Luminaries

CHAPTER XVI— A SAMPLE OF MASONIC OCCULTISM OF

ENGLISH CRAFTSMEN.

This chapter is a mere reprint of a passage from the
History of Freemasonry published in England and the United
States of America in 1 891, by 21 editors and 59 contributors.
The writer of the particular treatise it is taken from, was Wm.
R. Singleton, 33rd degree, etc., District of Columbia. For
the want of the Hebrew types our printer leaves vacant the
places of Hebrew words. Now Bro. Singleton speaks, and
quotes :

"We here present a sample of Occultism in the following
"ex^^racts, for which we are indebted to General Albert Pike,
33rd degree. Grand Commander of the Supreme Council
"A. • .A. • .S. • .R. ■ Southern Jurisdiction, who many years
"since loaned the writer the manuscript from which it is a
"copy :

"There are in nature two forces producing an equilib-
"rium, and the three are but a single law. Behold the Ter-
"nary summing itself up in Unity ; and adding the idea of
"Unity to that of Ternary, we arrive at the Quarternary, the
"first squared and perfect number, source of all numerical
"combinations and principal of all forms.

"Affirmation, negation, discussion, solution, — such are the
"four philosophic operations of the human mind ; the discus-

"sioii reconciles the affirmalif)n with ihe iiegati\e by making
"them nccessar\ the one to the other. So it is that the phil-
"osophic Ternar)' producing itself from the antagonistic
"Binary completed !)>■ the Quartcrnary, squared basis of all
"truth.'

"In God, according t' • the conse. rated do<jma, there ate
"three Persons, and these persons arc but a single God. Three
"and one ^ivethc idea of lour, because the Unity is nec-ssary
"to explain the three. Therefore in almost all langua^'es the
"name of GofI is of four letters [Jod, He repeated, and V.iv],
"since one of them is repeated ; and that express s the WOkD
"and the creation of the WOKD.

"Two affirmations make possible or necessary two cor-
"respondin^ ne}.jations. 'Existence is,* means 'Nothin^jness is
"not.' The afifirmati\e, as Word, produces the affirmative as
"realization or liicarn;ition of the Word, and each of these
"affirmati»)ns corresponds to the ncj^ation of its contrary

"So it i-; that, according to the expression f)f the Kaba!-
"ists, the name of the Devil as Evil is com{)osed of tlie letters
"upside d'Avn of the very name of the Deity, or the Good

"This Evil is the lost reflection, or imperfect mirage of
"the Lij^ht in the Shadow.

"But all that exists, whether in the Good or in the Evil,
"in the Light or in the Shadow, exists and is revealed by the
"Quarternar)'.

"The Affirmative of the Unit) supposes the number four,
"if this Affirmative does not resolve in the Unity itself, as in
"the vicious circ'c ; wherefore the Ternarj-, as we have al-
"ready remarked, is (explained b\- the Binarv , and is resolved
"by the Quarternar)-, which is the squared Unity fT the equal
"members and the quadrangular base of the Cube, Unity of
"Construction, Solidity and Measure.

"The Kabalistic Tetragram YODHEVA expresses God in
"Humanity, and Humanity in God.

"The four cardinal astronomical poitits are relatively to
"us the Yes and No of Light, the East and the West ; and
"the Yes and No of Heat, the South and North.

"What is in visible nature reveals, as we ahead)' know,
"by the single dogma o! the Kabala, that which is in the do-
"main of invisible nature, or second cau-es at all points pro-
"portioned and analogous to the manifestations of the First
"Cause.

"Wherefore this First Cause has always revealed itself by

"the Cross ; the Cross, that unit composed of two, each of the
"two divided to fruni four; the >."ross, that key of the mys-
"teries of India and Egypt, the Tau of the Patriarchs, the
"divine Sign of Osiris, the Stanros of the Gnostics, the Key-
"Stone of the Temple, the Symbol of Occult Masonry ; the
"Cross, that central point of junction of the right angles of
"iwo infinite Triangles ; the Cross, which in the French lan-
"guage seems to be the first root of the verb CROITRK (to
"believe, and to grow or increase), thus uniting the ideas of
"Science, Religion, and Progress.

"(It is an apt emblem and s)'mbol of Infinity ; because
"its four arms, each infinitely prolonged, would infinitely
"diverge, the distance between them infinitely increasing.)
"The incommunicable axiom is Kabalistically contained in
"the four letters of the Tetragram, thus arranged : in the
"letters of the words AZOTII and INRI, written Kabalistically,
"and in the Monogram of Christ, as it was embroidered on
"the Labarum, and which the Kabalist Postel interpreted by
"the word ROTA, from which the Adepts have formed their
"TARO, or TAROT, repeating the first letter to indicate the
"circle, and to give it to be understood that the word has
"returned

"The whole magical science consists in tlie knowledge of
"this secret. To know it and to dare without serving, is
"Human Omnipotence ; but to reveal it to a profane !s to lose
"it ; to reveal it even to a disciple is to abdicate in favor of
"that disciple.

"The perfect word, that which is adequate to the thought
'which it cxpres.ses, always virtually contains or supposes a
"Quarternary ; the idea and its three necessary and correla-
"tive forms ; and then also the image of the thing expressed,
"with the three terms of the judgment which qualifies it.
"When I say 'Being exists,' I impliedly affirm that 'Nothing-
" 'ness does not exist.'

•'A Height, a Length, which the Height geometrically
"cuts in two ; a Depth separated from the Height by the in-
"tercection of the Length, — this is the natural Quarternary,
"composed of two lines crossing each other ; there are also in
"nature four movements produced by two forces, which sus-
"tain each other by their tendencies in opposite directions.

"But the law which rules bodies is analogous and pro-
"poitioned to that which governs spirits; and that which
"governs spirits is the very manifestation of the secret of God.

"That is to say, of the mystery of the creation.' (De la Haute
"Magic, Vol. I, pp. 66-97.)

"From the Book , or Porta ('oelorum of Rabbi Abra-

"ham Cohen Sura, of l\:)rtugal, Dissertation VII, cap 2 : —

" '§ I. Jod, , because simple is a One and first

"somewhat, and is like unto the Unit, which is prime to all
"other numbers, and to a point, which is the first of all bodies ;
"a point moved lengthwise produces a line, or Vav, — — , and
"this moved sideways produces a superficies, and so from Vav
"becomes Daleth, — ; formation tends from the right toward
"the left, and communication is from the higher to the lower,
"and this is the full expression [plenitude] of this letter, Jod,

"thus : , Jod, Vav, Daleth, i.e., I or J or Y, V or U, and

"D, making lUD, YOD or JOD. Hut Vav and Daleth are
"numerically 10, as Jod, their principle, is. Moreover, if
"Daleth becomes more dense, and to it is added depth, then
"we have a body wherein are all the dimensions ; thus — , He,
"which is the symbol of profundity [depth].

"Thus Yod is the point or unity, Vav the perpendicular
"line, Daleth a superficies, and He represents a square.

"§ 3. Thence, one corresponds to the point ; two to the
"line, because a line is extension between two points ; three
"to a superficies, because the first of plain figures is a triangle
"formed by lines connectinir three points. Four points con-
"stitute the first body, which is a cube. But in the Quarter-
"nary [4] 10 are contained, thus i, 2, 3, 4= 10, and thus the
"Tetragrammaton is in itself Unity, but contains in itself 2 ;
"that is the two letter 'He' contains also 3 (i.e., its three
"different letters, Yod, He and Vav) ; and contains also 4
"(i.e., the four several letters, — , — , — , — ). It also contains
"in itself 5, of which figure. He is the cypher, 6, of which Vav
"is the cypher, 7, in the mode of writing called — , 52, whose
"lesser number is (5 plus 2) 7 ; 8, because the number of tl e
"NAME is 26, whose lesser num!:er is 2 plus 6 = 8 ; 9, in the
"modes of writing, — , 72 ; — , 6^ ; — , 45, and — ; the final
"Nun denoting 700, and Beth 2 ; and the lesser number of
"702 being (7 plus o plus o plus 2) 9 ; and 10, because in the
"said Plentitude [YOD-HE-VAV-HE] are ten lettcrr. So
"that the Tetragrammaton contains all the numbers ; and as
"in 10 all the numbers are contained, so in the Quarternary
"are all bodies contained ; and these numbers are the two
"symbols of Univer.sal Perfection, and by them all things are
"measured and numbered, they being the similitudes of the

"Ten Sephiroth of the yEnsophic World, which is the cause
"of the other four worlds [AziLUTH, BklAll, JEZIRAH, and

"Asiah], ordinarily expressed by the word , AHIA,

"formed by their initials.

"The Magic Triangle of the Pagan Theosophites is the
"celebrated

ABRACADABRA
A B R A C A D A B R
ABRACADAB
A B R A C A D A
A B R A C A D
A B R A C A
A B R A C Denary of Pythagoras
A B R A
A B R
A B ...

/\ ....

"to which they ascribed extraordinary virtues, and which they
"figured in an equilateral triangle as above.

"Nunnber of letters 66=6 plus 6=12 = 3x4 — 6 plus 6
"plus 7= 18 = 9
666.
"This combination of letters is the Key of the Penta-
'gram. The initial A is repeated in the single word five
'times, and reproduced in the whole figure thirty times, which
'gives the elements and numbers of the two figures No. 5 and
'No. 6. The isolated A represents the Unity of the first
'principle, or of the Intellectual or Active Agent. The A
'united V/ith the B represents the fecund.ition of the Binary
'by Unity. The R is the sign of the Ternary, because it
'hicrographically represents the effusion that results from the
'union of the two principles. The number of let<-*'rs in the
'single word (11) adds one (Unity) of the Initiate to the
'denary of Pythagoras ; and the whole number of all the
'letters added together is 66. Kabalistically 6 plus 6 forms
'the number 12, the number of a square whereof each side is
'the Ternary' 3, and consequently the mystic quadrature of

'the Circle. The author of the Apocalypse that of the

'Christian Kabala has made up the number of the Beast, that
'is to say of Idolatry, by adding 6 to the double senary (66 —
'making 666) of the Abracadabra, which Kabalistically (6
'plus 6 plus 6) gives 18, the number assigned in the Jarot to
'the hieroglyphic sign of Night and of the Profane. The

"Moon with the towers, the Dog, the Wolf, and the Crab, — a
"mysterious and obscure number, the Kabalistic Key of which
"is 9, the number (A' initiation.

"On this subject the sacred Kabahst says : 'Let him
"who has understanding [that is to say, the Key of the Kab-
"alistic numbers] calculate the number of the Beast, for it is
"the number of a Man, and this number is 666.' [Rev. xiii,
"1 8]. This is in fact the decade of Pythagoras multiplied by
"itself, and added to the sum of the triangular Pentacle of
"the Abracadabra ; i": is therefore the summary of all the
"magic of the ancient world ; the entire programme of the
"human geniu<^, which the divine genius of the Gospel wished
"to absorb or supplant.

"These hierogl)'phical combinations of letters and num-
"bers belong to the p'actical part of the Kabala, which, in
"this point of view, is divided into Gematria and Temurah.
"These calculations, which now seem to us arbitrary and un-
"interesting, then belonged to the philosophic symbolism of
"the Orient, and were of the greatest importance in the teach-
"ing of the holy things which emanated from the occult
"sciences. The absolute Kabalistic r. iphabet, which connected
"the first ideas with allegories, allegories with letters, and
"letters with numbers, was what was then called the Keys of
"Solomon. We have already seen that these keys, preserved
"unto our day, but completely unknown, are nothing else than
"the game of Jaroi, whose ancient allegories have btcp. re-
"marked and appreciated for the first time in our da}'s by the
"learned antiquar)'. Count dc Gebelin.

"The double triangle of Solomon is explained by St.
"John in a remarkable manner: 'There are,' he says, 'three
"witnesses in heaven, the Father, the Word, and the Holy
"Spirit ; and three witnesses in earth, the breath, the water,
"and the Word.' He thus agrees with the masters of the
"Hermetic philosophy, who give their sulphur the name of
"ether ; their mercury the name of philosophical water ; and
•'style their salt dragon's blood, or menstruum of the earth ;
"the blood or the salt corresponding by apposition with the
"Father, the aortic or mercurial water with the Word or
"Logos, and the breath with the Holy Spirit. But matters of
"lofty symbolism can only be understood by the true con-
"dition of science. (De ia Haute Magic, Vol. H., pp. 31-35.)

"The Holy and My.sterious Pentagram, called in
"the Gnostic schools the Blazing Star (L'Etoile flamboyante),

"is the sign of Intellectual Omnipotence and Autocracy.

"It is the star o, the Magi ; it is the sign of THE WORD

"MADE FLESH, an^ according to the direction of its rays, this

"absolute symbol represents Good or Evil, Order or Disorder,

"the blessed Lamb of Ormuzd (Ahuro-Mazdao), and Saint

'John, or the accursed Goat of Mende.v

"It is initiation or profanation ; it is Lucifer or Vesper,
"the morning or the evening star.

"It is Mary or Lilith, victory or death, light (day) or
"darkness (night). When the Pentagram elevates two of its
"points, it represents Satan, or the goat of the Mysteries ; and
' when it elevates one of its points only, it represents the
"Saviour, goodness, virtue.

"The Pentagram is the figure of the human body, with
"four limbs and a single point, which should represent the
"head.

"A human figure, with the head downward, naturally
"represents a demon ; that is to say, intellectual overturning,
"disorder, or insanity. But if magic is a reality, if this occult
"science is the veritable law of the three worlds, this absolute
"sign, old as history, and more than history, should exercise,
"and does in fact exercise, an incalculable influence over
"spirits freed from their material envelopes.

"The sign of the Pentagram is also called the sign of the
"Microcosm, and it represents what the Kabalists of the book
"Sohar call Microprosopos,

"The complete understanding of the Pentagram is the
"key of the two worlds. It is absolute natural philosophy
"and science.

"The sign of the Pentagram should be composed of seven
"metals, or at least be traced in pure gold on white marble.

"We may also draw it with vermillion on a lamb-skin
"without spot or blemish, symbol of integrity and light.

"The ancient magicians drew the sign of the Pentagram
"on their doorsteps, to prevent evil spirits from entering and
"good ones from going out. This constraint resulted from
"the direction of the rays of the star. Two points diverted
"outwardly repelled the evil spirits ; two directed inwardly
"retained them prisoners ; a single point within captivated
"the good spirits.

"The G which Freemasons place in the centre of the
"blazing star signifies GNOSIS and GENERATION, the two
"sacred words of the ancient Kabala. It also means the

'Grand Architect, for the Pentagram, on whatever side
"we view it, represents an A. All the Mysteries o( Magic,
"all the symbols cf the Gnosis, all the figures of Occultism,
"all the Kabalistic key= of prophecy, are summed up in the
"sign of the Pentagram, which Paracelsus pronouiices the
"greatest and mos; potent of all signs. Those who heed nut
"the sign of the Cross, tremble at the sight of the Star
"of the Microcosm. The Magus, on the contrary, when
"he feels his will grown feeble, turns his eyes toward this
"symbol, takes it in his right hand, and feels himself armed
"with intellectual omnipotence, provided he is really a King
"worthy to bo led by the Star to the cradle of the divine
"realization ; provided he knows, dares, wills, and is Silent

" provided, in fine, that the intrepid gaze of his soul cor-

"responds with the two eyes which the upper point of the
"Pentagram always presents to him open. (De la Haute
"Magic, Vol. II, pp. 23-62).

"The whole revolutionary work of modern times was
"symbolically summed up by the Napoleonic substitution of
"the Star of Honor for the Cross of Saint Louis. It was the
"Pentagram substituted for the Labarum, the reinstatement
"of the symbol of light, the Ma.sonic resurrection of Adon-
"hiram. It is said that Napoleon believed in his star ; and if
"he could have been persuaded to say what he understood by
"this star, it would have been found that it was his own
"genius ; and therefore he was in the right to adopt for his
"sign the Pentagram, that symbol of human sovertignty by
"the intelligent initiative .(ID., Vol. II, pp. 83, 84).

"One of these medals has become popular in our times,
"so that even those who have no religion hang it on the necks
"of their children. The figures on it are so perfectly Kabal-
istic that the medal is really a double and admirable Pentacle.
"On one side we see the Grand Initiation, the Celestial
"Mother of the Sohar, the Isis of Egypt, the Venus Urania of
"the Platonists, the Mary of Christianity, standing upon the
"world and setting one foot on the head of the Magic Ser-
"pent. She extends her two hands so that they form a
"triangle, whereof the head of the woman is the apex ; her
"hands are open, and emitting rays, which make of them a
"double Pentagram when the rays are all directed towards the
"earth, which evidently represents the emancipation of the
"intelligence of InSor.

"On the other side we see the double Tau of the Hier-

"ophants, the Lingam in the double CTEIS or in the triple
"Phallus supported with the interlacing and double insertion
"of* the Kabalistic and Masonic M, representing the square
"between the two columns, lachin and Boaz. Above are
"placed on a level two hearts, loving and suffering, and
"around twelve Pentagrams. (Id, Vol. II, pp. 84, 85).

After this abominable Phallic and hellish use and inter-
pretation of the Miraculous Medal of the Virgin Mother of
Christ, how could Catholics be accused of rash judgment if
they admit A. Pike, the 80 Luminaries, and his other fellow-
students and admirers to profane Mass and all other Christian
mysteries? It is Satanic and diabolic.

CHAPTER XVII — A SAMPLE OF PRACTICAL OCCULTISM.

We cull it from A. E. Waite's Digest of the writings of
E. Levi, p. 446, and preface it by some remarks of this cham-
pion of the Puritanism and cant of the English Masonry, p 33:

"With regard to the magical experiences of Eliphas Levi,
•'we shall do well to remember that the conservation of the
"images of objects in the Astral Light, is a hypothesis, but
"the evocation of Apollonius claims to be actual fart, and
"though the sceptical philosophy of the Magus degraded his
"own prodigy, the serious student will perhaps find therein
"something more than a 'pathological value' or the 'reve d'un
"homme eveille." — The dream of a waking man.

"In the spring of the year 1854, I repaired to London to
"escape from internal disquietude, and to devote myself, with-
"out distraction, to study. I had letters of introduction to
"persons of distinction, and to those seeking communications
"f. om the supernatural world. I met with many of the latter
"class, and, amidst much affability, I discovered in them a
"fund of indifference and triviality. They immediately re-
"quired of me the performance of prodigies, as from a char-
"latan. I was not a little discouraged, for, to speak truly, so
"far from being disposed to initiate others into the mysteries
"of ceremonial magic, I had always dreaded its delusions and
"weariness for myself. Moreover, such ceremonies require a

"paraphernalia which is expensive and difficult to collect.
"I immersed myself, therefore, in the study of the supreme
"Kabala, and thought no further oi English adepts, when one
"day, on returning to my hotel, I found a note in my room,
"This note enclosed half of a card transversely divided, and
"on which I at once recognized the character o( Solomon's
"seal, with a tiny slip of wiper, on which was written in pen-
"cil : 'Tomorrow at 3 < 'clock, in front of Westminster Abbey,
"the other half of this card v/ill be given you,' I kept this
"singular appointment. A carriage was waiting at the place ;
"I held unaffectedly my portion of the card in my hand ; a
"footman approached and made a sign to me, opening the
"carrii-ge door as he did sf). Within there was a lac'y in
"black whose face was concealed by a thick veil ; she mo-
"tioned me to a seat beside her, displaying the other part of
"the catd I had received. The door was shut, the carriage
"rolled away, and the lady raising her veil, I saw tfiat my ap-
"pointment was with an elderly person, who beneath her grey
"eyebrows had bright black eyes of preternatural fixity.
" 'Sir,' she began, with a strongly-marked English accent, 'I
"am aware that the law of secrecy is rigorous among adepts ;
"a friend of Sir B. L., who has seen you, knows that } ou have
"been asked for phenomena, and that you have declined to
"gratify curiosity. It is possible that you do not possess the
"necessary materials ; I can show you a complete magical
"cabinet, but I must require of you, first of all, the mo.st in-
"violable secrecy. If you do not guarantee this on your
"honor, I will give orders for you to be driven home.' I made
"the required promise, and have kept it faithfully by not di-
"vulging the name, quality or abode of the lady, whom T soon
"recognized as an initiate, not actually of the first degree, but
"still of a most exalted grade. We had several long conver-
"sations, during which she insisted always on the necessity of
"practical experiences to complete initiation. She showed
"me a collection of vestments and magical instruments, even
"lending me certain curious books of which I was in want ; in
"a word, she determined me to attempt at her house the ex-
"perience of a complete evocation, for which I prepared my-
"self during twenty-one days, scrupulously observing the
"rules laid down in the Ritual.

"All was completed on the 24th of July ; it was proposed
"to evoke the phantom of the divine Apollonius, and to inter-
"rogate it about two seer ts, one of which concerned my.self,

wliile the other interested the l.idy, '1 .c latter had at first
counted on assisting at the evocation with a trustworthy
perso'i, out at the last moment this person proved timorous,
and, as the triad or unit\' is rigorously prescribed in magical
rites, I was left alone. The cabinet prepared for the evoca-
tion was situated in a turret ; four concave mirrors were
hunj^ within it, and there was a kind of altar having a white
marble top, surrounded with a chain of magnetized iron.
On the marble the sign of t'ne l^entagram was engrtived iti
gold ; the same symbol was drawn on a new white sheep-
skin stretched bencaih the altar. In the middle of the
marbc slab there was a small copper brazier with charcoal
of alder and laurel wood, while a second brazier was placed
before me on a tripcd. I was vested in a white robe very
similar to those worn by Catholic priests, but longer and
more ample, and I wore upon my head a chaplet of vervain
leaves entwined about a golden chain. In one hand I held
a new sword, and in the other the Ritual. I lighted the two
fires with the requisite materials, which had been prepared
previously, ami I began, at first, in a low voice, but rising by
degrees, the invocations of the Ritual ; the flame invested
every object with a wavering light, and finally went out. I
set some more twigs and perfumes on 'the brazier, and when
the fire started up again, I distinctly saw before the altar a
hunnm figure larger than life, which dissolved and disap-
peared. 1 recommenced the evocations, and placed myself
in a circle which I had already traced between the altar and
the tripod ; I then saw the interior of the mirror which was
in front of me, and behind the altar, grow brighter by de-
grees, and a pale form grew up there, dilating and seeming
to approach gradually. Closing my eyes, I called three
times on ApoUonius, and, when I re-opened them, a man
stood before me wholl\' enveloped in a winding-sheet, which
seened to me more grey than white ; his form was lean,
melancholy, and beardless, which did not quite recall the
picture I had formed to myseii of ApoUonius. I experi-
enced a feeling of intense cold, and win '. I unclosed my lips
to interrogate the apparition, I found it impossible to utter a
sound I therefore placed my hand on the sign of the Pen-
tagram, and directed the point of the sword towards the
figure, adjuring it mentally by that sign not to terrify me in
aw\' manner, but to obey me. The form thereupon became
indistinct, and immediately after it disappeared. I com-

"manded it to return, and then fe't, as it were, a breath of

"wind pass by me, and something having touched me on the ,

"hand which held the sword, the arm was immediately be-

"numbed as far as the shoulder. Conjecturmg that the

"weapon displeased the spirit, I set it by the pomt near me.

"and within the circle. T' e human figure at once reappeared,

"but I experienced such a complete enervation in all my

"limbs and such an exnaustion had taken possession of me,

"that I made two steps to sit dv)wn. I had scarcely done so

"when I fell into a deep coma, accompanied by dreams of

"which only a vague recollection remained when I recovered

"myself My arm continued for several days benumbed and

"painful. The figure had not spoken, but it seemed to me

"that the questions I was to ask it had answered themselves

"in my mind. To that of the lady an inner voice replied,

" 'Death '' (it concerned a man of whom she was seeking

"news) As for myself, I wished to learn whether reconcilia-

"tion and forgiveness were possible between two persons who

"were in my thoughts, and the same interior echo impiteously

"answered, 'Dead !' . r • o«

"Here I narrate facts as they actually occurred ; I impose
"faith on no one. The effect of this experience on myself
"was incalculable. I was no more the same man ; something
'from the world bevond had passed into me. I was neither
"gay nor depressed anv longer, but I experienced a sin^^ular
"attraction towards death, without, at the same time being in
"any way tempted to suicide I carefully analyzed what 1
"had experienced, and, in spite of an acute nervous antipathy,
"I twice repeated, at an interval of a few days only, the same
"experiment. The phenomena which then occurred differed
"too little from the former to require their addition to th,s
"narrative. But the consequence of these further evocatnns
"was for me the revelation of two Kabalistic secrets, vvhich, it
"universally known, might change in a short period the basis
"and laws of society at large.

"Am I to conclude from this that I have really evoked,
"seen, and touched the great Apollonius Tyancus? I am
"neither so far hallucinated as to believe it, nor sufficiently
"unserious to affirm it. The effect of the preparations, the
"perfumes, the mirrors, the pantacles, is a ve-tible intoxica-
"f- -n of the imagination, which must act strongly on a person
"already nervous and ir essionable. I seek not to explain
"bv what physiologic .aws I have seen and touched ; 1

"assert solely that I have seen and that I have touched, that
"I saw clearly and distinctly, without dreaming, which is
"sufficient ground for believing in the absolute efficacy of
"magical ceremonies. I look upon the practice, however, as
"dangerous and objectionable ; health, both moral and phy-
' sical, would not long withstand such operations, if once they
"becaine habitual. The old lady I mentioned, and of whom,
";.ubsequentl>', I had cause to complain, was a case in point,
"for, in spite of her denials, I do not doubt that she continu-
"ally practised necromancy and goetic magic. She at times
"talked complete nonsense, at others yielded to insane fits of
"passion, of which the object could be scarcely determined.
"I left London without revisiting her, but I shall faithfully
"keep my pro.nise to say nothing whatsoever which may dis-
"close her identity, or give even a hint about her practices, to
"which she doubtless devoted herself unknown to her family,
"which, as I believe, is numerous, and in a very honourable
"position

CHAPTER XVIII. — THE HOLY EMPIRE — REGNUM SANCTUM
— OF THE ENGLISH ESOTERIC MASONS.

The Text Book of Advanced Freemasonry was published
in Great Britain, but the compiler owns that, for the Kadosh
degrees — of course the esoteric ones — he is indebted to Bro.
McClenachan, 33rd degree, of New York. We cull from them:

"We now approach the Holy Empire, which signifies the
"attainiTient of the science and power of the Magi. The four
"words of the Magi are to KNOW, to DARE, to WILL and to
"be SILENT, and are written in the four symbolic forms of
"the Sphynx."

We have seen, chapter xvi, in the quotation from Pike's
manuscript published by the 80 Luminaries, that the Magus
turning his eyes toward the Holy Pentagram, the Blazing
Star, and taking it in his hands feels himself armed with
"intellectual omnipotence, provided he is a king worthy to be

iil >>

"led by the Star U) the cradle of di\ ine reali/utioii • provided
"he knows, dares, wills and is silent."

This beinjf (juoted !)y the tSo Luminaries from the Haute
Maf];ic translated b)' I'ike, we will look for information in the
same Haute Ma^nr. but translated by vV'aito, p. 87 ;

"Ma^ic was c.Ued formerl)' the Sacerdotal Art, and the
"Ro)'al Art, because initiation i^avc empire over souls to the
"Sages, and adroitness for rulin;^ wills."

A. K. VV'aite, ha\ing digested the Haute Magic, and other
magical works of Eliphas Levi, infornis us that the Magi are
called kings "because magical initiation constitutes a veritable
"ro)'.i!t)', and the great art of the Magi is termed the l<o\'al
"Art or Holy Kingdom— Regnum Sanctum. The guiding
"star is the sairie Hla/ing Star which is a sj-mbol in all initia-
"tion. lM)r the Alchemists it is the sign of the Qiiintescence,
"for the Magicians the Great Arcanum, for the Kabalists the
"Sacred Pentagram. We ccnild prove that the stud)' of this
"I'entagram should indubitably have led the Magi to an ac-
"quaintance with the new naine which was to exalt itself
"above all names and bcn<l the knees of all beings who are
"capable of adoraticjii Thus Magic unites in a single science
"all that is most certain in philosophy and most infallible and
"eternal in religion." — P. 41 M\sterics of Magic, by Waite,
2nd edition, Keogan, French, Trubner & Co., (897.

In an essay by A. E Waite himself, prefacing the Mag-
ical Writings of Thomas Vaughan, 1888, p. xix, he sa>s :

"The earnest student who turns for illuminati(Mi t'> the
"sanctuaries of the ancient mystic wistlf)m and for counsel to
"its grand hicro})hants, finds himself face to face with the
"departed but still eloquent representatives of a Sacerdot.d
"and Royal science which claims to be exclusively acquainted
'with the One Way of Rectitude and the Unerring i'ath of
"Light."

A. Pike and his felhnv-students or discii.)les, such as the
oO Luminaries, A. E. Waite and other chainpions of the Eng-
lish craft, all quote or follow inore or less the magical doc-
trines and practises of Eliphas Levi ; hence ALisons cannot
reasonably object to our taking from the same sources the
explanaticMi of the KNOV, the WILL, the DARK, and the HE
SILENT, and the various sionificatioii'. of the STHYNX. We

read in the Haute Magic, p. 88* :

* Any one who lias . 'udied the writings of Eliphas Levi knows that he

does not blush at the cultus of the phallus and cteis in the divine and

human, or in any other world.

"He knows the secret of the future, he dares in the
"present Htul he is silent on the past. lie Unows the faiiin^js
"of the human heart ; he dares make use of them to achieve
"his work ; and he is silent as to his purposes. He knows
"the principle of all symbolisms and of all religions ; he dares
"to practise or to abstain from them without hypocrisy and
"without impiety" — but not without contradiction. L. F. —
"he is silent ujjon the one doj^jma of supreme initiati')n. He
"knows the existence and nature of the Great Magical Agent;
"he dares perform the acts and give utterance to the words
"which make it subject to human will, and he is silent upon the
"mysteries of the Great Arcanum." At p. 15 of the same book,
read: "The Sphynx, that symbol of symbols, the eternal enigma
"of the vulgar, the granite pedestal of the science of the .sages,
"the voracious and silent monster whose invariable form ex-
"presses the one dogma of the great universal mystery."
P. 32 : "The sphynx has not only a man's head, it has woman's
"brea.'-ts ; do you know how to resist feminine charms? * No,
"is ii not so?" P. jy : "Now tliis armed Sphynx represents
"tie law of m\sleiy which wat'.hcs at the door of initiation
"to warn away the profane." 1' 355 : "The symbolical tetrad
"represented in the mysteries of Memphis and Thebes by the
"four forms of the Sphynx, the man, eagle, lion and bull . . . ,
'•Now, these four signs, with all their analogies, explained the
"one word hidden in all sanctuaries, that word which the
"Bacchantes seemed to divine in their intoxication, when
"ihey worked themselves into frenzy for lo Evohe. What,
"then, was the meaning of this mysterious term ? It was the
"name of the four primitive letters of the mother tongue.
"The Jod, symbol of the wine, or paternal sceptre of Noah ;
"the He, type of the cup of libations, and also of maternity ;
"the Vau which joins the two, ard was depicted in India by
"the great and mysterious lingam," — or Masonic phallus.

We are aware that the English craftmen have other pro-
poundings for the exoteric and esoteric Masons, but they
cannot deny that the above one is dearer than any other to
the hearts of the English fellow-students or disciples of Al-
bert Pike, whether in the British Empire or the United
States. He was the King and Pope of the English Free-
masonry ; this Yankee had the Prince of Wales, Lord Lathom
and other peers of the British realm in actual submission, as
it is proved in another chapter The most prevalent occultist
hue now-a-days in the English esoteric craft is the IMkean.

82
CIIAI'TKR XIX.— APING t>RIESTIICX)D IN KNGMSII LODGES.

We read in The Freemason, May 8, 1897 :

"AmDtig the matters contained in the report of the
"Council, is a rccoinincndation 'that a loyal and respectful
"address should be presented to Her Most Gracious Majesty
"the Queen, the Royal Patron of the Order of the Temple
"and Mospital in Ktij^Iand, to congratulate her on arrivinj; at
"the sixtieth year of her glorious and benigfiant reign.' There
"is also an announcement to the effect that 'V K. Knight
"the Rev C. E. L. Wright, G. Prelate, has offered to com-
"plete »hc official regalia of the office of Grand Prelate by
"presenting a VIOI.KT CASSOCK," and that the 'Council
"have gratefully accepted' the gift."

The ca[)ilals are < • s. Lo ! a Freemason robed in a
violet cassock, and ap ^ a Roman Catholic or an Anglican
ritualistic Hishop. W ny should he not go a step farther,
put on the Alb and Chasuble, i'nd ape the Christian mysteries
and even Mass? A high gr?'.* 'i^pglish Mason must be a
Kabalist, and A. E. Waite h* • - • ' -tated that the Kab-
alists profaned the C liristia uus;,.i-'C.«i and celebrjiicd the
Black Mass.

W. Stevens I'eny, 32nd degree. D. D. O.xon., LL. I^., D.
C. L., Hishop of Iowa, one of the 80 Luminaries, i'l his chap-
ter on Modern Templary History, p 145, says :

"The Templar must be a Christian* initiated in Holy

"Baptismf into the Church of our Lord Jesus Christ, and if

"consistent he should remember the words of his Ma^tcr :

" 'This do — Take and eat M>- body and drink My b!ood — in

"remembrance of Me.' Founded on the Christian religion is
* Does the Mason Knigh. and Protestant Bishop meiin the Christianity of

man or that of the Gospel and the Apostles .'
■j" Does he mean the Baptism in the sense of the orthodox Chiistian, or the
baptism of firk spoken of in the Autobiography of l.,ucifer, or the
baptism of which speaks R. Carlilc,in his Manual of Freemasonry, Reeve
& Turner, London, W.C. 196 Strand I know Masons who have used thi8
manual, and Masons who sell it as one in use in Western Canada. We
read in it : "Baptism — In the name of the Father, and of the Son and
"of the Holy Ghost, is first, to dip into Nature, or God the Father, for
"physical science, of which water is the symbol. The second is to dip
"into Jesus Christ as the P'ountain of moral science, of wliich water is
"still the symbol. And the third is to dip in the Holy Ghost for intel-
"lectual poetic inspiration, of which fire is the symbol. Hence Baptism
"by water is symbolical of infant and adult education, and Baptism by
"fire signifies inspiration or the highest intellectual attainment of the
"Holy Ghost, belonging not to the many called, for all are called ; but
"to the well organized few that are chosen."

"our oft repeated profession and, if Christ-like, nothing
"Christian is forcijjn to us,"

Here is another important quotation from the Hishop of
Iowa :

"Besides, the thirst for vengeance on their unjust and
"cruel oppressors could only be appeased by such an effort to
"jjerpctuate the caliminiated and proscribed Order.... we
"cannot but claim that even if a direct descent from the
"Templar Onlcr after its suppression by the Pope of Rome
"and the King of France in the fourteenth century, cannot be
"proved by historic documents, still there is reason to admit
"the existence of a continuous connection, a practical succes-
"si(in,. .. .making the modern Templary . . . . the representa-
'tivc of the old Order."

The modern Templais are the successors of the Mediaeval
Templars and of the Kabalists, why should they not be actu-
ated b\' a remnant of the same thirst for vengeance and
profane the Christian mysteries ? Hut before we expose the
High Tricsthooil of the English Craft, let us look at the
novice preparing himself for the aping Masonic priesthood.
We will (juote from an indisputable British authority already
quoted, the Text Bo >k of Advanced Freemasonry. E. C. is
the abbreviation for EMINENT COMMANDER :

"E. C— To order. Sir Knights— DONE.

"(The Sir Knights stand to order, the novice takes the
"skull and lighted taper as directed and proceeds slowly by
"himself once rouml the encampment ; while the novice is
"performing the year ">f penance a solemn dirge may be
"played : when the novice has returned to the west he faces
"the Eminent Commander, who addresses him as follows :

"E. C. — You now repeat after me the following impre-
"cations : —

"E C — May the spirit that once inhabited this skull
"rise and testify against me if I ever wilfully betray my
"obligation of a Knight Templar.

■'E. C". — Seal it with ) our lips seven times on the skull.

"(The novice raises the skull to his lips and kisses it
"seven times, which is then replaced on the sepulchre.)

"E C — May my light also be extinguished among men
"as that of Judas Iscariot was for betraying his Lord and
"Master, and as now I extinguish this light.

"(The novice blows out the light and the taper is re-
"placed but not lighted.)"

We read in the second part of the installation :

"E. C. — Worthy Bro., at your first admission you were
"refreshed with bread and water ; we now invite you to re-
"fresh yourself with the cup of Memory,^ which you will
"dedicate to seven distinct Libations, you will repeat after

"me : E. C. — The next" — after the sixth — "is called the

"Obligation toast, and is drunk from the S - — - " — Skull —
"and seals the rest of the libations ; seventh Libation : To
"all Knight Templars v/heresoever dispersed over the face of

"earth and water, DRINK Prelate reads from Revela-

"tions, ch. 2nd, verse 17th."

Whether or not there was a change on this point of the
ritual when it was revised in 1873, by command of the Grand
Master, H . • . H . • . the Prince of Wales, we could not say,
but this revised ritual was rejected by the Scotch Templars,
and the one from which we have quoted is still "en vogut"
among many Templars, who drink in the human skull their
horrid libation. We read in the Light on Masonry, p. 182 :§

"What followed : I then took the cup (the upper part of
"the human skull) in my hand and repeated after the Grand
"Commander the following obligation : 'This pure wine I
"now take in testimony of my belief in the mortality of the
"body and the immortality of the soul, — and may this liba-
"tion appear as a witness against me both here and hereafter,
" — and as the sins of the world were laid upon the head of
"the Saviour, so may all the sins committed Sy the person
"whose skull this was, be heaped upon my head, in addition
"to my own, should 1 ever knowingly and wilfully violate or
"transgress any obligation-that I have heretofore taken, take
"at this time or shall at any period take in relation to any
"Degree of Masonry or Order of the Knighthood.' This
"candidate here not only deprecates the damnation of his
"own soul for his own sins, but also for the sins of another,
"which is a double damnation ; and all this in case of a
"violation of any oath in Masonry As, for instance, if he
"'speaks evil of a Brother Master Mason, behind hi^ back or

J Is not this a sacreligious inimicr v of the words of our Lord at the insti-
tution of the Holy Eucharist: "Do this in commemoration of me.'"'

§ Quincy Adams, ex- President of the United States, in his address to the
people of Massachussetts in rS33, said of this Light on Masonry : "To

"that book and its author, permit ine, my fellow citizens to offer a

"tribute of respect, a tribute the more richly deserved, for the slanders
"which Masonic benevolence and charity have showered upon them.

"Elder David Bernard, a minister of the Baptist a man of good

"reoute and of blameless life and conversation "

"before his face,' or 'wrongs him out of one cent. . . .' he is to
"be doubly d imnccl. Mr. Allx'n" — a well known Masonic
writer — "remarks : 'When I received this deijree I objected
"to drink froin the human skull and to take the profane oath
"required by the rules of the Order. I observed to the most
"eminent that I supposed that that part of the ceremonies
"would be dispensed with. The Sir Knights charged upon
"me, and the most cmment said : 'Pilgrim, you here see the
"swords of your companions drawn to defend j'ou in the dis-
"charge of every duty we require of you. They are also
"drawn to avenge any violation of the rules of our Order.
"We expect you to proceed. A clergyman, an acquaintance
"of mine, came forward and said : 'Companion Allyn, this
"part o( the ceremonies is never dispensed with. I and all
"the .Sir Knights have drunk from that cup and taken the
"fifth libation.' " — In the Yankee ritual there were only five
libations instead of seven, as in the British ritual. — "'I then
"drank of the cup of double damnation.' "

In the British Empire and in the United States there is
the Masonic Order of High l'riesthf)od. In England it is
one of the allied orders and no brother is admitted to it un-
less he be an Installed Principal of a Royal Arch Chapter ;
in the United States, thcv say, "unless he has been elected to
preside over a Chapter of Royal Arch Masons." See Crowe's
the Master Mason's Hand Book, p. 64, and the History by
the 80. pp. 638 to 642. There is a clause that "all the com-
"panions, e,\cept High Priests and Past High Priests are
"requested to withdraw, while the new High Priest is solemnly
"bound to the performance of his duties ; and after the per-
"formance of other necessary ceremonies not proper to be
"written, they are permitted to return." Now, is not this a
very suspicious l(M)king clause? The priestly duties to be
performed in such a secret way that the Brethren and Com-
panions have to withdraw, with ceremonies not proper to be
written are a mimic, sacrilegious, profane aping of the Biblical
religious mysteries, if even they are not a sort of Black Mass.
We read in the History by the 80 :

"In setting about the formation of an Order suitable for
"the office of High Priest, what could be more natural or
"appropriate than to take the Scriptural history of the meet-
"ing of Abraham with Melchisedeck, Priest of the Most High
"God ; the circumstances which brought this meeting about ;
"the bringing forth bread and wine ; the blessing, etc.; and

"the annointing of Aaron and his sons to the priesthood

"under the Mosaic dispensation We can illustrate this

"point farther by reference to a note, found in an old ritual
"of the 'Mediterranean Pass' as then — and perhaps it may be
"so now — conferred ur,der the Grand Priory of England and
"Wales, preparatory to the Order of Malta. That note read
"as follows : 'In some Priories the candidate partakes of
"bread from the point of a sword ; and wine from a chalice
"placed upon the blade handed to him by the prelate,'
"Again, in an old manuscript of the ritual of the Royal Grand
"Conclave of Scotland, now .dso before me," says Companion
W. Hacker, "I find similar language used in the ritual of the
"Templar Order. How well the thoughts contained in these
"extracts have been worked into the Order of High Priest
"every well-informed High Priest must very well undc tand

" In these rituals, to which I have referred, I find these

"expressions used : The skull to be laid open and all the
"brains to be exposed to the >corching rays of the sun."

We read in the same 8o's History, p. 641, a resolution
adopted in 1853 : "That every newly elected High Piiest
"should, as soon as convenient, receive the Order of High
"Priesthood, but his annointment a.*- such is noi necessary to
"his installation, or the full and entire discharge of all his
"powers and duties as presiding officer of this (.'hapter."

CHAPTER XX. — A. PIKE, ONE OF THE MAGICIAN KINGS AND
HIGH PRIESTS IN ENGLISH FREEMASONRN.

Long before A. Pike was enthroned uncrowned King
aind untiared Pope of the Cosmopolite p:nglish Masonry, he
had been anointed King and High Priest according to the
Order and Rite aping Melchisedeck, when he was yet in
Arkansas. P^or this we have the testimony of the 80 Lumin-
aries, p. 642 :

"The Council of High Prie.sts of Maryland was organized
"May 7, 1824, and has had a continuous existence to the
"present time. Its records, with the autographic signature of
"all companions anointed since that date, are preserved and
"are highly valued by the Companions of Maryland. Among
"those who rec^eived the Order in that Council are the tollow-

B^^[ftBaaiMiMii

"ing companions of other jurisdiction:;, upon whom the Order
"was conferred by courtesy :. . . .Albert Pike, of Arkansas."

A. Pike was a Kadosh, nobody can deny it ; and surely
he was not an ignorant one of the imrsery, but a genuine,
wtll informed Kadosh and a true Prince and Sovereign of
the Holy Empire of the Magi who pretend to attain to the
science of the Magicians, the Sacerdotal and Royal Science
which claims to be "exclusively acquainted with the One
"Way of Rectitude and the Unerring Path of Light " If
such a Kadosh happens to be acknowledged a Masonic Pope,
as undoubtedly was A. Pike, he surely would, in his pre-
tended "unerring path of light," claim as great an infallibility
as any i'ope of Rome.

No well informed Mason could deny that A. Pike was a
Magus King worthy to be led to the cradle of divine realiza-
tion ; with the ' Holy and Mysterious Pentagram, the Blazing
"Star, the Sign of Intellectual Omnipotence and Autocracy",
he felt himself "armed with Intellectual Omnipotence." With
this, "the greatest and most potent of all signs," he claimed
that "he could exercise an incalculable influence over the
"spirits freed from their material envelopes. By drawing on
"the doorsteps this absolute sign, old as history, and more
"than history," he pretended, like "the ancient magicians, to
"prevent evil spirits from entering, and good ones from going
"out. This restraint resulted from the direction of the rays
"of the Star. Two points directed outwardly repelled evil
"spirits, two directed inwanily retained them prisoners, a
"single point within captivated the good spirits." All these
teachings and practices are taken from the Haute Magic of
Eh'pha'^ Levi in the manuscript of Pike; the publishing of it
b)' the 80 Luminaries proves A. Tike to have been a zealot for
the propagition of the magician teachings and practices of the
apostate ABHE. In the same Pikean manuscript there is
suggested a sacrilegious and immoral use of a Catholic medal
of the Immaculate Virgin Mother of Christ set on a level
with the Venus Urania of the Platot.ist ; even a phallic in-
terpretation is given of one side of this medal which, he
saj's, can be used as a talisman "so that those who have no
"religion hang it on the necks of their children." It cannot
be objected that Pike and the 80 Luminaries are quoting
these horrors of the Magic as scholars, who merely give a
sample of Occultism for historical purpose, for. Pike and the
80 are all without exception Kadoshes, adepts and practi-

tinners of Magic ; they arc Princes or Sovereigns "of the Holy-
Empire, which signifies the attainment of the science and
power of the Magi." Moreover, at pp. 44 and 49, the 80
Luminaries give as tlieir owra, a phallic and gnostic doc-
trine of Eh'phas Levi's stamp. .A Pike and the 80 have
.somewhat the same magic, but with chameleon-hues.

A. Pike was not only one <;f the anointed kings and
priests of Masonry aping Melchisedcch, but he had also been
a novice to the priesthood, doing figurntivcly a year of
penance, a lighted taper in one hand and a human skull in
the other, and had consummated his sacrilegious mimicry by
the diabolical drinking in a human skull of the libation of
double damnation.

A. Pike, as all other esoteric Masons of the PLnglish
Hants grades, was a Kabalist of some hue. A. E. Waite has
told us that his Masonic ancesters, the Kabalists of the
middle ages, "were professors of Kabalistic arts. . . .directed
"their mystic machin'ery to do injury to their enemie.s, and
"the infernal magic of the middle ag(;s, with its profanation of
"Christian mysteries, its black masses and impious invoca-
"tions, is, in part at least, their creation " To accuse Pike
of profaning the Christian masteries, of celebr.iting the blacis
mass, and using impious invocations would be merely accus-
ing the progeny of being worthy of the progenitors. Granting
A^ Pike's protest against Goet\' and the i^lack Art, he is
undoubtedlx' a Magico-Luciferian ; call him whatever name
you wish, he surely was, according to Latin Christian
orthodoxy, a magician devil worshipper. Moreover, R. E.
Gould says positively that Pike was a firm believer in Rosi-
crucianism and Hermeticism, and therefore with Hermes, he
professed the high theurgic faith which, according to A. K.
Waite, "was that by means of certain invocations, performed
"solemnly "jy chaste, sober, abstinent and mentally illuminated
"men, it^vas possible"— for Pike, as for all Hermetist.s— "to
"come into direct communication with those invisible powers
"which fill the measureless distance between man and God.
"A divine exaltation accompanied this communication vvith
the superior intelligences of the universe, and man" — Pike—
"entered into a temporal participation of deific qualities, while
"the power and wisdom thus acquired submitted many hier-
"archies of spiritual beings to the will of this Magus," Albert
Pike, a Melchisedcch, King and Priest of Magical Free-
masonry, viz.: of the Kadosh Haut Grades, etc.

-■ .^^WwyjUMH IM^MHI

CHAPTER XXI.— A. PIKE, THE KINC AND POPE OT THE
^ FREEMASONS.

The question in this chapter is not if Pike was one of
the many uprn'r Melchisedechs, one of the many Magician
Kings and High Priests but if he was THE KING and THE
POPE of Freemasonry. No doubt he combined in his person
the two species of Royalty and High Sacerdotah'sm ; one he
shared with many other Masons, the other with none : this
last species we shall examine in this chapter. W. J. Hughan
wrote in the Freemason, Mar. 14, 1896 :

"My beloved fellow student. General Pike, the UN-

"CROWNED KING of the Hautes"— Hants— "Grades His

"monument is enshrined in the hearts and memories of his
"brethren of the 'Ancient and Accepted Rite,' as was his '
"constant and final wish. He has lived ; the fruits of his

"labors li\e after him If his monument you seek, look at

"his work."

A. E. Waiteand Rro. John Yarker, a craft's Don Quixote,
have proclaimed Pike THE MASon.s' POPE. See th'e Devil
Worship in France, pp. 214, 215, 216. A. E. Waite Sciys :

"Mr. Yarker is a member of the 33rd degree of the A . • .
"A . • . .S . • . R . • , and he is also the Grand Master of the
"only legitimate body of the Supreme Oriental Rite of Mem-
''phis and Misraim in England, Scotland and Ireland. More-
"over, in most Masonic countries of the world he is either
"Honorary Grand Master or Honorary member in the 95th
"degree of Memphis, 90th degree of Misraim, and 33rd degree
"Scottish Rite, the last honorary membership including bodies
"under PiKE regime as well as its OPPONENT.S. He is per-
|Tcct'y well acquainted with the claim of the Charleston
"Supreme Council to SUPREME POWER in Masonry, and that
"it is a usurpation founded on a forgery. In a letter which
'he had occasion to address some time since to a Catholic I

'|pn"est on this very subject, he remarks : 'The late Albert ' '

"Pike, of Charleston, as an able Mason, was undoubtedly a
I'MA.SONIC POPE, who kept in leading strings all the Supreme
"Grand Councils of the world, including the Supreme Grand
'Councils of England, Ireland and Scotland, the first of '
''which mcludes the Prince of Wales, Lord Lathom and other
l^peers, whovvere in alliance with him and in actual submis-
"sion. Its introduction into America arose from a temporary

"schism in France in 1762, when Lacorne, a disreputable
"panderer to the Prince of Clermont, issued a patent to a
"Jew, named Stephen Morin. Some time after, in 4802, a
"pretended constitution was forged and attributed to Fred-
"eric the Great, of Prussia, This constitution gives power to
"members of the 33rd degree to elect themselves to rule all

"Masonry, and this custom is followed The good feeling

"of Masonry has been perpetually destroyed in every country
"where the Ancient and Accepted Rite exists ; and it must
"be so in the very nature of its claims and its laws.' Mr.
"Yarker has no connection with a Supreme Dogmatic Direc-
"torate in any other form than this disputed and perfectly
"well known assumption of the Charleston Supreme Council.
"The term, 'Supreme Dogmatic Dnectorate,' was not used by
"Pike, and the confidence enjoyed by the American was never
"extended to Lemmi, though he may have desired it. In-
"stead, therefore, of all Masonry being ruled by a central
"authority unknown to the majority of Masons, we have
"simply a bogus claim vKich has no effect outside of the
"Scottish Rite, and of wh'ch all Masons may know if they
"will be at the pains to ascertain."

Bro. Yarker sides w-th the two sides, with the Pikeans
and Charleston, and with ihe anti-Pikeans against Charleston;
he is honorary member of "bodies under Pike's regime and
"its opponent's". He agrees with the anti-Pikeans who do not
admit the claim of Charleston DE JURE, but he agrees with
the Pikeans by admitting it DE facto. Let us hear what
Pike and his beloving fellow students have to say. They
admit that the pattnt' granted to Morin was authentic and
valid, and that the claim of Charleston was good and valid,
both DE JURE and DE facto.

The 80 Luminaries in their History, p. 649, style A. Pike
'Grand Commander of the Supreme Council of Sovereigns,
"Grand Inspector General of the 33rd degree Southern

"Jurisdiction of the United States The Mother Council of

"the world A.-.A.-.S.-. Rite ;" they then quote at

length from one of his reports :

"We can soon learn how it was that the Council degrees
"came about 1766 from France, not from Pru.ssia. In 1761,
"the Lodges and Councils of the Superior degrees being ex-
"tended throughout Europe, Frederic II. (or the Great) King
"of Prussia, as Grand Commander of the Order of Princes of
"the Royal Secret, or 32nd degree, was by general consent

"acknowledged and recognized as Sovereign and Supreme
"HEAD of the Rite. On the 25th October, 1762, the Grand
"Masonic Constitutions were finally ratified in Berlin and
"proclaimed for the government of all Masonic bodies vvork-
"ing in the Scotch Rite over the two hemispheres ; and in
"the same year the)' were transmitted to Stephen Morin,
"who had been appointed in August, 1761, Inspector General
"for the New World, by the Grand Ci nsistory of the Princes
"of the Royal Secret, convened at Pai is, under the presidency
"of Chaillon de Joinville, representative of Frederic and Sub-
"stitute-General of the Order. It will be remembered that
"the 33rd degree was not then created ; and under Frederic
"the Great there was no rank higher than the 32nd, nor any
"body superior to a consistory. When Morin arrived in the
"West Indies, lie, agreeably to his patent, appointed Mr.
"Hayes a Deputy Inspector-General, with the power of ap-
"pointing others when necessary. It was under this authority,
"coming, it is true, from the Consistory at Paris, held by that
"Consistory as the Delegate and Representative of Frederic
"the Great, that the Lodges of Perfection in Albany and
"Charleston were established, with authority to confer these
"detached degrees."

In the same History by the 80 Luminaries, pp. 799, 800,
801, we read :

"Early in 1803 a circular, dated December 4, 1802, was
"published announcing the organization, on May 31, 1801, of
"a new governing body of a new rite. . . .The name of this
"new body was 'The Supreme Council of Sovereign Grand
"Inspectors-General of the Thirty-Third Degree for the
"United States of America'. ... It recognized the 'Constitu-
"tion of 1762,' the 'Secret Constitution,' and the 'Constitution
"of 1786.'

"The latter are the supreme law of the Rite. They pur-
•'port to have been sanctioned by Frederic the Great, of
"Prussia, as the SUPREME HEAD and GOVERNOR of the Rite ;
"their purpose was to provide for the succession, after his
"death, in the government of the Rite. By their terms,
"Frederic's power was vested in a Council of nine in each
"nation .... It has been vigorously asserted that these con-
"stitutionF were never sanctioned by Frederic, and even that
"they were forged at Charleston, and until quite recently, this
"has been generally accepted. . . .But Brother Albert Pike, in
"his Historical Inquiry, has most completely overthrown

•'these assertions. ... It is difficult, after closely studying
"Hrothcr Pike's presentation of his reason^, to avoid agreeing
"with him in his conclusions. . . . First Sui'KKMk Council. —
"The first body organized under them was the Supreme
"Council established at Charleston, May 31, 1801, by John
"Mitchel and I*>ederic Dalcho. ... Hrothcr Pike shows that
"in the institutes' attached to the 'Con^-titutions of 1762,' as
'published in I'rance, it is provided that, in a country in
"which there is no Grand Consistory or Grand Council of
*"Princes of Jerusalem, the oldest Grand Inspector is invested
"with DOGMATIC power, and conseciucntl\' with the title of
"Sovereign, — whence undoubtedly came the title, 'Sovereign
"Grand Inspector-General.' "

We read in the Ficemason, Aug. 29, 1896 :

"All Supreme Councils claim to be derived from the
"Supreme Council of the Southern Jurisdiction of the United
"States, and it claims to be the Mother Supreme < ouncil of
"the World, established in Charleston, South Carolina, on the
"31st of May, 1801 "

It is R, F Gould, a Past Grand Deacon of Englanc, who
wrote the above quotation The 80 Luminaries, p. 806, say :

"The Mother Supreme Council, ('Mother' in fact, but not
"claiming on that account to be more than the peer of her
"daughters), commands the respect and affection of all Scot-
"tish Masons, and, by its publications, has gained an immense
"influence, the world over, in all matters relating to the
"Ancient and Accepted Rile." -

We have enough of Masonic quotations to form a pretcy
fair idea of Charleston and its Pope aping Rome and the
Pope. The aping is remarkable ; a few traits will prove it.

The Bishop of Rome has no more power cotiferred on
him by the Sacrament of order than any other Bishop whose
ordination is valid. Likewii^c, the Grand C nmrnander of the
Supreme Council of Sovereign Grand Inspectors-General, of
Charleston, has not received from the Scottish Rite any more
power than any other Grand Commander of any other Su-
preme Council.

Rome is the Mother Church of all other churches (dio-
ceses); likewise Charleston is the Mother of all Supreme
Councils.

The Bishop of the Mother Church of Rome has the
PRIMACY over all the other churches (dioceses), over their
bishops and their diocesans ; likcwi'-c the Grand Commander

of the Mother Supreme Council of Charleston has the primacy
over all the other Supreme Councils, their subordinate lodges,
and their members. *

The Catholics believe that the Bishop of Rome has DE
JURK and I)K FACTO a primacy of real jurisdiction over all
the Christians. Some schismatics say that the Bishop of
Rome has only a Primacy of Honor, while other schismatics
refuse to acl<nowled<j(; any primacy, whether of honor or of
real jurisdiction.

Likewise there were Pikeanswho believed in the primacy
of the Grand C'ommander of the Mother Supreme Council, of
Charleston, and were in alliance and submission to the un-
crowned Kin^ and the untiared Pope, as were the future King
of Great Britain and future Emperor of India, with many
British peers. Naturally there were schismatics of different
sorts opposing^ the l*ike regime and by their opposition prov-
ing,' the claim of C'harleston to not be a mere chimera of Leo
Taxil, Dr. Bataille, etc.

We must remark that among the Kadosh Princes and
Sovereigns who wrre in submission to the Masonic Pope and
King, I did not find two having the same views on the
Masonic Royalty and Popery. In the Review of St. Louis,
Mo., U. S. of A., October 29, 1896, I wrote : "I have read the
"Revelations Humbug of the Cologne Volkszeitung. Permit
"me to ask a few questions :

"If A. Pike 'was never an) thing else but Grand Com-
"mander of the 150 (?) independent organizations of Free-
"m;isonry,' hcAV is it that W. J. Hughan, the foremost Masonic
"scholar of England, writing in the great organ of the British
* craft, the F'reemat^on, (March 14, 1896). calls his beloved
"fellow student, General Pike, 'the uncrowned King of the
"Hautes- Grades?' Are all the commanders of the 150 or-
"ganizations so many uncrowned Kings? Or, are the 150
"Masonic organizations so many independent Masonic
"kingdoms ?

"Why should the Volkszeitung proclaim tliose humbug-
"gers \\ ho call Albert Pike 'untiared Pope,' and not those
"who, like W. J. Hughan, of Torqr.ay, Devon, England, call
"him the 'uticrowned King' ? Does not the Vicar of Satan
"in the secret society in which is offered, since the Middle
"Ages, the Black Mass, deserve the title of 'Satanic Pope' ?

"Could not a central direction be organized and Pike
"elected 'uncrowned King,' or 'untiared Pope,' and still be

"iiiiahlc to exercise a directive influeiice upon some I'rovinces
"or Grantl Lodijcs, ev/;ii in America?

"... .They promise us a brochure from I^erlin in which
"all these thiiif.js will be treated in detail. Would it not have
"been wiser to wait for this brochure and the j)ioofs. than to
"launch serious accusations under the [)retense of defendinir
"other people, without any more proof than ^ivc those whom
"the\- accuse ? Is it better to mistake in favor of the Devil
"than against him ?"

The I'^eemason, August 26, 1896, published under the
headinj.j, "The Kaiser and Freemasonr\'' :

"Considerable interest has been aroused by the {)ublica-
"tion of cf)rrcspondcnce between the Kaiser and Prince Fred-
"eric LeopoUI. The latter wrote in behalf of the Freemasons
"Lodges in PrMssia, complaining to the ICmprror of the way
"in which their organization was continually attacked by the
"Catholic press and also by the Atlelsblatt newspaper. The
"Emperor replied through his secretar\' that lie had com-
"municated with Duke l^Miest Gunther. projirictor of the
"Adelsblatt. with the object of stop[)ing the attacks in that
"paper, but he ab>^tained from making any reference to the
"attitude of the Catholic press in the matter."

I have not the pretension to know the reasons for the
silence of the Kaiser in regard to the attitude of the Catholic
press, but, surely, His Prussian Majesty could be informed
at that time, that part of the Catholic press in Germany, and
even in France, would do the work of protecting the craft
against the attacks of the anti-Masdtiic press, and save him
from unnecessarily meddling with the Catholic p^rty.

CHAPTER XXII.

-AN KNGLISH MASON SUPREME MAGUS, OR
MAGICIAN

Thanks to DiANA, two British LITERATI, Waiie, of the

Devil Worship, and Legge, of the Contemporary Re-

. VIEW, in their zeal for the spotlessness of an English Mason

Supreme Magician — Magus — exposed to the profane gaze

on the PILORI of public opinion, the now famous Doctor W.

Wytiii Wcstcott, of Camdcii Road, 396, London N. He is
there, not as a citizcMi of l^n^I.iiid and an official of Middle-
sex, but (<nly as a Masonic Majfician, accused of Lucifcrian-
ism. We do not profcr an accusation of Black I.ucifcrianism
b\' the HIacU .Art, but that of White Lucifcriain'sin by the
VVhitc Art. The first is not sufficicntl)' proved and we hold
fast to the old adaj^'c : NK.MO MALUS NISI I'KoiunUK ; the
second sctms to us fairly authenticated. Dr. VV'j'nn Wcst-
cott, A. K. Waite notwithstanding, is a Mat^ician of a semi-
Masonic onler, which, on the list of Hro. Oowe, is one of the
Masonic degrees now reco^ni/ed as Icgitiinate, not spurious
niir worthless. As a member of that semi- Masonic order or
le<,ntimate Masonic decree, the Doctor is Supreme Ma'^us,
according to the rites and ceremonies of the Medi;eval
Hrethren of the Rosy Cross. He devotes himself to the
study and rescarc hcs into the ancient mysteries ; he does it
not as an ordinary liter.iry man, for the public, but for a
certain class of scientists and scholars, on subjects pertaining
to Freemasonry and secret societies ; the results of his studies
are not to be communicated to outsiders of the Rosicrucian
society, which is essentially an exclusive institution. We
can safcl>' range Dr Wcstcott among the men of whom his
learned Brother Gould said :

"Being learned in astrology, alchemy and Kabalistic lore
"generall)', they were alsc^ l^'rcemasons, and took ad"antage
"of this circumstance to indoctrinate their colleagues with
"their own fantastic belief, and so, under the cloak and by
"means of the organization of Freemasonry, to preserve tenets
which might otherwise have fallen into complete oblivion."

It is easy for Dr. Wcstcott to do it, for he is the Supreme
Magus of a semi- Masonic society acknowledged as one of
the legitimate Masonic degrees. When the Mystico-Magus
Transcendentalist accused Diana of slandering his CONFRERE
Transccndentalist of Camden Road, we feared it was a
case of two Lucifers slandering PRO and CON. At all events
Mr. Waite was simply ridiculous when he threatened Diana
with an English jury, making a large demand upon her re-
puted American dollars. Indeed England is not so badly in
want of French FRANCS as to let her gentlemen and officials,
when thev aic not attacked in their capacity of English
gentlemen and officials, resort to such shift. Let us pass to
some matter somewhat more to our purpose.

DiS MOI QUI TU HANTE JE TE DIRAIS QUI TU ES. Ac-

corlinjrly let us look at the haunts our Doctor frequented in
his capacity of Masonic Ma;jician. lie would never have
fre(juentcd them in his capacity of Kn^hsh ^^entljinan and
Middlesex official. We had found him cataloj,'ued utuler the
Banner of Li}(lu, Mosworth street, 9, Boston, and had paid no
attention to him. We never dreamed him to be an ICn^lish
gentleman, and much less a resjxicted official, until Mr. A Iv
Waite, in his Dkvii. WoKsiili'. and Mr F Ixl,'K^n in the
CONTKMI'OKAUV Rkvikw, made hlu) conspicuous as a
Ma{.jician Mason. Verily there, in Boston, was Dr. VV>nn
Westcott in a swarm which seemed to have issued from the
pit below. I-ucifer was there with his baptism of fire, ^ivin<^
his autobiographical sketch Satan was also in the swarm,
in a bio^raph)-, by G. Graves publishin}^ an historical exposi-
tion of the Devil and his Fiery Dominion. There ap])eared
the Devil in his pulpit by the Rev. Taylor.* Kut there were,
on the other hand Apollonius of T)ana, identified ;is the
Christian Jesus ; Isis unveiled by Bla\atsky, as Diana was
by Waiie ; an an^el wliisperinj» for searches after truth. Lo !
There is indeed A. E. Waite, in his (iolden Stairs ; by the
Tales of the Wonder World for Children, he teaches FuLjIish
youth how to transcend from the Geomany of V. Hartman.
to the Astrolojry of Raphael. The En_<jlish youths in their
transcendental journey are guided by the I'alinistry of h. J.
E. Henderson. All these and many others, Kju.sDKM 1 akinai:,
were swarming umler the Banner of IJj^ht. Voltaire and
Bob. In<^ersoll were there almost as two SAINTS N'y TOUCIIK.

I own that I have purchased some Masonic, Mat:jic and
Lucifcrian lore under the Banner of Lij^ht ; it was for me the
handiest of the 80 occultist shops of Masonic, My^tico-Ma<.j-
ical, Luciferian literature in the list of Le Diable-au-XIXeme
Siecle, p. 723.

In the matter of golden, astral, weird, and blood-curdling
tales, we own that our compatriots, the semi-Teutonic H.ncks,
and the Marseillais Jogand, in their Diable-au-XIXe Siecle,
and Diana Vaughan, have been only pale and often insipid
plagiaries of Waite, Wynn Westcott, FLIiphas Levis, Thomas
Vaughan, and all their CONFRERES in and out of the Temple
of the Masonic Great .Architect.

At the Banner of Light, just under the "Nightmare

"Tales, some of the weirdest, most blood-curdling stories ever

* Some 15 years ago a rough miner of Kootenay, B. C, informed tiie writer

that the cowboys, east of the Rocky Mountains, were imbibing a

devilish morality from a Devil pulpit.

■

"conceived told, with graphic power and intensity," by H. P.
Bavatsky, we find :

• NUMBFIRS : Their occult power and mystic virtue.
"Hein^j a KKSUMP: of the views of Kabalists, Pythagoreans,
"Adepts of India, Chaldean Magi, and Mcdijtval Magicians,
"by W Wynn Westcott, P'RA KosAE Crusis, F". I. S."

A. K Waitc in his Devil Worship, has informed us that :

"The Masonic reverence for certain numbers, which arc
"apparently arbitrary in themselves, is in reality connected
"with the most recondite and curious system of mystic
"methodical philosophy."

We gave, in chapter xvi, a sample of this Masonic rever-
ence by the 80 Literati. Dr. Westcott has also translated
and published for the English craftsmen The Magical Ritual
of the KKC.NUM SANCTUM, interpreted by Tarot Trumps.

To give an idea of this Tarot, let us quote from Waite's
Digest, p. 244 :

"Of all oracles the Tarot is the most astonishing in its
' results because every possible combination of this universal
"key of the Kabala gives the oracles of science and truth as
"its solutions, on account of the analogical precision of its
"numbers and figures. This miraculous and unique book of
"the ancient Magi is an instrument of divination which may
"be employed with complete confidence ; its information is
"always correct, at least in a certain sense, and when it pre-
"dicts nothing it reveals hidden things, and gives the most
"sage advice to those who consult it."

Dr. Westcott could assure Messrs. Waite and Legge
that Diana never copied a Magical Ritual in his house, but
these crafty magicians and literati were cautious enough not
to make any allusion to the magical rituals in possession of
the Supreme Magus of Camden Road. He is the Chief, the
Supreme Magus of the English Luciferian Freemason Oc-
cultists, and therefore of the English Freemasons, Luciferian,
as far as magicians are Luciferians

CHAPTER XXIII — THE THIRD ORDER OF THE ENGLISH

FREEMASONS.

In the Catholic Church there are many ancient and
modern religious Third Orders. Of late, Leo XIII has given
a new impetus to the old and celebrated Third Order of St.
Francis. The announcen.ent of Diana fo><tering on the Cos-
mopolite Order of the Freemasons, a Third Order, HONORIS
Causa, and calling it Luciferian, was rather puzzling for
friends and foes. Was there in Freemasonry a real and
authentic aping of the Catholic religious Third Orders, or
was it merely a fanciful, a purely imaginary invention, with-
out any basis or foundation ? In the February number of
Les Memoires D'UNE ex-Palladiste were published for-
midable lists of British Masons branded as Luciferian mem-
bers of the Third Order HONORIS Causa. Amongst them
P>a. Hughan occupied a pre-eminent place. English gentle-
men must have called it a contemptible slander and a wicked
calumny. But, lo ! Wonders will never cease in this world.
The same Fra. W. J. Hughan appeared in the Freemason of
July [8, of the same year, 1896, as a member of the Third
Order HONORIS Causa. All hesitations, all d(»ubts, must
vanish away. Fra. G. Kenning, whom Diana had also pro-
claimed to be a Luciferian Freemason Tertiary, was publish-
ing in a leader a pompous Masonic euiogium of four pages
in honor of Fra. Hughan ; on this solemn occasion, to praise
his hero, the editor gave out all the Masonic titles and degree*
of the Fra. from Torquay, and crowned them by that of
"member of the Third Order, HONORIS Causa, as a Past
'Supreme Magus or Magician, 9 degree of the Rosicrucian
"Society. We copy the very words of the Freemason. "He"
— Hughan — "is. . . .a member of the Royal Order of Scot-
"land, since 1867 as well as of the Rosicrucian Society of
"England, as a P. S. M. 9 degree, he is a member of the Third
"Order Honoris Causa." ■ •

Now, friends and foes must agree as to the existence of
a Third Order HONORIS Causa, of Magi — Magicians. For
the sake of hoaxing Masons and anti-Masons Diana had only
changed the name of Rosicrucian into that of Palladist,
and of Magician into that of Luciferian. The lists of the
ex-Palladiste seem to be those of the Rosicrucians, as mem-
bers of the Rosicrucian society of Great Britain, not as
menribers of the Rose Croix Degree, which the History by

the 80 has shown us to be somewhat different While we
would not say that Fra. W. J. Hu-han is a Luciferian, mean-
ing a conscious worshipper of the real personal Lurifer the
fallen angel, or of his fellow-devils as understood bv the
Catholics ; still, we believe him to be a Luciferian as "his
beloved fellow student," A. Pike, as Dr. Wynn Westcott and
other Magi or Magicians are. Thus the Third Order of the
Masons is not proved to be Luciferian in the sense of Satanist
as contradistinguished by Waite, but it is Luciferian in the
other sense, in that in which the Magicians and other O '*
ists, who protest against the Black Magic, can be caned
adepts of Luciferianism.

We have then in the English Freemasonry a full mimicry
ot the Catholic religious Orders, the Monks, the Nuns and
the Tertiaries. The Cosmopolite sect cannot deny the ex-
istence of Female Masonry; notwithstanding their land
marks against Sister Masons, they meet with them in .An-
drogynous Lodges. The SINGERIE is complete ; in the Eng-
lish Masonry you meet with Brotherhoods, Sisterhoods and
1 ertianes.

Now, when the champion of English purity in his Devil
Worship ranked the Tiers Ordre Luciferien d'Honoris
Causa among impossibilities, he was misleading his readers
Moreover, when he is so POINTILLEUX in his page 287 he
should have had some scruple in writing: Tiers Ordre
Luciferien d'Honoris Causa, while Diana had written •
LE Tiers Ordre Luciferien, dit Tiers Ordre d'HonI
oris Causa.

It would have been a barefaced falsehood to deny the
existence of a Tiers Ordre Honoris Causa of Magicians
while by craftily writing TiERS Ordre LUCIFERIEN
D Honoris Causa, he opened for himself a door for denial
1 he English have a Third Order Honoris Causa of Mam-
cians, but A. E. Waite may say that they have not a Third
nrder Luciferian HONORIS Causa. "The first in this plot
by M W -t ^"^ "^ ^^^ expression of T. Vaughan, quoted

lOO

CHAPTER XXIV.

-PIKEAN AND
SATANS.

OTHER LUCIFERS OR

Outside of the one Catholic Apostolic belief, there is a
chameleon-like variety of Lucifers, Satans, Devils, Demons
or Daimons, Demiurges, Shephirahs, Mystical or Magical
Spirits or Intelligences, I'neumas, Psyches of many sorts, and
an almost equal diversity of their counterparts. An instance:
the counterpart of LUCIFER is for some, Adonai, for others,
Satan, for others, God, etc.

In our times the most prominent is the Pikean Lucifer
Writers of books or in magazines and newspapers of late
years, have been busily engaged with the adversary of Adonai.
This attraction of the public gaze towards the Pikean Lucifer,
is not on account of his own merit or novelty, but because
two dramaturges, one Phocean, the other Franco-Teuton,
undertook to enthrone him as the Great Architect in the
Masonic temples ; moreover, such men as Joris Karl Huys-
man. Archbishop Meurin, and others have said : "We have
seen him, or at least his horns and tail, in some Masonic
lodges."

It is true, that, since the 19th of April, 1897, the Pikean
Morning Star has had a kind of eclipse ; it is on the wane,
but it may reappear at any time We take the description
of this Lucifer from A. E. Waite's Devil Worship :

"The doctrine of Lucifer has been tersely described by
"Huysman as a kind of reversed Christianity — a Catholicism
"'a rebours.' — It is in fact, the revival of an old heresy
"founded on what we have most of us been accustomed to
"regard as a philosophical blunder : in a word, it is a man-
"ichean system having a special anti-Christian application,
"for while affirming the existence of two equal principles,
"Adonai and Lucifer, it regards the latter as the god of light
"and goodness, while the Christian Adonai is the prince of
"darkness and veritable Satan. It is inferred from the con-
"dition of the worM at the present time that the mastery of
"the moment resides with the evil principle and that the
"beneficent deity is at a disadvantage. Adonai reign"; surely,
"as the Christian believes, but he is the author of human
"misery, and Je.sus is the Christ of Adonai, but he is the
"messenger of misfortune, suffering and false renunciation,
"leading ultimately to destruction, when the 'Deus maledictus'
"shall cease to triumph. The worshippers of Lucifer have

lOI

n
le
n,
is'

"taken sides in the cause of humanity, and in their own cause,
"with the baffled principle of goodness ; they co-operate with
"him in order to insure his triumph, anrJ he communicates
"with them to encourage and strengthen them ; they work
"to prepare his kingdom, and he promises to raise up a
"Saviour among them, who is anti-Christ, their leader and
"their king to come.* "

In his Digest of the Writings of Eliphas Levi, A. E.
Waite had delineated the pattern of the above Lucifer and
Satan in this wise :

"Good and evil flourish on the same tree, issue from the
"same root. Good personified is God, evil personified is the
"Devil. To know the secret and science of God, is to be God ;
"to know the secret or science of the Devil, is to be Devil.
"To seek to be at once Deity and Satan is to concentrate in
"ourselves the most absolute contradiction."

The 80 Luminaries, quoting from Levi's Haute Magic,
translated by Pike, introduced the same doctrine among their
Brethren, see chapters xvi, xvii, etc.

In his translation of Levi's Ritual of Transcendent
Magic, A. E. Waite supplies us with special descriptions of
the Lucifers of the Kabala, and of the Gnostics, pp. 177, 178,

179:

"The Lucifer of the Kabala is noi an accursed and
"stricken angel ; he is the angel who enlightens, who regen-
"erates by fire ; he is to the angels of peace what the comet
"is to the mild stars of the spring time constellations. . . . A
"Gnostic gospel discovered in the east by a learned traveler
"of our acquaintance, explains the genesis of light to the
"profit of Lucifer as follows : The self-conscious truth is the
"living thought. Truth is thought as it is in itself, and
"formulated thought is speech. When eternal thought de-
"sired a form, it said : 'Let there be light.' Now this thought
"which speaks is the Word, and the Word said. Let there be
"light,' because the Word itself is the light of minds. The
"uncreated light, which is the Divine Word, shines because it
"desires to be seen ; when it says, 'Let there be light,' it or-
"dains that eyes shall be open ; it creates intelligences.
"When God said, 'Let there be light,' intelligence was made,
"and the light appeared Now, the intelligence which God
"diffused by the breath of His mouth, like a star given off
"from the sun, took the form of a splendid angel, who was
"saluted by heaven under the name of Lucifer. Intelligence

I02

"awakened, and comprehended its nature completely by the un-
"derstanding of that utterance of the Divine Word, 'Let there
"be light' It felt itself to be free because God had called it
"into being, and raising up its head, with both wings ex-
"tended, it replied, 'I will not be slavery ' Then shall thou
"be suffering,' said the Uncreated Voice 'I will be liberty,*
"replied the light. 'Pride will seduce thee,' said the Si'preme
"voice, 'and thou will bring forth death.' 'I needs mu.st strive
"with death to conquer life,' again responded the created
"light. Thereupon God loosened from his bosom the shining
"cord which restrained the superb angel, and beholding him
"plutige through the night, which he furrowed with glory.
"He loved the offspring of his thought, and said, with an in-
"effable smile, 'How beautiful was the Light !' "

Let us now quote what the same writers say of Satan,
the counterpart of Lucifer. Transcendental Magic, pp 91, 92:

'In the Kabala the occult principle is called Elder, and
"this principle multiplied, and, as it were, reflected in
"secondary causes, creates images of itself — that is to say, so
"many elders as there are diverse conceptions of its unique
"essence. The.se images, leps perfect in proportion as they
"are further removed from their source, project upon the
"darkness an ultimate reflection or glimmer, representing a
"horrible or deformed elder, who is vulgarly termed the devil.
"Hence an initiate has betn hold enough to .say, 'the devil is
"God as understood by the wicked ;' while another has added,
"in words more bizarre, but no less energetic, the devil is

"composed of God's ruins.' Philosophically speaking, the

"devil is a human idea of divinity, which has been surpassed
"and dispossessed of heaven by the progiess of science and

'reason."

We get some further information from pp. 126. 127 :

"We approach the mystery of black magic. We are
"about to confront, even in his own sanctuary, the b'ack god
"of the Sabbath, the formidable Goat .of Mendes. At this
"point those who are subject to fear should close the book.
". . . . Is there a devil ? What is the devil ? As to the first
"point, religion states that the devil is the fallen angel, occult
"philosophy accepts and explains this definition.

"In black magic, the devil is the great magical agent
"employed for evil purposes by a perverse will.

"The old serpent of the legend is nothing less than the
"universal agent, the eternal fire of terrestrial life, the soul of

-''^

103

"the earth, the livinfr fount of h^ll \\r u
"astral hght is the recentacle nf f "" ^^^f ^ ^^'d that the
"bv reason are prodS hJr ° f ^u"^ *''^'" ^^^^ ^^^ked

"madness they a^pea dlsordTrlv'T^' ^"' ^^'" ^^°'^«^ ^y
"atedthe nightmares of TtA^.K "^^"^^'■o"^ i so origin-
"theSabbath^ Do theefore tt "^ "^-^ the phantoms%f

;;clemonorr.ania possess a p^actc:! rL7t'rv°' ^°^^'.^^"^
"one which cannot be cont^JtJ^ ^^^' certainly—

"be recounted by egends Wh^n"" "'"'" '"'''''''" ''^^^ ^°">d
;;with intentional ^fretnie^'re TvircVl^tV is^ ''''
1 o escape dyine from hnrrr^l .f «.u • , ""^^ and is seen.
:epsy or rdioc^. o^eTus ^ Ir'eady^rfaf '' \T'; ''''^-
"ma.ntain, like himself '-de Mirvnie 'it.' "^. ^ ^^^^' ^^
"digious nature of facts • ^?^h h- V ^^^ ''^^''^^ ^"d P^o-

I'theold serpenMhe^ec^Tp^incroft?; ^^rirt/'^" ^°
"not agreed as to the nature nf^Mkri "^ ' ^"^ '^^ ^''^

"different directionsis a^ on.. /h '• ""^ ^^^"^' ^^'^^ under

"occult sciences and profenerVoAhf '"^""' '"''""'^^ "^ 'he
"<l.d in the past, but do now ' nH M,"''^'" arcanum, not only

I'n.fied by ?his' alarming :;rbol-h:"Bal°" TV ^'^^
our profound convic.ion^he Grald MastetsPrf";he oJ^' '"r
the Templars worshionpd th. n . ^'^"'^'^^ o^ the Order of

"be worshipped b^ thdr adeot, S Tk' ^""^ '""^'^ " '°
"past and there (nay be stilMn "^tl' ^ ' "'"^ "'"'^^ ■'" ">=
"are presided over bv th fi ' P'^""!.'' ='^=«™t'li« which
"haying a flamin/^or'^ b;^efn"The"horns ""bu't T"1i """

•'S ptt^,Thr^Vof th?f V^'V^^^^^^^^

"Christ als; of th! dissident n"'^"i'h"''^ ^l"'"' '•'^°°'' ' 'he

"ascribed to the goa, o? W Jt "'' •■ ""^'f^* qualification

"students of religious 't^on.wfj^^S'C, """ "»' astonish

■gious antiquities who are acquainted with the

104

"phases of symbolism and doctrine, in their various trans-
"formations, whether in India, Egypt or Judea."

Any one who has studied carefully the magical writings
of Eliphas Levi, cannot fail to recognize more or less of his
magical teachings in the History by the 80 Luminaries . • ., in
the three large volumes of R. F. Gould, in The Text Book
on Advanced Freemasonry, in the Freemason and generally
in the modern literature of the English craft. It is perfectly
apparent that during the last 30 years the English leading
Masonic Knights, whether in Europe or in America, have
imbibed more or less of the magical teachings of the French
Magician, and we do not know any one who contributed more
to this result than Mr. A. E. Waite did in England.

This mystico-magician has misguided and tran.scendented
his readers, when he boldly stated that Levi "was nothing of
the sort of a high Mason." A. Caubet in his Souvenirs,
1893, asserts what he was in a good position to know, namelv
that Levi "was received Mason in the presence of a consider-
"able number of members of that society ; far from thanking
"according to usage, those who had received him, he declared
"publicly and solemnly that it was the Freemasons who owed
"him thanks. 'I come,' said he. 'to bring back to you the
"lost traditions, the exact knowledge of your signs and em-
"blems, and therefore show you the object and end for which
"your association was constituted.' "

Fie ! Waite. "The first in this plot was Lucifer." You
are less excusable than any body else, for no one has con-
tributed, as you did, to the propagation of M\stico-Magic
among the English Occultists in or out of Freemasonry.
Your digest of the magical writings of Levi has had two
editions in England.

CHAPTER XXV.— THIRTY YEARS EXPERIENCE AMONG DEVIL-
. ' • . WORSHIPPERS.

We have found among the American aborigines many
manifest traces of patriarchal traditions, such as the one we
read in the Book of Tobias, vi, 18: "Hut thou, when thou
shalt take her, go into the chamber and for three days keep

I05

thyself continent from her." But these very evident rem-
nants of the patriarchal doctrines and practices of the An-
cient testament are mixed up with" other corrupt doctrines
and practices, exoteric and esoteric, which are akin to those
of the ancient pagans, some of which are met with in the
English as in other Masonic bodies. N<^) doubt the English
esoteric Masons are civilized ; instead of eating human flesh
they only drink in a human skull the libation of double dam-
nation. The Masonic Mopses kiss the posterior part of a silk
dog, while the Redskins tear a real flesh dog and eat some
real dog meat ; in both cases "the same infernal noise is
made in the neighborhood." The Mopses are said to have
been imported first into Germany, afterward into France
In Indian as in Masonic lodges you discover phallic symbols
and lingams ; those of the Redskins being roughly carved or
painted, while those of the Paleskins are polished and finer,
but the meaning and purpose are substantially the same.
The paleskins, in or out of the craft, and the Redskins, by
their Tomahnovvas, resort to cremation. In i860, in Milbank
Sound, Father Chirouse, (senior), and the writer, saw the
Tamahnowas in full regalia, both men and women, cremating
the entrails of a great chief, with venison, salmon, halibut,
herring spawn, "hooleekan" grease, etc. We were told it was
done for the welfare of the departed chief in the next world.
We are aware that their pale imitators cremate the whole
corpse under a sanitary pretense for the welfare of the living
in this world ; it does not prevent the esoteric masons from
attaching to cremation a deeper meaning, as they do for the
compass and the square. There are many other analogies
between the pale esoteric Masons and the Redskin Tamah-
nowas ; but these are enough for our purpose.

Strange though it may look, tlie American natives wor-
shipped the Evil spirits, and neglected the Great Spirit and
the Good ones, although they believed in the Good as in the
Evil When we asked them why they acted so, they were
wont to answer : 'The good spirits and more so the Great
One, are good by their nature ; whether we worship them or
not, thev are always good ; they will never do any harm to
u<, nor even to our enemies. It is not so with the evil spirits;
they are bad and wicked by nature ; we try to propitiate
them that they may do no harm to us, but only to our en-
emies, and not spare them." The bulk of the Indians,
though not Tamahnowas nor esoteric, resorted to invocations.

io6

to talismans, amulets, sacrifices of many kinds, such as throw-
ing meat into a lake t(i propitiate its evil genii, or cremating
a crow while still alive, th propitidte those of the sea. Mr.
Waite cannot refuse to call them Satanists for "they worship
purely and simply devils" ; they worship them precisely
because they are evil. These exoteric Indians did not tear a
dog and eat dog meat, as their own esoteric Tamahnowas on
Frascr river and the Gulf of Georgia did, nor eat human flesh,
as did their cannibal Tamahnowas from Cape Mudge to Mil-
bank Sound. These Tamahnowas had many esoteric prac-
tices which the bulk of the Indians ignored, and which these
practitioners of HIack Arts communicated only to a few
chosen candidates and in secret, but exacting valuable fee.s
Thus we do not suppose, as Mr. Waite seems to do, that to
be a Satanist a Mason needs not to be a practitioner of
the Black Art, it suffices that he worships devils by practices
which in themselves have not a Goetic nature, such as the
use of the Pentagram, or other talisman, evocations, etc.,
while the profanation of the Christian mysteries, of the con-
secrated hosts, or Black Mass, etc.. are verily Goetic. All
the argumentation of this Transcendentalist seems to rest on
the supposition that Satanism necessarily implies the Black
Art ; we are of the opinion that worshipping evil genii, evil
spirits, devils, evil principles, knowing them to bt such, is
sufficient. In the Review, of St. Louis, U. S. A., September
3, 1896, we publi.'-hed the following :

"As there can be no doubt as to the existence of Luci-
"ferianism or Satanism among the English Freemasons of the
"British Empire and of the United States, as well as of other
"countries, the fact of real and personal intercourse of the
"Luciferian or Satanist Masons with Lucifer or Satan yet
"remains to be established. A man may believe in Lucifer
"Satan, evil and good genii, without conversing personally
"and visibly with these spirits. During 30 years among the .
"forty thousand Indians I have visited from the Columbia
"river to Alaska, I have seen many acts of worship and even
"human sacrifices offered to the evil spirits ; I have heard
"many 'Medicine-men' narrating to me their intercourse with
"the spirits of the other world ; still I own that I have al-
"ways been rather incredulous as to to the real and personal
"intercourse of the 'Medicine-men (Tamahnowas) with the
"spirits. Nevertheless there have been cases witnessed by
"non-Catholic White men and by Indians, whose veracity I

107

''srrt\"2'r'P''/^^ ^ ^^"'^ "«^ pronounce upon A

"toT- I H '^'""^r '"^^'^^'^'••^t'on would have been necessary

;;.enulne cannibals whfhad^'lh J '^yt T^e/tinT ^u^na^

the spirits of he other world. [ have heard of and person-
ally witnessed many devilish and hellish deeds, but f wou"d
n.t swear to one instance of personal and visible intercourse
between the devil worshippers and a real personal devir
The American Magicians, or Tamahnowas have manv
tricks, poisons and other villainies at their service but S
a.ekcpt very secret and arc communicated only to a few

""s^'prlaic^e ""l^'"!"'^^^'^^^^ ^^^'^ abomSe master"
lous practices. The missionaries, by care and orudenre

discover many of them, to the di.scontentment ancfra." of

the Tamahnowa.s With them as with the Masons exposure

of their secret doings is the surest way to get rid of thefr «er

n.cious and deleterious influence. ^A KnThester MaT.n

showecl in the l>reston Catholic News the ire our ex po^^^^^^

the Masomc secrets excited in his quixotic breLt We

CHAPTER XXVI.— CONCLUSIONS.

in tJ!::: '^:, r t .ru:Th;-,^" if?v;:i;'^'o t "^"^^

a..d confused notion, ,hey shouM not be cal ed I ,^^f-' •™^"'
ord^ntrsTn^t^o^hetr '^our; L^'tT' '"l ™°^'"'^"

kind °of cSrexcep^'^h': "t u'e'iri:.''^'^'^?'' ''"''' 4
the G.eat Architect, G^eat^ C^™ e'tricL, G^^t^afol'e.TeTr ?

io8

Artist they worship in the filace of the true God of the
Hebrews, and of the C hristians. we have reason to call them
Luciferians or Satanists of some sort. Such were also the
French esoteric craftsmen of the Grand Orient of France,
before they had declared that, as Masons they do not
believe in any God, ^ood, bad or indifferent. Hut since that
declaration and their excommunication by many Grand
Lodges of the Knj^lish communion, can thcsr French atheist
Masons be called Lucilerian or Satanist? Why should they,
unless all atheists should be called so? The Grand Orient
does not admit any God or devil ; there is no room there for
Lucifer or Satan, unless these fallen angels come uninvited ;
an effrontery which would not surprise an orthodox Latin
Christian. Luciferianism, or Satanism, are surely as ram-
pant amon^ the other Masonic bodies in France as they arc
among the Fnglish. We admit that the sons and daughters
of Sunny Gaul, with their KURIA FRANCKSA are more apt
than the sons and daughter-; of foggy and cool .Albion to
dive headlong into, or emerge from the abysses of Lucifer-
ianism or Satanism, as did Eliphas Levi, Stanislas de Gaita,
etc. Still, on both sides of the channel, the same Lucifers
and Satans are met with in the temples of the Masonic Great

Architect.

In the Masonic lodges, the Pantheists, the Gnostics, the
Kabalists, or Emanationist.^ of other occult species, claim to be
an emanation from and a part or parcel of either the Pan, the
Ensoph, the Chaos, or any other first eternal and divine
source of emanation ; they say : "I will ascend into heaven ;
I will exalt my throne above the stars of God ; I will be like
the Most High." Unfortunately for them the true God has
said : "But yet thou shall be brought down to hell, into the
depth of the pit." Indeed these esoteric craftsmen, who look
on themselves as some sort of Gnostic EONS, or other eman-
ations from their Great Architect, are truly Luciferians,
though they may not be Satanists in the sense A. E. Waite
gives to that expression. From what has been said in the
previous chapters, the Masonic Lucifer or Satan is a
chameleon changing his hues and shades according to
the rays of light or the angle from which you look
at him. In the Masonic temples so many Mason-Masters
of importance, so many Lucifers or Satans. We will
examine some of them ; it will give us an idea of the
others. A. E Waite has told us that the transcend-

I09

entJilism, which he cultivates, is slowly but surely in-
vading' the Ku^lish Masonry. These transrctulentalists must
claim with A. K. VVaitc that "through their interior and
spiritual virjjfin thc)' can work upwards to divinity am! ascend
to the invisible elements of their own undying' pneuma."
They profess that "their pneuma corresponds in the micros-
cosmo-i to the uncaused God, as the ph)'sical vir«jin corres-
ponds to the virj^in-spirit, the Mimra-Daya, or Word of God,
or Loj^os, or I'roto^onos." Now the question is : Whether
the Mimra-Daya, the Vir^^in Spirit is, according' to Latin
orthodoxy, a devil takinjj the form of an an^el of light, or,
accortlin^ to occultist Masons, an emanation from some
Masonic Great Architect ?

The real question at issue between the orthodox Latin
anti-Masons and the English occultist Masons is, whether it
is with occulc transcenilental ff)rces, powers, intelligences,
spirits, or the orthodox devils, the occultists enter into com-
munication, when, to u«e the expressions of the 80 Lumin-
aries, they claim "to enter into communication with the
spirits freed from their material envelopes, or keep in or out
the good or evil spirits, by using the points of their Blazing
Star with the Masonic cypher in the center?"

Is it by the artifices of the Latin orthodox devils or by
the agency of good intelligences, spirits, or other emanations
from their Great Architect that the Kadosh Magi [iretend to
"arri\e at the cradle of divine realization, to intellectual om-
nipotence and autocracy ?"

These and the like questions are the very ones which are
at issue between the Latin orthodox anti-Masons and the
eroteric occultist craftsmen or their occultist champions. To
avoid these questions the Engli.-ih occultists resort to strata-
gems. Some times it is an absolute silence or a pompous
disdain, at other titnes a haughty indignation or a Quixotic
threatening. On this occasion the champion, A. E Waite,
tries to be humorous and facetious. He says in his Devil
Worship p. 6 :

"If Abbadon, .Apollonion, and the Lord of Flies are to
"be understood literally ; above all, if they are liable to con-
"front us in PERSONA PROPRIA between Freemason's Hall
"and Duke Street, or between Duke Street and Avenue
"Road, then the sooner we can arrange our reconciliation
"with the One Church which has consistently and invariably
taught the one full-grown, virile doctrine of devils, and has

"BONA F'"ir>K recipes for kno\*'in«j, avoiditii;, .itui, ;it iicod, c\-
"orcisiiijr thciTi, why the better will it ho, more especially if
"we have hat! previously any leaiiitij^s tou ards the conception
"of an universal onler not pivoting; on eternal pfrtlition."

It would bc! no j^reat wontler it Mr. VVaito would follow
the example of his master in mvstico-ma}^'ism, I'Jiphas Lev ,
or of his fONlKKKK, Stanislas de Guaita These and man\
others have returned to tlic One Church which has consist-
entl)' taught the full thrown, virile doctnne of Devils and Hell,
and has lioNA K[I)K recipes for knowin<j, avoitjin^j, and, at
need, exorcising them. Indeed our tratiscendent ilist may
find his Mimra-I)a>a to be leading him down towards the
depth of the pit in-^tead <»f upwards to the elements of his
unclyin«; pneuma. IMTIL'M .sAliKNiIAK Tl.Mok Do.Mi.M —
"The fear of the Lord is the be^inninjf of wisdom." Joris
Karl Hu\sman was reported alread\' as becominj^ a monl< ;
he agrees that to live .imonj^ the Trap|)ists or Heri^dictines is
for him delij.jhtful and useful Indeed, many more Masons
than people are .nvare of, csp?cia]l>- from the rank and file,
even in our Canadian Northwest, have left the city of Satan
for the safe city of God. They have followed the example
of Lord Ripon, the predecessor of the present Crand Master,
H. R. H. the Prince of Wales.

From the testimonies quoted, there cannot be any rea-
sonable doubt that the doctrines and practices of the Hi;..^h
Grade esoteric Ivi^Iish Masf»nry is based on a multi-colored
occultism, either Kabali-.f.ic or Gnostic, Neoplatonist, Her-
metic or Rosicrucian. etc. Will Hra Klein, the new G. M
of the Lodij^e Qua'IUoR CORONATI, supplant the late A,
Pike in the British craft ancJ introduce a new shade of
occultism ? Sure!)' it wouh! please the Prince of Wales,
Lord Lathom, and the British Masons in ^'eneral, to change
their Pikean allej^iance for that of a Britisher, even thou-^h lie
may be somewhat of a Teuton. With the last Christmas
number of the Freemason appeared this new star in the
Enf^lish Masonic sky We may be on the lookout for a new
Lucifer ; though we are aware that Bro. G. Kenning is
alread\' very occult on the matter.*

* VV'e had written the alxive when we read in the I'reeinason, Fehniarv 12,
1898 : "Masonic notes and qucr- — ._We are all eager to hear partieii-
"lars of Bro Klein's discover*- • we possess our souls in patience and
"we cannot imagine that he or our able editor, will eoininit the ghastly
"indiscretion of publishing the results in tlie P'reemason or anywhere
"else. There is far too little reJicence, not to say secrecy as to the
"esoteric knowledge at the present time C 11 \V." If there was not

1 1 1

(^\

U'liHtcvcr may be the occultism which the esoteric
craftsmen follow, there is no doubt that many of them aim at
(tbjccts evi(J(Mitly "beyond the normal ran^c of men," accord-
iriLj to VVaitc's own expression ; these objects are super-
human, pra'tertiatmal, supernatural for mankind, and are
called Theur^Mc, Transcendental, Optimate, Thaumatur^ic,
or other names more or less ('(|ni\'alent to miraculous. (See
VVaitc's various works.) Now, ICn^lishmen above all others,
would not aim at objects which, in their opinion, would have
no reality whatever. No tloubt they may mistake unreality
for realit)'. Thev- may claim to have intercourse with
superior j)()wers, hierarchies of spirits, emanations from some
Ma'-onic deity, and to obtain through them thaumaturcjical
wond' rs and reach a superhuman state at least beyond the
n»)rmal ranf^e of men, but ^till they ma)' be unconsciously in
error and unsuccessful, while they arc deceived \^\ others or
by their own self-conceit.

We would not den}' A I'KIORI the possibility of real,
superhuman thaumaturLiical wf)nders being performed or
obtainetl occasion.ill)', but not infallibly, by t!ie occultist
Masons, b)' the use of their Hla/,inj.j Star, or otIuN- talistnatis
oi amulets, by their evocations, invocations and other magical
ritualistic ceremoin'es. We, orthodox Latin ( hristians, as
well as the Greeks, cannot supjiosc that God would perform
miracles, nor allow '^^ood an<;els and spirits to operate real,
superhuman, pneternatural wonders in favor of Gnosticisin,
Ncopl.Uonism, Kabalism, [lermeticism or Rosicrucianism,
Ma^ic, Theurgy and other doctrines and arts of the same
nature and intent ; the simple reason is that the adej)ts and
practitioners of those sciences and aits deny more or less the
divine essence, nature and t.'xistence of the true God. More-
over, many of them have a sacrile<jious miinicry of the
O^ IM. CMnnnt>4<; and Christian rites ; they perform a figurative year
of i>en:ince, with a human skull in one hand and a taper in
the other.i" they drink in a human skull the libation of
doub'e damnation, they ape the anointment of the Mosaic
and Christian priesthood, some of their Kabalist ancestors
profaned the Christian mysteries, celebrated the Black Mass,

a new Lucifer, whv so much reticence, secrecy and esotericisin ? Lo !
Bro. W J. IIii<(lian liad the effrontery to tell us there were no secrets
except for llu- modes of recoijnitioii. C M. W. is liimself guilty of
lietraying liis Bi other from 'I'orquay and violating the Masonic silence,
t ^'ou often sec Masonic adorned candles advertised in the Ficemason for
sale hy Bro. (j. Kenning, coining money.

I 12

— TEST?: Waite — Now, God and his angels will not perform
wonders for such adepts and practitioners in the English, nor
in any other, Misonry. Nevertheless, tnere is nothin<; to
prevent us from supposing that God, for the punishment of
these Magicians, — whether Hlack or White, — of those Kab-
alist and occultist Masons, may permit the orthodox Latin
real Devils, Lucifers or Satans, to perform and operate,
under certain circumstances ami with certain restrictions,
that>maturgical, superhuman woiulers and prodigies, such as
those performed by Pharaoh's Magicians trying to oppose
Moses.

A POSSE AD ACTUM NON VALET CONSECUTIO.— "F'rom
the possible you cannot conclude the fact." From the at-
tempt made by the Masons and other occultists to obtain by
their occult performances thaumaturgical wonders which
may possibly be obtained or performed, we cannot conclude
that ih2 attempts have been successful and the prodigies or
wonders obtained or performed. Indisputable proofs should
be brought forward by fair witnesses, sifted and examined by
competent persons, before we would admit a.s certain, a real,
visible or tangible intercourse between the occultists and
some personal devil or devils from the depth of the pit.
We are, in regard to thaumaturgical and diabolical wonders
among the Paleface unconscious worshippers of the devils,
in the same position as we have been during 30 j-ears among
the Redskins cf)nscious worshippers of evil spirits ; in either
case, there should be substantial and morally undeniable
proofs, before we would admit the facts of visible or sensible
intercourse of the Mason occultists or of the Indian Tainali-
nowas with personal devils. On these matters we follow the
general views and principles of the Rev. F" ither J. de BonniotJ
and other Latin orthodox ( hristian philosophers and theo-
logians ; but we could no more share the views of A. E.
Waite than those of Taxil, Bataillc and Diana on the thau-
maturgical wonders he admits as being well ascertained. We
only say that, if what A. E. Waite affirms, was as well ascer-
tained as he pretends that it is, there could be no doubt that
real orthodox Latin Lucifers or Satans perform occasionally
in the Lodges, or in the Salons Dokes, thaumaturgical
superhuman wonders and prodigies, and that occultists,
whether Masons or not, have occasionally real, sensible or

J Le Miracle et ses contrefacons cinquieme editson, Victor Kctaur, 82 Rue
Bonaparte, Paris, 1895.

11^

it^fmwi^

visible intercourse with pcrsotial devils, althou<:jh they may
not be fully aware they are suih. Orthodox Latin Clhristian
philosophers or theologians would attribute only to Lucifer or
Satan the wonders A. E. VVaite mentions in several of his
uritinj^s as certain. We quote from his Essay on the Eso-
teric Literature, p. xxvi, the following passage as a sample :

"It is a process of psychic chemistry of a triadic and ab-
"solutcly supernatural character, for the diatribes of modern
"mystics against the term 'supernatural' are founded on a
"fundamental misapprehension of occultism and are due to
"the influence of matciialistic philosophy. It is a doctrine of
"magical science that there is aii inherent imperfection in
"nature, and there is an absolute perfection which transcends
"nature ; now the testimony of the visible universe and the
"unceasing aspiration of man's higher consciousness are in
"harmony with this doctrine.

"The triadic process of which I have spoken is the
"transmutation of the physical body by the soul within it,
"the exaltation and trr.nsmutation of the soul by the over-
"shadowing spirit and the illumination and deification of the
"spirit by contact with the universal consciousness. This
"process accomplishes the regeneration of the whole man,
"which is the true object of transcendental philosophy and
"the only safe basis of magic. All operations attempted by
"the vulgar and the uninitiated, in other words, by unregen-
"erated persons, are either dangerous or Unsuccessful, or, as
"in the ca.se of Black Magic, of a dt'rk and abominable
"nature

"Contemplation and quietism are the keys of this mys-
"terious process, which seems to have been carried to its
"highest point among Orienial nations. It is described by
"Roger Bacon as the modification of the body by alchemy,
"which puts much of Hermetic allegory in a new and more
"intelligible light. When this modification, or new birth, has
"been accomplished, the Magus is placed in communication
"with the creative forces of the universe and the avenues of
"spiritual perception, which are narrow, difficult, and full of
"barriers to the psychologist of the day, are freely thrown
"open for unlimited exploration — such, at least, is the claim
"of the magical text books and the initiated epopt may pro-
"ceed to the invocation of the celestial intelligences, the souls
"of the great departed, and to the assertion of intellectual
"dominion over the hierarchies of elementary beings. The

"depths and hei ^hts of his own immortal nature are also
"revealed to him, and from the pinnacles of his spiritual life,
"he may soar into ecstatic, yet conscious, communion with
"God himself On the physical plane he may perform, by
"the adaptation of natural laws, many prodigies which seem
"to the uninitiated observer in defiance of all law, he may
"endue inert substance with the potency of his individual
"will, search all hearts, and read all destinies ; perceive events
"happening at a remote distance ; and can impart to suitable
"subjects a portion of his own prerogatives, inducing traiice,
"clairvoyance, prophetic foresight, etc.

"Such is the great claim of spiritual magic, and it in-
"volves at least an aspiration of the highest conceivable kind.
"Its antithesis exists in the counter claim of the Black, or
"Infernal, Art, with all its grotesque horrors and barbarous,
"perverse processes, by which the initiates of forbidden know-
"ledge employed their developed physical faculties in opera-
"tions of dr.rkness and destruction."

We conclude by these words of A. E. Waite, already
quoted :

"It is impossible for the Catholic church to do otherwise
"than to brand the cultus of Lucifer as identical with that of
"Satan, becau.se, according to her unswerving instruction, the
"name of Lucifer is an equivalent of Satan, and, moreover,
"the Luciferian cultus is so admittedly anti-Christian, that
"no form of Christianity could do otherwise than regard it as
"a worship of darkness and evil."

AMEN

f.W* 'fl.'-W >.■ '■ »^--i|f!HH,

APPENDICES.

I. — SECRET MONITOR.

We published in the Catholic News, of Preston, Eng-
land, February 15, 1896 : ^

"VJ/e read in the Freemason, December 14, i8qc that
with the sanction of the Rev. Canon Crane, a Masonic ser-
vice was he d on the first of the same month, in the Man-
;;chester Cathedral. The sermon was preached by a Past
errand Chaplam, the Rev. J. W. Challoner, who toolc his
text from St. Paul : 'Look not every man on his things, but
every man also on the things of others' Among the crafty
things he 1? reported to have .said are the following • 'Free-
masonry, if rightly comprehended, acted beneficentlv on the
bu.smess of the world. The brethren were taught to deal with
the.r fellowmen in integrity, never to take a mean advantage
m trade-remembering that love works no ill to a neighbor.'
Now Manchester is the very headquarters of the Masonic
side trading degree, called 'Secret Monitor,' for Europe and
America. The Ma.sonic Sect of Traders makes its members
swear that they will exclude from the fraternal love of the
^rder in trading, the rank and file of Masonry, as well as
fhe non-Mason.s, whom they call the Profanes, in their crafty
A7^T- ^u *^^ Apprentices, all the Fellow-crafts, and the
blasters who are not judged worthy, are excluded. But
fhey promise and swear to assist a brother Secret Monitor
jn preference to any person, whether Mason or not, bv intro-
ducmg him to business, by sending him custom, or'in any

Is that the love which worketh no evil to a neighbor, and
even to a brother Mason, who is not a Secret Monitor? Is
that taking no mean advantage in the trade ? Does this act
beneficently on the business of the world, or only in favor of
the Secret Monitors ? A Cathedral for such a deceit is it

"not a scandal to us poor Canadians ? Did not the aproned
"orator profane Holy Scripture to blindfold the Masons who
"are not Secret Monitors ?"

The Freemason, May 4, 1895, published a grand oration
quite concordant with the Secret Monitor's oath quoted above
from a Monitor, published by Dick & Fitzgerald, New York ;
copyright i860 and 1888, by Benjamin H Day. Now this
crafty grand orator is, in 1898, Grand Registrar of the Grand
Lodge of England, a Queen's Council and a Judge in Great
Britain ; but he is also a pre cininent Secret Monitor. We
have no reason to impeach him as an English citizen and a
judge ; we completely ignore him in those capacities ; we
know him only as a High Grade Mason and a Secret Mon-
itor. Still we confess that it is a inystery how he can con-
ciliate the oath of his office as a judge with those of a Secret
Monitor and a High Grade craftsman. Whether or not he
was dispensed from many Masonic horrors, such as drinking
the cup of double damnation in a human skull, and from
some barbarous oath and penalties, he cannot deny that he
is a leading Brother and Knight of a fraternity which im-
poses on its members these and many other like ghastly
obligations and ritualistic practices. Let us notice in par-
ticular the oath of Royal Arch, which, together with tho.^e of
the esoteric Master Mason quoted (ch. Ill) and of the Secret
Monitor, mentioned above here, must of necessity throw h
dark side on the face of fair English justice, which we so
often had occasion to admire in' Sir Matthew Bigby, in
Justice McCreight, in Governors, Sir James Douglas and
Seymour — this last was said to be a brother or relation if
Admiral Seymour — and many other English officials and
magistrates ; there were exceptions, but only confirming the
general rule, in British Columbia. We quote the first sample
of Royal Arch oath from the Light on Masonry, endorsed by
an ex-President :

"Furthermore, do I promise and swear that a Companion
"Royal Arch Mason's secrets, given me in charge as such, I
"knowing them to be such, shall remain as secure and invio-
"late in my breast as his own, murder, treason, not excepted.
In some Chapters this is administered ; all the secrets of a
"companion, without exception."

In the Blue book for esoteric Masons, published in Eng-
land, under the title of The Text Book of Freemasonry.
London, Reeves & Turner, 196 Strand, entered at Stationers'

Ill

Hall, third edition, 1881, and which we have already quoted,
we read, p. 216 :

"I.... most solemnly and sincerely swear th?; I will
"never divulge any of the secrets and mysteries belonging t©
"this Supreme Degree denominated the H. R. Arch of Israel,
"to any individual whomsoever, unless it be to a lawful
"Companion of the Order, whom I shall find such after due*
"examination, or in the body of a lawfully constituted Chap-
"ter regularly assembled .... Kisses the Bible five times."

Pshaw ! What a five-fold sacrilegious kissing of the
Holy Bible of the Protestants. Thanks be to God, it is not
the Holy Bible of the Catholics. Still we may ask, how can
a judge trust an oath on a Bible so sacrilegiously kissed by
his brother Masons, if not by himself, through money and
dispensation ?

Would it not be natural enough for a business man, who
has to enter a suit against a Secret Monitor before such a
Mason and Secret Monitor judge, to fear that the judge may
be more or less under the sway of his Masonic and Secret
Monitor's oaths, rather than under the influence of the oath of
his office. Moreover, if he is a fair judge, he may have to
punish in a Secret Monitor, what he has sworn himself to do.
Could he accept the excuse of a witness who would refuse to
divulge the felony or murder entrusted to him by a brother
Master Mason and Royal Arch? In many cases his Masonic
and Secret Monitor's oaths will conflict with the sworn
obligations of his high office, and slowly, but surely do
damage to fair English justice.

II. — MASON-SISTERHOODS.

The Freemason, on the 28th September, 1895, published
the portrait of the youngest vice-patroness of the Royal
]Vx sonic institution for girls, and, under it, all the Masonic
titles of her father, a major J. G. Shank. He is a fifteen-fold
High Mason and a member of the order of the Eastern Star
—(Ladies Freemasonry, as the Freemason positively calls

it.) Hence, the English craft cannot deny that there are in
Great Britain Freemasons who have Sister Freemasons —
(Lady Freemasons). There are Brother and Sister Free-
masons of the same Androgynous order, who meet in the
same lodges. The 80 Luminaries, in their History of Free-
ma.sonry an(' Concordant Orders, have a whole chapter on
'this Concordant Order of Ladies Freemasons. Bro. W. J.
Hughan, the European editor, in the Introduction, p. xxiv,
remarks as follows :

"The editor-in-chief has thought necessary to admit
"chapters on the Eastern Star," — the Ladies Freemasonry. —
"Assuredly, if this Order is admitted, it is in sate hands
"when intrusted to Bi-other Willis D. Engle."

This aproned Reverend P. G. P., is Past Rif^ht Worthy,
Grand Secretary, General Grand Chapter, in the United
States, where, according to the official census, pub'ished by
the 80 Luminaries, in 1890, this Ladies Freemasonry counted
874 Chapters and 45,45 1 members. We are not told how
many of these members are Sisters, how many are Brothers.
In this census are not included the Heroines of Jericho, the
Rebeccas of the Oddfellows, and other Androgynous orders.

The craft cannot deny that Freemasons have adopted
women for Sister Masons and called this crafty in-
vention Masonry of Adoption, or Adoptive Masonry. The
Chapters, Lodges, or Constellations, etc., in which the
Brothers and Sisters meet, are called Androgynous. Many
esoteric Freemason?, who believe their Great Architect to be
Androgynous, and who give to the square and compass a
phallic meaning, are only logical, when they have Androgyn-
ous temples or lodges. These are of two kinds, the mascu-
line-feminine and feminine-masculine. The first are the
lodges or chapters of men- Masons, in which women are in-
itiated as Sisters ; the second are lodges, chapters, or con-
stellations of women-Masons in which men are initiated as
brothers. In the first case, women go to the men to be their
Mason-sisters ; in the second, the men go to the women to
be their brother-Masons. In the History by the 80, p. 860,
the Reverend Engle remarks :

'In some of the States the practice prevailed of ad mit-
"ting to chapter meeting all Master Masons,* upon a pledge
"of secrecy, while in most they could gain admission only by

* The rank and file, the Apprentices and Fellows-craft, have no show in
the three worlds of the Grand Brotherhood.

"ballot and initiation, in some jurisdictions even the patron
"needed not to be a member of. the chapter, but only a con-
"tribiiting member of a Masonic lodge. In another jurisdic-
"diction, vvhilt the brethren were admitted to full membership,
"they were without any written law on the subject, but by
" 'tradition' deprived of the right to vote in the chapter. . , .
"Since 1876 the Order (with the exceptions of those portions
"of it in New York. Vermont, Connecticut, and periodically
"New Jersey,) has been within the jurisdiction of the General
"Grand Chapter, while the Order in Connecticut and New
"Jersey has used the ritual set forth by that body."

To which category of Androgynous Mason- brothers in
the Eastern Star does belong the British Major ? We cannot
say. He is a Life Governor of all the great Masonic char-
ities, including the Royal Masonic Institution for Girls. A
Parisian would ask if this institution for girls is a PEPINIERE
for the Eastern Stars, and he would express the hope that
Mademoiselle Irene will eventually follow her gallant
father into the Androgynous chapter OU BKILLE SA GALAN-
TEKIE. It is to be hoped by the English Freemasons that
the Royal Masonic Institution for the daughters of defunct
Masons, will not supply sisters for the lodges, chapters, or
constellations under the warrants of the Grand Orient of
France. Many Englishmen must have been stupefied to
hear that a number of English women have been received
Sister Masons under warrants of the French and excom-
municated Grand Orient. Verily, the English "Freemason" is
slyly, but good-naturedly, falling in love with the feminine-
masculine Masonry ; though it keeps up against the mascu-
liiie-feminines its former apparent hostility. Bro. G. Kenning
is well versed in the ways of his esoteric craft and able to
please the Androgynous Brothers and Knights, such as
Major Shank, and the anti-Androgynous, such as the exo-
teric Brothers of the nurseries. In September, 1895, to be
agreeable to the first, he gave the portrait of Miss Irene, the
daughter of a Brother in the Order of Eastern Star— Ladies
Freemasonry— while to please the latter, he published, on the
14th December, 1895, the following remarks :

"As regards women- Masons, it is entirely their own
"business. If they choose to start an opposition show, what
"is there to prevent them from exhibiting ? It would be
"ridiculous to oppose it, and if the ladies are satisfied some of
"the husbands will surely hail the movement with satisfaction.

"The only objection we have is not to the movement, but the
"assumption of a title, which in the present state of the
"Masonic law in this country is, and must be, misleading.
"We understand a number of Flnfrlish women have been
"received under a warrant of the Grand Orient of France.
"If this be the case, it is no concern of ours, and we do not
"see why, seeing that as Masons we have neither rcsponsi-
"bility to incur, nor right to interfere, these good people
"cannot be let alone. It is not in the least a question of 'are
"you in favor of women being Masons ?' No mortal can
"more the ladies adore, than a Free and Accepted Ma.son.
"And, although we suspect the adoration in the writer's mind
"applied to 'hoine' rather than 'lodge' rule, there is no doubt
"whenever the women undertake works of charitv men have
"to look for their laurels."

How kind and considerate is the Brother Editor ; he has
no objection to the movement, and when the pre^^ent Masonic
law in England shall have been repealed, he will not even
object to the title of women-Masons. Eventually the
gallant editor with his most velvety pen may advocate the
repeal of the anti-ladies laws in the British craft. We
wonder we did not see already advertised by Hro Kenning,
the signets, the stars, the jewelry and other paraphernalia for
the heroines and sisters of Major Shank. No doubt the
great manufacturer of Great Queen Street could export his
Masonic ware to the United States, where the Eastern Stars
are so flourishing. We have seen this Brother and Tertiary,
G. Kenning, pandering to the feminine-masculine Masonry ;
now let us look at his skirmishing in Mexico against the
masculine-feminine Grand Dieta, and vituperating the Grand
Lodge of New York, on account of the Mexican Dieta. On
the 24th of August, 1895, the "Freemason" published the fol-
lowing tidings :

"Truly, the Masonic world moves. Bro. Parving never
"expected to see his son and his son's wife in the same
"Masonic Lodge, and the son's wife would-be Worshipful
"Master," — holding the trowel over the head of her husband,
as we see the trowel over the arms of the "Modern Grand
Lodge of England."

In its issue of the 31st August, 1895, the Freemason
adds another tiding :

"T. S. Parvin, of Iowa, met and sat in the same lodge
"in the City of Mexico, with his son, T. W. Parvin, and his

VII

"son's wife, Mrs. T. VV. Parvin, the latter bciii^ at the same
"time W. M." — Master or Mistress. — "It inclines us to ask
"the very pertinent question, 'U ill those Grand Locl^es
"which have recognized the (irand L xlj^e of Mexico, and
"cxchanfj[ed representatives with it, continue their relations
"with it as heretofore?' it is clear the latter has violated the
"laws of the Craft"— Masonry, but not of the Hauts-Grades
Masonry, as we shall prove hereafter, — "by admitting women
"as members, and by so doing has forfeited its Masonic
"status. We shall wait with no small amount of curiosity to
"learn what will happen"

The Tertiary Magus editor, on the 2ist of September,
leaves the back rooms of its Tidings to stand in his editorial
SANCTUM to announce the victory of the anti-masculine-
feminiiies in Mexico, the .Masculine-Feminines are routed
out from the Grand Uieta. The Freemason .says :

"The Grand Dieta of Mexico, by resolution, authorized
"the initiation of women, and its Grand Secretary organized
"lodges of wcnnen and presided at their initiation. Hut they
"are now all prohibited by the Grand Dieta from doing so,
"that body having repealed the law under which such pro-
"ceedings were held, although it failed to deny to women
"already initiated, the right conferred upon thein. It is
"therefore clear that the custom of making lady-Masons is
'"now forbidden by the Grand Dieta."

Although peace seemed to be proclaimed in the F'rec-
mason of the 2ist of September, 1895, on the iith of the
following January the pacification was very uncertain. Bro.
R. F. Gould wrote in the Freemason :

"The loose way in which new and mushroom Grand
"Lodges are accorded recognition in America, has been long
'a reproach to that country. Hut to acknowledge as regular
"and legitimate the proceedingsoftiie Grand Dieta of Mexico
"is going very far indeed. ... It is indeed a reproach that a
"Grand Lodge like that of New York, which is one of the
"offending lodges in this case, should have recognized as
"being in any way associated with F'reemasonry a system
"which forbids the' presence of the Hiblef in its lodges and
"sanctions or sanctioned till lately the initiation of women."

■f We inav add an appendix on the phallic use of the Bible by the egoteric
So Luminaries of the Engli.sh Craft in their Ilistorj, p. 44, and else-
where.

VIII

The Mexiian and other Atidro^'ytious Masons must
think it stranjj;(' that their Hritish Mrcthri;n, headed by Major
J. G. Shank, arc allowed and weleoined to go to wcunen in
the femininc-inasculine lodges ; and that the same Hritish
Brethren declare war, not only a^Niinst the Mexicans, but
even against their Yankee cousins for letting,' or approving
the ladies to cotne and be initiated in masculine-feminine
loilges or chapters. Hro. R. 1'". (ioukl. in three issues of the
I'^reemason, /\ugust 22, 29, September 5, iS(X>, under the title
of, l"\imily of (irand Lodges, gives ample details on the
Masonic nnbroglio in Mexico and in the Um'ted States in
regard to the Mason Sisters and other ciuestions ; this I'ast
Grand Deacon of England, naturally enough, tries to favor
the liritish view, but the whole proves once more that the
whole (!osmoi)()lite I''raternit>' of i*'ree and Accepted Masons
is a Tower of Habel and confusion on every Masonic topic.
It is sufficient for our purpose to (juote a j)assage from an
answer of the Granil Lodge of Iowa, through his Grand Sec-
retary, Brother I'arvin (senior). 1896:

"The making of women Masons is b\' no means a new
"thing in Masonry. It has only been more recent, and u|)on
"a larger scale and brought nearer home. Kvcry well rcsid
"Mason knows fully well that in the last cenlur\- a lod^e in
"Ireland, Lodge No. 44, at Doneraile, imtiated a woman,
"Miss Elizabeth St Leger, daughter of the Right Honorable
"Saint Legcr. Viscount Doneraile, whose son and successor
"was Master of the lodge at the time She afterward mar-
"ricd Honorable Richani Aldworth, of the count}- Cork and
"has left a most honorable record as a woman and a woman-
"Mason. Moreover the Masonic stutlent may learn, that
"during the reign of Napoleon, the first Emperor, a womnn
"was made a Mason, he bein^T Grand Master at the time.
"She was a colonel and a very brave and distinguished
"officer of his army ; served with distinction for many years,
"and her sex was not discovered until she was severely
"wounded, when, upon her recovery, the Masons, prompted by
/"a spirit of gallantry conferred upon her the three Symbolic
"degrees. Within the past decade, the Grand Master of the
"Grand Lodge of Hungary, a Symbolic Grand Lodge....
"conferred himself the degrees of Masomy upon his own
"wife. ... I have to learn that any Masonic Grand body ever
"withdrew or even withheld their recognition from the Grand
"Lodges of Ireland. France and Hungary."

IX:

VVIicthcr N.ii)()Ic()ii I. was a Mason or not, It Is well
known that he rule I l''rccin;is ifirv in I'rance with an iron
haiul and velvet ^Moves. A. K. V\'aitc, the champion of the
lui^lish craft iti the matter of sister- Masons and of Devil
Worship, tells us, p. 227, 22S, that "its existence" — Female
I''reemasoiwy — "in Spain is a m.itter of public knowledj^e.
"and 1 have Mr. YarUer's authority for stating that in certain
"countries, one of which is South America, the Rite of Mem-
"phis and Misraim and the Ancient and Accepted Scotch
"Rite, have both initiated women, the latter up and including
"the 3U<I l-)ej;ree No adoptive lodges exist or would be
"tolerated in iMigland, within the jurisdiction of the Grand
"Lodge, and if it can be shown that the Palladian Order in-
"itiates Knglish women into Masonic >^ecrets, that Is per-
"formed surreptitiousl\- and in defiance of our Masonic
"constitutions."

If even it were granted that this is true, to a certain
extent, for the l^iglish Grand Lodge as far as the Blue
Degrees for the esoteric brothers, it Is not veracious but de-
ceptive for the other degrees and rites of the Knglish Free-
masonry. For instance, the constitutions of the Scottish
Rite do not forbid T^'male I<'reemasi)nry, on the contrary, —
TKSTIHUS V\'aitc and YarUer, etc., — the Prcemasons of the
Scottish Rite iKit only encourage, but establish, Androgynous
lodges where brothers and sisters meet as Masons, at least In
"some countries." Now, accortling to the Cosmopolitan
Masonic Calendar, published by Fra. Magus Kenning, editor
of the Freemason, for '^98, the Grand Patron of that An-
drogynous Order in some countries. Is H. R. H. the Prince of
Wales ; the Honorary Member of Supreme Council, the
Duke of Connaught ; Members of Supreme Council, the Earl
of Lathom, etc., see [)p. 31-41. The High Grade English
Masons, when they work in the exoteric Blue Degrees of the
Grand Lodge, do not oppose Androgynous or F'emale Ma-
sonry of the feminine-masculine species, but only the mascu-
line-feminine lodges, and their opposition Is based upon the
present law of the English craft, which they suppose to exist,
as some rituals show It, while others would let us suppose the
contrary; of course, if the present law were repealed, their
opposition would cease even to the masculine-feminine
lodges, and every kind of Androgynism could bloom. In the
present state of the Masonic law for the Bl ^ Degrees, the
same English craftsmen, when they work in the Red Degrees

of the Kni^htery. especially in the Ancient and Accepted
Scottish kite, they not only tolerate, but, in many cases, they
establish and foster Andro^)'nous lodges, whether the)- be
feminine-masculine or masculinc-fcmiin'nc ; VVaite, the cham-
pion of their Puritanism and cant, Bro. N'arUer, one of their
lij^hts, and others, tell us that it is so. Indeed, {'"n^dish as
well as other I'Veemasons, Know, Will, Dare and are more
than others, Silent, not to say deceptive and fallacious

As late as 1888. in the third cdi»iot) of his Hluc tract for
Masonic propagandism, published In' Mro. Ilo^'^, and already
quoted, an Kn^lish craftsman pharisaically wrote, as many
others do :

"Certain dcjjrees have been invented in what is called
"Adoptive Masonry, some of which arc still practiced in
"America. In France, where the plan was first devised,
"Adoptive Masonry was for a time in vo^ue ; the lunpress
"Josephine, in 1805. presided over a lodf^c. Hut passwords
'uttered by rosy lips must lose their soleinn import, and
"pressure of soft hands may brin^ danger, instead of avertinjij
"it. In this country" — Kn^land — "the idea never fouml
"favor To the initiated, the motive for exclusion of the
"fairer portion of the creation is perfectly ob\ious. To the
"uninitiated it will suffice to sa>', a wom;in cannot keep a
"secret. There may be exceptions, nut the secrets of Free-
"masonry, thou<;h they arc not its essence. ... nr.ust not be
"exposed to any risk whatever." /\re they more important
than the State secrets of the F.mpire, which have been in-
trusted to the Queen-Empress during 60 >ears, without any
complaint ?

The invention of Androgynous Masonry is attributed to
LA r.ALAMTKIK FkaXOI.se. but erroneously so. A Masonic
Past Grand Deacon, of England, Hro. R. V. Gould, vol. I, pp.
90 and 68, tells us that he had noticed "an Androgynous
"clause in the York" — manuscript— "No. 4, A. D. 1693, pub-
"lished in Hughan's Masonic Sketches." He adils P. 91 : "The
"records of 'St. Marys Chapel' Lodge, under the date of 17th
' "April, 1683, furnish an instance of the legality of a female
"occupying the position of'dame' or 'mistress' in a Masonic
"sense, but from the minute of the lodge it will be observed
"that it was only in a very limited extent that the widows i.f
"Master Masons could benefit by these privileges On this
"case Mr. Lyon* observes : 'In case of female members of
* 'I'he great Scotch scholar and luminarv of the craft in our chivs.

•'Scottish incorporations, the freedom of craft carried with it
"no ri^lu to a voice in the athin'nistr.ition of aff.prs. Neither
"was their presence required ai eniolinent, although their
"entry money was double that of members' sons'" In a
note of the same \y>\^c (91). the Reverend VVooilford "alhides
"to that peculiar passaj^e which recognizes female member-
"ship"

From the above facts and others, such as the case of the
Lady Freemason, Elizabeth St. Leger — though may be
l,i:(;r,KK — afterward Lady Aldworth Doneraile, it is evident
that lon^f before the French Mason, Le Chambonnet, had
planned the nautical voyage of the Brothers and Sisters
Mason to the Island of I'elicity, and, had, as Admiral, organ-
ized them, the Lnglish Masons had ladies initiated to the
craft. Moreover, there are good reasons to suspect that the
gallant Masonic admiral of the French craft had pirated his
plan from the "New Atlantis," of Lord Verulam, Viscount
Saint Alban, Francis Bacon, known generally by Bope's
characterization, as the wisest, the brightest and meanest of
mankind.

Bro Hughan, of Dunscore, Torquay, Devon, Flngland,
ventures in the History by the 80 Luminaries, pp. 30, 31, to
declare that the "New Atlantis stems to be and probably is
the key to the a)odern rituals of Freemasonry." Another
Masonic light and scholar, Findel, and many more in and out
of the craft, see in the Bensalem Island and its secret society
one of the prototypes of the modern brotherhood of Free-
masons ; why not also of the sisterhoods of the same craft ?
La GALANTP:kiI': FkANCAlhii .pust take a back seat and
L'amirale Francais, of the Androgynous fleet, has to
stand before the world on the pillory for pirates.

Is it not a wonder that the Mexicans and their frier d.s
follow better than the English do, the old landmarks of Eng-
lish and Scotch Masonry in the I're-Grand Lodge's times ?
The war declared against these Mexicans on account of their
masculine-feminine lodges, by partisans of feminine-mascu-
line chapters or constellations, is verily a curious phenomenon
worthy of UNE FIN DE SIKCLE. It is the perpetual contra-
diction of cxotericism and esotericism in the English craft.
It is difficult to save LA CHEVRE ET LES CIIOUX — the goat
and the cabbages — in the same boat where is the wolf.

Let us remark that on this question of women, as on
that of Atheism, and Pantheism, and other important mat-

XII

tcrs, the same conclusion is forced on us. In spite of the
Pharisaical prudery and would-be respectability of the Ewj-
lish Masons, there is no real practical difference between
their adopted sisters and those of the Swedes, French, South
Americans, Mexicans, Hungarians, Spaniards, etc., in Eng-
land and English speaking countries the craftsmen object to
their adopted sisters coming into the lodges for men, but
they let the brothers go and be initiated in the lodge:i for
females. '• .

.»i'-'

..it' ..

■u

o.xlH.ir

III. — BARBARIC PENALTIES

I I

I have read many English rituals, manuals, monitors,
etc., and I must say with Bishop Dupanloup :

"I have there met with scenes, terrors, oaths, and scare-
*'crows, most extraordinary not to say ludicrous 1 How is it
"posr.ble that reasonable and honest men should consent to
"pronounce such fearful formularies against themselves ?

The terminalogy is somewhat different in the many rit-
uals on our table, but the meaning and horrors are the same
Here are samples of those which are for the esoteric Mason :
We quoted ch. Ill.that of the Apprentice; when he becomes a
fellow-craft, kneeling on his right knee, his left foot in the
form of a square, his right hand on the sacred volume, sup-
porting his left arm with the compassses, he says : —

".... All these points I most .solemnly swear to obey
"without evasion, equivocation or mental reservation of any
"kii.d under no less a penalty, on the violation of any of them
"in addition to my former obligation, than to have my brea.st
"cut open, my heart torn therefrom and given to the ravenous
"birds of the air or the devouring beasts of the field, as a
"prey."

The Master Mason at his initiation kneels on both knees,
places both hand on the sacred volume and says : —

"... .Under no less a penalty than to have my body
"severed in two, my bowels torn thereout, and burnt to ashes

-rn.'i

XIII

"in the center and those ashes scattered before the four cardi-
"nal points of heaven . . .

The Royal Arch kneels on his left knee and says : —

"... .Under the penalty of having the crown of my skull
"struck of in addition to my former penalty."

The Rose Croix or the Knight of the Eagle and Pelican,
kneeling before the altar — which should be (at least in Eng-
land) a triangular table covered with black cloth and white
fringe around the edge, on which must be placed Three Wax-
lights, a Bible, fiompasses and Triangle — and say.' : —

" Under the penalty of being forever deprived of the

"true word, of remaining in perpetual darkness; that a n'ver
"of blood and water shall issue continually from my body ;
"and under the penalty of suffering anguish of soul, of being
"steeped in vinegar and gall, of having on my head the most
"piercing thorns, and of dymg upon the cross : so help me the
"Great Architect."

The above for the Rose Croix is taken from manuals
and text books, published by Reeves and Turner, 196 Strand,
London, England.

In the same red-covered Masonic books, I find the
Knight Templar, who drinks the cup of double damnation in
a, human skull, swearing under the no less a penalty, "than the
loss of life by having"— says he— "my h— d (head), struck ofif
"and placed upon a pinnacle or spire, my s— . (skull), sawn
"asunder and my b— . (brain), exposed to the scorching rays
"of the sun. . . ."

We could quote dozens of the like oaths and penalties ;
but these, which are most in use, are sufficient for our purpose
of showing the English craft to be as barbarous as anv other.

IV.— A MASONIC DIABOLICAL PUZZLE.

We copy it from the Text Book of Advanced Freema-
sonry, published in England, p. 220 :

"I will now communicate to you the Signs and Words
"of this Degree. The First Sign is called the Sign of "Ad-

XIV

raising

"miration," or the Sign of "Demand." It consists in
"the E — to H — , and at the same time crossing the H — , V —
"outwards, and F — i — d upon the F — d, from theiice letting
"them drop upon the S — h The Second Sign is the answer.
"Lift your R — H — to the F — h — d, with F — s c — d, except
"the i — X f — r, indicating that there is but one God in Heaven,
"Creator and Sovereign of all things ; also c — s the r — t L —
"b — d the 1 — t c — . The Third is called the Sign of 'the
"Good Shepherd,' or 'Pastor,' and is given by c — g the A — s
"with the 1 — t uppermost, on the H — t, you then approach
"each other and place reciprocally your h — s and a — s on
"each other's B — s, forming a d— e C — s, then in the e — r one
"says, J a — d N, R a— d S ; the one says 'E — I,' the other
"P — X V — m, The h — d of one is then r — d, with the i — x
"f — r p — g u — s, saying E — D — D — E C — A, the other with
"the f— r p— g d— s says, E— D— D— E— S— D !"

Here is the key of the puzzle : E, eyes ; H, heaven ; H,
hands ; P, palms ; F, finger ; i, index ; F — d, forehead ; S,
stomach ; R — H, right hand ; F — h — d, forehead ; F — s,
fingers; c, clinched, i — x, index; f — r, finger; c — s, cro.ss ;
r — t, right ; L, leg ; b — d, behind ; 1 — t, left ; c, calf; c — g,
cro.ssing ; A — s, arms ; 1 — t, left ; B — t, breast ; h — s, hands ;
a — s, arms; B- s, breasts; d — e, double; c — s, cross ; e — r, ear;
a — d. and ; JNRJ ; E — I, Emmanuel ; P — x, pax ; v — m,
vobiscum ; h — d, hand ; r — d, raised ; i — x, index ; f — r,
finger ; p — g, pointing ; u — s, upwards ; E — D — D — E C —
A, Emmanuel Dominus Dominorum Excelsus, Coelis As-
cendit ; f — r, finger ; p — g, pointing ; d — s, downwards ;
E — D — D — E S — D, Emmanuel Uominus Dominorum
Excelsus, Sepulturae Descendit.

The law of the country does not allow us to explain in
print the obscene meaning of this sign of the Evil Shepherd
of the Masonic Goats of Mendes, nor of the I. N. R. I. — Igni
Natura Renovatur Integra — much less the meaning most
obscene of Emmanuel, Dominus, Dominorum Excelsus,
Coelis Ascendit, and Sepulturae Descendit. Indeed, the
Prince of Orange was a hundredfold righc when he felt indig-
nant at the Rose Croix. No wonder if the same craftsmen
suggested by the quotation from Levi by Pike — in our chap-
ter xvi — an abominable and diabolical interpretation of the
medal of the Virgin Mother of Christ ; they set her on a
level with Venus. Lucifer is in the plot. English Free-
masonry, like all others, belongs to the city of Satan.

"Hg'

Archbishop Meurin, in his La Franc-Maconnerie
SyNAfK)GUK l)E Satan, has given, in Latin, as far as decency
allowed, the key to this Masonic phaUic puzzle. This key is
easily found in the esoteric literature of the English craft

A E. Waite may say: "A celebate religion ever sus-
pects the serpent in the neighborhood of the woman " but he
could not disprove that the Great Architect of the English
Masons is as Androgynous as that of the Continental
brethren. He knows the controversy could not be published
m Publ'c print hence he feels safe in his phallic sanctum of
the Mystico-Magicians. Would he resort to a discussion by
private correspondence, the details of which could not of
course, be published : the law would not allow it ; but 'the
result could be printed for the public ?

T .• ^" ^^^"tji*^'' appendix will be found the doctrine of the
L.atin-Chri.stian anti-Masons on the Andro^rynous Great
Architect of the English, as .ell as of the "^Con inenta
occultist magico-mystic craftsmen. ^onunentai,

V.-THE BIBLE A PHALLIC SVMBOL FOR THE ENGLISH

ESOTERIC MASONS.

Among the 80 Luminaries, 15 belong to the British
Empire^ one ,s a Doctor of Oxford and Bishop of Iowa, wi h
W.J.Hughan European editor. Now in their History
these 80 Luminaries present the Bible as a phallic synbo^of

ounVtfthfr"^ """'^ ""'^'T^'' '■" MaKomedanTr other
fn fhlr; the Koran or any book considered as sacred is used

n the lodges for the same purpose. In our chapters v and x
there are proofs that the English esoteric craftsmen give a

ane oT"r^ t • '""^ ?T^-'' ""^ Compasses. The Lumin!
anes, p 44, speaking of their Androgynous Architect under
the expression : GoD in a deductive and INDUCTIVE

wft^h th'i'n"';^'^''/'"" ^'^^i""^tion of the Monadisquare-
w.th the Duad-Compasses-the generation results. This is
the doctrine of Eliphas Levi for the three worlds. Theref om

XVI •

the 80 go on and say : "The UNION of the Compasses of
FAITH"— the female principle— "with the Square of REA-
SON"—the male principle— "on the HOLY BIBLE GEN-
ERATES." Below this they have the Book with the words :
"REVELATION, LIGHT, TRUTH. WILL OF GOD,"
interlaced with the Square and Compasses. To blindfold the
exoteric brethren of the nursery they try to add another
meaning disguising their obscene doctrine. They use the
Bible as we have seen them, after the pattern of Levi, using
the medal of Mary, the virgin mother of Chri.st, for an ob-
scene teaching. The Mexicans, the French and other crafts-
men, are less offensive , when they do not admit the Bible,
than the English, who atimit it to profane it. The capitals
are of the 80, not ours. r

VI.— CONdKKSS OF TKKNT.

We translate from an authentic copy of the resolutions
of the Congress of Trent* the following questions and the
answers to them :

"What are the religious doctrines by which P'reemasonr)
"has been inspired ?

"Based upon the official authority which has sanctioned
"the doctrines contained in more than one hundred and fifty
"Masonic works — works which were exhibited at the sma'l
"exposition of the Congress of Trent — the unanimous answer
'to the above question was that the religious and philo.soph-
"ical doctrines reproduced and propagated by the Freema-
"sonry were the Phallic doctrines of the ancient mysteries
"of India, of Persia, of Ethiopia, of I'henecia, of Greece and
"of the Romans, of the Druids, and, rince Christianity, of the
"Gnostics, Manicheans, Albigenses, Pataris and kindred
"sects, of the Templars, of the Fire-philosophers, Alchemists
"or Rosicrucians, who, in June 24, 1717, founded Freema-

* Resolutioti.s du ist Congres Anti-maconniqne internationale xxvi-xxx
Septembre, Mncccxcvi, Trente.

Rome Imprimerie de la Paix Philippe Cuggiani, Place Delia Pace
35. «8y6.

XVII

"sonry with its actual symbolism, to perpetuate under its
"name 'the cultus of the Phallus,' otherwise called 'naturalis'
"or 'the cultus of Nature' ; it is the reason why Masonrv, 'by
"the Grand Mother Lodge of all the Lodges of the World,
"the Mother Lodge of England,' has given the definition of
"itself as 'the capacity of nature, the intelligence of the power
"which exists in nature and its divers operations.' Inasmuch
"as it is 'the capacity of nature' it defines itself by the simple
"word LUX, the light by excellence, which enlightens every
'•'man that comes to the world.

"Inasmuch as it is 'the intelligence of the power which
"exists in nature,' it defines itself: THE SCIENCE WHICH EM-
"BKACES ALL SCIENCES, especially the science of man —
"NOSCE TEIPSUM. Inasmuch as it is 'the variety of
"the operations of nature,* it proclaims itself to be
"a beautiful system of morality under the veil of allegories
"and the ornament of symbols. In fine, to sum up in a few
"words the preceding definitions : 'It is the science of the
"Holv Name of God, of the word JEHOVAH' pronounced and
"interpreted in the Lodge 'HE HO,' which means HE SHE, the
"two sexes, the generating power, 'natura enim dicta est ab
"eo quod nasci aiiquid faciat, gignendi enim et faciendi potestas
'est. Hunc quidom Dcum dixerunt a quo omnia creata sunt
"et existunt.'

"To a second question : 'What is the connection of
"Masonry with Satanism ?'

"To this question the unanimous answer has been that
"simple Masonry, or Masonry of the first three degrees of
"Apprentice, of Fellow Craft and of Master Mason, being
"commonly and ordinarily divided in 'exoteric' and 'esoteric,'
"that is that the generality of its members are unacquainted
"with the signification of their .symbols, and consequently not
"being morally prepared and disposed to a physical or sensi-
"ble intercourse with the spirits or Satan, this connection
"considered in a physical or a .sensible point of view between
"the common Masonry and the spirits, does not exist. Never-
"theless from a moral and intellectual point of view it has a
"regular cotmection with Satanism for the reason that
"Ma.sonry is an association which calls itself God, or as
"Mazzini defined it, 'Ecclesia Sancta Dei' ; meaning by this
"God^ Lucifer or the Sun, principle of the universal material
"generation.

"In fine, the Mapters of the simple Masonry are well

XVIII

"distinct by their symbols and separate meetings, from the
"Apprentices and Fellow Crafts, to whom the symbols are
"not explained, and can, if they wish, practise the Hermetic
"or Black Art Magic, under the name of Sacerdotal Masonry,
"because, by the fact of their being Masters they are priests
"of Satan, represented in all the symbolic lodges by the
"Blazing Star.

To a third question: "The doctrines professed, at least
"apparently, by the Masons, have they a general connecting
"link, and if so, what is it ? ,,

"To this question the unanimous reply was that the var-
"ious beliefs publicly , professed by them under different
"names, may be summqd up as 'Monism, for the All in All,*
"or 'God, the Great A^U' of the idealist Pantheism, or of the
"Materialism, under the name of positive science or Positiv-
"ism. These doctrines in the symbolic language, universal
"among Masons, have received from them the name of 'osten-
"sible Masonry' for the profane.

"That they have all a closely connecting link in the
"identification of the universe with God ; they are all derived
"from Masonr}-, a school and seminary of .Atheism ; the
"nexus between them con^^ists solely in the substitution of
"the concept, idea of a God generating the universe, for the
"Christian concept, idea of God, creator of heaven and earth ;
"this substitution is indicated in Masonry by the application
"to the Divinity of the name of Architect of the Universe,
"the word Architect implying the pre-existence or co-exist-
"ence of the material upon which architecture is working, and
"of the instruments to work out.

To a fourth question : "What is the aim of Masonry ?
*'after a long discussion it was unanimously answered : The
"aim of Freema.sonry is universal destruction in the physical,
"intellectual and moral.

"(a) In the physical order or order for existence, since
"Freemasonry has deified death, or the universal destruction,
/substituting for the Christian Most Holy Trinity, the Indian
"Trinity of a God generating, destroying and regenerating,
"represented by their triangle, realized in the 'cosmos' by the
"general princi[ e according to which 'mors unius est gener-
"atio alterius' and 'vice versa,' successively, eternally, and
"carried in practise by the Freemasons with great damage
"for human society under the special names of 'struggle for
"life, perpetual evolution and indefinite progress.'

XIX

m the
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rmetic
sonry,
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"(b) In the moral order the aim of Freemasonry is
"universal destruction, since it deifies the principle of evil and
"with it deifies all the vices under the name of all the virtues,

"(c) In the intellectual order its aim is universal de-
"struction of truth by the explicit and necessary profession of
"lying, perjury and daily blasphemy.

"In short, summing up what precedes, it was concluded
"that as those who shut their eyes to the light of the sun and
"thus, as it were, putting it out and making it obscure, put
"out and make obscure the life, order and beauty of the uni-
"verse, thus the Freemasons in falsifying the Christian con-
"cept, idea of God creator, by substituting for it the concept,
"idea of a God generator, aim at universal destruction, for in
"all their symbolic rites, in all their 'religious ceremonies,
"they profess the adoration and 'cultus' of the cursed mortal
"sin, 'per peccatum mors' ; they adore the universal revolt in
"Satan, and the infinite lust of humanity ; these are the
"ALPHA and the OMEGA of their God, the Destruction."

^.3'

CONTENTS.

"♦^^Tiuw.

.•.; '«

"*' "pArt -I.'-

« V

4m«

CHAPTER. . . , .

Introduction

I. — The Nursery

II. — Exotericism and Esotericism in English Ma-
sonry

III. — Esoteric Penalties, Oaths and Treason

IV. — The English Craft Has Secret Esoteric Aims

V. — Esoteric and Exoteric Doctrines

VI. — Exoteric and Esoteric Deity

VII. — Exoteric Christ and Esoteric Christos

VIII. — Esoteric Variations

IX. — Religious Lethargy of English Protestant Ex-
oteric Masons

X. — Gnosticism in English Freemasonry

XI. — Neoplatonism Revived

XII. — Kabalism

XIII. — The Rosicrucianism or Hermeticism

XIV. — Two Kingdoms

PART II.

XV. — Revival of Occultism in English Freemasonry
XVI. — Sample of Masonic Occultism of English

Craftsmen

XVII. — Sample of Practical Occultism

XVIII. — The Holy Empire — Regnum Sanctum

XIX. — Aping Priesthood

XX. — A. Pike, One of the Magician Kings and

High Priests

Xxl. — A. Pike, the King and Pope of the Free-
masons

I'ACfi. '^

3
7

13
i6

24
28

.40

43
49
56

67
75
79
82

XXI

XXII.— An English Mason Supreme Magus Magician qa
xxiIl.-The Third Order of the English Freemasons 98
XXIV.— Pikean and Other Lucifers or Satans 100

XXV.— Thirty Years Experience Among Devil-Wor-
shippers

XXVI.— Conclusions ' ,ni

107

APPENDICES.

I. — Secret Monitor ....,,

II. — Sister-Masons ^ • • • • • - j

III.— Barbaric Penalties '/ ' ",

IV.— Masonic Diabolical Puzzle xill

V. The Bible a Phallic Symbol for * the Esoteric

Masons _ j,„

VI. Congress of Trent ..,[ ^vi

'/J..

..o»^

,».•♦'»•»♦«> Ml tifltxnn ** "^

•{^^*

*lAl

'l^mvO

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